The objective of this research is to analyze the terms "salafism" and "wahhabism" in modern Russia. The question could be formulated thus: What does "salafism" and "wahhabism" mean to politicians,...Show moreThe objective of this research is to analyze the terms "salafism" and "wahhabism" in modern Russia. The question could be formulated thus: What does "salafism" and "wahhabism" mean to politicians, academics, and official Muslim clergy in Russia; How did their understanding/perception evolve in the recent history?Show less
This research demonstrates the influence of the social environment during the divorce process and the obstacles Muslim women have to overcome while obtaining it. There is no guideline for the women...Show moreThis research demonstrates the influence of the social environment during the divorce process and the obstacles Muslim women have to overcome while obtaining it. There is no guideline for the women to have a “correct” religious divorce which results in an unstable process with a lot of uncertainties.Show less
In dit onderzoek wordt getracht in kaart te brengen hoe de term salafisme zijn weg heeft gevonden naar het Nederlands politiek debat en hoe deze term hierbinnen wordt gebruikt. Het kwalitatief...Show moreIn dit onderzoek wordt getracht in kaart te brengen hoe de term salafisme zijn weg heeft gevonden naar het Nederlands politiek debat en hoe deze term hierbinnen wordt gebruikt. Het kwalitatief onderzoek schetst een beeld van de gevolgen van het gebruik van deze term voor de groep mensen die het meest hiermee wordt geassocieerd.Show less
In deze scriptie neem ik drie websites onder de loep die zelf claimen de methodologie van het salafisme te volgen. Ik zet de bevindingen in de context van de academische literatuur, en naast de...Show moreIn deze scriptie neem ik drie websites onder de loep die zelf claimen de methodologie van het salafisme te volgen. Ik zet de bevindingen in de context van de academische literatuur, en naast de definitie van de overheid, door een kwalitatieve content analyse te maken. Uit het onderzoek blijkt dat de overheid weliswaar een idee heeft wat het salafisme inhoudt, maar ondertussen religieuze concepten te veel benadrukt, daar waar de websites ze zelf minder aandacht geven. Ondertussen schenkt de overheid te weinig aandacht aan religieuze concepten die voor de websites juist heel belangrijk zijn. Dit komt met name omdat de overheid zich op veiligheid concentreert, en niet zozeer op de theologie. De theologische aspecten die de maatschappelijke veiligheid mogelijk kunnen bedreigen, krijgen hierdoor meer aandacht dan theologisch gerechtvaardigd zou zijn. Hierdoor is de definitie van de overheid in theologische zin onvoldoende accuraat, en slechts beperkt van toepassing in de Nederlandse context.Show less
Een onderzoek naar de ontwikkeling van de Hadithkritiek in Nederland. Wat zijn de opvattingen van Juynboll over de bestudering van de Hadith en waarin verschillen deze van Harald Motzki?
The tafsīr tradition is, as an accumulative and overarching science, a direct reflection of the trends emerging in other Islamic sciences. Exegesis on verse Q.11:117 became an important marker for...Show moreThe tafsīr tradition is, as an accumulative and overarching science, a direct reflection of the trends emerging in other Islamic sciences. Exegesis on verse Q.11:117 became an important marker for Islamic theology: (A) God transcends any form of injustice, therefore when He destroys a people it is caused by their own theological injustice i.e., unbelief/idolatry/major sins (vertical ẓulm). It therefore presents faith (ʾīmān) as the main expression of ethical goodness (maṣlaḥa), and unbelief as a just cause for divine wordly punishment. This interpretation became the exegesis of the Muʿtazila, as represented by al-Zamakhsharī (d. 538/1144). (B) God does not destroy a people for their theological injustice, but provides them respite as long as they are not unjust towards others i.e., their vertical ẓulm is ignored as long as they do not perform horizontal ẓulm. It therefore applies the separation of faith (ʾīmān) and works (aʿmāl), and views ethical injustice (horizontal ẓulm) as the main cause for divine worldly punishment. The Sunnī tafsīr tradition adopted the (B) reading early on, which in the post-classical period functioned as an uṣūli foundation for the preference of human rights (ḥaqq al-ʿibād) over divine rights (ḥaqq Allāh), as represented by the Later Ashʿarī scholars al-Rāzī (d. 606/1210) and alBayḍāwī (d. 685/1286). Our analysis will show the development from early to contemporary tafsīr works on Q.11:117, which went through several paradigm shifts, from the emphasis on divine justice towards the emphasis of human justice, becoming a school defining heuristic and thereby acting as a ground for theological humanism within Islamic thought.Show less
The thesis explores how religious authority is translated online by Indian preacher Zakir Naik. It explores the concept of religious authority, the study of religion online and diverse internet...Show moreThe thesis explores how religious authority is translated online by Indian preacher Zakir Naik. It explores the concept of religious authority, the study of religion online and diverse internet media of Zakir Naik.Show less
This thesis sheds light on the political motivations that lay at the basis of the dogmatic condemnations of Salafi Wahhabis of demonstrations against unjust Muslim rulers as engineered by Ash'aris....Show moreThis thesis sheds light on the political motivations that lay at the basis of the dogmatic condemnations of Salafi Wahhabis of demonstrations against unjust Muslim rulers as engineered by Ash'aris. It consults an enormous number of primary sources on which the selective justification of Salafi Wahhabis base these dogmatic condemnations of their Ash'ari components. As a result, the dogmatic condemnation by Salafi Wahhabis of Ash'aris as innovators due to the latter's justification of demonstrating against the unjust ruler is put in an international political context.Show less
The Alevi community is the biggest religious minority in Turkey today. Although the Turkish state is by definition secular and laicist, it considers Sunni Islam the state’s religion and the mosque...Show moreThe Alevi community is the biggest religious minority in Turkey today. Although the Turkish state is by definition secular and laicist, it considers Sunni Islam the state’s religion and the mosque as offical worship place for all groups who describe themselves "Islamic". The Alevi religious practices which are not performed in the mosque have been weakened as a result of social differentiation and migration during the 1950’s and 1960’s which firstly occurred in the cities and later on in the villages. The demands of Democratic Party (the beginning of Multiparty system - 1946) for a more central role of religion (Sunni Islam), especially after the coup in 1980 has resulted in the construction of more and more mosques in Alevi villages, clearly designed to assimilate the Alevis in Sunni Islam. As time passed by, the Alevis got more organized after 1990s, opposition to this project increased, and most Alevis did not attend the newly built mosques which resulted in a deterioration of the relationship with the state- appointed (Sunni) imam. Contrary to many other villagers, the state-appointed Imam in Koyunpinari has a very good relationship with the villagers, of whom some even attend his Friday prayers. He has spent 23 years in Koyunpinari and does not show any intention of leaving. In 2014 the first cem-house (House of Gathering where religious ceremonies take place that has not been performed in the past 60 years in Koyunpinari) was constructed in that village after the village association in Ankara and Istanbul managed to collect enough means. This paper investigates where this sudden urge in willing to have a cem-house came from while the mosque seems to be embraced. Also it traces the development of the relationship between the Alevi community and their adhering to certain religious dogma’s, and the mosque as the most visible manifestation of Sunni Islam.Show less
