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.  9
    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. 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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  7.  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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  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.  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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  10.  10
    Joshua Andresen (2012). Deconstruction, Secularism, and Islam. Philosophy Today 56 (4):375-392.
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    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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  12.  1
    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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  13. Tibor Machan (2004). Secularism and Capitalism Vs. Islam. Free Inquiry 24.
     
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  14. Lavinia Stan (2014). Democracy, Islam, and Secularism in Turkey. The European Legacy 19 (4):529-530.
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  15. 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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  16. 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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  17.  50
    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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  18. 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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  19.  16
    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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  20.  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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  21.  43
    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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  22. 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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  23.  15
    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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  24.  3
    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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  25.  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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  26. 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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  27. 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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  28.  10
    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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  29. 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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  30.  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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  31.  54
    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 (...)
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  32.  12
    Desh Raj Sirswal, Philosophy of Sufism and Islam.
    In the course of human history, man is struck by a strange phenomenon. The living beings are born, they grow for some time and then they died. Death is perhaps the strongest, and still the common most phenomenon man has to come across. He has also tried to explain the phenomenon in his own way. One such explanation is that although the living beings (particularly human being) looks as one it (or he) consists of two elements, the material body (...)
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  33.  71
    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 (...)
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  34.  11
    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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  35. Karen Armstrong (1993/2004). 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 (...)
     
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  36.  17
    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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  37.  22
    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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  38.  4
    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 (...)
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  39.  36
    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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  40.  10
    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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  41.  2
    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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  42.  2
    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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  43.  5
    Silvia Maria Montenegro (2015). Formas de adhesión al Islam en Argentina: conversión, tradición, elección, reasunción y tránsito intra-islámico. Horizonte 13 (38):674-705.
    As in other Latin American countries, Muslim presence in Argentina traces its origin to Arab migration waves in the late nineteenth and early twentieth century; most of these immigrants came from Lebanon and Syria. We can identify three historical periods; each of these stages involves different degrees of institutionalization, diversification, visibility and negotiation of recognition in the national arena. Currently, Islam is one of the religious options available in a plural religious field and, increasingly, the communities are composed of (...)
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  44.  6
    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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  45.  12
    Milan Vukomanovic (2008). Sufism: The Inner Dimension of Islam. Filozofija I Društvo 19 (2):129-147.
    The first part of this article is a short introduction into Sufism, seen as a unique mode of expressing the internal, mystical dimension of Islam. In this section, the history, doctrine and ritual practice of the main dervish communities have been considered. In the second part, predominantly based on the author's preliminary field study of the extant dervish communities in Bosnia-Herzegovina, more attention has been dedicated to the revival of Islamic mysticism in a contemporary context. In terms of sociology (...)
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  46.  34
    David Cook (2004). The Implications of "Martyrdom Operations" for Contemporary Islam. Journal of Religious Ethics 32 (1):129 - 151.
    This article explores the implications of the prevalence of suicide attacks or 'martyrdom operations' in contemporary Islam. Historical and legal precedents from Islam and Christianity are adduced for the analysis and placed within the context of radical Islam.
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  47.  35
    David Hollenbach (2010). Book Discussion Section: Comparative Ethics, Islam, and Human Rights: Internal Pluralism and the Possible Development of Tradition. Journal of Religious Ethics 38 (3):580-587.
    Dialogue with three major Muslim authors shows that Islam can take a positive stance toward human rights while also presenting differing interpretations of the meaning and scope of rights. Because of their subordination of norms reached through reason to those drawn from faith, as well as negative experiences of the impact of Western colonization of parts of the Muslim world, Abul A‘la Maududi and Sayyid Qutb place significant restrictions on rights of conscience. 'Abdolkarim Soroush's positive support for the role (...)
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  48.  2
    Vicenzo Pace (2015). L’islam tra il turbante e l’elmetto. Horizonte 13 (38):669-673.
    Editoriale: L’islam tra il turbante e l’elmetto Dossier: Islam: Religione e Cultura v. 13, n. 38, apr./giung. 2015.
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  49.  2
    Sînziana Preda (2015). Faith and Practice Are Different Matters in Islam. Journal for the Study of Religions and Ideologies 14 (41):174-201.
    After the fall of the communist regime in Romania, in the name of their shared religious faith, a series of religious NGOs from Turkey and other Islamic countries expressed their readiness to support the members of the two communities in their search for their lost religious identity after the religious constraints enforced by the communist regime had been lifted in 1989. The fieldwork undertaken as part of a research project on the two historical Muslim communities in Dobruja, the Turks and (...)
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  50.  33
    ‘abd Carney (2008). Twilight of the Idols? Pluralism and Mystical Praxis in Islam. International Journal for Philosophy of Religion 64 (1):1 - 20.
    In this article, we discuss the current trend of authoritarianism in the Islamic world, especially as embodied in the institution of taqlid, whereby a lay person blindly follows a religious scholar. We will compare this to the mystical tradition of Ibn 'Arabî as well as the early esoteric Shî'ite tradition, where a much more "rebellious" type of Islam was offered and provided purviews of pluralism and universalism that challenge authoritarian closures of interpretation in relationship with God. By way of (...)
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