Search results for 'Islam and secularism' (try it on Scholar)

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  1. Md Sirajul Islam (2007). The Exigency of Modernization and Threat of Westernization in Islam. In Manjulika Ghosh (ed.), Musings on Philosophy: Perennial and Modern. Sundeep Prakashan
     
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  2. Badarul Islam (2009). Educational Foundation of Islam: It's Comparison with Western Educational Philosophies. Adam Publishers & Distributors.
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  3. ʻĀlam K̲h̲vundmīrī (2001). Secularism, Islam and Modernity: Selected Essays of Alam Khundmiri. Sage.
    This book uses the writings of Syed Alam Khundmiri to look at issues such as: Islamic traditionalism in the context of meodernization; Islamic theology and politics; and Western and Indian notions of secularism.
     
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  4. Muhammad Naguib Al-Attas (1985). Islām, Secularism, and the Philosophy of the Future. Mansell Pub..
     
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  5.  10
    R. L. Euben (2010). Review Essay: Making the World Safe for Compatibility: Hashemi, Nader. Islam, Secularism and Liberal Democracy: Toward a Democratic Theory for Muslim Societies New York: Oxford University Press, 2009. 304 Pp. $65.00 . Kamrava, Mehran. Iran's Intellectual Revolution Cambridge. UK: Cambridge University Press. 2008. 288 Pp. $85.00 , $33.99 . March, Andrew F. Islam and Liberal Citizenship: The Search for an Overlapping Consensus by Andrew F. March. New York: Oxford University Press, 2009. 360 Pp. $55.00. [REVIEW] Political Theory 38 (3):424-441.
  6. C. Dodd (2007). Islam, Secularism, and Nationalism in Modern TURKey. Who is a TURK? * By Soner Cagaptay. Journal of Islamic Studies 18 (2):268-270.
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  7. Oliver Leaman (2012). The Sociology of Islam: Secularism, Economy and Politics Ed. Tugrul Keskin, 2011. [REVIEW] Journal of Shi‘a Islamic Studies 5:84-85.
     
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  8.  2
    E. F. Keyman (2007). Modernity, Secularism and Islam: The Case of Turkey. Theory, Culture and Society 24 (2):215-234.
    The resurgence of religious movements all over the world, their varying claims to identity and politics , and their success in generating system-transforming effects in both national and world politics have indicated clearly that there is a need to uncover the invisible interconnections between religion and politics. Moreover, the way in which religion has been striking back has taken different forms. From religious and terrorist fundamentalism to multiculturalism, from communitarian claims to the religious state to religion-based civil societal calls for (...)
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  9.  2
    Badredine Arfi (2015). Pluralism to-Come and the Debates on Islam and Secularism. Philosophy and Social Criticism 41 (7):655-677.
    The article seeks to advance the debate on Islam and secularism, not by thinking of secularism in terms of whether there is or should be state neutrality toward religion, but rather by proposing that we think in terms of a state neutrality that is anchored in pluralism to-come. The latter is not a future pluralism that will one day arrive but is rather characterized by a structural promise of openness to futurity which thus exposes us to absolute (...)
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  10.  4
    M. Boroval & C. Boyraz (2014). Turkish Secularism and Islam: A Difficult Dialogue with the Alevis. Philosophy and Social Criticism 40 (4-5):479-488.
    In this article, recent attempts by the Justice and Development Party (AKP) to address the problems of Alevi citizens in Turkey are analysed. After briefly outlining the sources of Alevi revitalization in the 1990s, the article critically discusses different aspects of the Alevi Opening process. It concludes by arguing that the Alevi question reveals many aspects of the problematic nature of secularism in Turkey.
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  11.  12
    Joshua Andresen (2012). Deconstruction, Secularism, and Islam. Philosophy Today 56 (4):375-392.
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  12.  2
    Lavinia Stan (2014). Democracy, Islam, and Secularism in Turkey. The European Legacy 19 (4):529-530.
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  13.  3
    Stefan Höjelid (2011). Can Islam Be French? Pluralism and Pragmatism in a Secularist State. The European Legacy 16 (5):685-687.
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  14.  4
    Fatemeh Sefidi, Mohammad Mahdi Bandarchi & Masoomeh Seidi (2013). Comparison of Medical Ethics in Islam and Secularism. Journal of Bioethics 2 (6):93-119.
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  15. P. Gillespie (2007). Current Issues in Indonesian Islam: Analysing the 2005 Council of Indonesian Ulama Fatwa No. 7 Opposing Pluralism, Liberalism and Secularism. [REVIEW] Journal of Islamic Studies 18 (2):202-240.
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  16. Tibor Machan (2004). Secularism and Capitalism Vs. Islam. Free Inquiry 24.
     
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  17. F. Osman (2001). Islam and Secularism in the Middle East Edited by John L. Esposito and Azzam Tamimi , 223 Pp. Price PB 12.95. ISBN 1-85065-541-3. [REVIEW] Journal of Islamic Studies 12 (3):366-370.
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  18. Raja Bahlul (2004). Democracy Without Secularism? In John Bunzl (ed.), Islam, Judaism, and the Political Role of Religions in the Middle East. University of Florida Press 99-118.
    The object of this paper is to present and discuss the way democracy is conceived of by some prominent Islamic thinkers. Their position is that democracy, rightly understood, is simply a method of dispensing, sharing, and managing political authority, and as such does not imply secularism or other values and practices that are associated with liberalism. This paper is conceived of within a broader project to theorize the relations (actual and possible) between Islam, democracy, and modernity.
     
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  19. Tuncay Saygin (2008). SECULARISM” FROM THE LAST YEARS OF THE OTTOMAN EMPIRE TO THE EARLY TURKISH REPUBLIC. Journal for the Study of Religions and Ideologies 7 (20):26-78.
    The main aim of this article is to discuss both the concept of secularism among the Ottoman intellectuals and the principle of secularism during the period of the Turkish Republic based on ideas rather than practice. We can analyze “secularism in Turkey” in two separate periods of time: First, “The Ottoman Empire and Secularism” which discusses the ideas of secularism before the foundation of the Turkish Republic, and second “A Brief Analysis of the Turkish Republic (...)
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  20.  52
    Shabbir Akhtar (2007). The Quran and the Secular Mind: A Philosophy of Islam. Routledge.
    This book is concerned with the rationality and plausibility of the Muslim faith and the Quran, and in particular how they can be interogated and understood through western analytical philosophy. It is also explores how Islam can successfully engage with the challenges posed by secular thinking. The Quran and the Secular Mind will be of interest to students and scholars of Islamic philosophy, philosophy of religion, Middle East studies, and political Islam.
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  21. Ronald L. Nettler, Mohamed Mahmoud & John Cooper (eds.) (2000). Islam and Modernity: Muslim Intellectuals Respond. I. B. Tauris.
    This book brings together the ideas of a number of contemporary modernist and liberal Muslim thinkers, exposing an important intellectual current in Islamic thought which will be new to many Western readers. Responding to the challenges brought by colonialism and modernization, the contributors propose new conceptions and interpretations of Islam consonant with the age. Although their specific concerns and emphases vary, they all reconsider the relation between religion and politics and the incorporation of modern Western ideas.
     
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  22.  24
    Elizabeth A. Barre (2012). Muslim Imaginaries and Imaginary Muslims: Placing Islam in Conversation with a Secular Age. [REVIEW] Journal of Religious Ethics 40 (1):138-148.
    This essay begins by exploring the extent to which the narrative of secularization presented in Charles Taylor's A Secular Age might be complicated or otherwise challenged by taking account of parallel processes within Islamic thought and practice. It then considers whether Taylor's argument might nevertheless be applicable to, or illuminative of, contemporary struggles with modernity in the Muslim world.
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  23.  9
    Alex Schulman (2009). Stockholm Syndrome: Radical Islam and the European Response. [REVIEW] Human Rights Review 10 (4):469-492.
    This paper argues that too restrictive an understanding has governed both academic and popular analysis of the social, cultural, and political conflicts between the Western European majorities and their Islamic minorities. These conflicts are typically viewed through the prisms of majority racism and/or minority economic disadvantage. While such social facts are undoubtedly important, I argue that the ideology of radical Islamism must be taken seriously in any analysis of the problem. Thus, I do two things in this essay. I outline (...)
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  24.  46
    Selçuk Uygur (2009). The Islamic Work Ethic and the Emergence of Turkish Sme Owner-Managers. Journal of Business Ethics 88 (1):211 - 225.
    The aim of this study is to explore the influence of religious beliefs on the work-related attitudes of Turkish SME (small and medium-sized enterprise) owner-managers. In this research, the emergence of pious or devout business people is considered as a phenomenon, and special attention is paid to religious transformation and secularism in Turkey. Both concepts, religion and secularism, are considered within the Turkish context. For the research, in-depth interviews were conducted with 32 Turkish business people from religious and (...)
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  25. Asgharali Engineer (2011). The Prophet of Non-Violence: Spirit of Peace, Compassion & Universality in Islam. Vitasta Pub..
    Section 1. Introduction. The prophet of non-violence -- section 2. Women in Islam. Women in the light of hadith -- Violence against women and religion -- section 3. War and peace in Islam. Theory of war and peace in Islam -- Centrality of jihad in post Qurʼanic period -- Jihad? But what about other verses in the Qurʼan? -- Islam, democracy and violence -- A critical look at Qurʼanic verses on war and violence -- section 4. (...)
     
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  26.  1
    David Ingram, How Secular Should Democracy Be? A Cross-Disciplinary Study of Catholicism and Islam in Promoting Public Reason.
    I argue that the same factors that motivated Catholicism to champion liberal democracy are the same that motivate 21st Century Islam to do the same. I defend this claim by linking political liberalism to democratic secularism. Distinguishing institutional, political, and epistemic dimensions of democratic secularism, I show that moderate forms of political and epistemic secularism are most conducive to fostering the kind of public reasoning essential to democratic legitimacy. This demonstration draws upon the ambivalent impact of (...)
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  27.  16
    S. J. Al-Azam (2011). Turkey, Secularism and the EU: A View From Damascus. Philosophy and Social Criticism 37 (4):449-457.
    This article deals with the impact of the free, democratic and peaceful accession to power of the Islamic Justice and Development Party (JDP) in Turkey on the Arab world in general and on the Islamic currents active in Arab societies in particular. A main point is looking into how Arab political formations and especially political Islam are trying to make sense out of such recent developments in Turkey as: (1) the fact that traditionally reviled Turkish secularism, Kemalism and (...)
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  28.  10
    J. Casanova (2012). The Politics of Nativism: Islam in Europe, Catholicism in the United States. Philosophy and Social Criticism 38 (4-5):485-495.
    The politics of nativism directed at Catholic immigrants in 19th-century America offer a fruitful comparative perspective through which to analyze the discourse and the politics of Islam in contemporary Europe. Anti-Catholic nativism constituted a peculiar North American version of the larger and more generalized phenomenon of anti-immigrant populist xenophobic politics which one finds in many countries and in different historical contexts. What is usually designated as Islamo-phobia in contemporary Europe, however, manifests striking resemblances with the original phenomenon of American (...)
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  29.  1
    Kyle Wallace (2011). Turkish Politics: Between Europe and Islam. Constellations 2 (2):108-117.
    Since the inception of Turkey as an independent state, the country has based itself on Western modes of governance, with secularism being a hallmark of the nation. In recent years, Islamic parties have made inroads in government, causing consternation among the old guard and allies in Europe. Much of the modern arguments against Turkey's inclusion in the EU rely on psuedo-Orientalist ideas; Turkey is somehow so different and alien from "European" culture that they simply do not belong in the (...)
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  30. Teresa Lavender Fagan (ed.) (2008). Islam and the West: A Conversation with Jacques Derrida. University of Chicago Press.
    In the spring of 2003, Jacques Derrida sat down for a public debate in Paris with Algerian intellectual Mustapha Chérif. The eminent philosopher arrived at the event directly from the hospital where he had just been diagnosed with pancreatic cancer, the illness that would take his life just over a year later. That he still participated in the exchange testifies to the magnitude of the subject at hand: the increasingly distressed relationship between Islam and the West, and the questions (...)
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  31. Nilüfer Göle (2015). Islam and Secularity: The Future of Europe's Public Sphere. Duke University Press Books.
    In_ Islam and Secularity_ Nilüfer Göle takes on two pressing issues: the transforming relationship between Islam and Western secular modernity and the impact of the Muslim presence in Europe. Göle shows how the visibility of Islamic practice in the European public sphere unsettles narratives of Western secularism. As mutually constitutive, Islam and secularism permeate each other, the effects of which play out in embodied and aesthetic practices and are accompanied by fear, anxiety, and violence. In (...)
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  32. Nilüfer Göle (2015). Islam and Secularity: The Future of Europe's Public Sphere. Duke University Press Books.
    In_ Islam and Secularity_ Nilüfer Göle takes on two pressing issues: the transforming relationship between Islam and Western secular modernity and the impact of the Muslim presence in Europe. Göle shows how the visibility of Islamic practice in the European public sphere unsettles narratives of Western secularism. As mutually constitutive, Islam and secularism permeate each other, the effects of which play out in embodied and aesthetic practices and are accompanied by fear, anxiety, and violence. In (...)
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  33.  11
    Max Lejbowicz (2013). Retour sur l'affaire Gouguenheim. Methodos 13 (13).
    Une invitation, reçue au début de l’automne 2011, à intervenir dans la séance du 7 mars 2012 d’un séminaire tenu à l’EHESS sur l’islamophobie, a été l’occasion de traiter de « l’affaire Gouguenheim » plus de trois ans après son irruption dans la sphère médiatique. Cette nouvelle lecture d’Aristote au Mont Saint-Michel a permis de mettre en évidence l’importance que Sylvain Gouguenheim attribue à un texte du haut Moyen Age pour suivre la diffusion de l’hellénisme dans l’Europe latine. Il s’agit (...)
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  34. Joshua Landis (2007). Syria : Secularism, Arabism, and Sunni Orthodoxy. In Eleanor Abdella Doumato & Gregory Starrett (eds.), Teaching Islam: Textbooks and Religion in the Middle East. Lynne Rienner Publishers
     
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  35.  1
    Stamatopoulos Dimitrios (2010). The Return of Religious and Historiographic Discourse:Church and Civil Society in Southeastern Europe (19th - 20th Centuries). [REVIEW] Journal for the Study of Religions and Ideologies 3 (8):64-75.
    This paper focuses on the revision of the classical thesis concerning secularism the progressive domination of the discussion around the issue of the civil society. These two poles facilitated the development of a series of historiographic approaches that particularly touched on the areas of Eastern and Southeastern Europeís history. Here we are concerned with three central cases of historiographic discourseís production, as indicators of the dominant ìparadigmîís change: the first concerns the role of the Russian church in the pre-Revolutionary (...)
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  36.  58
    Geoffrey Williams & John Zinkin (2010). Islam and Csr: A Study of the Compatibility Between the Tenets of Islam and the Un Global Compact. [REVIEW] Journal of Business Ethics 91 (4):519 - 533.
    This paper looks at whether the tenets of Islam are consistent with the 'Ten Principles' of responsible business outlined in the UN Global Compact. The paper concludes that with the possible exception of Islam's focus on personal responsibility and the non-recognition of the corporation as a legal person, which could undermine the concept of corporate responsibility, there is no divergence between the tenets of the religion and the principles of the UN Global Compact. Indeed, Islam often goes (...)
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  37.  12
    Nidhal Guessoum (2015). Islam and Science: The Next Phase of Debates. Zygon 50 (4):854-876.
    This article reviews the new developments that have occurred in the past ten to fifteen years in the field of Islam and science: the emergence of a “new generation” of thinkers, Muslim scientists who accept modern science's fundamental methodology, theories, and results, and try to find ways to “harmonize” it with Islam; and the exponential increase in the popularity of the I‘jaz ‘Ilmiy “theory,” the “miraculous scientific content of the Qur'an” as well as the continuation of the traditionalist (...)
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  38.  85
    Zainal Abidin Bagir (2012). Practice and the Agenda of “Islam and Science”. Zygon 47 (2):354-366.
    Abstract When speaking about Islam and contemporary issues in science, Guessoum's Islam's Quantum Question shares many characterizations with Barbourian science and religion discourse. The focus is on theological responses to particular scientific theories. In this article I suggest an expansion of the discourse by looking at how science meets religion (as well as other local system of knowledge) in practice, in particular events such as natural disaster, when they are called upon as sources of meaning making. The encounter (...)
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  39.  26
    Amel Alghrani (2013). Womb Transplantation and the Interplay of Islam and the West. Zygon 48 (3):618-634.
    In Saudi Arabia in 2000 the world's first human uterus transplant was attempted with some success. In 2011 the second successful human uterus transplant took place in Turkey. Doctors in the United Kingdom have recently announced that uterus transplants will be carried out in the UK if doctors can raise enough funds to complete their research. As scientists continue to make progress in this domain this is anticipated to be the next breakthrough in the arena of assisted reproductive technologies. The (...)
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  40. Karen Armstrong (1993). A History of God: The 4000-Year Quest of Judaism, Christianity, and Islam. Gramercy Books.
    Over 700,000 copies of the original hardcover and paperback editions of this stunningly popular book have been sold. Karen Armstrong's superbly readable exploration of how the three dominant monotheistic religions of the world—Judaism, Christianity, and Islam—have shaped and altered the conception of God is a tour de force. One of Britain's foremost commentators on religious affairs, Armstrong traces the history of how men and women have perceived and experienced God, from the time of Abraham to the present. From classical (...)
     
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  41.  30
    Willem B. Drees (2013). Islam and Bioethics in the Context of “Religion and Science”. Zygon 48 (3):732-744.
    This paper places “Islam and bioethics” within the framework of “religion and science” discourse. It thus may be seen as a complement to the paper by Henk ten Have () with which this thematic section in Zygon: Journal of Religion and Science opens, which places “Islam and bioethics” in the context of contemporary bioethics. It turns out that in Zygon there have been more submitted articles on Islam and bioethics than on any other Islam-related topic. This (...)
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  42.  24
    Irene Oh (2007). The Rights of God: Islam, Human Rights, and Comparative Ethics. Georgetown University Press.
    Their treatment of such human rights political participation, freedom of conscience, and religious toleration demonstrate, Oh says, that Islam should have a ...
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  43.  8
    Alison Shaw (2012). 'They Say Islam has a Solution for Everything, so Why Are There No Guidelines for This?' Ethical Dilemmas Associated with the Births and Deaths of Infants with Fatal Abnormalities From a Small Sample of Pakistani Muslim Couples in Britain. Bioethics 26 (9):485-492.
    This paper presents ethical dilemmas concerning the termination of pregnancy, the management of childbirth, and the withdrawal of life-support from infants in special care, for a small sample of British Pakistani Muslim parents of babies diagnosed with fatal abnormalities. Case studies illustrating these dilemmas are taken from a qualitative study of 66 families of Pakistani origin referred to a genetics clinic in Southern England. The paper shows how parents negotiated between the authoritative knowledge of their doctors, religious experts, and senior (...)
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  44.  38
    John Kelsay (1993). Islam and War: A Study in Comparative Ethics. Westminster/John Knox Press.
    This book explores these questions and addresses the lack of comparative perspectives on the ethics of war, particularly with respect to Islam.
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  45.  2
    Olatunji A. Oyeshile (2015). Modernity, Islam and an African Culture. Filosofia Theoretica: Journal of African Philosophy, Culture and Religions 4 (2):2-18.
    The human quest for the meaning of life is an unending one marked by undulating landscapes. In order to confront the flux of experience generated by this quest for meaning, the human embraces science, morality, politics and religion. Religion is said to provide the basis for transcendental values which give humans succour after the physical and material struggles have ended. At the same time, religion also uses the observable social world as the starting point for the embrace of transcendental values. (...)
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  46.  8
    Ian James Kidd (2013). A Phenomenological Challenge to 'Enlightened Secularism'. Religious Studies 49 (3):377-398.
    This article challenges Philip Kitcher’s recent proposals for an ‘enlightened secularism’. I use William James’s theory of the emotions and his related discussion of ‘temperaments’ to argue that religious and naturalistic commitments are grounded in tacit, inarticulate ways that one finds oneself in a world. This indicates that, in many cases, religiosity and naturalism are grounded not in rational and evidential considerations, but in a tacit and implicit sense of reality which is disclosed through phenomenological enquiry. Once the foundational (...)
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  47.  6
    Abbas Mehregan (2016). Islamo-Arabic Culture and Women’s Law: An Introduction to the Sociology of Women’s Law in Islam. International Journal for the Semiotics of Law - Revue Internationale de Sémiotique Juridique 29 (2):405-424.
    The present paper addresses the mutual relationship between society and law in shaping women’s law in Islam from the perspective of the sociology of law. It analyzes the role of pre-Islamic social, political, and economic structures in the Arabian Peninsula in modeling women’s law and highlights some customary laws which were rejected or revived and integrated in Islamic jurisprudence. In this regard, the paper reviews issues such as polygyny, rights to inheritance, marriage, the process of testimony and acceptable forms (...)
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  48.  4
    Yuval Jobani (2016). The Lure of Heresy: A Philosophical Typology of Hebrew Secularism in the First Half of the Twentieth Century. Journal of Jewish Thought and Philosophy 24 (1):95-121.
    _ Source: _Volume 24, Issue 1, pp 95 - 121 Contemporary study of Jewish secularism in the Modern era has yielded a nuanced picture of Hebrew secularism. This article analyzes the emergence of a rich and diverse cultural infrastructure of Hebrew secularism in the first half of the twentieth century from a philosophical perspective, proposing a typology of models of Hebrew secularism. These models are characterized by their attitudes to what, following Charles Taylor, can be referred (...)
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  49.  11
    Ş. Akile Zorlu Durukan (2015). “The Religion of Muhammad”: Early Turkish Republican Ideology and the Official View of Islam in 1930s History Textbooks. Journal for the Study of Religions and Ideologies 14 (41):22-51.
    Shifts to structurally new political formations or at times even governmental changes usually engender new representations of the past. This process generally involves the creation of official national histories or revisions to the existing narratives. These histories are ultimately tied to collective memory engineering and identity building to legitimize the new political formations and to ensure loyalty to them. Public education mostly provides a vital channel for the dissemination and the validation of the collective memory sanctioned by the ruling elite. (...)
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  50.  7
    Roy Jackson (2007). Nietzsche and Islam. Routledge.
    In the light of current events, particularly the ‘post September 11th’ debates with much focus on aspects of the ‘clash of civilisation’ thesis, the issue of Islamic identity is a crucial one. Whilst Friedrich Nietzsche was addressing an audience of a different culture and age, his own originality, creativity, psychological, philological and historical insights allows for a fresh and enlightening understanding of Islam within the context of our modern era. In this book, Roy Jackson sets out to determine: Why (...)
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