Suchergebnisse

Cover -- Series Page -- Half Title -- Title Page -- Copyright Page -- Table of Contents -- Preface -- Acknowledgements -- I: The Origins of Kalām -- II: Pharaonic History in Medieval Egypt -- III: Magian Cheese: An Archaic Problem in Islamic Law -- IV: Early Islamic Dietary Law -- V: 'Anan and Islam: The Origins of Karaite Scripturalism -- VI: Weber and Islamic Sects -- VII: The Heraclian Dynasty in Muslim Eschatology -- VIII: Eschatology and the Dating of Traditions -- IX: An Early Islamic Apocalyptic Chronicle -- X: The Opponents of the Writing of Tradition in Early Islam -- XI: Ibn Qutayba and the Monkeys -- XII: A Koranic Codex Inherited by Mālik from his Grandfather -- Index.

This paper interrogates the notions of time and money in Islamic (economic) tradition by applying Toshihiko Izutsu's theory of the key terms of a worldview. A Japanese scholar of Islam, Toshihiko Izutsu (1914–1993), wrote extensively on Islamic studies, eastern mystical traditions, and Sufism. His theory of key ethical concepts in the Qur'an is a semantic analysis of an Islamic worldview, which can be applied also more specifically to economic thought in Islamic tradition. Applying Izutsu's theory would shed light on the main ethico-economic concepts and postulates in Islamic intellectual history, such as the notions of time, money, and commodity purchases, as well as their relation to man as a time-contingent being. As well as the introduction and conclusion, this paper is divided into three main parts. In the first part, I introduce Izutsu's life and his semantic theory. The second focuses on Islamic economics and its relation to Sharī'a as a moral concept, whereas the third part inquires more specifically upon the notion of time and money in classical and contemporary Islamic economic thought.

AbstractIn Central Asia, the Soviet state had destroyed most Islamic institutions by the late 1930s, which gradually alienated millions of Soviet Muslims from the basics of Islamic theology and key Islamic practices of virtue cultivation, including the five daily prayers (namaz), Islamic ethics of dressing (like covering certain parts of the body), and certain lifestyle prescriptions (such as the avoidance of alcohol, gambling, and premarital sex). As a result, mainstream Islam in Central Asia came to revolve around the main Islamic life-cycle rites (i.e., male circumcision, the marriage ceremony, and funeral prayer) and occasional practices of uttering blessings, reciting short Qur'anic verses for the souls of the deceased, and visiting shrines, among others. Although more than thirty years have passed since the fall of the USSR, this non-observant form of Islam remains widespread in the region. Inquiring into the conceptual and affective aspects of Soviet forced secularization in Central Asia, I make two interrelated interventions into secularism studies and the anthropology of Islam. First, I theorize Soviet secularism through attending to the modern state's aspiration to transcend and transform the particularities of lived traditions, which reveals significant overlaps between communist and liberal modes of statecraft and subject formation. Second, reflecting on a non-observant form of Islam in contemporary Kyrgyzstan, I ask: what remains of a tradition of virtue ethics when its modes of abstract reasoning and virtue cultivation have all but vanished?

The Bosnian Genocide was a horrific ethnic and religious conflict that took place towards the end of the twentieth century. In the Genocide, Serbian nationalist fighters systematically killed over 80,000 Bosnian Muslims over a four-year period. The unique political and religious context of the conflict—in which Islam, Orthodox Christianity, and Catholicism were all important communal identifiers—should prompt a nuanced discussion of how religion functions in the midst of conflict. Utilizing Eboo Patel's concept of the "faith line" and religious pluralism as a point of origin, this article argues for increased attention to theological peacebuilding work in the wake of the Bosnian Genocide. To do so, this article will begin with a review of the historical roots of the conflict which will demonstrate the intimate role that religion played in the conflict, as well as the different religious justifications offered by the Bosnian government. This article will then engage in a comparative analysis of both Christian and Muslim reconciliation traditions, demonstrating that peacebuilding is not simply a political goal, but is also directly related to the respective faith traditions of Islam and Christianity. Finally, several reconciliation projects, both secular and religious, are highlighted in order to show how religious pluralism still plays an active role in breaking down communal boundaries and promoting peace.

This study will discuss Zamachsyari Dhofier's work on the pesantren tradition. Discussion about the pesantrens, madrasas and schools, written by Zamachsyari Dhofier be very interesting, because it is told how the upheaval of Islam. In the course of history, the origins of schools can not be separated from the arrival and spread of Islam in Indonesia. Because discussion pesantrens have a great impact on the education model in Indonesia.And changes in the form and content of Islamic education in Indonesia can not be separated from the demands of the times that it faces. But the process of change is not an event that is smooth and seamless with no disagreement among those involved in it. Political background of the Dutch colonial education in determining the changes in the world of sports pesantrens, madrasas and schools in Indonesia

The topic of this paper is Islamic modernism, an important school of thought within modern Islam, a source of inspiration for various current progressive movements and individual intellectuals across the Muslim world. A brief introductory definition of Islamic modernism with the description of its place in the context of traditional Islamic thought is followed by an example of three noteworthy representatives of this tendency to illustrate the typical feature of Islamic-Modernist argumentation: the return to the essential sources of Islam, namely Qur'¯an as theWord of God (All¯ah) to enable the reinterpretation of certain deeply rooted norms of traditional approach to this religion and its legal system. My point of departure is a thesis that Islamic modernism is a fully authentic ideological direction within the framework of the broad historical tradition of Islam and that those Western scholars, who used to claim that any and all modernist tendencies in Islam were formed exclusively by Western liberalism, were wrong. This paper is a part of broad research of Islamic modernism focusing especially on its Egyptian branch.