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L'Europe du Sud-Est, qui s'étend de la Croatie à la Grèce et de l'Albanie à la Bulgarie, compte environ huit millions d'habitants de culture musulmane. Albanais, Bosniaques, Turcs, Roms, ils sont les descendants de populations converties à l'islam ou installées là pendant la période ottomane. Dans cet ouvrage sont présentées les transformations sociales, politiques et religieuses rencontrées par ces populations aux XIXe et XXe siècles, période marquée par la disparition des Empires ottoman, austro-hongrois et russe, et par la formation des différents États balkaniques. Sur le plan politique, les musulmans de l'Europe du Sud-Est ont connu une lente et complexe cristallisation de leurs identités nationales respectives. Celle-ci s'est accélérée après 1945 sous les effets de la modernisation communiste et a débouché à la fin du XXe siècle sur des mobilisations nationalistes symbolisées par l'indépendance de la Bosnie-Herzégovine et du Kosovo, dans le cadre de l'éclatement de l'ex-Yougoslavie. Sur le plan religieux, ils sont longtemps restés liés aux institutions religieuses de l'Empire ottoman, ainsi qu'à divers réseaux scolaires, confrériques et intellectuels. Après la parenthèse communiste, de nouveaux réseaux sont apparus, de type néosalafiste ou néo-confrérique notamment. Mais les musulmans balkaniques n'ont pas échappé aux processus de sécularisation à l'œuvre dans l'ensemble de l'Europe. Cet ouvrage éclaire ainsi d'un jour nouveau les bouleversements qu'a connus le continent européen au cours des deux derniers siècles et renouvelle les réflexions actuelles sur la place de l'islam en Europe.
Islam and state --- Islam and state. --- History.
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Islam and state --- Islam
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The early years of the twenty-first century have been characterized by a sense of widespread anxiety and fear because of the violent activities of groups of terrorists who claim they act in the name of Islam. Their acts of terrorism, viewed by a majority in the Muslim world as crimes which must be subject to the law, are in tragic contrast to the efforts of many Muslim intellectuals who have been working for the past several decades to find common ground between people of all faiths based on the universality of humankind. This book aims to bring to the attention of non-Muslims, in particular, the range of views which Muslims in the Middle East and in South and Southeast Asia hold on six topics of importance to life in the twenty-first century. The topics have been addressed from the internal Muslim point of view to provide readers with a sense of the main debates within Islam on each of the issues. The topics addressed are: the new world order; globalization and modernity; banking and finance; the nation-state; the position of women; and law and knowledge. The chapters have been written by Muslims and non-Muslims, each of whom is an expert on the area about which they write. The chapters are presented in pairs which offer Middle Eastern (and in one case South Asian) points of view which are matched by Southeast Asian perspectives on each of the six topics. While the media is quick to report on the more violent expressions of Islam, including terrorism, the vigorous debates, which now characterize the intellectual discourse in Muslim communities, are rarely if ever reported. This book not only describes and analyses those debates but also reflects the views of many Muslims across the world, emphasizing the connections and contrasts between the Middle East and Southeast Asia.
Islam and state --- Islam
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"This book studies the political and institutional project of Al-Qur'an dan Terjemahnya, the official translation of the Qurʾān into Indonesian by the Indonesian government. It investigates how the translation was produced and presented, and how it is read, as well as considering the implications of the state's involvement in such a work. Lukman analyses the politicisation of the Qurʾān commentary through discussion of how the tafsīr mechanism functions in this version, weighing up the translation's dual constraints: the growing political context, on the one hand, and the tafsīr tradition on the other. In doing so, the book pays attention to three key areas: the production phase, the textual material, and the reception of the translation by readers. This book will be of value to scholars with an interest in tafsīr studies, modern and Southeast Asian or Indonesian tafsīr sub-fields, the study of Qurʾān translations, and Indonesian politics and religion more broadly."--Publisher's website.
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