raised” ( mustaḥdathāt ). A hunter’s blind is covered with grass and brush fashioned into a dome; this is what motivates the comparison to a camel litter. Jazāʾiz , singular jazīza , are decorative flocks of wool dyed different colors.
Although jazāʾiz and dujā (sg. dujya ) are
and subtle which is yet very real in its effect: the result of an overture in communication between the present of a culture and its past, in a receptive stance of indebtedness of the living to the prized words and thoughts of those who gave them life. The action of the past in the present could be
networks. 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
by past generations, who wished to settle north of the Mediterranean, the Hijra embodies in this regard more than ever a counter-migration that is religiously motivated and reflects the difficulty felt by certain young Muslims and non-Muslims to complete the life change desired by their
her than with his first wife, but she had to hide that their union exists, although it was sealed by a religious marriage. Even though she felt tired of a double life she was living with her husband, she endured her uncomfortable situation patiently, waiting for what the future brings, eventually
's amals (living traditions of the prophet). He eloquently managed, though in a classical manner, to give a lucid and detailed account of Imam Malik's life, his environment, authenticity of the text ofAl Muwatta, its arrangements and reasons for compilation, and finally how amal is understood by Malik. Of
that any man who insists on livingalife in comfort (“while you know your brothers are there on the front-lines, […] giving their blood”) will be confronted by horribly murdered Muslims on the day of judgement; “and Allah will ask you, ‘where were you?’” (Al-Hayat Media Center 2014e). In another video
choosing narratives which not only help to bind the pupils with Islam’s past and the Muslim Umma but are also relevant to their daily life in Sweden. Hence, the aim of Islamic religious education is not only to foster the formation of Islamic identity but also give means to living as Muslim in a modern
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
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