By Gregory H. Franco and Scott L. Cervantes (Editors)
Islam is the second one commonest religion on the planet with over one thousand million adherents. knowing Islam as a twenty-first century religion has power to handle one of many modern world's sorest issues, and, while, to unlock the energies of 1 of the world's such a lot powerful forces. in addition, overcoming suspicion of Islam is a pertinent twenty first century problem dealing with the U.S. as its makes an attempt to fix a decade of deteriorating ties with Muslim humans world-wide. This e-book explores suspicion of Islamic schooling within the united states, analysing the level to which one of these sentiment is predicated on verifiable facts. The contract among common large rules of study ethics and Islamic teachings referring to lifestyles are mentioned to boot. different chapters deal with the 2 debatable concerns referring to women's rights and age of consent for kids in Muslim groups. How media representations of Islam can contradict and re-interpret the sanctity of lifestyles upheld within the holy ebook also are analyzed. furthermore, this publication explores the significance of latest Islamic presences in Europe, and the authors deal with the connection among the country and Islamic faith, the combination of Muslims in Europe and the position of Islam inside of ecu society.
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Extra info for Islam in the 21st Century
Abduh also believed this “real Islam” to be the only hope for progress. , 43). Mohamed Abduh did not think that the difference between the West and Muslim societies drew only upon technology but he stressed the difference in human knowledge as well. In this sense, for him, Western progress came as a result of Between Interpretation and Perversion the Renewal of Islamic… 33 the conflict with the Church, so reforming religion gave a push forward to Western human knowledge. , 67). The Islamic reform led by Abduh stopped for about twenty-five years immediately after the fall of the Ottoman empire.
How far should they go beyond the text to justify their violent decisions? Are there any attempts on the part of interpreters to close the gap between moderate Muslims and extremists? With the violent contact between the West and the Muslim countries, a contact that started with colonialism and intensified afterwards by Western invasion of some Muslim nations, the gap between interpretation and perversion becomes wider. Those Muslim intellectuals who opt for 28 Said Mentak violence and Jihad (the holy war) look for proofs in the Qur’an and Sunnah (way of life of the prophet and his sayings) and condemn moderate Muslims for their leniency and complicity with the West.
How do Muslim scholars cope with the issue? Generally, there are several reactions to democracy in the Muslim world. First, the salafiyya movement rejects democracy on the basis that it is a secularist system of government that denies God’s governance and gives priority to man; in this sense it is positivist and rejects religious jurisprudence. Besides, all the positive qualities of democracy are in shura, that is God’s system of government. Second, some Muslim scholars find democracy a practical system of government that can be fed by the theoretical principles of shura.