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Fundamentalism in Judaism, Christianity and Islam Part 4: Islamic
Fundamentalism in Judaism, Christianity and Islam Part 4: Islamic

... • By the end of the 18th cent. Muslims had fallen behind the West intellectually and, because the Islamic empires were also politically weak at this time, they would be vulnerable to European states, which were about to make a bid for world hegemony. • In 1798, Napolean Bonaparte invaded Egypt and p ...
ROLE OF ISLAMIC EDUCATION IN NATION BUILDING
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... Edited version as at 22 Feb 2014 @9.55 pm ...
Islamic Fundamentalism Pt. 1
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... that there is constantly a threat from either real of perceived external threats. This should not be understood as merely violent or war-like threats, as real as those may be. Instead, external threats may arise from a struggle with modernized society and its many systems. Islam, in many cases, is t ...
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chapter 11 notes - Ms. Cabrera
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... Riba is charging interest on a loan. It is forbidden in Islam as it takes money from the poor and gives it to the rich. This is against all the principles of the ummah and zakah and can cause difficulties in a society that has an interest-based, capitalist economy. Western banks work on the principl ...
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... practice of Muhammad and his companions in the 7th century AD, and as such was concerned not just with Hindu or Christian inroads into the Muslim community but with stemming the rising tide of Westernization and secularization. Unlike other contemporary Islamic renewers, Ilyas did not believe that I ...
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... scripture at the expense of contextual nuances or the consensus of the ulama (Islamic legal scholars). Abrogation (naskh): Some verses as considered “cancelled” by a more recent abrogating passage.17 In these cases abrogation means not only a repeal of the old verse but a replacement with the new.18 ...
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... adhere to this faith, making it the second largest religion in the world. Only Christianity, which has 1.5 billion to 2.1 billion believers, exceeds it in size. This religion has proved to be very important in the history of the world, and very influential in our own times. The history of Islam bega ...
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Traditions and Their Transformations in the Islamic World

... Evliya Chelebi, represents the ideal of the “Renaissance man,” one who is broadly skilled in many areas of knowledge and competence. His prose memoir, the Baburnama (“Book of Babur”), written in Persian, provides both a context for understanding his poetry and rich observations on Islamic culture an ...
B Academy Review 8
B Academy Review 8

... It is in the inner cities where most British Muslims are physically concentrated. Invariably, neglect will remain on the part of the state and the political establishment – until, of course, something tragic happens. It is precisely where the multiculturalism model in Britain works least well. While ...
Islam Webquest
Islam Webquest

... Source: http://www.mnsu.edu/emuseum/cultural/foods/islam.html ...
< 1 ... 52 53 54 55 56 57 58 59 60 ... 123 >

Dhimmi

A dhimmī (Arabic: ذمي‎ ḏimmī, IPA: [ˈðɪmmiː], collectively أهل الذمة ahl al-ḏimmah/dhimmah ""the people of the dhimma"") is a historical term referring to non-Muslim citizens of an Islamic state. The word literally means ""protected person."" According to scholars, dhimmis had their rights fully protected in their communities, but as citizens in the Islamic state, had certain restrictions, and it was obligatory for them to pay the jizya tax. Dhimmis were excluded from specific duties assigned to Muslims, and did not enjoy certain political rights reserved for Muslims, but were otherwise equal under the laws of property, contract, and obligation. They were also exempted from the zakat tax paid by Muslims and from obligatory military service for all able bodied men.Under sharia, the dhimmi communities were usually subjected to their own special laws, rather than some of the laws which were applicable only to the Muslim community. For example, the Jewish community in Medina was allowed to have its own Halakha courts, and the Ottoman millet system allowed its various dhimmi communities to rule themselves under separate legal courts. These courts did not cover cases that involved religious groups outside of their own community, or capital offences. Dhimmi communities were also allowed to engage in certain practices that were usually forbidden for the Muslim community, such as the consumption of alcohol and pork.Historically, dhimmi status was originally applied to Jews, Christians, and Sabians. This status later also came to be applied to Zoroastrians, Mandaeans, Hindus, and Buddhists. Eventually, the Hanafi, the largest school of Islamic jurisprudence, and the Maliki, the second largest school of Islamic jurisprudence, applied this term to all non-Muslims living in Islamic lands outside the sacred area surrounding Mecca, in present-day Saudi Arabia. Some modern Hanafi scholars, however, do not make any legal distinction between a non-Muslim dhimmi and a Muslim citizen.The overwhelming majority of moderate Muslims reject the dhimma system as ahistorical, in the sense that it is inappropriate for the age of nation-states and democracies.
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