This book is a journey into the heart of an Islamic worldview. It asks challenging questions of far-reaching consequence, addressing matters such as the Qur’an and revelation; rituals and symbols embraced; nature of God, of humans, and of our knowing; dignity of the human, sacredness of life, and more. It precludes easy, prescribed answers, preferring instead thoughtful reflection on two basic questions: What does it mean to love God? What does it mean to be a good person? Carefully crafted responses are presented by a group of scholars from Qur’an Studies, Worldview Studies, Women’s Studies, Cultural Studies and Religious Education. It uncovers a dynamic understanding of Islam; one that meets challenges of the present, counters harsh criticisms, and breathes new life into a rich and longstanding tradition that continues to impact the lives of billions of people around the world.
This book examines Turkish and Balkan nationalism, arguing that the legacy of the Ottomon millet system which divided the Ottoman population into religious compartments called millets, shaped Turkey’s understanding of nationalism during the interwar period.
Turkey, officially a secular state, voted in an Islamist party in 2002, 2007 and 2011. How far does this reflect the trend which has seen the rise of political Islam across the Middle East? Does this indicate a growing tendency in the direction of Islamisation amongst the Turkish population? If not, what are the underlying reasons behind the electoral triumphs of the Islamist Justice and Development Party (the AKP)? Kayhan Delibas seeks to answer these questions through an in-depth examination of the appeal of this political party, exploring its ideology, the routes and motives which produce party activists and local party organisations. Concluding that the AKP's success has been built on its criticism of growing inequalities, widespread corruption, unemployment, poverty and lack of basic services, Delibas draws a nuanced portrait of modern Turkish society and the relationship between religion and politics. Delibas offers an explanation, based on research carried out amongst grassroots activists, for the rise of Islamic fundamentalism in Turkey.Islamic movements are often described as anti-modernist, thought to be supported by fundamentalist groups living in a bygone age, isolated from the rest of the modern world. In recent years, particularly since the events of 9/11, such movements have also been seen as a threat to the Western way of life. But Delibas argues that these movements, and particularly those in Turkey, did not arise out of religious fervour or hatred of Western civilisation, as is often claimed. Rather, they were founded, and have thrived, as a response to socio-economic and political conditions that have been aggravated by neoliberal economic policies, rapid urbanisation and the globalization of culture. By exploring the structural conditions in which an Islamic movement emerged and become popular in a seemingly secular state, The Rise of Political Islam in Turkey offers vital analysis for all those researching modern Turkey and the growth of Islamist politics throughout the Middle East and North Africa.
This is a carefully reasoned, positive, and largely reflective work. Looking back at the various stages of Islamic historical development, AbuSulayman puts forward a thesis that focuses on the recovery of what is termed the Qur’anic worldview. By this is meant an ethical, monotheistic, and purposeful perspective on the world and those within it. Our faith will only be complete when we have become utterly sincere in our love for God, a love expressed in a pure, passionate love for goodness and truth in this world. It was the strict internalization of this perspective and close adherence to the principles of the Qur’an which AbuSulayman contends, played a key factor in galvanizing the devout and intensely God-conscious followers of fledgling Islam to achieve the successes that they once did, the profound historical and global impact of which is still the subject of much study and admiration today. The rebirth of Islamic identity through this Qur’anic worldview is the key requirement of our times and a prerequisite for any future healthy and viable development of Muslim societies.
In November of 2002, the Justice and Development Party swept to victory in the Turkish parliamentary elections. Because of the party's Islamic roots, its electoral triumph has sparked a host of questions both in Turkey and in the West: Does the party harbor a secret Islamist agenda? Will the new government seek to overturn nearly a century of secularization stemming from Kemal Atatürk's early-twentieth-century reforms? Most fundamentally, is Islam compatible with democracy? In this penetrating work, M. Hakan Yavuz seeks to answer these questions, and to provide a comprehensive analysis of Islamic political identity in Turkey. He begins in the early twentieth century, when Kemal Atatürk led Turkey through a process of rapid secularization and crushed Islamic opposition to his authoritarian rule. Yavuz argues that, since Atatürk's death in 1938, however, Turkey has been gradually moving away from his militant secularism and experiencing "a quiet Muslim reformation." Islamic political identity is not homogeneous, says Yavuz, but can be modern and progressive as well as conservative and potentially authoritarian. While the West has traditionally seen Kemalism as an engine for reform against "reactionary" political Islam, in fact the Kemalist establishment has traditionally used the "Islamic threat" as an excuse to avoid democratization and thus hold on to power. Yavuz offers an account of the "soft coup" of 1997, in which the Kemalist military-bureaucratic establishment overthrew the democratically elected coalition government, which was led by the pro-Islamic Refah party. He argues that the soft coup plunged Turkey into a renewed legitimacy crisis which can only be resolved by the liberalization of the political system. The book ends with a discussion of the most recent election and its implications for Turkey and the Muslim world. Yavuz argues that Islamic social movements can be important agents for promoting a democratic and pluralistic society, and that the Turkish example holds long term promise for the rest of the Muslim world. Based on extensive fieldwork and interviews, this work offers a sophisticated new understanding of the role of political Islam in one of the world's most strategically important countries.
Focusing on three important interrelated issues, Women and Civil Society in Turkey challenges the classical definition, developed in the West, of civil society as an equivalent of the public sphere in which women are excluded. First it shows how feminist movements have developed a new definition of civil society to include women. Second it draws attention to the role of women in the modernization of Turkey with special reference to the debate on the possibility of an indigenous feminist movement. Finally, it underlines the contribution of feminist, Islamic and Kurdish women’s movements in the transition from an ideologically constructed, uniform public sphere to a multi-public domain. Giving attention to the influence of diverse women’s movements over Turkish political values this book sheds light into the issue of how a feminine civil society has been constructed as part of a plural public space in Turkey. Ömer Çaha argues that this new public realm is the product of values and institutions which have been developed by diverse women’s groups who have succeeded in eliminating the traditional barricades between public and domestic spheres and in steering women into public life without sacrificing their own values.
The example of the Alevis of Turkey is used to contribute to debates over the role of Islam in the modern world. It is argued there is nothing inherently secular-proof within Islam, but belief depends on the wider social and religious context.
This book narrates how Turkey and Qatar have come to forge a mutually special relationship. The book argues that throughout the 2000s Turkey and Qatar had pursued similar foreign policies and aligned their positions on many critical and controversial issues. By doing so, however, they increasingly isolated themselves in the Middle East as states challenging the status quo. The claim made here is that it is this isolation—which became acute in the summer of 2013—that led the two countries to forge much stronger relations.
"In this ... book, three .. historians bring tio life the complex and tumultuous relations between Genoans and Tunisians, Alexandrians and the people of Constantinople, Catalans and Maghrebis - the myriad groups and individuals whose stories reflect the common cultural and religious heritage of Europe and Islam. Since the seventh century, when the armies of Constantinople and the Medina fought for control of Syria and Palestine, there has been ongoing contact between the Muslim world and the West. This sweeping history recounts the wars and the crusades, the alliances and diplomacy, commerce and the slave trade, technology transfers, and the intellectual and artistic exchanges. [Readers] are given an ... introduction to key periods and events, including the Muslim conquests, the collapse of the Byzantine Empire, the commercial revolution of the medieval Mediterranean, the intellectual and cultural achievements of Muslim Spain, the crusades and Spanish reconquista, the rise of the Ottomans and their conquest of a third of Europe, European colonization and decolonization, and the challenges and promises of this entwined legacy today. ..."--Jacket.
