Islam in World Cultures: Comparative PerspectivesIslam in World Cultures analyzes differences in Islamic culture and practice by looking not simply at matters of doctrine, but also at how Islam interacts with local cultures.
Islam in World Cultures gathers the work of ten eminent scholars, each of whom has expertise in the Muslim culture of a particular country or geographical area. Individual chapters explore contemporary developments in the Islamic experience in Turkey, Iran, Pakistan, Central Asia, China, Indonesia, South Africa, Ethiopia, and the United States. This broad treatment provides an introduction to the full range of issues relating to Islam in the context of globalization.
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第 1 到 5 筆結果，共 86 筆
第 14 頁
... modern Muslim reformists with whom they sometimes have much in common—have tended to focus in their discussions of Sufism on the ideas of major Sufi authors or ritual practices associated with organized Sufi orders.
... modern Muslim reformists with whom they sometimes have much in common—have tended to focus in their discussions of Sufism on the ideas of major Sufi authors or ritual practices associated with organized Sufi orders.
第 15 頁
(Quoted in Renard 1998, 288) The institutional forms and sets of ritual practices transmitted across some networks of Sufi students and teachers eventually took on the form of organized orders—also referred to in Arabic as tariqasand ...
(Quoted in Renard 1998, 288) The institutional forms and sets of ritual practices transmitted across some networks of Sufi students and teachers eventually took on the form of organized orders—also referred to in Arabic as tariqasand ...
第 24 頁
However, the spread of Islam along these avenues was in no way an organized movement like modern Christian missionary enterprises. Rather, the spread of Islam into Asia and Africa most often occurred through gradual and informal ...
However, the spread of Islam along these avenues was in no way an organized movement like modern Christian missionary enterprises. Rather, the spread of Islam into Asia and Africa most often occurred through gradual and informal ...
第 51 頁
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內容
| 1 | |
Chapter TwoIslam after Empire Turkey and the Arab Middle East | 41 |
Chapter ThreeShiite Islam in Contemporary Iran From Islamic Revolution to Moderating Reform | 75 |
Chapter FourDebating Orthodoxy Contesting Tradition Islam in Contemporary South Asia | 103 |
Chapter FiveIslam in Contemporary Central Asia | 133 |
Chapter SixIslam in China Accommodation or Separatism? | 161 |
Chapter SevenMuslim Thought and Practice in Contemporary Indonesia | 183 |
Chapter EightReligion Language and Nationalism Harari Muslims in Christian Ethiopia | 217 |
Chapter NineRace Ideology and Islam in Contemporary South Africa | 253 |
Chapter TenPeril and Possibility Muslim Life in the United States | 283 |
Chapter ElevenSuggestions for Further Reading and Internet Resources | 309 |
Chapter TwelveKey Terms | 337 |
Index | 361 |
常見字詞
African American American Muslims Amharic apartheid Arabic argued Asian Cape Central Asia China Chinese Chishti Sabiri Christian clergy clerics contemporary cultural debates economic Ethiopia ethnic gious global groups hadith hajj Harari ideas identity ideology Imam important Indonesia institutions interpretation Iran Iranian Islamic law Islamist issues Khomeini lamic language leaders madrasas Mecca ment Middle East modern period Moosa mosques movement Muslim community Muslim personal law Muslim societies Muslim world non-Muslim official organization Oromo Ottoman Oxford University Press PAGAD Pakistan people’s pesantren policies political popular practices prayer Qur’an racial reform regime region religion ritual Saudi scholars schools secular Shah shari’a Shaykh Shi’ite social South Africa South Asia Southeast Asia Soviet spiritual Sufi Sufi orders Sufism teachings texts tion tradition Translated Twelver twentieth century U.S. Muslim ulama Uyghur Uzbekistan Wahhabi women www.abc-clio.com ABC-CLIO Xinjiang York
熱門章節
第 69 頁 - The ruling to kill the Americans and their allies — civilians and military — is an individual duty for every Muslim who can do it in any country in which it is possible to do it...
第 51 頁 - In some places I have seen women who put a piece of cloth or a towel or something like it over their heads to hide their faces, and who turn their backs or huddle themselves on the ground when a man passes by. What is the meaning and sense of this behaviour?
第 274 頁 - The rights in the Bill of Rights may be limited only in terms of law of general application to the extent that the (limitation is reasonable and justifiable in an open and democratic society based on human dignity, equality and freedom...
第 269 頁 - Persons belonging to a cultural, religious or linguistic community may not be denied the right, with other members of that community (a) to enjoy their culture, practise their religion and use their language; and (b) to form, join and maintain cultural, religious and linguistic associations and other organs of civil society.
第 284 頁 - The English translation is not as eloquent as the original Arabic, but let me quote from the Koran itself: "In the long run, evil in the extreme will be the end of those who do evil. For that they rejected the signs of Allah and held them up to ridicule." The face of terror is not the true faith of Islam. That's not what Islam is all about. Islam is peace. These terrorists don't represent peace. They represent evil and war. When we think of Islam we think of a faith that brings comfort to a billion...
第 53 頁 - Brethren, you are not a benevolent organization, nor a political party, nor a local association with strictly limited aims. Rather you are a new spirit making its way into the heart of this nation...
第 51 頁 - Gentlemen ... it was necessary to abolish the fez, which sat on the heads of our nation as an emblem of ignorance, negligence, fanaticism, and hatred of progress and civilization, to accept in its place the hat, the headgear used by the whole civilized world, and in this way to demonstrate that the Turkish nation, in its mentality as in other respects, in no way diverges from civilized social life.
第 59 頁 - In this country, if you are a young man . . . you have only four choices: you can remain unemployed and celibate because there are no jobs and no apartments to live in; you can work in the black market and risk being arrested; you can try to emigrate to France to sweep the streets of Paris or Marseilles; or you can join the FIS and vote for Islam
第 173 頁 - This was accompanied by socioreligious change: the traditional shamanistic Turkic-speaking Uyghur came increasingly under the influence of Persian Manichaeanism, Buddhism and eventually Nestorian Christianity. Extensive trade and military alliances along the old Silk Road with the Chinese state developed to the extent that the Uyghur gradually adopted the cultural, dress and even agricultural practices of the Chinese.
第 49 頁 - The Europeans have now put their hands on every part of the world. The English have reached Afghanistan: the French have seized Tunisia. In reality this usurpation. aggression. and conquest have not come from the French or the English. Rather it is science that everywhere manifests its greatness and power.
書目資訊
| 書名 | Islam in World Cultures: Comparative Perspectives ABC-CLIO E-Books Religion in contemporary cultures |
| 編者 | R. Michael Feener |
| 版本 | 圖解 |
| 出版者 | ABC-CLIO, 2004 |
| ISBN | 1576075168, 9781576075166 |
| 頁數 | 387 頁 |
| 匯出書目資料 | BiBTeX EndNote RefMan |