Search Results

You are looking at 1 - 10 of 146 items for :

  • All: Living a Motivated Life x
  • Sociology & Anthropology x
Clear All
Author: Aurelia Felea

. The effort sometimes involved the highlighting of certain aspects generally missing from extant empirical studies, dealing with Muslims’ life in Austria, and also focusing on a relatively recent social phenomenon—European Islam, which was born and evolved rapidly, not without its contradictions. The

In: Journal of Muslims in Europe

‐Tawhid ) call for and the context in which ‘the infidels’ ( al‐Kuffar ), as well as ‘deviant and lost’ Muslims ( Ahl al‐Bid’a wal‐Dalala ), live. Among the implications of the duty of allegiance and disavowal, the cleric Saleh al‐Fawzan (2005: 10) cites not ‘living in countries [of non Muslims], and not

In: Sociology of Islam

Religious converts and re-converts (the latter alternatively labeled as “reverts” or “born-again believers”) both go through a process of “spiritual transformation”, namely “a change in the meaning system that a person holds as a basis for self-definition, the interpretation of life, and

In: Journal of Muslims in Europe

Here I follow, albeit not in all details, the work of German philosopher Rahel Jaeggi on a “critique of forms of life” ( Jaeggi 2014 ). The aim of this interpretation of Mahmood’s work as immanent critique of secularism as a form of life is twofold. Firstly, to identify the sources of normativity on

In: Sociology of Islam
Author: Mohammed Hashas

enters this Life and contemplates it ‘is a New Muhammed’, that is a lover and a creator of life, because Muhammad is in fact the name of a particular view of the world, a way of living in the universe’. 79 Muhammad’s life symbolises ‘divine individuality’, and ‘divinity of the prophet is his humanity

In: Journal of Muslims in Europe

use find. Instead, such works mainly confine themselves to comparisons between public and private religiosity. For instance, Arfken and Abu-Ras (2013) show that life-time abstinence from alcohol among Muslim U.S. college students is associated with having higher levels of private religiosity. In a

In: Sociology of Islam

shared by all Sunni Muslims. In a nutshell, according to our best understanding, Salafis assume that emulating these early Muslims by returning to their understanding of Islam and its implementation in all spheres of life leads to a more “authentic” Islam, purified from the “inadmissible innovations

In: Journal of Muslims in Europe

the legislator’s assumptions that the face veil could endanger public security and the minimal requirements of living together and that women wearing a face veil, “whether voluntarily or not” are in a situation of exclusion and inferiority that is manifestly incompatible with the constitutional

In: Journal of Muslims in Europe
Author: Iris Kolman

are fully committed to each other even though they are not married: ‘This is the love of our life and that’s it.’ She does not understand why marriage is ‘such a big deal,’ if she were living outside Tunisia she probably would not get married at all: ‘I don’t need to have a piece of paper to proof

In: Sociology of Islam

(…) I do not lead a double life, I think that it is a greater sin, if anything, to lead a double life. Amir, a gay living with his boyfriend, shared a similar kind of approach. He did not believe that the Quran mentions homosexuality at all – including in the Lut story. His basis for believing

In: Sociology of Islam