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This work studies the position of the Sunnah in Islam and its fundamental relationship to the Qur’an. The author carefully examines the sensitive issue of the development of the oral and written traditions, the problems scholars faced despite painstaking work verifying the authenticity of reports, the character of narrators, etc. and the ever growing complexity of a body of narratives that were making the simplicity and clarity of the Prophet’s life, words, and actions, a burgeoning maze of information. Taking the praiseworthy intention and effort to emulate the Prophet into account, the author nevertheless makes the case that once the Sunnah had been collected, the Muslim community began to neglect the Qur’an in favor of narrations of what the Prophet had done and said on the pretext that such narratives “contained” the Qur’an. Eventually they then abandoned the Sunnah narratives in favor of Islamic jurisprudence on the pretext that Islamic juristic texts tacitly included both the Qur’an and the Sunnah. It is with the aim of restoring the relationship between the two that this work has been written, that is, the Prophetic Sunnah must be tied inextricably to the Qur’an in a way that allows for no contradiction or conflict between the two, to avoid misapplication and abuse of hadith, and to meet the requirements and challenges of a new age.
This work studies the position of the Sunnah in Islam and its fundamental relationship to the Qur’an. The author carefully examines the sensitive issue of the development of the oral and written traditions, the problems scholars faced despite painstaking work verifying the authenticity of reports, the character of narrators, etc. and the ever growing complexity of a body of narratives that were making the simplicity and clarity of the Prophet’s life, words, and actions, a burgeoning maze of information. Taking the praiseworthy intention and effort to emulate the Prophet into account, the author nevertheless makes the case that once the Sunnah had been collected, the Muslim community began to neglect the Qur’an in favor of narrations of what the Prophet had done and said on the pretext that such narratives “contained” the Qur’an. Eventually they then abandoned the Sunnah narratives in favor of Islamic jurisprudence on the pretext that Islamic juristic texts tacitly included both the Qur’an and the Sunnah. It is with the aim of restoring the relationship between the two that this work has been written, that is, the Prophetic Sunnah must be tied inextricably to the Qur’an in a way that allows for no contradiction or conflict between the two, to avoid misapplication and abuse of hadith, and to meet the requirements and challenges of a new age.
This volume champions the heart and soul of teaching, emphasizes how teachers can influence the lives of students, and considers new directions for accountability mandates.
#1 New York Times Bestseller The groundbreaking work that poses one of the most provocative questions of a generation: what is happening to the selves of adolescent girls? As a therapist, Mary Pipher was becoming frustrated with the growing problems among adolescent girls. Why were so many of them turning to therapy in the first place? Why had these lovely and promising human beings fallen prey to depression, eating disorders, suicide attempts, and crushingly low self-esteem? The answer hit a nerve with Pipher, with parents, and with the girls themselves. Crashing and burning in a “developmental Bermuda Triangle,” they were coming of age in a media-saturated culture preoccupied with unrealistic ideals of beauty and images of dehumanized sex, a culture rife with addictions and sexually transmitted diseases. They were losing their resiliency and optimism in a “girl-poisoning” culture that propagated values at odds with those necessary to survive. Told in the brave, fearless, and honest voices of the girls themselves who are emerging from the chaos of adolescence, Reviving Ophelia is a call to arms, offering important tactics, empathy, and strength, and urging a change where young hearts can flourish again, and rediscover and reengage their sense of self.
The American Journal of Islamic Social Sciences (AJISS), established in 1984, is a quarterly, double blind peer-reviewed and interdisciplinary journal, published by the International Institute of Islamic Thought (IIIT), and distributed worldwide. The journal showcases a wide variety of scholarly research on all facets of Islam and the Muslim world including subjects such as anthropology, history, philosophy and metaphysics, politics, psychology, religious law, and traditional Islam.
A rapidly expanding Islamic revival movement shows that Islamic rationalism and not jihadism is to define twenty-first century Islam.
The election of Donald Trump has exposed American society’s profound crisis of hope. By 2016 a generation of shrinking employment, rising inequality, the attack on public education, and the shredding of the social safety net, had set the stage for stunning insurgencies at opposite ends of the political spectrum. Against this dire background, Ronald Aronson offers an answer. He argues for a unique conception of social hope, one with the power for understanding and acting upon the present situation. Hope, he argues, is far more than a mood or feeling—it is the very basis of social will and political action. It is this kind of hope that Aronson sees brewing in the supporters of Bernie Sanders, who advocated the tough-minded and inspired disposition to act collectively to make the world more equal, more democratic, more peaceful, and more just. And it was directly contrasted by Trump’s supporters who showed a cynical and nostalgic faith in an authoritarian strongman replete with bigotry and misogyny. Beneath today’s crisis Aronson examines our heartbreaking story: a century of catastrophic violence and the bewildering ambiguity of progress—all of which have contributed to the evaporation of social hope. As he shows, we are now in a time when hope is increasingly privatized, when—despite all the ways we are connected to each other—we are desperately alone, struggling to weather the maelstrom around us, demoralized by the cynicism that permeates our culture and politics, and burdened with finding personal solutions to social problems. Yet, Aronson argues, even at a time when false hopes are rife, social hope still persists. Carefully exploring what we mean when we say we “hope” and teasing hope apart from its dangerously misconstrued sibling, “progress,” he locates seeds of real change. He argues that always underlying our experience—even if we completely ignore it—is the fact of our social belonging, and that this can be reactivated into a powerful collective force, an active we. He looks to various political movements, from the massive collective force of environmentalists to the movements around Sanders and Jeremy Corbyn, as powerful examples of socially energized, politically determined, and actionably engaged forms of hope. Even in this age of Donald Trump, the result is an illuminating and inspiring call that anyone can clearly hear: we can still create a better future for everyone, but only if we resist false hopes and act together.
The oldest and most respected martial arts title in the industry, this popular monthly magazine addresses the needs of martial artists of all levels by providing them with information about every style of self-defense in the world - including techniques and strategies. In addition, Black Belt produces and markets over 75 martial arts-oriented books and videos including many about the works of Bruce Lee, the best-known marital arts figure in the world.
The Pulitzer Prize and National Book Award-winning author of House and the editor of Atlantic Monthly share stories from their literary friendship and respective careers, offering insight into writing principles and mechanics that they have identified as elementary to quality prose.
Before 9/11, few Westerners had heard of Wahhabism. Today, it is a household word. Frequently mentioned in association with Osama bin Laden, Wahhabism is portrayed by the media and public officials as an intolerant, puritanical, militant interpretation of Islam that calls for the wholesale destruction of the West in a jihad of global proportions. In the first study ever undertaken of the writings of Wahhabism's founder, Muhammad Ibn Abd al-Wahhab (1702-1791), Natana DeLong-Bas shatters these stereotypes and misconceptions. Her reading of Ibn Abd al-Wahhab's works produces a revisionist thesis: Ibn Abd al-Wahhab was not the godfather of contemporary terrorist movements. Rather, he was a voice of reform, reflecting mainstream 18th-century Islamic thought. His vision of Islamic society was based upon a monotheism in which Muslims, Christians and Jews were to enjoy peaceful co-existence and cooperative commercial and treaty relations. Eschewing medieval interpretations of the Quran and hadith (sayings and deeds of the prophet Muhammad), Ibn Abd al-Wahhab called for direct, historically contextualized interpretation of scripture by both women and men. His understanding of theology and Islamic law was rooted in Quranic values, rather than literal interpretations. A strong proponent of women's rights, he called for a balance of rights between women and men both within marriage and in access to education and public space. In the most comprehensive study of Ibn Abd al-Wahhab's interpretation of jihad ever written, DeLong-Bas details a vision in which jihad is strictly limited to the self-defense of the Muslim community against military aggression. Contemporary extremists like Osama bin Laden do not have their origins in Wahhabism, she shows. The hallmark jihadi focus on a cult of martyrdom, the strict division of the world into two necessarily opposing spheres, the wholescale destruction of both civilian life and property, and the call for global jihad are entirely absent from Ibn Abd al-Wahhab's writings. Instead, the militant stance of contemporary jihadism lies in adherence to the writings of the medieval scholar, Ibn Taymiyya, and the 20th century Egyptian radical, Sayyid Qutb. This pathbreaking book fills an enormous gap in the literature about Wahhabism by returning to the original writings of its founder. Bound to be controversial, it will be impossible to ignore.