eBooks de Islamismo, página 2 de 7

In a world where almost all societies are multi-religious and multi-ethnic, we need to study how social cohesion can be achieved in different contexts. In some geographical areas, as in the Middle East and the Indian subcontinent, people of different religious belonging have, through the ages, lived side by side, sometimes in harmony and sometimes in dissonance. In other geographical regions, as in Scandinavia, societies have been quite religiously homogeneous but only recently challenged by immigration.In both locations the relations between religious minority and majority are very much on the agenda. In order to discuss the situation for non-Muslims in Muslim majority societies, a consultation was convened with both Muslim and Christian participants from Pakistan, Palestine, Lebanon, and Sweden. Some of the participants work in academic settings, others in faith-based organisations, some in jurisprudence and others with theological issues. Non-Muslims in Muslim Majority Societies is the result of thatconsultation. The intention of the book is to trigger reflection and further thinking, through papers that discuss issues such as freedom of religion, minority rights, secular and religious legislation, and inter-religious dialogue in Muslim majority societies. Although the articles are presented as works in progress and remain tentative in many of their conclusions, this book is an important contribution to the global debate over religious tolerance and religious pluralism.

Does Islam call for the oppression of women? The subjugation of women in many Muslim countries is often used as evidence of this, while many Muslims read the Quran in ways that seem to justify sexual oppression and inequality. In this paradigm-shifting book, Asma Barlas argues that, far from supporting male privilege, the Quran actually affirms the complete equality of the sexes. Offering a historical analysis of religious authority and knowledge, Barlas shows how, for centuries, Muslims have read patriarchy into the Quran to justify existing religious and social structures. In this seminal volume, she takes readers into the heart of Islamic teachings on women, gender and patriarchy, offering an egalitarian reading of Islams most sacred scripture. This revised edition includes two new chapters, a new preface, and updates throughout.

The essays in this volume discuss recent trends and issues in the scholarly study of the Qurn and its exegesis. The last few years have witnessed an unprecedented development in quranic studies in terms of both the number of volumes that have been produced and the wide range of issues covered. It is not an exaggeration to say that the field of quranic studies today has become the crown of Islamic studies. In this book, scholars of diverse approaches critically engage with the Qurn and its exegesis, including questions about the milieu in which the Qurn emerged, the Qurns relation to the biblical tradition, its chronology, textual integrity, and its literary features. In addition, this volume addresses recent scholarship on tafsr (quranic exegesis), including thematic interpretation, diacronic and syncronic readings of the Qurn. Various approaches to understanding the Muslim scripture with or without tafsr are also discussed.

The present volume closes a trilogy devoted to the exegesis of the Quran analyzed according to the principles of Semitic rhetoric, a method of textual analysis developed in the field of biblical studies. It studies the shortest srahs of the Quran, which are traditionally dated to the beginnings of the preaching of Muammad in Mecca. The reference to the initial vision of Muammad in Srah 81, the point of departure for his career as Prophet, provides the starting point of the study of this group of srahs. The analysis shows that the redactors who assembled the textual fragments of the Quran into a book were guided by precise intentions. In the end, it is these intentions that the rhetorical analysis of the text enables us to discover and better understand.

A History of The Encyclopaedia of Islam is the back story of the decisions that shaped the preeminent reference work in the field of Islamic Studies and of the labor that went into it, a story that has not yet been told. It is a record of a monumental, century-long project, undertaken by the greatest scholars of its time; of friendships and rivalries; and of the extraordinary circumstances in which it took shape. As a product of and a contribution to a centurys evolving view of Islamic history, civilization, and religion, this history sheds light onto the world of academia, of the individual scholars who contributed to the encyclopedias success, and of a time-Europe before and after two world wars-and an age of publishing that dramatically changed in its lifetime.

The present volume focuses on aspects of Islamic thought in Iran and Yemen, and other regions of the Middle East, ninth through fifteenth century CE, through a close study of manuscript materials. The books sixteen chapters are arranged under five rubrics: Mutazilism, Zaydism in Iran and in Yemen, Twelver Shiism, Mysticism, and Bibliographical Traditions. The material included in the book has been published previously in a different version. The appearance of these studies together in a single volume makes this book a significant and welcome contribution to the field of classical Islamic Studies.

Can Christians read biblical meaning into quranic texts? Does this violate the intent of those passages? What about making positive reference to the Quran in the context of an evangelistic presentation or defence of biblical doctrines? Does this imply that Christians accept the Muslim scripture as inspired? What about Christians who reside in the world of Islam and write their theology in the language of the Quran - Arabic? Is it legitimate for them to use the Quran in their explorations ofthe Christian faith? This book explores these questions and offers a biblically, theologically, and historically informed response. For years evangelical Christians seeking answers to questions like these have turned to the history of Protestant Christian interaction with Muslim peoples. Few are aware of the cultural, intellectual, and theological achievements of Middle Eastern Christians who have resided in the world of Islam for fourteen centuries. Their works are a treasure-trove of riches for those investigating contemporary theological and missiological questions.

This brings together, in English, for the first time a number of articles in one volume that have been published in various books and journals and are reprinted with permission. Through this work, Rumi and his poetry as well as the whirling dervishes, will hopefully become more widely known in Western countries than they are at present. The whirling dervishes are famous for their ecstatic dance and but here it is hoped that their role within Sufism will become more clearly understood. The book is an attempt to suggest a renewed manner of thinking about one of the most celebrated trends in the mystical dimension of the Islam, the religion of love of Rumi and the cosmic dance of the dervishes. The theology is at the back of all the itinerary and the all five chapters represent the possibility to rethink the dynamic relation between disciples and their Founder, institution and charisma, politics and mysticism.

El lector tiene ante sí la primera biografía de Rûmî escrita en lengua castellana. Hay autores que únicamente adquieren celebridad gracias a sus obras escritas; fuera de ellas, no existen. No es este

This brings together, in English, for the first time a number of articles in one volume that have been published in various books and journals and are reprinted with permission. Through this work, Rumi and his poetry as well as the whirling dervishes, will hopefully become more widely known in Western countries than they are at present. The whirling dervishes are famous for their ecstatic dance and but here it is hoped that their role within Sufism will become more clearly understood. The book is an attempt to suggest a renewed manner of thinking about one of the most celebrated trends in the mystical dimension of the Islam, the religion of love of Rumi and the cosmic dance of the dervishes. The theology is at the back of all the itinerary and the all five chapters represent the possibility to rethink the dynamic relation between disciples and their Founder, institution and charisma, politics and mysticism.

Nadeine Asbali would be the first to say that a scarf on a womans head doesnt define her, but in her case, thats a lie.Nadeines life changed overnight. As a mixed-race teenager, she had unknowingly been passing as white her entire life: until she decided to wear the hijab. Then, in an instant, she went from being an unassuming white(ish) child to something sinister and threatening, perverse and foreign.Veiled Threat is a sharp and illuminating examination of what it is to be a visibly Muslim woman in modern Britain, a nation intent on forced assimilation and integration and one that views covered bodies as primitive and dangerous. From being bombarded by racist stereotypes to being subjected to structural inequalities on every level, Nadeine asks why Muslim women are forced to contend with the twin oppressions of state-sanctioned Islamophobia and the unrelenting misogyny that fuels our world, all whilst being told by white feminists that they need saving.Combining a passionate argument with personal experience, Veiled Threat is an indictment of a divided Britain that dominates and systematically others Muslim women at every opportunity.

This volume offers a comprehensive discussion of the contemporary debates within political Islam, providing an in-depth analysis of the specific movements, countries and regions in the Arab world and Israel. The contributors contend that the evolution of Islamic movements is contextual rather than ideological. Therefore, Islamic movements are best understood individually within their own historical, socio-political and cultural setting. Political Islam is an essential reference for academics, researchers and the media, as well as general readers with an interest in Islamic political debates. Contributors include Abdullah Baabood, Youcef Bouandel, Abdelwahab El-Affendi, Kamal Helbawy, Roel Meijer, Ibrahim Moussawi, Tariq Ramadan, Tilde Rosmer, Murad Batal al-Shishani, Sara Silvestri and Camille Tawil.

Pese a que el islam y el mundo musulmán acaparan a diario miles de páginas de periódicos y minutos de radio y televisión, es aún un universo extraño en la zona del mundo que se conoce como Occidente. La religion y la comunidad legada por el Profeta Mahoma en el siglo VII han evolucionado y se han escindido en diversas ramas y corrientes que atestiguan mas de 1.500 millones de fieles en el mundo; un caleidoscopio de doctrinas y tradiciones que en numerosas ocasiones se confunden. Eclectico, diverso y cambiante, la incomprension y la alarma que despierta en Occidente el llamado islam politico proviene, entre otros motivos, de lo erroneo de simplificar el estado de conflicto e inestabilidad que vive la region a un mero enfrentamiento confesional entre sunies y chiies. Este libro compagina las herramientas periodisticas con el recurso a la historia, explica los origenes y acontecimientos que anunciaron el nacimiento y la propagacion moderna del islamismo politico, asi como el desarrollo y la proyeccion de las fuerzas emergentes en Oriente Medio. Esta nueva edicion, actualizada y ampliada, supone una excelente guia para abrirse paso entre los dos troncos principales del islam y nos ofrece una panoramica general de un mundo arabe en continuo cambio.

At a time when Islam is the focus of attention, vilified by some and a source of inspiration for others, Arkouns is one of few voices that seek to go against the stream. His radical review of mainstream historiography of Islam draws on interdisciplinary analysis - historical, social, psychological and anthropological. As one of the foremost thinkers of the Muslim world, Arkoun is in a position to question dogmatic constructs from within, with respect and critical acumen. An understanding of this approach will lead to an emancipatory turn in the intellectual and political spheres of Muslim societies.

En las últimas décadas el término yihad, palabra que se asocia a la violencia practicada por extremistas religiosos en el mundo musulmán, ha ido cobrando cada vez más protagonismo en el mundo occidental. La violencia ejercida en nombre de la yihad ha desempeñado una funcion decisiva en la historia entera de la civilizacion islamica y dado lugar al movimiento terrorista mas mortifero de nuestro tiempo. Este libro realiza un recorrido riguroso a traves de la historia de la yihad guerrera desde sus inicios hasta principios del siglo XXI, centrandose sobre todo en sus manifestaciones contemporaneas: terrorismo desencadenado en paises musulmanes durante las ultimas decadas del siglo XX, gestacion de un movimiento yihadista internacional, fundacion de al Qaida, campaña de atentados contra Estados Unidos y Occidente que culmino con los ataques terroristas mas letales de la historia, perpetrados en Nueva York y Washington el 11 de septiembre de 2001, y caida del primer emirato establecido en Afganistan. El epilogo ofrece un analisis breve y sintetico de la evolucion de la violencia y el terror yihadistas a escala mundial durante los años posteriores al 11-S hasta la reinstauracion de los talibanes en el poder, en agosto de 2021.

A primeira história do Tradicionalismo, um importante, porém surpreendentemente pouco conhecido, movimento anti-modernista do século XX. Abarcando uma série de grupos religiosos frequentemente secretos, mas por vezes muito influentes no Ocidente e no mundo Islamico, o Tradicionalismo afetou tanto a politica convencional como a revolucionaria na Europa e o desenvolvimento do campo de estudos religiosos nos Estados Unidos. No seculo XIX, numa epoca onde os intelectuais progressistas haviam perdido a fe na capacidade do Cristianismo em estabelecer verdades religiosas e espirituais, o Ocidente descobria escritos religiosos para alem de suas fronteiras. Neste solo cresceu o Tradicionalismo, emergindo do meio ocultista na França do final do seculo XIX, e alimentado pela generalizada perda da fe no progresso que se seguiu na esteira da Primeira Guerra Mundial. Trabalhando primeiro em Paris e depois no Cairo, o escritor frances Rene Guenon rejeitava a modernidade como uma idade das trevas, e buscou reconstruir a Filosofia Perene - as verdades religiosas centrais por tras das maiorias religies mundiais - em grande parte calcada em suas leituras de textos religiosos hindus. Inumeros intelectuais desencantados responderam ao chamado de Guenon com tentativas de colocar a teoria em pratica. Alguns tentaram, sem sucesso, guiar o fascismo e o nazismo a luz de linhas tradicionalistas; outros mais tarde fizeram parte de grupos terroristas na Italia. O tradicionalismo, por fim, emprestou o cimento ideologico para a aliança de forças antidemocraticas na Russia pos-sovietica, e no final do seculo XX se inseriu no debate no mundo islamico a respeito do que seria o melhor relacionamento entre o Isl e a modernidade.

El presente texto pretende recoger aspectos diversos del islam, siendo estos fundamentales para conocer la cultura en su conjunto. Aquí hablamos de los factores antropológicos, religiosos, culturales, historicos y politicos. El islam es, ademas de una religion, un conjunto normativo de como deben comportarse los creyentes en todos los aspectos de su periplo vital. El islam esta entre nosotros y sus adeptos continuan creciendo en todos los continentes de una forma constante y sostenida, por lo que lejos de los prejuicios que se tienen contra esta religion, nos encontramos con un fenomeno que se quedara y jugara un importante papel en este mundo en el que la globalizacion esta saltando por los aires, siendo esta una razon de peso para intentar entenderlo ampliamente.

Durante décadas, el islam político fue considerado como una corriente minoritaria en las sociedades musulmanas. Sin embargo, los conocidos como islamistas moderados fueron creando una importante red internacional basada en sus actividades de predicacion, asistenciales, empresariales y politicas que, con el paso del tiempo, permitieron situar a esta ideologia como una alternativa de poder en determinados paises. De igual modo, desde la decada de los cincuenta del siglo XX esa red se fue implantando en Europa, sin que nadie considerara que pudiera tener alguna implicacion en el devenir natural de los acontecimientos de los estados del Viejo Continente. Sergio Castaño expone de un modo objetivo los diferentes aspectos que han contribuido a reforzar su presencia, como su evolucion historica, su activismo politico, el impacto de sus propuestas, o como la mal llamada Primavera Arabe influyo en el privilegiado estatus que mantenian las organizaciones inspiradas en los principios islamistas. Tambien analiza que logros ha alcanzado y determina su presente dimension, asi como sus metas a corto, medio y largo plazo.

¿Cómo debe vivir un musulmán para no verse arrastrado por el mundo? ¿Cómo puede superar la dependencia material y epistemológica que le ha convertido en sujeto subalterno de la historia? O dicho de forma sucinta: ¿como empoderarse? A estas preguntas, comunes al amplio espectro islamista, busca dar una respuesta propia el salafismo, con argumentos provocadores y controvertidos, y, sobre todo, proponiendose revivir la pureza primigenia del islam, encarnada en los primeros y autenticos musulmanes, los salaf (de donde viene el termino salafismo), un ideal que se habria pervertido. Pero como revivir es construir, el salafista, mal que le pese, se forja a si mismo, en lo individual y en lo colectivo, a traves de una comunidad de discurso mundana, material y ocasional, que igual le aboca a mutaciones quietistas y hasta eremiticas que parademocraticas o yihadistas. Esta mundanidad de la pureza, ontologica y no solo funcional, es pues el fundamento inevitable del salafismo. De la historia intelectual de esta corriente transnacional, que acompaña el decurso mismo del islam y hoy esta ligada a la modernidad liquida, se ocupa este libro, que explica por que es tan atractiva para algunos musulmanes como inquietante o aberrante para la mayoria.

Parece que, cuanto más ha aumentado la presencia del islam en nuestras vidas --por la inmigración, por las nuevas generaciones que han aceptado la fe que les han transmitido sus padres y por la amenaza de un terrorismo que dice actuar en nombre del profeta-- ha ido incrementandose la fuerza de ciertos estereotipos faciles sobre una realidad que creemos conocer.En El islam en el siglo XXI el periodista Fernando de Haro se adentra, a partir de las conversaciones mantenidas con el islamologo de fama internacional Samir Khalil Samir, en el mundo del islam (o "los islam"), una realidad mucho mas compleja de lo que los españoles y los europeos en general percibimos habitualmente.Siguiendo la estela del libro-entrevista Cien preguntas sobre el islam, en el que Samir abordaba los origenes y la situacion del islam tras los atentados del 11-S, se tratan en esta obra cuestiones de enorme actualidad, tales como la guerra civil a gran escala entre chiies y sunies, la eclosion de las "primaveras arabes", el surgimiento del autodenominado Estado Islamico, el papel de los cristianos arabes, o la integracion de los jovenes musulmanes europeos de segunda y tercera generacion. Todo ello a traves de ricos e intensos dialogos en los que se parte continuamente de hechos, personas y circunstancias concretos y no de principios abstractos.