به دلیل ظرفیت محدود و رعایت پروتکل شرایط کرونا
جهت علاقمندان لطفا برای صدور کارت ورود از طریق تلفن *۲۲۸۰۲۶۵۰* سرکار خانم رائفی یا ایمیل *[email protected]* تا قبل *از تاریخ ۹ خرداد ۱۴۰۱* ثبت نام فرمایند.
@kultur
جهت علاقمندان لطفا برای صدور کارت ورود از طریق تلفن *۲۲۸۰۲۶۵۰* سرکار خانم رائفی یا ایمیل *[email protected]* تا قبل *از تاریخ ۹ خرداد ۱۴۰۱* ثبت نام فرمایند.
@kultur
منزلت کتاب؛ فضیلت فراموش شده جامعه ما
یکی از کتاب‌فروشی‌ها در ساوتهمپتون انگلستان، ناچار گشت کتابخانه‌اش را به دلیل اجاره بها به چند فروشگاه بالاتر برد. برای جابجایی کتاب های خود که نگران بود آسیب ببینند فراخوانی داد تا داوطلبی بیابد.
بیش از ۲۵۰ جوان و سالخورده آمدند تا زنجیره انسانی تشکیل دهند و هزاران کتاب را دست به دست به مکان جدید منتقل کنند.
@kultur
یکی از کتاب‌فروشی‌ها در ساوتهمپتون انگلستان، ناچار گشت کتابخانه‌اش را به دلیل اجاره بها به چند فروشگاه بالاتر برد. برای جابجایی کتاب های خود که نگران بود آسیب ببینند فراخوانی داد تا داوطلبی بیابد.
بیش از ۲۵۰ جوان و سالخورده آمدند تا زنجیره انسانی تشکیل دهند و هزاران کتاب را دست به دست به مکان جدید منتقل کنند.
@kultur
Forwarded from اتچ بات
Salafi Social and Political Movements: National and Transnational Contexts, edited by Masooda Bano, Edinburgh, Edinburgh University Press, 2021.
Muammer İskenderoğlu
Salafi movements, despite their limited following, seem to take a major share in the discussions of Islamic movements. This edited book, which emerged from a set of conference papers read at the ‘Future of Salafism’ conference held in Oxford in 2018, is one of the recently published works in the field that present discussions and developments within contemporary Salafism. It consists of ten articles, arranged under three parts: changes in Salafi thought, Salafi movements on the ground, and Salafi jihadism and inter-group competition.
In her introduction (1-24), Masooda Bano points to contemporary developments within Salafi movements and their link with the changing priorities of Saudi Arabia, the main sponsor of Salafi networks around the world. These justify the need for a new detailed analysis of the origin and the development of the Salafi movement, its core principles, its relationship with Saudi Arabia and Wahhabism, and its criticism by rival movements.
Since Salafism claims to represent timeless truth, it seems contradictory to discuss changes in Salafi thought. Articles in Part 1 bring this out in connection with issues such as social conservatism, the definition of tawḥīd, and loyalty to the ruler. In Chapter 1 (27-43), Hazim Fouad tries to examine briefly how the Salafi claim to represent authentic Islam is challenged by other Sunni groups, namely the traditionalist belonging to the four Sunni legal schools and Māturīdī and Ashʿarī theology, Sufis, modernist and reformists, the challenge of each of which deserves detailed examination. He finds that, in their critique, while traditionalists and Sufis use theological arguments, modernists make more use of sociological arguments because of their critical stance towards the classical Islamic sciences. These groups differ in their criticism of Salafism not only in their argumentational method but also in their interpretative approaches, so there is no unified front of critics.
In Chapter 2 (44-60), Masooda Bano presents the findings of her fieldwork in Saudi Arabia to evaluate the nature and extent of societal change and understand Wahhabi scholars’ responses to it. She argues that the speedy social changes that were announced by the Saudi state without seeking religious legitimization are an indication of a major push-back against Wahhabi prescriptions, and of the weakening power of religious scholars. Instead of raising their voices, Wahhabi scholars are content with the teaching of the Wahhabi creed, which they still control. But most of the issues in Wahhabi belief and practice are subject to criticism among the Salafi scholars. Bano briefly shows how Hatim al-Awni from Saudi Arabia and Yasir Qadhi from the USA use the Salaf method to question these beliefs and practices but reach different conclusions.
Chapter 3 (61-85) addresses the change in the Salafi understanding of obedience to the ruler. Usaama al-Azami examines how, in the wake of the Arab revolutions, the classical Salafi understanding of obedience and rebellion has become a highly contested issue. He discusses the issue as set out in the writings of Muhammad al-Dadaw and Salman al-Awda, two prominent Salafi scholars who supported the Arab revolutions, together with reference to Abdallah bin Bayyah, a non-Salafi scholar who opposed them. Azami finds Bin Bayyah akin to being a party spokesperson rather than an independent authority, working for the UAE and Saudi Arabia.
The articles in Part 2 present cases studies of Salafi movements in Morocco, Egypt and Kuwait. In Chapter 4 (89-113), Guy Robert Eyre examines the quietist scholastic Salafism represented by Muhammad b. Abdul Rahman al-Maghraoui since the Arab uprisings.
Muammer İskenderoğlu
Salafi movements, despite their limited following, seem to take a major share in the discussions of Islamic movements. This edited book, which emerged from a set of conference papers read at the ‘Future of Salafism’ conference held in Oxford in 2018, is one of the recently published works in the field that present discussions and developments within contemporary Salafism. It consists of ten articles, arranged under three parts: changes in Salafi thought, Salafi movements on the ground, and Salafi jihadism and inter-group competition.
In her introduction (1-24), Masooda Bano points to contemporary developments within Salafi movements and their link with the changing priorities of Saudi Arabia, the main sponsor of Salafi networks around the world. These justify the need for a new detailed analysis of the origin and the development of the Salafi movement, its core principles, its relationship with Saudi Arabia and Wahhabism, and its criticism by rival movements.
Since Salafism claims to represent timeless truth, it seems contradictory to discuss changes in Salafi thought. Articles in Part 1 bring this out in connection with issues such as social conservatism, the definition of tawḥīd, and loyalty to the ruler. In Chapter 1 (27-43), Hazim Fouad tries to examine briefly how the Salafi claim to represent authentic Islam is challenged by other Sunni groups, namely the traditionalist belonging to the four Sunni legal schools and Māturīdī and Ashʿarī theology, Sufis, modernist and reformists, the challenge of each of which deserves detailed examination. He finds that, in their critique, while traditionalists and Sufis use theological arguments, modernists make more use of sociological arguments because of their critical stance towards the classical Islamic sciences. These groups differ in their criticism of Salafism not only in their argumentational method but also in their interpretative approaches, so there is no unified front of critics.
In Chapter 2 (44-60), Masooda Bano presents the findings of her fieldwork in Saudi Arabia to evaluate the nature and extent of societal change and understand Wahhabi scholars’ responses to it. She argues that the speedy social changes that were announced by the Saudi state without seeking religious legitimization are an indication of a major push-back against Wahhabi prescriptions, and of the weakening power of religious scholars. Instead of raising their voices, Wahhabi scholars are content with the teaching of the Wahhabi creed, which they still control. But most of the issues in Wahhabi belief and practice are subject to criticism among the Salafi scholars. Bano briefly shows how Hatim al-Awni from Saudi Arabia and Yasir Qadhi from the USA use the Salaf method to question these beliefs and practices but reach different conclusions.
Chapter 3 (61-85) addresses the change in the Salafi understanding of obedience to the ruler. Usaama al-Azami examines how, in the wake of the Arab revolutions, the classical Salafi understanding of obedience and rebellion has become a highly contested issue. He discusses the issue as set out in the writings of Muhammad al-Dadaw and Salman al-Awda, two prominent Salafi scholars who supported the Arab revolutions, together with reference to Abdallah bin Bayyah, a non-Salafi scholar who opposed them. Azami finds Bin Bayyah akin to being a party spokesperson rather than an independent authority, working for the UAE and Saudi Arabia.
The articles in Part 2 present cases studies of Salafi movements in Morocco, Egypt and Kuwait. In Chapter 4 (89-113), Guy Robert Eyre examines the quietist scholastic Salafism represented by Muhammad b. Abdul Rahman al-Maghraoui since the Arab uprisings.
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https://twitter.com/AliMoujani/status/1539310762245918720?t=pAvyRN_kwSjvGh4v2BM3bw&s=19
http://manuscripts.ir/ar/about-2/88-news/%DA%AF%D9%81%D8%AA%DA%AF%D9%88/1127-%D9%BE%DB%8C%D9%88%D8%B3%D8%AA%DA%AF%DB%8C-%D8%B2%D9%86%D8%AF%DA%AF%DB%8C-%D9%88-%D8%B3%DB%8C%D8%A7%D8%B3%D8%AA-%D9%88-%D8%A7%D9%85%D9%86%DB%8C%D8%AA-%D8%A8%D8%A7-%D9%86%D8%B3%D8%AE-%D8%AE%D8%B7%DB%8C
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http://manuscripts.ir/ar/about-2/88-news/%DA%AF%D9%81%D8%AA%DA%AF%D9%88/1127-%D9%BE%DB%8C%D9%88%D8%B3%D8%AA%DA%AF%DB%8C-%D8%B2%D9%86%D8%AF%DA%AF%DB%8C-%D9%88-%D8%B3%DB%8C%D8%A7%D8%B3%D8%AA-%D9%88-%D8%A7%D9%85%D9%86%DB%8C%D8%AA-%D8%A8%D8%A7-%D9%86%D8%B3%D8%AE-%D8%AE%D8%B7%DB%8C
@kultur
تلسکوپ جیمز وب تصویری فقط به اندازه یک دانه شن از ۱۳ میلیارد سال پیش دنیای نامتناهی را با همه اجزا و موجودات آن آشکار ساخت.
۱۳ میلیارد و ۱۴۰۰ سال و ۹ ماه بعد در آذر ۱۴۰۰ یک ایرانی از خدا پرسید: "خدایا تو غیر از مردم ایران کی رو داری؟"
#JamesWebbSpaceTelescope
https://twitter.com/AliMoujani/status/1546939405121818627?t=P_qRU8mLr75jBhoGUbk-MA&s=19
@kultur
۱۳ میلیارد و ۱۴۰۰ سال و ۹ ماه بعد در آذر ۱۴۰۰ یک ایرانی از خدا پرسید: "خدایا تو غیر از مردم ایران کی رو داری؟"
#JamesWebbSpaceTelescope
https://twitter.com/AliMoujani/status/1546939405121818627?t=P_qRU8mLr75jBhoGUbk-MA&s=19
@kultur