Misquoting Muhammad: The Challenge and Choices of Interpreting the Prophet’s Legacy by Jonathan A. C. Brown, and: The Muslim World and Politics in Transition: Creative Contributions of the Gülen Movement ed. by Greg Barton, Paul Weller, Ihsan Yilmaz, and: Introducing Islam ed. by William E. Shepard, and: The Special Characteristics of the Leader of the Faithful – ‘Alī b. Abī Ṭālib by Aḥmad b. Shuʿayb al-Nasāʾī

2014 ◽  
Vol 7 (4) ◽  
pp. 533-536
Author(s):  
Omar Anchassi ◽  
Emad Bazzi ◽  
Amina Inloes ◽  
Amina Inloes
Keyword(s):  
Religions ◽  
2021 ◽  
Vol 12 (8) ◽  
pp. 574
Author(s):  
Ihsan Yilmaz ◽  
Ismail Albayrak

The paper shows how a state controlled religious institution used religion, fear, trauma, insecurity, grievances, and conspiracy theories to dehumanise a religious community, and presented it as an existential threat to the nation, the global community of believers and religion, by investigating the case of Turkey’s Directorate of Religious Affairs’ (the Diyanet) securitizing role under the authoritarian Islamist Erdoğanist rule. The article provides an empirically rich analysis of the Diyanet’s construction of the Gülen Movement (GM) as a source of sedition (fitne), corruption (fesat), mischief, a social disease, and finally, as a traitor and puppet of the West that constantly conspires against Turkey, Islam, and the Muslim World. By securitising the movement, the Diyanet legitimised the authoritarian and violent actions of the Erdoğanist regime against the alleged movement members.


2015 ◽  
Vol 8 (2) ◽  
pp. 236-262 ◽  
Author(s):  
Turan Kayaoglu

AbstractIn the last two decades, several Muslim states and civil society groups have embraced interfaith dialogue as a means of engagement with non-Muslims, especially with Christians. Why do these actors initiate interfaith dialogue? Why do they follow different interfaith dialogue strategies? This article argues that Islamic actors initiate interfaith dialogue to signal their moderate stance to powerful others who are concerned with Islamic radicalization and violence. These Islamic interfaith actors follow different strategies because of their interfaith theology (ideas about the legitimacy of religious others) and the nature of state-religion interaction (secular versus religious states) in their home countries. To support its argument, this article examines three Muslim interfaith initiatives: the Gülen Movement in Turkey and beyond (Sunni-Sufi, a civil society-led project), Jordan's A Common Word initiative (Sunni, a semi-governmental project), and Saudi Arabia's interfaith efforts (Sunni-Wahhabi, a state-led project).


Author(s):  
Anwar Ibrahim

This study deals with Universal Values and Muslim Democracy. This essay draws upon speeches that he gave at the New York Democ- racy Forum in December 2005 and the Assembly of the World Movement for Democracy in Istanbul in April 2006. The emergence of Muslim democracies is something significant and worthy of our attention. Yet with the clear exceptions of Indonesia and Turkey, the Muslim world today is a place where autocracies and dictatorships of various shades and degrees continue their parasitic hold on the people, gnawing away at their newfound freedoms. It concludes that the human desire to be free and to lead a dignified life is universal. So is the abhorrence of despotism and oppression. These are passions that motivate not only Muslims but people from all civilizations.


2019 ◽  
Vol 10 (1) ◽  
pp. 83-104
Author(s):  
Nursyam Nursyam

Children are a gift from Allah SWT that is always expected by every family. However, not everyone (parents) can take good care of their children according to what is commanded by Allah through religious teachings. For various reasons and reasons, parents no longer pay attention to children's religious education. In the end, the negative impact will be felt by parents even more so for their own children. To be able to form a religious awareness of children, the mother as the first person known to the child, then the mother needs to provide an understanding of the religious dimension of children is important, the child is essentially a mandate from Allah SWT that must be grateful, and we as Muslims must carry out the mandate with good and right. The way to be grateful for the gift of God in the form of children is through caring for, caring for, and educating and coaching the characters properly and correctly, so that they will not become weak children, both physically and mentally, and weak in faith and weak in their worldly lives. The aim of education is to be a perfect Muslim, who has faith and fear Allah. Mother as a parent is the first primary educator for children, before the child knows the outside world, first the child knows the mother and after that his father is the closest person to the child. As for women's efforts in fostering religious awareness as follows: to destroy personality, to form good habits , forming civilizations in the Muslim world and helping to encourage them to encourage things that lead to obedience to God and educate them with different ways of worship. Like prayer, recitation, prayer at home and at school.


Author(s):  
حسن أحمد إبراهيم

         الملخّصتحاول هذه الدراسة، التي أحسب أنها الأولى من نوعها، أن تقدم مقارنة تحليلية للإرث الفكري للشيخين محمد عبد الوهاب (1703-1791م) في الجزيرة العربية وشاه ولي الله الدهلوي (1703-1761م) في شبه القارة الهندية في إطار واقعهما البيئي. وتخلص إلى أن لفظ "الوهابية الهندية"، الذي ابتدعه بعض المستشرقين لوصف حركة الإصلاح الإسلامي في الهند، والذي يوحي بأن رائدها الدِّهلوي كان مجرد نسخة مطابقة لمعاصره ابن عبد الوهاب، مصطلح غير دقيق، بل لعله خاطئ كليًّا. وذلك لأن دراسة الإرث الفكري لهذين العملاقين تبين بأنهما أسسا في عصر ما قبل الهجمة الإستعمارية على بلاد المسلمين مدرستين متباينتين من حيث التوجه والمحتوى.الكلمات المفتاحية: محمد عبد الوهاب، شاه ولي الله، الإرث الفكري، التجديد الإسلامي. Abstract          This is the first study to provide an analytical comparison of the intellectual legacy of two great scholars Muhammad ibn ‘Abd al-WahhÉb (1703-1791) in the Arabian Peninsula and Shah WalÊ Allah DehlawÊ (1703-1761) in the Indian sub-continent in the context of their respective environments. It concludes that the term “Indian Wahhabism”, which was coined by some Orientalists to describe the movement for Islamic reform in India, suggesting that Sheikh DehlawÊ was just a duplicate of contemporary Ibn ‘Abd al-WahhÉb, is not only inaccurate but completely incorrect. The study of the intellectual legacy of these two luminaries reveals that they both founded, prior to the pre-colonial attack on the Muslim world, two schools different in terms of orientation and content..Keywords: Muhammad ibn ‘Abd al-WahhÉb, ShÉh WalÊ Allah DehlawÊ, Intellectual Heritage, Islamic Revival.


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