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Letteratura scientifica selezionata sul tema "Islam – Lebanaon"

Autore: Grafiati

Pubblicato: 29 luglio 2024

Ultima modifica: 30 luglio 2024

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Articoli di riviste sul tema "Islam – Lebanaon"

Vawda, Shahid. "Recognizing Islam". American Journal of Islam and Society 13, n. 4 (1 gennaio 1996): 585–88. http://dx.doi.org/10.35632/ajis.v13i4.2292.

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Michael Gilsenan is an anthropologist who has done extensive fieldworkin Egypt and Lebanon and has extensive knowledge of the literature,paticularly ethnography, on the Middle East, including North Africa. Hisbook Recognising Islam is a detailed ethnography of the practice of Islamin the Middle East. When it was fi.rst published, it was considered a significantanthropological contribution to the understanding of the complexitiesof Islamic societies in the Middle East. To be more precise, it is aboutIslam as practiced in the villages and urban centers of Lebanon, Egypt,Morocco, Algeria, Libya, and Iran. These are the places from which hedraws illustrative enthnographic material, weaving into the narrative hisanalysis of the specific case studies of urban and village !if e showing howIslam is practiced in the context of much larger national and internationalevents taking place.The Islam that Gilsenan wishes to be recognized is not that of the literatespecialists or of learned sheikhs. Neither is it of theological discussionsand debate, although no doubt it has implications for those debates, nor is itof Orientalist conceptions or the Western media's caricature of Muslims asthe inscrutable "other"----the barbarous, corrupt, enemy of Christianity, andnemesis of Western civilization. In other words, the focus on the practice ofIslam in the villages of the Middle East and urban enclaves of such majorcities as Cairo is not just a description of the exotic or strange practices ofpeople as bounded entities, each one being an isolated species of Muslimgroupings. Rather, Gilsenan's work shows how daily life is informed by ...

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Fitria, Vita. "SISTEM WAKAF DI NEGARA LEBANON: Undang-undang Perwakafan dalam Heterogenitas Agama". HUMANIKA 16, n. 1 (22 dicembre 2016): 114–25. http://dx.doi.org/10.21831/hum.v16i1.12072.

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Persoalan wakaf dalam Islam semakin mempunyai wilayah yang lebih kompleks baik dalam penerapan, persyaratan maupun pengelolaan. Beberapa negara Muslim mulai membentuk satu Undang-undang atau lembaga tersendiri yang khusus mengatur masalah perwakafan. Lembaga ini berfungsi untuk mengoptimalkan operasionalisasi perwakafan berikut administrasinya, agar terhindar dari penyimpangan dan kesimpangsiuran terutama dengan pihak ahli waris atau keturunan dari si pemberi wakaf . Lebanon merupakan salah satu negara Muslim yang mempunyai heterogenitas keagamaan. Meskipun Islam sebagai agama mayoritas, ada agama-agama lain yang mempunyai otoritas hukum yang sama. Dalam menyelesaikan masalah wakaf, masyarakat Muslim Lebanon sudah mempunyai Undang-undang sendiri yaitu Undang-undang Wakaf Keluarga tahun 1947 yang diadopsi dari Undang-undang Wakaf Mesir tahun 1946. Tulisan ini akan memaparkan tentang sistematika hukum perwakafan bagi masyarakat Muslim di Lebanon, berikut catatan dinamika penerapannya sistem wakaf bagi komunitas Druze ( sekte keagamaan yang berkembang di Lebanon) sebagai pembanding.

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Habibis, Daphne. "Millenarianism and Mahdism in Lebanon". European Journal of Sociology 30, n. 2 (novembre 1989): 221–40. http://dx.doi.org/10.1017/s0003975600005877.

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The image of the Ayatollah Khomeini is inextricably bound up with the popular conception of Islam today. This view of Islam as a religion of fanaticism and violence ignores the existence of a powerful mystical strand in the form of Sufism in which a philosophy of love is central. Between 1980 and 1981, as part of my doctoral research, I spent six months in the northern Lebanese city of Tripoli, living with the pupils of a Sufi sheik. This group had millenarian beliefs which acted, not as a means of violent insurrection, but rather as a means of reconciling the contradictory and often violent forces to which they were subjected.

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Marcinkowski, Christoph. "Irfan A. Omar (ed.) - A Muslim view of Christianity: Essays on Dialogue by Mahmoud Ayoub". ICR Journal 2, n. 1 (15 ottobre 2010): 201–4. http://dx.doi.org/10.52282/icr.v2i1.694.

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A Muslim View of Christianity features key texts on Muslim-Christian relations from the pen of Professor Mahmoud Ayoub, who is currently Faculty Associate in Shi‘ite Islam and Christian-Muslim Relations at the renowned Macdonald Center for the Study of Islam and Christian-Muslim Relations in the United States and who was born into a Shi‘ite family in Southern Lebanon. His authority in both the scholarship and comparative study of Islam and Muslim-Christian relations, as well as interreligious dialogue, is demonstrated by the national and international recognition he has received. Hailing himself from a multireligious kaleidoscopic setting - in Southern Lebanon, Shi‘ite Muslims have for centuries lived side-by-side with Christians of various denominations - Ayoub is perhaps particularly well suited when it comes to discussing Christianity from the perspective of Islam.

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Tătaru-Cazaban, Bogdan. "Encountering the Other. André Scrima’s Hermeneutics of Spiritual Hospitality". Religions 13, n. 8 (22 luglio 2022): 671. http://dx.doi.org/10.3390/rel13080671.

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A key figure in the ecumenical dialogue in the second half of the 20th Century, Fr André Scrima was also involved in the academic and interreligious life in Lebanon as a co-founder of the Institut d’Études Islamo-Chrétiennes at St.-Joseph Catholic University. In his courses, articles, and occasional papers, he developed a hermeneutical method to study the diversity of religious traditions, especially of the three Monotheisms, and to make possible the encounter with the religious otherness. This article aimed to shed light on hospitality as a hermeneutical category and spiritual practice in Scrima’s thought, having as a background Louis Massignon’s intellectual and mystical perspective on the relations between Christianity and Islam.

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Khan, M. A. Muqtedar. "Islam and Peace". American Journal of Islam and Society 15, n. 1 (1 aprile 1998): 158–62. http://dx.doi.org/10.35632/ajis.v15i1.2211.

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February 6-7, 1998. Sponsored by NonviolenceInternational and the Mohammad Said Farsi Chair of IslamicPeace at The American University, Washington, DC.At a time when the Muslim world is suffering from an unmitigated epidemicof violence, both from within and from without, Muslim scholarsand peace and social activists got together for two days to examine theIslamic tradition of peace and to explore strategies to once again realizethis Islamic ideal. The conference consisted of over 25 panelists withnearly 75 attendees in the audience. For reasons not divulged, the conferencewas closed and attendance was by invitation only. The hosts,Mubad Awad and Karim Crow of Nonviolence International andAbdul Aziz Said, the Mohammed Said Farsi Professor of Islamic Peaceat American University, were very gracious and managed to put up anexcellent show that was reminiscent of the hey days of Islamic civilization.In a land so far away from the Islamic heartland, for two days, theconference repduced a feeling that once again the world was under themerciful and benign shadow of Islamic traditions.The conference had an unusual format. Only a few of the participantswere invited to present papers on subjects that dealt with the meaning ofpeace in Islam, the barriers to peace in the Muslim world, and the tensionsbetween heightened religious identity and violence. The rest of thepanelists acted as discussants who contributed their own perspectives onthe subject. The audience was allowed extended time to interact with thepanel. The conference consisted of two keynote addresse- One on eachday- by Seyyed Hossein Nasr (Professor of Islamic Studies at GeorgeWashington University) and Seyyeda Rabab Sadr Chareffedine(Chaqerson of Imam Al-Sadr Foundation of Lebanon). However,Seyyeda Rabab Chareffedine could not make it, instead her son Raedread her speech.The participants came from the Muslim world as well as the West.Maulana Wahekduddin came from India, Jawadat Sa'id came fromSyria, Laith Kubba from London, Sakeena Yakoobi from Afghanistan,Kamal Hassan from Malaysia, Mokhtar Lamani represented OIC, Su'adal-Hakim from Lebanon, Mehmet Ersoy from Turkey and AmbassadorSadek Sulaiman from Oman. The American contingent consisted of M. ...

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Senyushkina, T. O. "Modern Islam: European and Ukrainian Dimension". Ukrainian Religious Studies, n. 31-32 (9 novembre 2004): 142–56. http://dx.doi.org/10.32420/2004.31-32.1543.

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In the world today, over a billion believers consider themselves Muslim. Of these, more than two-thirds live in Asia, almost 30% in Africa. Of the more than 120 countries in which Muslim communities operate, 35 of them are from all North Africa, Western Asia (except Cyprus, Lebanon and Israel), as well as in countries such as Senegal, Gambia, Nigeria, Somalia, Afghanistan , Pakistan, Bangladesh and Indonesia, Muslims make up the majority of the population - over 80%.

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Avakian, Sylvie. "Women in Lebanon: Living with Christianity, Islam, and Multiculturalism". Islam and Christian–Muslim Relations 26, n. 1 (31 ottobre 2014): 121–23. http://dx.doi.org/10.1080/09596410.2014.966610.

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Rabil, Robert. "Lebanon-Turkey Relations: Reclaiming the “Sword” and “Crescent” of Islam". Asian Journal of Middle Eastern and Islamic Studies 15, n. 1 (2 gennaio 2021): 84–107. http://dx.doi.org/10.1080/25765949.2021.1886512.

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Haddad, Simon. "Fatah al-Islam in Lebanon: Anatomy of a Terrorist Organization". Studies in Conflict & Terrorism 33, n. 6 (17 maggio 2010): 548–69. http://dx.doi.org/10.1080/10576101003754677.

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Tesi sul tema "Islam – Lebanaon"

King, Ryan K. "Lebanon A Convergence of Political Islam and Criminality". Thesis, Monterey, California. Naval Postgraduate School, 2012. http://hdl.handle.net/10945/17386.

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Approved for public release; distribution is unlimited
Kamal Salibi, a recognized Lebanese historian, described Lebanese society as liberal and tolerant, traditional rather than zealous or fanatical in its attitude towards religion and political ideology. Unfortunately, the openness that defined Lebanons success also led to its failures. Confessionalism, a fragile political environment resulting in a perpetually weak central government, and internal meddling by Lebanons neighbors and imperial powers have framed its fractured history. The country of Lebanon is a sum of its parts (i.e., religion, politics, economy), parts that can be examined individually but are never defined one hundred percent independent of each other. A part of Lebanon that is often underestimated and overlooked is the drug trade, its influence on Lebanese politics and the consequences of such a relationship. In other words, control of narcotics trafficking through the Lebanese state has disproportionately influenced the political landscape of Lebanon, contributed to the disenfranchisement of many confessional groups the Shia in particular, and as a result contributed to the rise of Hezbollah.

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Alagha, Joseph Elie. "The shifts in Hizbullah's ideology : religious ideology, political ideology, and political program /". Leiden : Amsterdam : ISIM ; Amsterdam University Press, 2006. http://www.loc.gov/catdir/enhancements/fy0701/2007358448-b.html.

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Clarke, Morgan. "Islam and 'new kinship' : an anthropological study of new reproductive technologies in Lebanon". Thesis, University of Oxford, 2006. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.424871.

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Nasser-Eddine, Minerva. "A transcendent Lebanese identity: more than a mirage? /". Title page, table of contents and abstract only, 2003. http://web4.library.adelaide.edu.au/theses/09PH/09phn267.pdf.

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Kelly, Kristyn Elizabeth. "The Clash of Islam with the West?" Thesis, Boston College, 2004. http://hdl.handle.net/2345/660.

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Thesis advisor: Paul T. Christensen
The terms “jihad” and “Islamic fundamentalism” appear to dominate world news today. After the September 11th terrorist attacks, people began to wonder if the world of Islam and the world of the West were diametrically opposed and thus doomed to collide. In this thesis I study the work of Samuel Huntington, the leading theorist on the clash between Islam and the West, and his critics. Through case studies of Algeria, Indonesia and Lebanon, all predominantly Muslim countries, I argue that there is not a fundamental clash between these cultures. The conflict that is occurring today is a result of factors such as US foreign policy decisions, and not an existential culture clash
Thesis (BA) — Boston College, 2004
Submitted to: Boston College. College of Arts and Sciences
Discipline: Political Science
Discipline: College Honors Program

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Salīm, Suʻād Abū'r-Rūs. "The Greek orthodox waqf in Lebanon during the Ottoman period". Würzburg Ergon-Verl, 2001. http://d-nb.info/985542969/04.

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Barimo, Elise. "The impact of islam on women in the middle east a discussion of the political role of islam in turkey, saudi arabia, and lebanon". Honors in the Major Thesis, University of Central Florida, 2012. http://digital.library.ucf.edu/cdm/ref/collection/ETH/id/659.

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The social instability of the Middle East is often assumed to be consequential predominantly from the influences of extreme traditional Islamic practices; with substantial prominence placed upon the treatment of and violence against Middle Eastern women. This discussion seeks to directly prove the prevalence of Islamic influence on Middle Eastern politics and the resulting social instability. This assessment is designed around an interdisciplinary examination of coalescent factors. By assessing the political history, social and cultural lifestyle, and political and legal situation of the region, the assessment examines the contributors to the social instability of Saudi Arabia, Lebanon, and Turkey. The principal conclusion of this narrative is that the influences of extreme traditional Islamic values have a direct influence on the social instability and gender equality exhibited in Islamic Middle Eastern nation-states.
B.A.
Bachelors
Sciences
Political Science

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Zeb, Farah. "Ethical conundrums and lived praxis : queer Muslim women in Malaysia and Lebanon". Thesis, University of Exeter, 2017. http://hdl.handle.net/10871/28915.

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Applying a queer Muslim feminists lens, this thesis interrogates ways in which a heterosexual world-view appropriates the domain of sexuality within two specific Muslim contexts. The study focuses on, is informed and enriched by the experiences of Queer Muslim women who navigate within the contextual spaces they inhabit, multiple sites which ultimately propel them to question and contest the heterosexual norms that they are expected to repeatedly perform in the name of religion. Through their questioning, they name the various challenges they experience and the strategies they employ in navigating realms of family, state and society, as well their relationship with the Divine. This study, both foregrounds and contributes to understanding Muslim queer women's subjectivity in the production of religious meaning. More succinctly, this thesis contributes to appreciating how Queer Muslim women understand their existence in the face of religious and societal criticism, and how their experiences can serve as the threshold from which to formulate ethically and theologically enriched considerations deeply rooted in the Qur'ān. By looking at two specific contexts, namely Malaysia and Lebanon, this thesis carefully uncovers multiple sites of oppression, layer by layer. The purpose is to lay bear the political personality of states, which often employ religion to coerce those it deems different and thus a threat, in this case to standards of sexual morality. In direct tension with the two nation-states in question, are alternative fringe actors who occupy contested middle spaces. It is from these crucial middles spaces i.e. spaces of potential friction and tension that subliminal spaces for dialogue and discussion then arise. Finally, remaining within an Islamic frame of reference, this thesis takes a nuanced route via Queer Theology, to argue that alternative queer sexual subcultures need not be a source of fear, or threat, or condemnation, but can quite possibly and realistically live alongside a diverse range of sexual subjectivities, ethically and conscientiously, no more, no less than anyone who defines or sees themselves as Muslim.

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Majed, Rima. "The shifting salience of sectarianism in Lebanon, 2000-2010". Thesis, University of Oxford, 2016. https://ora.ox.ac.uk/objects/uuid:b8ce8330-d51b-4c3a-8675-efd45374cdc8.

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This thesis addresses the question of the shift in the sectarian framing of political conflict and violence in Lebanon by focusing on the period between 2000 and 2010. Lebanon represents an interesting case where the saliencies of sectarian dichotomies have been drastically remodelled in only a few years following the Hariri assassination in 2005. Whereas most studies focus on long-term ethnic and sectarian conflicts, few have addressed the issue of fast remodelling of sectarian divisions in times of political turmoil. How do sectarian schisms shift in a short period of time? Why do some political changes affect sectarian dichotomies and not others? What factors can push some people to take part in clashes framed as sectarian violence? In short, how does political closure happen along sectarian lines? In order to answer these questions, this thesis uses a triangulation of qualitative and quantitative methods to disentangle the relationship between political change and sectarianism. Building on the social movement literature, it argues that street mobilisations, understood as peaceful or violent collective action, are important mechanisms through which political conflict can assume sectarian overtones. It relies on a compiled dataset of protest events that occurred in Beirut between 2000 and 2010, and applies network analysis techniques in order to study coalition formations and shifts in alliances. This analysis is combined with semi-structured interviews with a sample of 29 residents of Beirut neighbourhoods that witnessed violent clashes in 2007/8. The analysis of my data suggests that the Hariri assassination marked a turning point in the dynamics of contentious politics in Lebanon, and acted as a catalyst for the emergence and consolidation of new coalitions and sectarian dichotomies. The study argues that sectarian political parties are the main channels through which political and sectarian depictions become interchangeable. It suggests that in order for a political shift to be understood in sectarian terms, two main factors need to be taken into account: (i) the competing political parties should represent sectarian communities that are able to compete demographically (in terms of size), and (ii) the competing parties should be able to represent the majority of their sectarian communities (intra-sectarian homogeneity). The analysis of my qualitative data explores the mechanisms at work during periods of collective violence, and shows that drivers such as peer pressure, neighbourhood-level networks, material grievances, pleasure in agency, ideology and previous fighting experience seem to explain individual decisions to participate in collective violence more than sectarian hatred. In fact, rather than being the primary cause of the violence, sectarian cleavages seem to have been crystallised by the 2007/8 episodes of violence. Consequently, this thesis concludes that whereas the conflict in Lebanon today is often understood and framed in sectarian terms, a closer analysis suggests that the conflict at a macro level is essentially political and its implications at the micro level can best be understood beyond the notion of sectarianism.

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Ghattas, Micheline Germanos. "The Consolidation of the Consociational Democracy in Lebanon: The Challenges to Democracy in Lebanon". PDXScholar, 2013. https://pdxscholar.library.pdx.edu/open_access_etds/1415.

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This dissertation looks at democracy in Lebanon, a country that has a pluralistic society with many societal cleavages. The subject of this study is the consolidation of democracy in Lebanon, described by Arend Lijphart as a "consociational democracy". The research question and sub-question posed are: 1- How consolidated is democracy in Lebanon? 2- What are the challenges facing the consolidation of democracy in Lebanon? The preamble of the 1926 Lebanese Constitution declares the country to be a parliamentary democratic republic. The political regime is a democracy, but one that is not built on the rule of the majority in numbers, since the numbers do not reflect the history of the country and its distinguishing characteristics. The division of power is built on religion, which defies the concept prevailing in western democracies of the separation between church and state. As the internal and the external conditions change, sometimes in a violent manner, the democracy in the country still survives. Today, after the war that ravaged Lebanon from 1975 to 1990, the Syrian occupation that lasted until 2005, the Israeli war in the summer of 2006, and the roadblocks in the face of the overdue presidential election in 2008, democracy is still struggling to stay alive in the country. There is no denying or ignoring the challenges and the attempts against democracy in Lebanon from 1975 to the present. Even with these challenges, there are some strong elements that let democracy survive all these predicaments. The reasons and events of the 1975-1995 war are still being sorted out and only history will clear that up. Can we say today that the Consociational democracy in Lebanon is consolidated? To answer this question Linz & Stepan's three elements of a consolidated democracy are used as the criteria: the constitution of the land, people's attitude towards democracy and their behavior. The analysis examines the Lebanese Constitution, surveys about people's attitude towards democracy, and reported events about their behavior, such as political demonstrations and political violence narrated in the media. The findings of this study show that although the Lebanese find democracy as being the only game in town, the consolidation of democracy in the country still faces some challenges, both internal and external. The study also shows that the criteria used for western democracies need to be adjusted to apply to a society such as the one in Lebanon: plural, religious and traditional.

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Più fonti

Libri sul tema "Islam – Lebanaon"

translator, Neriah Jacques, e Merkaz Dayan le-ḥeḳer ha-Mizraḥ ha-Tikhon ṿe-Afriḳah (Universiṭat Tel-Aviv), a cura di. Hizballah: Between Iran and Lebanon. Tel Aviv: Moshe Dayan Center, Tel Aviv University, 2021.

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Milenković, Milutin. From Lebanon to Bosnia--déja vu. Belgrade: Zavet, 1995.

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Lundqvist, Erica Li. Gayted communities: Marginalized sexualities in Lebanon. Lund: Centre for Theology and Religious Studies, Lund University, 2013.

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ʻAwwād, Īlyān. al-Mulṣaq al-iʻlānī ʻinda Ḥizb Allāh: Jadalīyat al-mabná wa-al-maʻná. Bayrūt: Dār al-Walāʼ li-Ṣināʻat al-Nashr, 2019.

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Lebanon) Markaz al-Thaqāfī al-Lubnānī (Beirut. al-Waʻd al-ṣādiq: Ḥarb Tammūz 2006 : [ḥikāyat shaʻb wa-muqāwamah]. Bayrūt: Al-Markaz al-Thaqāfī al-Lubnānī, 2007.

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Kurz, Anat. Ṭeror Islami ṿe-Yiśraʾel: Ḥizballah, G'ihad Islami Palesṭini, Ḥamas. Tel-Aviv: M.L.A., ha-Merkaz le-meḥḳarim asṭraṭegiyim ʻa. sh. Yafeh, Universiṭat Tel-Aviv, 1993.

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Kūrānī, Muḥammad. al- Judhūr al-tārīkhīyah lil-muqawamah al-Islāmīyah fī Jabal ʻĀmil. Bayrūt: Dār al-Wasīlah, 1993.

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Husayni, Muhammad Ali. Hizb Allah min al-dakhil kama lam yarifhu ahad. Landan: Dar al-Hikmah, 2020.

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Diehl, Wiebke. Das Selbstverständnis der Hisbollah: Libanon, Islam und die arabische Dimension in Hassan Nasrallahs Reden. Berlin: Schiler, 2011.

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Kūrānī, ʻAlī. Ṭarīqat Ḥizb Allāh fī al-ʻamal al-Islāmī. [Lebanon]: [s.n.], 1985.

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Capitoli di libri sul tema "Islam – Lebanaon"

Thomas, Marie-Claude. "Struggle in Modern Islam". In Women in Lebanon, 103–15. New York: Palgrave Macmillan US, 2013. http://dx.doi.org/10.1057/9781137281999_7.

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Thomas, Marie-Claude. "Islam in Lebanon: An Overview". In Women in Lebanon, 83–101. New York: Palgrave Macmillan US, 2013. http://dx.doi.org/10.1057/9781137281999_6.

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Risk, Karam. "Christians build a State - Lebanon". In Syriac Churches Encountering Islam, a cura di Dietmar W. Winkler, 229–38. Piscataway, NJ, USA: Gorgias Press, 2010. http://dx.doi.org/10.31826/9781463220624-017.

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Thomas, Marie-Claude. "Personal Status Laws in Islam: Sheikh Muhammad Hussein Fadlallah’s New Tafsir (Exegesis)". In Women in Lebanon, 133–50. New York: Palgrave Macmillan US, 2013. http://dx.doi.org/10.1057/9781137281999_9.

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Tausch, Arno. "Introduction: What This Study Is Not and What It Aspires to Be". In Political Islam and Religiously Motivated Political Extremism, 1–5. Cham: Springer International Publishing, 2023. http://dx.doi.org/10.1007/978-3-031-24854-2_1.

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AbstractThis study, financed by the Austrian “Dokumentationsstelle Politischer Islam”, attempts an analysis of what can be said about the phenomenon of “political Islam” in the Arab world and what can be said about religiously motivated political extremism (hereafter abbreviated RMPE) in an international comparison from the perspective of international, empirically oriented social sciences. We use open, internationally accessible data from the Arab Barometer and the World Values Survey to analyse these two phenomena. In this chapter, we describe the general outline of our study. We emphasise that we follow the example of Cammett et al. (2020), in attempting to present our own empirical data from recognised social science surveys on political Islam. In doing so, the focus is on a tradition influenced by the mathematical logic and analytical philosophy of the Vienna Circle through Rudolf Carnap (1988), of relying on the extension of a contested concept. In our case—of “political Islam”—the research of the Arab Barometer as well as Francois Burgat, but also Jocelyne Cesari, John Esposito, Gilles Kepel and Oliver Roy have in any case very clearly outlined which important value patterns the adherents of political Islam represent (five items from the Arab Barometer) and which political movements and governments of countries can be assigned to the extension of the phenomenon, such as the Muslim Brotherhood in Egypt, Sudan and Jordan, Jamaat-i-Islami in South Asia, the Refah Party in Turkey, the Islamic Salvation Front in Algeria, al Nahda in Tunisia, Hizballah in Lebanon, Hamas and Islamic Jihad in the Palestinian territories and Gamaa Islamiyya and Jihad in Egypt. It is certainly also legitimate, in the light of the above literature, to describe the current AKP government in Turkey and the Islamist regime in Iran as “political Islam in power”. Our measurement of “political Islam” thus adopts this perspective without “ifs” and “buts” and 1:1. After all, according to the “Arab Barometer” team, “political Islam” occurs whenever the following opinions are held in the region: It is better for religious leaders to hold public office Religious leaders should influence government decisions Religious leaders are less corrupt than civilian ones Religious leaders should influence elections Religious practice is not a private matter.

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Hanafi, Sari. "Curricula of Shariah Programs in Lebanon". In Studying Islam in the Arab World, 129–52. London: Routledge, 2023. http://dx.doi.org/10.4324/9781003435372-7.

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Kawtharani, Farah W. "Shams al-Din and Sectarianism in Lebanon". In Political Thought in Contemporary Shi‘a Islam, 155–97. Cham: Springer International Publishing, 2019. http://dx.doi.org/10.1007/978-3-030-28057-4_6.

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Goenaga-Sánchez, Amaia. "Lebanon: Islamism, Communities and Spillover of the Arab Spring". In Political Islam in a Time of Revolt, 57–80. Cham: Springer International Publishing, 2017. http://dx.doi.org/10.1007/978-3-319-52833-5_3.

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Joseph, Suad. "Elite Strategies for State-Building: Women, Family, Religion and State in Iraq and Lebanon". In Women, Islam and the State, 176–200. London: Palgrave Macmillan UK, 1991. http://dx.doi.org/10.1007/978-1-349-21178-4_7.

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Kawtharani, Farah W. "Shams al-Din and the Islamic Scene of Lebanon in the Turmoil of the 1970s and 1980s". In Political Thought in Contemporary Shi‘a Islam, 31–60. Cham: Springer International Publishing, 2019. http://dx.doi.org/10.1007/978-3-030-28057-4_2.

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Atti di convegni sul tema "Islam – Lebanaon"

Dafrina, Armelia, Deassy Siska e Maulana Hakiki. "Identifikasi Pengaruh Arsitektur Timur Tengah pada Desain Masjid Raya Pase Panton Labu". In Temu Ilmiah IPLBI 2021. Ikatan Peneliti Lingkungan Binaan Indonesia, 2021. http://dx.doi.org/10.32315/ti.9.i023.

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Abstract (sommario):

Perkembangan zaman memberikan pengaruh pada seni arsitektur, salah satunya perkembangan seni arsitektur pada masjid. berdasarkan dari bentuk sebuah masjid mengacu pada sejarah kejayaan dinasti Islam pada masa lampau yang meninggalkan bangunan masjid dengan karakteristik atau ciri-ciri bentuk masjid berdasarkan peninggalan beberapa masa yang berbeda yakni Abbasiyah (Mesir/Mesopotamia), Ummayah (Andalusia/Spanyol), Safavid (Iran), Mughal (India), Utsmaniyah (Turki).Timur Tengah merupakan istilah oleh bangsa Inggris untuk wilayah yang mayoritas umat Islam. Wilayah tersebut disebutkan berdasarkan Menteri Luar Negeri RI adalah Aljazair (Algeria), Arab Saudi, Emiran Arab, Irak, Bahrain, Lebanon, Kuwait, Libya, Mesir, Oman, Maroko, Qatar, Sudan, Palestina, Tunisia, dan Suriah. Masjid Raya Pase diidentifikasikan mendapat pengaruh bentuk dari Arsitektur Timur Tengah, berdasarkan elemen-elemen arsitektur Islam yang terdapat pada Masjid Raya Pase Panton Labu yaitu lengkungan, kubah, minaret, mimbar, mihrab dan ornamen (muqarnas). Wilayah Timur Tengah merupakan periode masjid pada dinasti masa kejayaan Abbasiyah dan Safavid maka karakteristik Masjid Raya Pase mendapat pengaruh masa Abbasiyah dan Safavid yang berkembang di wilayah Timur Tengah. Kata-kunci : identifikasi, elemen arsitektur islam, arsitektur Timur Tengah, masjid raya Pase

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