This is the first comprehensive history of the pietistic movement that shaped modern Judaism. The book's unique blend of intellectual, religious, and social history offers perspectives on the ...movement's leaders as well as its followers, and demonstrates that, far from being a throwback to the Middle Ages, Hasidism is a product of modernity that forged its identity as a radical alternative to the secular world. Hasidism originated in southeastern Poland, in mystical circles centered on the figure of Israel Baal Shem Tov, but it was only after his death in 1760 that a movement began to spread. Challenging the notion that Hasidism ceased to be a creative movement after the eighteenth century, this book argues that its first golden age was in the nineteenth century, when it conquered new territory, won a mass following, and became a mainstay of Jewish Orthodoxy. World War I, the Russian Revolution, and the Holocaust decimated eastern European Hasidism. But following World War II, the movement enjoyed a second golden age, growing exponentially. Today, it is witnessing a remarkable renaissance in Israel, the United States, and other countries around the world. Written by an international team of scholars, Hasidism is a must-read for anyone seeking to understand this vibrant and influential modern Jewish movement.
My research aims to utilize Artificial Intelligence to model the meanings of Classical Arabic Hadith, which are the reports of the life and teachings of the Prophet Muhammad. The goal is to find ...similarities and relatedness between Hadith and other religious texts, specifically the Quran. These findings can facilitate downstream tasks, such as Islamic question- answering systems, and enhance understanding of these texts to shed light on new interpretations. To achieve this goal, a well-structured Hadith corpus should be created, with the Matn (Hadith teaching) and Isnad (chain of narrators) segmented. Hence, a preliminary task is conducted to build a segmentation tool using machine learning models that automatically deconstruct the Hadith into Isnad and Matn with 92.5% accuracy. This tool is then used to create a well-structured corpus of the canonical Hadith books. After building the Hadith corpus, Matns are extracted to investigate different methods of representing their meanings. Two main methods are tested: a knowledge-based approach and a deep-learning-based approach. To apply the former, existing Islamic ontologies are enumerated, most of which are intended for the Quran. Since the Quran and the Hadith are in the same domain, the extent to which these ontologies cover the Hadith is examined using a corpus-based evaluation. Results show that the most comprehensive Quran ontology covers only 26.8% of Hadith concepts, and extending it is expensive. Therefore, the second approach is investigated by building and evaluating various deep-learning models for a binary classification task of detecting relatedness between the Hadith and the Quran. Results show that the likelihood of the current models reaching a human- level understanding of such texts remains somewhat elusive.
In Dakar and other urban centres in Senegal, young boys begging in the streets are commonly assumed to be talibés, or students of the Qur'an.
This study intends to explore the boundaries of the ...discursive construction of talibés (who beg) in Senegal.
72 participants including Qur'anic teachers, staff and volunteers of international, national and local NGOs and associations, and representatives of state structures and international institutions, in Dakar, Rufisque and Saint Louis, Senegal.
This qualitative study is based on doctoral field research conducted during the period of October 2017–July 2018. The main method of enquiry was semi-structured interviews and group discussions (n = 62), supplemented with observation and document review.
The findings demonstrate the following themes: firstly, the category of talibé is often assumed to refer to those who beg, despite recognition that many children studying the Qur'an do not beg. Secondly, children who are assumed not to be learning the Qur'an are frequently still labelled as talibés. Thirdly, talibés who beg are differentiated from other boys who beg on the basis of assumptions of criminality (of others) and control (over talibés).
Although talibé is understood to mean student of the Qur'an, those who beg all day and purportedly do not learn the Qur'an at all have come to be the dominant representation of a talibé used in development discourse. This has implications for the collection of data about these children as well as the interventions designed in response to this problematisation.
Representing a new development in the study of Qur'anic text, this book tackles the issue of Qur'anic text structure by fusing the fields of linguistics and Qur'anic studies.
The Qur'an contains many ...long sūras covering diverse topics but with no apparent common context within which such variety can be explained. This book proposes a new explanation of Qur'anic text structure, arguing that the long sūras have structure that are explicable within a framework for the mechanisms of human verbal communication. Through a systematic step-by-step analysis of the cognitive process involved in verbal communication and comprehension of text, this work provides interesting and useful insights into methods of analysis, mechanisms and dynamics of the Qur'anic text structure.
The unique application of a sophisticated linguistic theory to the Qur'an introduces an entirely new way of reading the Qur'an and with detailed analysis of two Qur'anic passages the book presents a solid working out of the theory that will be accessible to both linguists and scholars of the Qur'an.
Islam and literalism Gleave, Robert; Gleave, Robert
2012., 20120726, 2012, 2012-07-26, 2013-09-26
eBook
A commitment to a scriptural text as the sole source of knowledge, and an insistence on the literal interpretation of this text, is one of the characteristics of the "conservative religious revival' ...movements in Judaism, Christianity and Islam. Yet little has been to done to investigate the idea that the literal meaning is the only acceptable one. This book fills this gap, looking both at literal meaning and literalism in Islam. The focus is on the tradition of Muslim legal writings: in this literature there exists a complex procedure of how to identify the literal meaning and the role it has in interpreting texts. The author also makes reference to Qur'anic exegesis and Arabic rhetorical works, since many of the ideas of legal hermeneutics were derived from these cognate traditions of learning. The overall aim of this book is to take an important modern phenomenon of Muslim commitment to the literal meaning of the revelatory texts and place it in an historical context. The Muslim debates analysed in the book are described through the prism of modern Western linguistic philosophy, and a chronology of the development of Muslim conceptions of literal meaning structures the book.
Hermann Stieglecker (1885–1975) verfasste als erster christlicher Wissenschaftler eine deutschsprachige Gesamtdarstellung des sunnitischen Islams, die noch heute als Standardwerk gilt. In die ...Erstauflage von 1962 flossen seine jahrzehntelangen Forschungen ein. Das Werk wird auch im arabischen Raum und in islamischen Kreisen als authentisch rezipiert. Stieglecker war ein Pionier interreligiöser Verständigung und versuchte, den Islam so zu sehen und darzustellen, wie ihn Muslime selbst verstehen. Die Neuausgabe wurde von der Forschungsstelle Forum für Weltreligionen Wien in Zusammenarbeit mit dem Institut für Orientalistik der Universität Wien erstellt. Der Originaltext wurde so wenig wie möglich verändert, lediglich an die neue deutsche Rechtschreibung angepasst, Zitierweise und arabische Umschrift in lesefreundlicher Weise vereinheitlicht und eine Literaturliste ergänzt.
In any political setting, a few people will defy political authority. The main challenge for theories of rebellion is to explain when and why others join en masse. Scholarship on social movements ...typically develops answers to this puzzle on the basis of either of two microfoundations. Explanations that conceptualize individuals as utility-maximizers contend that they protest as a means to other ends. Explanations that see individuals as driven by values and beliefs suggest that people protest for the inherent benefit of voicing dissent. Both perspectives generate compelling explanations. Yet how do purposeful individuals act when utilitarian calculations and cherished values recommend contrary courses of action? Why might an actor prioritize one or the other at different points in time? Taking on these questions, I argue for an approach to microfoundations that focuses on emotions. Emotions such as fear, sadness, and shame promote pessimistic assessments, risk aversion, and a low sense of control. Such dispiriting emotions encourage individuals to prioritize security and resign to political circumstances, even when they contradict values of dignity. By contrast, anger, joy, and pride promote optimistic assessments, risk acceptance, and feelings of personal efficacy. Such emboldening emotions encourage prioritization of dignity and increase willingness to engage in resistance, even when it jeopardizes security. When instrumentality and values offer different answers to the question of whether to resign or rebel, therefore, emotions can shift individuals toward one or the other. I ground this argument in findings from the neurosciences and illustrate it with evidence from the 2011 uprisings in Tunisia and Egypt and the absence of an uprising in Algeria.
Did religion promote or discourage participation in protest against authoritarian regimes during the Arab Spring? Using unique data collected in Tunisia and Egypt soon after the fall of their ...respective regimes, we examine how various dimensions of religiosity were associated with higher or lower levels of protest during these important events. Using these original new data, we reach a novel conclusion: Qur’an reading, not mosque attendance, is robustly associated with a considerable increase in the likelihood of participating in protest. Furthermore, this relationship is not simply a function of support for political Islam. Evidence suggests that motivation mechanisms rather than political resources are the reason behind this result. Qur’an readers are more sensitive to inequities and more supportive of democracy than are nonreaders. These findings suggest a powerful new set of mechanisms by which religion may, in fact, help to structure political protest more generally.
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![Langenhorst, Georg [Hrsg.];...](http://api.summon.serialssolutions.com/2.0.0/image/issn/XR4PS5YY4K/0173-0339/small "Langenhorst, Georg [Hrsg.]; Naurath, Elisabeth [Hrsg.]: Kindertora - Kinderbibel - Kinderkoran. [Rezension]")