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Keeping in view the signifcant role of imams in society, there is a dire need to understand how mental health is understood and conceptualized by imams. Mental health conceptualization has never been studied among imams. An exploratory study was conducted to conceptualize what is mental health. Twenty imams participated in in-depth detailed interviews and responded to the questions, including "What does mental health mean to you? What does it mean to be mentally healthy?" This study revealed that imams conceptualize mental health in emotional, cognitive, physical, religious/spiritual, and social/relational dimensions. [ABSTRACT FROM AUTHOR]

In this article, the occupation of the imam is analysed using a profession-theoretical approach. Following Oevermann, we view professionalised action as a relational practice, characterised by a paradoxical unity of diffuseness and specificity. Drawing on empirical data on imams in Switzerland, we highlight several factors that contribute to a shift towards more diffuse social relationships between professionals and their clients: task-specific boundaries become blurred, and temporal and spatial limits break down. These factors help to explain why imams in Switzerland report feeling stressed and overburdened. We argue that the role of the imam can, in principle, be conceptualised as a profession. From the perspective of a power approach to professions, however, the concept of profession can only be applied to the occupation of an imam to a limited extent, as it is not universal, but remains reserved for men. [ABSTRACT FROM AUTHOR]

Copyright of Journal of Faculty of Letters / Edebiyat Fakultesi Dergisi is the property of Hacettepe University Faculty of Letters and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Humanities & Educational Sciences Journal is the property of Humanities & Educational Sciences Journal and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Increasingly, religion plays a significant role in the rehabilitation of inmates across the US and Canada. While there is no shortage of literature on the effects of religion within penal institutions, there is a lacuna of scholarship dealing with Islam in carceral spaces. American and Canadian prisons offer unique opportunities to understand the relationship between Muslim chaplains and the prison experience more broadly. Based upon a substantive review of the literature, our conceptual article will examine ongoing challenges with prison chaplaincy within US and Canadian prisons. Broadly, findings suggest that existing structures for religious services for Muslim inmates are neither unified nor systemic, often lacking in funding and resources. Moreover, we find that Muslim chaplains often perceive inequitable treatment by prison authorities due to their historic underrepresentation as well as their religious affiliation. Our discussion will highlight the disparities in penal settings and make recommendations, including but not limited to the need to increase public investment in prison chaplaincy, the need to pay imams-as-chaplains a living wage to help prisoners, and the deradicalization effects of a well-funded and well-trained Muslim chaplaincy, among others. [ABSTRACT FROM AUTHOR]

The article presents the results of studying the process of constructing new religious spaces in Tomsk in the post-Soviet period, starting from the 1990s – the period of legitimation of religion in Russia. The author’s inclusion of the desecularisation concept in the analytical apparatus of the study allowed us to examine in detail the specifics of the transition of historical Muslim communities from a secular, atheistic social formation to a religious one. The purpose of the study is to examine the process of formation of religious practices among local Muslim Tatars in the context of their construction of urban religious space. The analytical framework of the desecularisation concept implied identification of a number of factors that influence their activism in the religious revivalist movement. They include the following: updating the historical ethno-confessional heritage, privatisation of religious institutions – mosque buildings built in the pre-revolutionary period; post-Soviet religious re-socialisation with the restoration of religious norms and practices at the everyday level; the formation of an accompanying institutional environment for these practices and demands; the complex and contradictory process of restoring the institution of the clergy; ethnocultural revival with formation of online communities. Anthropological and ethnological methods used by the author of the study allowed identifying a set of objective and subjective factors that have a significant impact on the dynamics and quality of the formation of urban religious spaces by local Muslim Tatars and visiting Muslim migrants from the countries of Central Asia and the Caucasus republics. At the same time, it is shown how differentiation occurs in the religious institutional space according to the principle of “locals” – “newcomers”, which, one way or another, affects the sphere of religious worship and practices, the specifics of religious infrastructure, the situation of competitive relations between imams from the Tatar community and from number of arriving Muslim migrants. The study shows that local religious Tatar activists create unique religious spaces and practices in the Muslim community, including the media space. Urban spaces, adapted to the needs of believers, become a part of religious relations within the Tatar community. Along with this, the increasing activity of imams, immigrants from Central Asia and the Caucasus republics, who accumulate administrative and territorial resources around themselves, has been noted. This leads to the replacement of traditional Islamic actors from among local Tatars with newcomers from among migrants. The article analyses field materials, observations and in-depth interviews collected from informants in Tomsk and the Tomsk Region from late 2019 to 2024.

The article analyzes certain aspects of the history of the Muslim community of the Urmaevo village. This settlement, which was part of the Kazan province before the revolution, is now part of the Komsomolsky district of the Chuvash Republic. The publication, based on archival sources, shows the history of the emergence of the Muslim community of the village, the construction of the mosque, and the procedure for appointing decree mullahs. It was revealed that in the Urmaevo village Muslim Tatars lived together with baptized Tatars. Two families of hereditary imams served in the community, who had difficult relationships with each other. Now the work of Imam Fakhretdin Sayfetdin Sultanov, who headed the first mahalla of the village for 65 years, is continued by his grandchildren.

A randomized controlled trial in Pakistan tests whether one-on-one engagement with community religious leaders can encourage them to instruct congregants to follow government regulations. Treated religious leaders are 25 percent more likely to comply with government requirements to tell congregants they should wear a mask to prevent COVID transmission when attending prayers. Treatment effects do not depend on the religious content of the message. Effects are driven by respondents who already understand the mechanics of COVID transmission at baseline, suggesting the treatment does not work by correcting basic knowledge about the disease, but rather through a mechanism of persuasion. [ABSTRACT FROM AUTHOR]

Copyright of Turkey Journal of Theological Studies is the property of Turkey Journal of Theological Studies and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The article examines the development of politicized Shiite Islam in Iran as a type of autopoiesis (N. Luhmann) of this religious tradition. The topic arises from the actualization of the influence of religion on the life of a number of societies that have relied on technological modernization, as well as the importance that the topic of the optimal combination of modernization and traditional values is acquiring today. The purpose of the study is, based on an analysis of the activities of the Shiite clergy, to characterize the uniqueness of the revaluation of the values of Iranian society in the course of the development of modern philosophy and ideology of Shiism. The objectives of the study were: 1) to systematize the existing scientific approaches to the process of politicization of Shiism in the second half of the 20th – early 21st centuries; 2) consider the connection between political processes and the specific theology of Shiism; 3) reveal the dynamics of the relationship between the values of tradition and modernization in the teachings of Shiite religious figures; 4) clarify the specificities of the stages of influence of Imami Islam on the religious and political life of modern Iran. The research was based on theological and scientific writings of Islamic spiritual leaders, their opponents and followers. The key method used was historical-genetic, which made it possible to analyze the formation of Shiism in Iran in the historical and cultural context; and comparative, with the help of which the specifics of the various stages of the autopoietic formation of Iranian Shiism against the background of other denominations of Shiism and Islam in general were clarified. It has been proven that consideration of the path of development of the philosophical and ideological aspects of Shiism theology from the perspective of N. Luhmann's theory makes it possible to trace not only the external, but also the autochthonous foundations of the complex reverses of this religious model of self-awareness of society; as well as identify and characterize the functional specificity and dynamic characteristics of the process of politicization of Shiism in Iran. In modern Iran, theology influences the consciousness of believers, and, as a consequence, social and political processes, and not vice versa, as is commonly believed in relation to modern societies. The role of Imami Islam (Shiites) in the formation of values and behavioral attitudes during the actual structuring of relations in society turns out to be key for Iran. At the same time, however, this theology contains the potential for historical change: the very theological system changes, starting from its own concepts and transforming them. This constructivist approach turns out to be compatible with the emphasis on traditionalism. The logical possibility of such collaboration in building a new type of society is justified within the framework of the development of the theory of legal guardianship.

The article presents research that demonstrates a way of incorporating futures studies instruments into the arsenal of Islamic Studies. The authors argue that futures studies can substantially expand the traditional limitations of Islamic Studies and benefit the stockholders. Using the "Three Tomorrows" (3Ts) approach, one can launch what can be called "futures ijtihad." By the latter, the authors mean the informed mental struggle for creating alternative perspectives on the future. The 3Ts include three basic overarching alternatives: Extended Present, Familiar Future(s), and Unthought Future(s). Each option can incorporate several variations. Their spectrum depends on the methods used for their building. The present research utilizes the 2x2 Matrix that helps elaborate on the futures of imams in post-pandemic Kazakhstan and comes up with twelve scenarios ranging from possible to unthought. As the scenarios suggest further practical steps, integrating new tools can facilitate Islamic studies' transition from predominantly theoretical to practical discipline. [ABSTRACT FROM AUTHOR]

Copyright of Humanities & Educational Sciences Journal is the property of Humanities & Educational Sciences Journal and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The research stems from the importance of taking care of the Qur'anic terminology, because it helps to reflect on the Qur'an and benefit from it, as well as to ward off any problems that occur. Among the terminology in this: the term imams, and it means: everyone who is followed and advanced in matters is right or wrong, and when it passes through the listener This term is thought - often - that it refers to the imams of goodness only, and I have made it clear that it enters into the call to good as well as evil, The research dealt with the Quranic expressions that share the meaning of imams or leadership and presidency and what is going on in their meaning, and who are the imams of good in the Qur'an, and who are the imams of evil, and what are their purposes and the consequence of their call. And I concluded that the term imams means the Prophet sent, as well as his follower, and the leaders of disbelief may be called their masters and followers. Places, and I recommended in the conclusion of the research to warn young people from the leaders of evil and their imams, because this era and what was widespread in it of following falsehood, one of its effects was the concealment of the advocates of evil and their imams under the names of an accident and attractive. [ABSTRACT FROM AUTHOR]

Religious majoritarianism was established in Turkey with the fall of the Ottoman Empire. The Diyanet became the new home for the Ottoman Sunni ulema and supported the implementation of Sunni majoritarianism by assimilating minorities, e.g. Alevis. With the AKP government in power in the last decades in Turkey, Turkish majoritarianism has come to the fore. Turkish majoritarianism consists of Sunni Islam along with Turkish cultural and political dimensions. Diyanet imams function as important transmitters of Turkish majoritarianism to the Muslim community. At the same time, imams in Germany are seen as mediators for German integration policies. German politicians set the framework for integration with the expression 'majority society' (Mehrheitsgesellschaft) in policies regarding Islam, although a concrete definition of this seems to be problematic. Elements of Christian religion and German culture are used as elements in the construction of a 'majority society'. [ABSTRACT FROM AUTHOR]

Copyright of Journal of Babylon Center for Humanities Studies is the property of Republic of Iraq Ministry of Higher Education & Scientific Research (MOHESR) and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The attack of the Yugoslav People's Army (JNA) and other Serb forces on Podrinje in the spring of 1992 was followed with mass detention, persecution, and mass killings of Bosniaks in towns and villages in the Drina River Valley. The beginning of the war in Bosnia and Herzegovina found the Islamic Community in new circumstances and faced with new issues. Mosques and other facilities of the Islamic Community were the target of destruction by Serb forces. The imams were purposely sought by the perpetrators in order to be killed. In addition to the biological threat itself, the Islamic Community and imams were faced with other issues arising in the midst of the war - burial of victims of mass crimes, moral support for victims and their families, and religious activities including religious instruction and support for defenders. The Srebrenica Islamic Community Committee's May 1995 report states that there are 51 imams in their area, most of whom have been involved in the work of the Islamic Community. This paper deals with elitocide on the example of the murders of imams in Srebrenica and its surroundings from 1992 to 1995. Elitocide is one of the key segments of the genocide against Bosniaks in Podrinje, which has not been the subject of significant research so far. This paper specifically deals with the murder of imams as an important aspect of elitocide in the context of Podrinje and Bosnia and Herzegovina. The work is based on information gathered from war reports, as well as the testimonies of surviving imams and witnesses to their killings or disappearances. The aim of this paper is to present a rather unexplored segment of our recent history based on case studies of Srebrenica - the United Nations enclave. One of the most brutal executions of the imam took place at the very beginning of the genocide, in May 1992 in the Bratunac camp when Mustafa-ef. Mujkanovic was publicly tortured and killed. The aim of this harassment and public murder was to send a message to the Bosniak population in Bratunac - that this awaits them as well. In the Bosnian context, especially in traditional Bosniak communities such as eastern Bosnia, imams have represented and continue to represent not only religious authorities but also socially active actors in their micro-communities. Given the specifics of the communist organization of the Islamic Community of Yugoslavia, and the specifics of their status in the then socio-political paradigm, imams cannot be considered elites in the narrow sense, which mainly means influence, power and wider influence and education. Their status is far from any wider and more important influence, but in Bosnian cultural circles, especially in micro-regions, the role and importance of imams is very important despite their unenviable socio-economic status. During the genocide in Srebrenica in July 1995, 26 imams were killed, or half as many as there were in the enclave. This destroyed not only families and settlements, but also complete spiritual communities, which existed for decades on these sites. The planned killing of imams as religious authorities in local communities was aimed at leaving the Bosniak population of the region completely without important local authorities. The genocide of Bosniaks in Podrinje, perpetrated by Serb forces - the Yugoslav People's Army (JNA), the Republika Srpska Army and Police and other special units and paramilitary formations from the Republic of Serbia - began in 1992 and ended in July 1995 - left local Bosniak communities almost completely destroyed and survivors with little chance of complete recovery.

Imams are Muslim religious leaders in Turkey, who have a significant influence on society's healthcare attitudes and behavior, and all of them are male. In this study, it is aimed to investigate the knowledge and attitudes of Imams toward prostate cancer (PCa) in order to evaluate their contribution to the fight against PCa in one part of Turkey. This study was carried out on 287 Imams serving in Kahramanmaraş Province in Turkey. A questionnaire investigating the sociodemographic characteristics of the participants and their knowledge, attitudes, and behaviors on PCa was conducted. The mean age of Imams was 40.46 ± 8.93 (min = 22, max = 60). Of the participants, 266 (92.7%) said they had heard of PCa, and 16 (5.6%) had heard of the prostate-specific antigen (PSA) test. The majority of Imam's had poor knowledge regarding PCa. The knowledge score of Imams did not change according to marital status (p = 0.304) or education level (p = 0.16), but the knowledge score significantly increased with age groups (as age increased) (p = 0.010). Results of the present study revealed that Imams lack significant knowledge on PCa. Training on PCa should be organized for Imams, and the issuance of fatwa for PCa should be encouraged. The coordinated work of media, medical personnel, religious officials, and religious schools on PCa will be an important factor in the fight against PCa. [ABSTRACT FROM AUTHOR]

Morocco recently distinguished itself in Africa and towards Europe as a key-actor in the transmission of religious knowledge dedicated to the professions of Imams and preachers. Since 2015, Mohammed VI’s “Institute for the Formation of Imams and Preachers” has been offering a curriculum for the training in religious professions of local, regional, and international candidates, targeting the profession of cult leadership focused on the organization of worship and preaching practices within mosques and during religious services. This is a demonstration of how one public policy tool expresses a discourse that is both alternative and rooted in centuries-old religious practices. This experience is convenient to an African context in flux, a context marked by a surge in radicalized discourses and practices, and even violence within contemporary religious contexts. The institute aims to formulate within its teaching format an integral care for learners, and an appropriate “all-terrain” religious knowledge promoting an exportable know-how. It is thus a hub for modeling a transmission experience of religious knowledge presented as reliable and viable and which accompanies a relevant religious leadership of proximity. The primary focus is on continental practices and subsequently, on international practices. This paper observes these issues and practices from the inside, through the eyes of Malian and Senegalese students.

It is an undisputed fact that more or less all Muslim sects and sects adhere to the Book of God and the Sunnah of the Prophet in one form or another, and love and affection for the Ahl al-Bayt of the Prophet (peace and blessings of Allah be upon him) is evident in the hearts of the majority of Muslims, and they have these entities. The process of seeking guidance and religious guidance is also ongoing. However, some people are convinced of the excellence and superiority of some companions of the Prophet over the Ahl al-Bayt, the Imams of the Ahl al-Bayt; While the majority of Muslims are convinced of the excellence and intellectual superiority and perfection of the Ahl al-Bayt, and according to them, the Imams of the Ahl al-Bayt have the intellectual superiority over the entire Prophet's Ummah, as well as excellence and superiority in piety and piety. Of course, this is the reason that from the point of view of jurisprudence, the Arbaa imams of Ahlul-Sunnah namely Imam Abu Hanifa, Imam Malik, Imam Ahmad bin Hanbal and Imam Shafi'i were greatly influenced by the Prophet's family, and they Shafi'i were greatly influenced by the Prophet's family, and they also gained favor from the Imams of Ahl al-Bayt directly or indirectly. Therefore, the question arises that according to the Imams of Arbaa, are the Ahl al-Bayt the ones with the attributes that are the most superior among the virtues and the true right of the leadership of the Ummah, or does this position and status belong to someone else? This paper answers this question. The thesis has been edited under the descriptive-analytical method from the research-historical point of view and in it libraries and original and original sources as well as other authentic books and articles have been used. [ABSTRACT FROM AUTHOR]

The prevalence of cardiovascular risk factors in the general population has been poorly studied in developing countries. The purpose of this study was to evaluate the prevalence of cardiovascular risk factors in a population group in Senegal (the imams). We conducted a cross-sectional and descriptive observational study from April 18th to May 2nd, 2015. Any subject acting as an imam, member of the association of imams and ulamas of Dakar, was included. The study population was quite old, with a mean age of 67.05 ± 12.35 years. The socio-economic level was quite low in the overall population. The prevalence of risk factors was much higher among unpaid imams. The survey revealed a high prevalence of cardiovascular risk factors, with dyslipidemias as a major contributing risk factor observed in 80% of cases. The prevalence of other risk factors was: sedentary lifestyle (74.6%), hypertension (56.7%), diabetes (17%), obesity (10.4%) and metabolic syndrome (19.4%). Risk factor combinations were common and 74.6% of the imams surveyed had at least three cardiovascular risk factors. Global cardiovascular risk was low to moderate in 76.66% of cases, high and very high in 23.33% of cases. This survey showed, on the one hand, a high prevalence of cardiovascular risk factors in imams and, on the other hand, that these risk factors are not often known to subjects. It is imperative to promote studies for the prevention of cardiovascular risk factors. [ABSTRACT FROM AUTHOR]

Received: 2020/6/22 | Accepted: 2020/12/10Studying Qur’anic verses relying on their circumstance of revelation unveils some hidden truths about them. In this article, the 5th verse of Surah al-Qisas known as the Inheritors of the Earth is studied by such an approach. As it appears from its context, this verse implies that the will of God desired to show favor upon the Bani Isrā’il who were under the oppression of the Pharaoh to make them the heirs of a land named the Promised Land in the Holy Book. The present article discuses that although the context of this verse refers to the Bani Isrā’il during the age of Prophet Moses, regarding the fact that it was revealed in the Makki period when the Muslims were oppressed by the Mushrik leaders, it is definitely considered as good tidings for the Muslims that like Bani Isrā’il, they would relieve from tyranny and oppression, reach leadership, and inherit a land. Of course, this verse involves the general principle that the divine tradition desires that the oppressed people in every era specially Ākher al-Zamān (End Time) would achieve the leadership and inheritance of the earth. ; Nekounām, J (2021) A Study of the Circumstance of Revelation for the Verse of the Inheritors of the Earth Relying on Sunni and Shi’ite Exegeses. Biannual Journal of Comparative Exegetical Researches, 7 (13) 31-58. Doi: 10.22091/PTT.2021.6317.1882

This study aims to determine the experiences of Muslim people with Type 2 Diabetes Mellitus (DM) about Ramadan in Türkiye. This phenomenological study was conducted with 30 Muslim people with Type 2 DM. The data were collected by holding in-depth individual interviews with a semi-structured interview form and analyzed using Colaizzi's seven-stage analysis and the MAXQDA-20 program. As a result, three main themes with 12 categories were determined as follows: (i) "the month of Ramadan and the meaning of fasting", (ii) "the effects of fasting", and (iii) "coping with difficulties". The participants stated that the month of Ramadan is one of the pillars of Islam and that it includes worshiping, finding peace, completing oneself in the religious sense, purifying oneself from sins, resting physically and spiritually, and appreciating the meaning of hunger, thirst, and blessings. However, some people reported that there was social pressure when they did not fast. Health professionals should provide people with DM with regular and safe training specific to Ramadan, establish support groups, and cooperate with religious officials (imams) to meet their religious demands. [ABSTRACT FROM AUTHOR]

Background: Muslims are the largest religious minority in Europe. When confronted with life-threatening illness, they turn to their local imams for religious guidance. Aim: To gain knowledge about how imams shape their roles in decision-making in palliative care. Design: Direct Content Analysis through a typology of imam roles. To explore motives, this was complemented by Narrative Analysis. Setting/Participants: Ten Turkish imams working in the Netherlands, with experience in guiding congregants in palliative care. Results: The roles of Jurist, Exegete, Missionary, Advisor and Ritual Guide were identified. Three narratives emerged: Hope can work miracles, Responsibility needs to be shared, and Mask your grief. Participants urged patients not to consent to withholding or terminating treatment but to search for a cure, since this might be rewarded with miraculous healing. When giving consent seemed unavoidable, the fear of being held responsible by God for wrongful death was often managed by requesting fatwa from committees of religious experts. Relatives were urged to hide their grief from dying patients so they would not lose hope in God. Conclusion: Imams urge patients' relatives to show faith in God by seeking maximum treatment. This attitude is motivated by the fear that all Muslims involved will be held accountable by God for questioning His omnipotence to heal. Therefore, doctors may be urged to offer treatment that contradicts medical standards for good palliative care. To bridge this gap, tailor-made palliative care should be developed in collaboration with imams. Future research might include imams of other Muslim organizations. [ABSTRACT FROM AUTHOR]

Copyright of Journal of Humanities & Social Sciences (2522-3380) is the property of Arab Journal of Sciences & Research Publishing (AJSRP) and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The purpose of this study is to explain and criticize the degree of consistency and inconsistency of the educational style based on the fuzzy approach based on the views of the Imams. The research method was qualitative, the analysis method was interpretive and in the quantitative part, the survey method was used and for data fuzzy, the trapezoidal fuzzy analysis method was used. The statistical population of the study includes two groups. One was a fuzzy seminary expert with a background in teaching, writing books and scientific articles, and the other was a level three or higher student in the seminary. The collection tools were a questionnaire and interview information. The results showed that the degree of consistency and inconsistency of educational style based on fuzzy approach with the view of Imams in the component of love are somewhat consistent, agreeable and relatively neutral; in the component of freedom they are a little neutral and relatively opposite; in the component of control they are somewhat consistent and relatively agreeable; in the component of ability and breadth they are somewhat neutral; in the component of encouragement they are somewhat opposed, neutral and slightly agreeable, and finally in the component of punishment they are somewhat neutral.

L’article traite les trajectoires et les profils des imams l’islam transméditerranéen. Il s’appuie sur l’analyse des caractéristiques et des pratiques des imams sénégalais à Marseille et des imams marocains à Bruxelles. L’étude compare les deux expériences religieuses et professionnelles. Si les causes d’ancrage et de mobilités sont différentes chez les deux représentations d’imam, la transmission du discours religieux semble similaire, ce qui permet la comparaison entre les deux contextes. [ABSTRACT FROM AUTHOR]

This paper discusses Ibn Kesir's approach to Qira'at in Tafsir al-Qur'an al-Azim. In addition to the author's biography in the introductory part, we emphasized the scientific significance of Ibn Kesir's Tafsir, the status it has among classical tafsir works, as well as its presence in the local tradition of interpreting the Qur'an. In the main part of the paper, Ibn Kesir's concept of recording Qira'at is displayed, the reasons for their citing are explained as well as the terms used while classifying Qira'at, and his critical stances towards specific Qira'at forms are presented. Moreover, we shed light on the author's concept of spelling and semantic delimitation of Qira'at, and on the identification of Qira'at tradition with respect to the authorities who popularized them starting from the age of the Companions until the appearance of the first written works in this field. [ABSTRACT FROM AUTHOR]

Copyright of Revue du Monde Musulman et de la Méditerrannée is the property of Edisud and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

OsmanlıDevleti’nde imamlar, Müslüman topluma hizmet veren kadrolar içerisinde en genişyeri tutmakla birlikte üstlendikleri dinî, toplumsal ve resmi görevlerleoldukça önemli bir konumdaydılar. Bu sebeple imamlık, Osmanlı İslam toplumununönde gelen kurumlarındandır ve geçirdiği değişim ve dönüşümlerle birliktegünümüzde de büyük bir ehemmiyeti haizdir. Mezkûr öneme istinaden bu çalışmada,şimdiye kadar herhangi bir araştırmaya konu edilmemiş olan Osmanlı toplumundaimamların mesleki hayatlarındakarşılaştıkları sorunlar ele alınmıştır. Araştırmanın amacı, 18. yüzyılDiyarbekir ahkâm defterleri ve yine Diyarbekir (Âmid) şer’iyye sicilleriçerçevesinde ilgili dönemde imamların mesleki hayatlarında karşılaştıklarısorunları ortaya koymaktır. Araştırma neticesinde ilgili dönemde imamlarınmesleki hayatlarında karşılaştıkları sorunların toplam 60 farklı belgeyeyansıdığı tespit edilmiştir. Yapılan tasnife göre bu sorunların en sıkrastlanılanı vakıflarla ilgilidir. Bunu sırasıyla usulsüz vergi tahsili meselesi,görevlerine yönelik usulsüz müdahaleler, nikâh kıyma ve gasil meseleleri vesosyal hayatta karşılaşılan az sayıdaki diğer bazı sorunlar takip etmektedir. Busorunlar içerisinde özellikle vakıflar, usulsüz imamlık beratları ve vergileredair meselelerin dikkate değer bir ciddiyette olduğu ve ilgili kurumlarınişleyişinde birtakım bozulmaların meydana geldiği gözlenmiştir.

Mushegh Asatryan has recently criticised the use of the word "community" as a framework for understanding early Shiʿism. This article makes the case in favour of community as a framework when used precisely as a foundation for a properly sociological approach to early Imāmī Shiʿism. Imāmī Shiʿism has most often been treated as a community of belief. However, if we understand the early Imāmī community through the lens of its social institutions centred upon the unifying presence of a visible imām, we are better able to explain the coherence of the community and how it came to define its boundaries until its collapse and supersession by the Twelvers with their doctrine of Occultation. [ABSTRACT FROM AUTHOR]

A group of theologians and jurists among the companions of the Imams of the Ahl al-Bayt (as) had noticed from the time of Imam Sadiq (as) that there is an element of exaggeration in the traditions attributed to the Imams. Therefore, they started a series of critiques of Hadith and presented the Qur'an and Sunnah as the definitive criteria for the acceptance of Hadith. Many narrations were sorted on the same criteria. For the purpose of confirming or refuting the books of hadith written by some companions of Imam Reza (as) were also presented to Him. Due to these efforts, in the source of Rijal - especially Rijal al-Kashi- the exaggeration of the narrator was considered as an important criterion of his weakness. A critical review about the role of holy Imams companions in critique of Hadith from 150 to 250 AH is presented in this article. [ABSTRACT FROM AUTHOR]

Al-Qaeda is an institutionalized organization which was championed by Osama Bin Ladin and is currently lead by Ayman Mohammed Rabie al-Zawahiri. It has its own guidelines regarding friendship, war, and reconciliation for Ahle-Kitab and non-Muslims. They viewed that the 9/11 attacks it orchestrated, according to the record are deemed legal. They claim that the action has compatibility with Quran, Hadiths, Seerat-e-Nabavi, followers of the Holy Prophet (PBUH) and Imams of the four sects. Al-Qaeda regards the attacks as retaliations of US' cruelties on Muslim Ummah around the world. It asserts US and allies have inflicted severe injuries on the Muslims in Sudan, Palestine, Libya, Afghanistan, Sheehan, Kashmir, and Iraq. Muslims are martyred by the US and coalitions through air-strikes, ground action, and naval actions. The children are made orphan and the wives are made widows. It further asserts that Muslims economic development resources are occupied. US targets the innocent Muslims wherever it sees its interests are in danger. Despite truce and reconciliation agreements, US flouts the agreements and waged wars on the Muslims. Having kept in view this abysmal condition of the Muslim, one would resort to what a common course of action in such circumstances. Al-Qaeda's literature considers war on US, allies, and non-Muslims as legal in the context of their cruelties. What name may be given to the barbaric action it had taken against Japan in the World War-I by throwing nuclear bombs on Japan? The Al-Qaeda organization regards suicide attacks on non-Muslims, war on US, and Jihad as obligatory. The organization even considers the killing of the civilians and innocent also legitimate if these hit. According to A-lQaeda's conviction if Muslims are employed as shelters by the Non-Muslims in such conditions they are martyred, if they are hit in the suicide attacks

The status of qira'ats in relation to the integral Qur'anic text has been the subject of disagreement among Islamic scholars. Some have identified qira'ats with the Qur'an, some have made a distinction between these two terms, whereas some have seen in them the relationship between a part and the whole. Various views on the emergence and role of qira'ats in the tradition of the reading of the Qur'an have affected different theoretical and practical approaches to this Qur'anic specificity. In this paper we attempted to present the most relevant approaches to the phenomenon of qira'ats, regardless of whether they are related to historical, legal, tafsir or linguistic context; the approaches reflecting the principles of Islamic teaching contained in the Qur'an and Sunnah, and which, as such, present valid guidelines to all those who speak or write about this topic. [ABSTRACT FROM AUTHOR]

Narrative writing is relatively a new phenomenon in Yemeni literary discourse and a sequel to the maturity of the common folk forms. The present study investigates both the rise of Yemeni novel and the representation of the major social and economic issues in early Yemeni novel between the 1970s1980s. Since the 1970s, the novel genre has become one of the most relevant phenomena in Yemeni literary canon. Yemeni writers of this era were aware of the importance of introducing contemporary issues to the reader. In addition to this task, the novel has enriched the Yemeni cultural field and remained dynamic in national identity formation. This study has a special reference to Zayd Dammaj's The Hostage (1984) for it is the first Yemeni novel that has unflinching determination and frankness in representing injustices and miseries in the society. Though The Hostage is also a tender critique of influential families that were part of the oppressive regime, it succeeds in helping the nation compromise with the past. The conclusion of the study suggests that while criticizing certain families for the misery of the whole nation may challenge co-existence, this discourse is seen as a subtle manifestation of negotiating differences. Further, the conclusion of this study finds that investigating history and major issues in Yemeni novel will guide readers and critics to a much-needed area of study on the factors which led to the rise of the Yemeni novel. [ABSTRACT FROM AUTHOR]

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Relying upon extensive ethnographic field-collected data as well as 51 privately performed documents of khul' (divorce initiated by a woman), this article addresses two questions. Firstly, how have practices of khul' among local Muslim communities been influenced by Germany's secular state framework? Secondly, how do local religious actors develop extrajudicial religious forms of mediation and arbitration, often taking place in a mosque or a private place, in order to fulfil certain aspects of sharīʿah? The paper argues that the absence of a recognised Islamic judicial authority or formally recognised Islamic mediation and arbitration service in Germany has led Muslim communities to come up with "local experts", who purport to implement elements of sharīʿah through informal mediation and arbitration. This leads to new religious actions and norms which might, in the future, lead to normalised new practices in countries such as Germany where Muslims are a minority. [ABSTRACT FROM AUTHOR]

Against the background of increasing political and academic interest in imam and chaplaincy training and education in Europe, this article argues that the value and purpose of such education remains situated in an alignment between educational provider, student-participants, and employer–stakeholder expectations. These expectations are primarily about Muslim students’ learning and development, requirements and standards of employers, and contributions to community and society, and only secondly, the educations aim at meeting political expectations. The article explores aspects of Hartford Seminary’s success with its programme and alignment of education content and environment with student expectations and the labour market demand. This is supported theoretically by the input–environment–outcome assessment model. The structural and contextually embedded criteria for excellence are discussed and problematised, pointing both to the marginalisation of other drivers of education development that are not market aligned and to strategies of embedding religious authority with chaplains in institutions rather than with imams in mosques. In conclusion, the article highlights the self-sustaining logics that drive educational development but also points to corroborating social, economic, and welfare reasons for quality imam and chaplaincy education.

This article is based on the findings from a research project, referred to hereafter as #ImamsBritain, commenced with a series of discussions with Imams in the north of England. The role of the Imam has undergone far-reaching changes over the last thirty years chiefly due to the changing socio-economic and political climate, which in turn has directly affected the needs of Muslim communities. Consequently, Imams are now seen as professionals who need a wider range of pastoral care skills that go beyond those of their traditional role, which was mainly focused on religious teaching and spiritual guidance, The second stage of the data analysis for the research involved the exploratory Group Delphi technique, in which the Imam respondents underwent the processes of two critical reflections on the data collected. The resultant findings reflect their individual perceptions of the kind of training and development they need. This provides a unique framework for constructing a professional guide for Imams in Great Britain. The discussions and critical analyses in this paper draw on the discourses of professionalisation and pastoral care and relevant reports and reviews on Imam training in Europe and Canada.

The aim of this article is to analyse the locus of Muslim religious authority in Europe. It has shifted, leading to an increased number of Muslim voices demanding space for critical and intellectual participation and a degree of rivalry for religious and social authority. Those competing for religious authority have primarily been men, but women – contrary to prevailing opinion – have not been wholly excluded. We may thus affirm that women also participate in this competition for authority, although only to a certain degree. Ultimately, there are ever more Muslim social, political and religious leaders advocating a range of causes with the aim of satisfying the sophisticated demands of the individualised Muslim community.

Recent work has drawn attention to the state-led and media-driven discourse of "good" and "bad" Muslims. It is a flexible discourse, with benchmarks and shifting appraisals, that aims to mold American Muslims into "good" secular Muslims. Drawing on old Orientalist representations, this American Islamophobic framework strives to produce "good" Blackamerican Muslims through rendering them as invisible, voiceless, or under the control of allies of the U.S. secular power. The three ethnographic vignettes—a masjid fundraiser, two chaplains, and a political collective—demonstrate that Blackamerican Muslims scholars and leaders are not only disrupting this discursive project, but also undermining negative portrayals of Muslims and Islam more broadly. In addition, through their practice and discourse, these Blackamerican Muslim figures are formulating an emergent American Muslim religious identity.

Current debates on Islam in Europe often focus on imams as religious leaders and key figures in integration politics. Muslim associations undergoing processes of transformation and generational change have equally high expectations of imams. This article uses stakeholder theory to analyse the current situation of imams and draws on empirical material from Switzerland to illustrate both multi-faceted stakeholder claims and imams’ self-reflections on role conflicts they experience. It indicates that imams and Muslim associations tend to develop different coping strategies leading either to an enlarged profile for imams or to a differentiation of functions and professions in the social and religious fields. [ABSTRACT FROM AUTHOR]