MUHAMMAD SAעID AL-עASHMAWY, Against Islamic Extremism: The Writings of Muhammad Saעid al-עAshmawy, ed. Carolyn Fluehr-Lobban (Gainesville: University of Florida Press, 1998). Pp. 139. $49.95 cloth.

2001 ◽  
Vol 33 (4) ◽  
pp. 640-642
Author(s):  
Ebrahim Moosa
Keyword(s):  
20Th Century ◽  
Islamic Law ◽  
The Other ◽  
University Of Florida ◽  
Muslim Communities ◽  
Role Of Religion ◽  
Islamic Extremism ◽  
Contemporary Islam

In this book-length essay, Muhammad Saעid al-עAshmawy, the former Egyptian judge turned writer on contemporary Islam, engages with issues that have occupied Muslim communities for much of the 20th century. He addresses Islam's encounter with the “Other” (Jews and Christians), the role of religion in politics, and the application of Islamic law in modern Muslim societies. The author, whose writing was produced in English with the assistance of Carolyn Fluehr-Lobban in the capacity of editor, seeks to combat what he terms the phenomenon of Islamic extremism from which the book derives its title.

Saddam Takes Control

2018 ◽  
Author(s):  
Samuel Helfont
Keyword(s):  
20Th Century ◽  
Good Deal ◽  
Intellectual Heritage ◽  
Role Of Religion ◽  
Religious Landscape

Chapter 1 discusses Saddam Hussein’s rise to the presidency in Ba’thist Iraq in which he inherited an existing relationship between his regime and the Iraqi religious landscape. Saddam also inherited a rich Ba‘thist intellectual heritage, which had a good deal to say about religion, and Islam in particular, and offered what he considered to be powerful tools to face the challenges that lay before him. Chapter 1 highlights the the role of religion in Saddam’s rise to power and the secret polices on religion that he enacted. It will then discuss the initial steps he took to consolidate his power and contain uprisings within Iraq’s religious landscape. His polices reflect a Ba’thist interpretation of Islam that was first articulated by the Syrian Christian intellectual, Michel Aflaq, in the mid-20th century. Under Saddam’s leadership, the Ba’thist regime attempts to impose its ideas on religion.

scholarly journals Women in Violent Extremism in Sweden

Proceedings ◽  
2021 ◽  
Vol 77 (1) ◽  
pp. 15
Author(s):  
Hernan Mondani ◽  
Amir Rostami ◽  
Tina Askanius ◽  
Jerzy Sarnecki ◽  
Christofer Edling
Keyword(s):  
Mental Disorders ◽  
The Other ◽  
Average Score ◽  
Far Right ◽  
Employment Share ◽  
Study Population ◽  
Role Of Women ◽  
Islamic Extremism ◽  
Better Than

This presentation summarizes a register-based study on women who have been identified as belonging to three violent extremist milieus in Sweden: violent Islamic, violent far-right, and violent far-left extremism. We studied the women in these milieus along a number of analytical dimensions, ranging from demographic and educational to criminal background and network relationships, and compared them to three reference groups: (i) non-extremist biological sisters to female extremists in the study population; (ii) men in the respective extremist milieus; and (iii) female members of other antagonistic milieus such as organized crime. Our results showed that there are both similarities and differences between groups. In some cases, like age and region of birth, there are commonalities between violent far-right and violent far-left women. Regarding region of birth and migration background, women affiliated to violent far-right and violent far-left extremism are predominantly born in Sweden. Women affiliated to violent Islamic extremism tend to be born in Sweden to a greater extent than men in the same milieu, but to a much lesser degree than women in the violent far-right and violent far-left. When it comes to education, women in the violent Islamic milieu are closer to women in violent far-right extremism. Women in violent far-left extremism perform best at school, with consistently higher grades. The average score of women in violent far-left extremism is identical to that of their sisters, and women in violent far-left extremism perform on average substantially better than men in the same milieu. Women in violent Islamic extremism, in contrast, perform on average similarly to men in violent far-left extremism, and they perform better than their biological sisters. Regarding labor market attachment, violent Islamic extremists have the weakest attachment and the highest dependency upon financial assistance as well as a low employment share (36 percent in 2016), but also a relatively high share of individuals with a high number of unemployment days, suggesting that women in violent Islamic extremism experience higher social exclusion. We find the highest employment share among women in violent far-left extremism, where 89 percent are gainfully employed in 2016 (80 percent for at least three of the last five years) and about a 20 percent unemployment share. Men in violent far-left extremism have an employment share around 10 percent below that of the women in far-left extremism for 2016. The highest fractions of individuals that have not been in contact with the health system due to mental disorders are among violent Islamic extremism, with the women’s fraction at 84 percent, compared to their non-extremist sisters and men in the same milieu that are just above 79 percent. Women in violent far-left extremism have the highest share of in-patient major mental disorders among the extremist milieus (3 percent), higher than men in the same milieu (less than 1 percent) as well as than women and their sisters in the other categories. During the period 2007–2016, 68 percent of individuals in the extremist milieus are covered by the register of suspected individuals. The coverage is substantially higher for men, 72 percent than for women, 43 percent. Compared to their sisters, women in all three milieus are criminally active to a much higher extent. However, women in all three milieus are less criminally active than women in other antagonistic milieus, among whom 67 percent have been suspected at least once. In all three milieus, the share of men with a criminal record is about twice as large as that of women. As far as the gender aspect is concerned, we know that extremist milieus generally have a conservative view of the role of women in society. In our results, this is reflected in the low rates of crime in women compared to men, and relatively marginal positions in the co-offending networks. The fact that women in violent far-left extremism have stronger positions in their networks than the other women in the study population is expected, given that the ideology of this milieu allows for greater equality. This means that women in violent far-left extremism participate more often than, e.g., women in violent far-right extremism, in political actions where violence is common. This pattern of gender roles and criminal involvement also holds concerning women in violent Islamic extremism. This milieu has a more traditional view of the role of women than views among even violent far-right extremists. Women in violent Islamic extremism are less involved in crime and, in particular, violent crime.

Al-Nawawī's Typology of Muftīs and its Significance for a General Theory of Islamic Law

1996 ◽  
Vol 3 (2) ◽  
pp. 137-164 ◽  
Author(s):  
Norman Calder
Keyword(s):  
General Theory ◽  
Islamic Law ◽  
The Other ◽  
Pivotal Role ◽  
General Character ◽  
Recent Debate ◽  
Closed Door

AbstractThis essay offers, in Section 2, a translation of al-Nawawī's presentation of the hierarchy of Muftīs. The context of the passage and its terminology and arguments are explored in the other Sections in order to assess their implications for the general character of Islamic juristic activities. Section 1 identifies two themes central to the text, namely loyalty to madhhab and differentiation of the task of the teaching jurist and the muftī. The first of these is elaborated in Section 3, which points to formal qualities of presentation and argument which assert the hermeneutical continuity of the school tradition; and in Section 4, which deals with the pivotal role of the founding imām in the legitimation of the school tradition. Section 5 takes up the terms taqlīd and ijtihād and shows that al-Nawawī's usage points towards a complex resolution of the recent debate about the open/closed door of ijtihād. The last Section returns to the original two themes to make two suggestions: (1) that taqlīd may be assessed as a principal of vitality within a hermeneutical tradition; (2) that the author-jurist (not the practising muftī) is the dominant creative agent within the ongoing juristic traditions.

scholarly journals CONTEXTUALISING ISLAMIC LAWS

2018 ◽  
Vol 13 (2) ◽  
pp. 313-338
Author(s):  
Moh. Dahlan
Keyword(s):  
Analytical Approach ◽  
Islamic Law ◽  
Religious Life ◽  
Economic Reforms ◽  
Freedom Of Religion ◽  
Economic Welfare ◽  
Economic Aspects ◽  
Role Of Religion ◽  
New Criteria

This paper by using the ijtihad paradigm of maqâshid al-syarî’ah of Jasser Audah and the descriptive-analytical approach, would like to emphasize that the role of religion and economic welfare are two things that cannot be separated. Although in practice these two things often face obstacles, especially in the matter of diversity in religious life because of the superficial ijtihad paradigm of Islamic law. Based on the contemporary paradigm that seeks to provide new criteria in the conception of qath’i al-dlilalah and dlanni al-dlilalah, it can be stated that the contemporary Islamic law paradigm that needs to be built must be based on (a) the development of citizens’ welfare Muslims, but also must be the same as non-Muslims because of that we need to carry out financial and economic reforms (al-ishlâh al-mâlî wa al-iqtishâdî); (b) protection of freedom of thought (hurriyah al-tafkîr) and freedom of religion (hurriyah al-i’tiqâd) is an important aspect that must be maintained to guarantee the peace and harmony of the nation’s life in the territory of Indonesia. Therefore, the religious and economic aspects must be prioritized for their protection and safety.

scholarly journals О двух ойратских списках «Наказа Манджушри» из коллекции Н. Д. Кичикова (по материалам Кетченеровского краеведческого музея)

2021 ◽  
Vol 14 (2) ◽  
pp. 347-363
Author(s):  
Delyash N. Muzraevа ◽  
Keyword(s):  
Comparative Analysis ◽  
20Th Century ◽  
Local History ◽  
The Other ◽  
Religious Texts ◽  
Buddhist Monk ◽  
Monastic Community ◽  
History Of

Introduction. The written heritage of Kalmyk Buddhist priests, their daily practices, liturgical repertoire still remain a poorly studied page in the history of Buddhism among Mongolic peoples in the 20th century. The survived collections, clusters of religious texts prove instrumental in revealing most interesting aspects of their activities, efforts aimed at preservation of Buddhist teachings, their popularization and dissemination among believers. Goals. The paper examines two Oirat copies of the Precepts of the Omniscient [Manjushri] from N. D. Kichikov’s collection, transliterates and translates the original texts, provides a comparative analysis, and notes differences therein that had resulted from the scribe’s work, thereby introducing the narratives into scientific circulation. Materials. The article describes two Oirat manuscripts bound in the form of a notebook and contained in different bundles/collections of Buddhist religious texts stored at Ketchenery Museum of Local History and Lore. As is known, the collection is largely compiled from texts that belonged to the famous Kalmyk Buddhist monk Namka (N. D. Kichikov). Results. The analysis of the two Oirat texts with identical titles — Precepts of the Omniscient [Manjushri] — shows that their contents coincide generally but both the texts contain fragmented omissions (separate words, one or several sentences) that are present in the other. At the same time, when omitting fragments of the text addressed to the monastic community, the scribe was obviously guided by that those would be superfluous for the laity. Thus, our comparative analysis of the two manuscript copies demonstrates the sometimes dramatic role of the scribe in transmitting Buddhist teachings.

Introduction: Religion and the Novel

2019 ◽  
pp. 3-33
Author(s):  
Christina Phillips
Keyword(s):  
Postcolonial Studies ◽  
Critical Role ◽  
Postcolonial Literature ◽  
The Other ◽  
The Novel ◽  
Religion And Literature ◽  
Religious Other ◽  
Role Of Religion ◽  
The Relationship

This chapter introduces the topic of religion and literature, theorises the novel as a secular genre, and develops a concept of religion as the other in the Arabic novel. It begins with a discussion of the relationship between religion and literature, identifying imagination, metaphorical language and mythos as areas of overlap, before turning to the question of religion and the Arabic novel as a modern form which eschews faith and dogma but is nevertheless packed with religious themes, images, characters, language and intertextuality. This is accounted for by the form’s secularism, which is theorised in terms of Charles Taylor’s conditions of belief. Literary secularism is not static and stable however, thus religion emerges as the other in the Egyptian novel, with all the ambivalence which alterity characteristically entails. This religious other calls into question postcolonial studies’ over-valorisation of the East/West binary insofar as it has obscured the critical role of religion in Arab postcolonial literature and identity.

Islamic Law and International Law

2019 ◽  
pp. 86-124
Author(s):  
Emilia Justyna Powell
Keyword(s):  
International Law ◽  
Analogical Reasoning ◽  
Islamic Law ◽  
Religious Affiliation ◽  
Customary Law ◽  
Legal Tradition ◽  
Legal Traditions ◽  
And Gender ◽  
Role Of Religion

This chapter explores in considerable detail differences and similarities between the Islamic legal tradition and international law. It discusses in detail the historical interaction between these legal traditions, their co-evolution, and the academic conversations on this topic. The chapter also addresses the Islamic milieu’s contributions to international law, and sources of Islamic law including the Quran, sunna, judicial consensus, and analogical reasoning. It talks about the role of religion in international law. Mapping the specific characteristics of Islamic law and international law offers a glimpse of the contrasting and similar paradigms, spirit, and operation of law. This chapter identifies three points of convergence: law of scholars, customary law, and rule of law; as well as three points of departure: relation between law and religion, sources of law, and religious features in the courtroom (religious affiliation and gender of judges, holy oaths).

Religion, Conflict, and Reconciliation: Ecumenical Initiatives Amidst Human Brokenness and Community Division

2002 ◽  
Vol 19 (1) ◽  
pp. 90-111
Author(s):  
Jerald D. Gort
Keyword(s):  
The Other ◽  
World Council Of Churches ◽  
The World ◽  
World Council ◽  
Human Capacity ◽  
The One ◽  
Role Of Religion

AbstractAfter reflecting on the ambiguous role of religion in terms of violence, Jerald D. Gort in this article outlines, first, the conditions for true reconciliation among peoples (acknowledgement of Christian complicity; no cheap reconciliation; no utopian enthusiasm; no fatalistic view of human capacity); then, second, he outlines the initiatives ofthe World Council of Churches (WCC) toward justice and reconciliation in the world. Such initiatives involve the struggle against injustice on the one hand and a practice of the "wider ecumenism" (dialogue of histories, theologies, spiritualities, and life) on the other.

scholarly journals The role of sustainable development principles in promoting environmental and disaster legislation: دور مبادئ التنمية المستدامة في تعزيز التشريعات البيئية وتشريعات الكوارث

2019 ◽  
Vol 1 (2) ◽  
Author(s):  
Mohamed Ramadan El-Agha
Keyword(s):  
Environmental Management ◽  
Sustainable Development ◽  
Disaster Management ◽  
Islamic Law ◽  
The Other ◽  
Environmental Disaster ◽  
High Quality ◽  
Resource Protection ◽  
Protection Of Life

    The study aims at linking disaster and environmental management and its laws with the principles of sustainable development. This is to get the fastest and best result at the lowest cost and effort in the future sustainable development efforts. The researcher used the analytical descriptive methodology to describe laws and legislations including the Islamic law، and the principles of sustainable development، and the level of interdependence between their different components. The study concluded that there is a strong link between the components of sustainable development، environmental management and disaster management. These include protection of life with high quality، human resource protection and risk reduction. That is to strengthen the scientific and practical foundations for implementing a comprehensive preventive system. Environmental، disaster management and laws، on one hand، and sustainable development on the other، both in regulations and laws، or through various practices، coincide with Islamic law and the principles of sustainable development.    

scholarly journals The concept of "religious conflict": searches and discussions

2008 ◽  
pp. 5-10
Author(s):  
Alla Vadymivna Aristova
Keyword(s):  
Religious Conflict ◽  
The Other ◽  
Historical Events ◽  
Religious Conflicts ◽  
The One ◽  
Role Of Religion

Domestic scholars interested in the study of socio-religious conflicts have a very difficult task. In the absence of their own theoretical tradition in the field of conflictology, the long domination of ideological stereotypes and illusions about the role of religion in society, and in the context of the uniqueness of those socio-religious processes that exploded in the 90s of the last century, the researchers found themselves in a real way. On the one hand, the achievements of Western conflictology had just begun to flow into scientific circulation and were still waiting for its processing (besides, in principle, it could not be automatically transferred to the domestic soil), on the other - for the emergence of their own thorough conflictological intelligence it took some time. , for tendencies of development of religious relations, of course, are viewed only with the run of historical events.

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