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Zusammenfassung
In 1938, Hasan al-Banna, founder of the Egyptian Muslim Brotherhood, set down the salient points of a programme of Islamic reform and renewal in his Risalat al-Taʿalim (“Instructions”). Addressing a wide range of theological, legal, and practical issues, the Instructions defined what al-Banna called a “modern Islamic method (minhāj ʿaṣrī islāmī)”, one that was faithful to the true Islam of the prophet Muhammad and his companions, and at the same time adapted to modern demands and realities. By following this method, the Muslim Brothers would save the Muslim community, the Egyptian nation, the Orient, and ultimately humanity at large. Originally directed at the avant-garde of Muslim Brother “fighters” (mujāhidūn) only, the Risalat al-Taʿalim soon became a core reference text for wider circles of Muslim Brothers. Decades later, it was still commented upon in substantial monographs, which seemed to imitate the genre of šarḥ, inscribing Hasan al-Banna in the Islamic learned tradition.
Abstract
Current debates on anti-Semitism in the Muslim world, or as it is often put, 'in Islam' focus on a number of issues: the status of Jews in Islam with regard to both theory and practice; the impact of the Arab-Israeli conflict over Palestine; the adoption and adaptation of anti-Semitic motifs and stereotypes of European origin in nationalist and Islamist discourses; and the politics of memory and commemoration. Here as elsewhere, contextualization is required if we are to understand the meanings and functions of anti-Semitic attitudes and activities among specific audiences. But contextualization must not be used for apologetic purposes.
Zusammenfassung
In 1938, Hasan al-Banna, founder of the Egyptian Muslim Brotherhood, set down the salient points of a programme of Islamic reform and renewal in his Risalat al-Taʿalim (“Instructions”). Addressing a wide range of theological, legal, and practical issues, the Instructions defined what al-Banna called a “modern Islamic method (minhāj ʿaṣrī islāmī)”, one that was faithful to the true Islam of the prophet Muhammad and his companions, and at the same time adapted to modern demands and realities. By following this method, the Muslim Brothers would save the Muslim community, the Egyptian nation, the Orient, and ultimately humanity at large. Originally directed at the avant-garde of Muslim Brother “fighters” (mujāhidūn) only, the Risalat al-Taʿalim soon became a core reference text for wider circles of Muslim Brothers. Decades later, it was still commented upon in substantial monographs, which seemed to imitate the genre of šarḥ, inscribing Hasan al-Banna in the Islamic learned tradition.