Hizb ut-Tahrir’s Caliphal Counter-Narrative

Susanne Olsson

doi:10.3390/rel12070486

Hizb ut-Tahrir’s Caliphal Counter-Narrative

Religions ◽

10.3390/rel12070486 ◽

2021 ◽

Vol 12 (7) ◽

pp. 486

Author(s):

Susanne Olsson

Keyword(s):

Islamic Theology ◽

Counter Narrative ◽

Radical Group ◽

Divine Will ◽

History Of Religions ◽

History Of

The article has a history of religions approach, and analyzes the “counter-narrative” of Hizb ut-Tahrir, which is a global political Islamist group which aims to establish a universal caliphate. It is a “vocal radical” radical group, rejecting the use of violence. The group is against democracy, secularization and liberal values, and promotes a return to “true Islam”, which obliges Muslims to establish a caliphate, ruled by divine will. The analysis of the ideology will contextualize it within Islamic theology and other current interpretative Islamic currents that dominate, with the aim of explaining why they are banned in several countries.

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Al Fārūqī between the History of Religions and Islamic Theology

Numen ◽

10.1163/15685276-12341264 ◽

2013 ◽

Vol 60 (2-3) ◽

pp. 230-250

Author(s):

Abdulkader Tayob

Keyword(s):

Religious Studies ◽

Critical Examination ◽

Islamic Theology ◽

Religious Traditions ◽

The World ◽

History Of Religions ◽

History Of ◽

Truth Claims ◽

1960S And 1970S ◽

The 1960S

Abstract Ismāʿīl Rājī al Fārūqī (1921–1986) played a considerable role in the academic study of Islam as it was developing in North America in the 1960s and 1970s. This paper is a critical examination of how he employed the categories of religion and religious studies in his scholarly, dialogical, and Islamist work. The paper follows his ideas of religious traditions, their truth claims, and ethical engagement in the world. For Al Fārūqī, these constituted the main foundations of all religions, and provided a distinctive approach to the study of religions. Al Fārūqī was critical of the then prevailing approaches, asserting that they were either too subjective or too reductionist. He offered an approach to the study of religions based on a Kantian approach to values. Al Fārūqī’s method and theory, however, could not escape the bias and prejudice that he tried to avoid. Following his arguments, I show that his reflections on religion and its systematic study in academia charted an approach to religions, but also provided a language for a particular Islamic theology that delegitimized other approaches, particularly experiential ones, in modern Islam.

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Interfaith relations in the context of freedom of religion

Ukrainian Religious Studies ◽

10.32420/1996.2.37 ◽

1996 ◽

pp. 41-45

Author(s):

Mykhailo Babiy

Keyword(s):

Religious Life ◽

Round Table ◽

Freedom Of Religion ◽

Scientific Conference ◽

Interfaith Relations ◽

History Of Religions ◽

History Of ◽

International Round ◽

International Round Table

This is extremely relevant and very important both in theoretical and practical dimensions, the problem was at the center of the discussions of the international scientific conference, which took place on May 6-7, 1996 in Lviv. The mentioned conference was one of the main events within the framework of the VI International Round Table "History of Religions in Ukraine", at its meetings 3-6, as well as on issues of outstanding dates in the history of the development of religious life in Ukraine on the 8th of May: "400 "the anniversary of the Brest Union", and "400th anniversary of the birth of Peter Mohyla"

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Perfection Makes Practice

American Journal of Islam and Society ◽

10.35632/ajis.v23i3.1600 ◽

2006 ◽

Vol 23 (3) ◽

pp. 98-100

Author(s):

Muhamad Ali

Keyword(s):

Social Relations ◽

Muslim Community ◽

Beliefs And Practices ◽

Psychological Dimension ◽

South Sulawesi ◽

Complex Dimensions ◽

History Of Religions ◽

History Of

Studies of Islam in Southeast Asia have sought to better understand its multifacetedand complex dimensions, although one may make a generalizedcategorization of Muslim beliefs and practices based on a fundamental differencein ideologies and strategies, such as cultural and political Islam.Anna M. Gade’s Perfection Makes Practice stresses the cultural aspect ofIndonesian Muslim practices by analyzing the practices of reciting andmemorizing the Qur’an, as well as the annual competition.Muslim engagement with the Qur’an has tended to emphasize the cognitiveover the psychological dimension. Perfection Makes Practice analyzesthe role of emotion in these undertakings through a combination ofapproaches, particularly the history of religions, ethnography, psychology,and anthropology. By investigating Qur’anic practitioners in Makassar,South Sulawesi, during the 1990s, Gade argues that the perfection of theQur’an as a perceived, learned, and performed text has made and remade thepractitioners, as well as other members of the Muslim community, to renewor increase their engagement with the holy text. In this process, she suggests,moods and motivation are crucial to preserving the recited Qur’an and revitalizingthe Muslim community.In chapter 1, Gade begins with a theoretical consideration for her casestudy. Drawing from concepts that emphasize the importance of feeling andemotion in ritual and religious experience, she develops a conceptualizationof this engagement. In chapter 2, Gade explains memorization within thecontext of the self and social relations. She argues that Qur’anic memorizershave a special relationship with its style and structure, as well as with thesocial milieu. Although Qur’anic memorization is a normal practice for mostMuslims, its practitioners have learned how to memorize and recite beautifullysome or all of the Qur’an’s verses, a process that requires emotion ...

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Muslim Contributions to the History of Religions

American Journal of Islam and Society ◽

10.35632/ajis.v8i3.2603 ◽

1991 ◽

Vol 8 (3) ◽

pp. 409-421

Author(s):

Ghulam-Haider Aasi

Keyword(s):

Nineteenth Century ◽

Middle Ages ◽

Comparative History ◽

History Of Religions ◽

History Of ◽

Muslim Spain ◽

Muslim Scholars ◽

The Middle Ages

History of Religions in the WestA universal, comparative history of the study of religions is still far frombeing written. Indeed, such a history is even hr from being conceived, becauseits components among the legacies of non-Western scholars have hardly beendiscovered. One such component, perhaps the most significant one, is thecontributions made by Muslim scholars during the Middle Ages to thisdiscipline. What is generally known and what has been documented in thisfield consists entirely of the contribution of Westdm scholars of religion.Even these Western scholars belong to the post-Enlightenment era of Wsternhistory.There is little work dealing with the history of religions which does notclaim the middle of the nineteenth century CE as the beginning of thisdiscipline. This may not be due only to the zeitgeist of the modem Wstthat entails aversion, downgrading, and undermining of everything stemmingfrom the Middie Ages; its justification may also be found in the intellectualpoverty of the Christian West (Muslim Spain excluded) that spans that historicalperiod.Although most works dealing with this field include some incidentalreferences, paragraphs, pages, or short chapters on the contribution of thepast, according to each author’s estimation, all of these studies are categorizedunder one of the two approaches to religion: philosophical or cubic. All ofthe reflective, speculative, philosophical, psychological, historical, andethnological theories of the Greeks about the nature of the gods and goddessesand their origins, about the nature of humanity’s religion, its mison dsttre,and its function in society are described as philosophical quests for truth.It is maintained that the Greeks’ contribution to the study of religion showedtheir openness of mind and their curiosity about other religions and cultures ...

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The Bible in the German Empire

The Oxford Handbook of Postcolonial Biblical Criticism ◽

10.1093/oxfordhb/9780190888459.013.27 ◽

2019 ◽

Author(s):

Joerg Rieger

Keyword(s):

Late Nineteenth Century ◽

Friedrich Schleiermacher ◽

German Empire ◽

The Bible ◽

Biblical Scholarship ◽

Cultural Climate ◽

Colonial Empire ◽

History Of Religions ◽

History Of ◽

Intellectual Production

Even though Germany’s colonial empire lasted merely three decades, from 1884 to 1915, German colonial fantasies shaped intellectual production from the late eighteenth century onward. This cultural climate shapes a great variety of engagements with the Bible, from the beginnings of liberal theology with Friedrich Schleiermacher to missionary efforts and the rather abstract academic productions of biblical scholarship in the late nineteenth century, including the prominent history of religions school. At the same time, there are also efforts to resist colonial tendencies, sometimes in the work of the same authors who otherwise perpetuate the colonial spirit.

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Polluting pharmaceutical atmospheres: Compulsion, resistance, and symbolism of buprenorphine in Norway

Nordic Studies on Alcohol and Drugs ◽

10.1177/1455072518814313 ◽

2018 ◽

Vol 36 (3) ◽

pp. 267-285

Author(s):

Aleksandra Bartoszko

Keyword(s):

Social History ◽

Opioid Substitution Treatment ◽

Ethnographic Fieldwork ◽

Ethnographic Studies ◽

Counter Narrative ◽

The Social ◽

Institutional Forces ◽

History Of ◽

Insight Into ◽

Opioid Substitution

This article offers a counter narrative to the current ethnographic studies on treatment with buprenorphine, in which notions of promised and experienced normality dominate. In some countries, introduction of buprenorphine led to a perceived “normalisation” of opioid substitution treatment, and this new modality was well received. However, in Norway the response has been almost the opposite: patients have reacted with feelings of disenfranchisement, failure, and mistrust. Based on ethnographic fieldwork in Norway, this article offers comparative insight into local experiences and subjectivities in the context of the globalisation of buprenorphine. By outlining the ethnographic description of the pharmaceutical atmosphere of forced transfers to buprenorphine-naloxone, I show that the social history of the medication is as significant as its pharmacological qualities for various treatment effects. An analysis of the reactions to this treatment modality highlights the reciprocal shaping of lived experiences and institutional forces surrounding pharmaceutical use in general and opioids in particular.

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