Er zijn vijf modellen voor de relatie tussen staat en religie. Deze zijn: 1) Politieke atheïsme; 2) Politieke agnosticisme; 3) Multiculturalisme; 4) Staatskerk en 5) Theocratie. Het model van het... Show moreEr zijn vijf modellen voor de relatie tussen staat en religie. Deze zijn: 1) Politieke atheïsme; 2) Politieke agnosticisme; 3) Multiculturalisme; 4) Staatskerk en 5) Theocratie. Het model van het politieke agnosticisme staat voor de behandeling van - of negeren van - alle religies en niet-religies op gelijke voet: de staat neemt uit principe geen standpunt in vóór of tegen religie en (on)gelovigen. Multiculturalisme, daarentegen, richt zich op een positieve behandeling van minderheden. Het proefschrift richt zich op het tweede model, multiculturalisme, en op het vijfde model, theocratie. De onderzoeksvraag is: wat zijn de implicaties van de politieke ideologieën van het multiculturalisme en Islamitisch fundamentalisme? En, meer in het bijzonder, wat is de verhouding tussen deze ideologieën als het gaat om het debat over de legitimiteit van Shariaraden in het Verenigd Koninkrijk? Show less
In central sudanic Africa, the seventeenth century was a period of upheaval and major social change. Relations of power shifted, as did trade-routes and the meaning of Islam for ruling elites.... Show moreIn central sudanic Africa, the seventeenth century was a period of upheaval and major social change. Relations of power shifted, as did trade-routes and the meaning of Islam for ruling elites. Islam spread from royal courts to rural communities, leading to new identities, new boundaries and new tasks for experts of the religion. In theology two movements stand out: one that gave priority to a return to scriptural sources and the verification of knowledge, another of the increasing importance in the region of Sufism. In this context, the Bornu scholar Muḥammad al-Wālī acquired an exceptional reputation because his work addressed issues that were apparently important to his audience. Combining approaches from intellectual history, philology and the study of Arabic manuscripts, this study places al-Wālī within his intellectual environment on the one hand, and it portrays him as someone who responded to the concerns of ordinary Muslims around him on the other. It shows that scholars like al-Wālī, on the geographical margins of the Muslim world, participated in the theological debates in the metropolitan centres of Muslim learning of the time, but did so on their own terms. At the same time, al-Wālī’s work sheds additional light on a century in the Islamic history of West Africa that has received little scholarly attention. Show less
As a result of increasing globalisation the public sphere has expanded over the recent decades. Consequently Qur'an translations exhibit a highly pluralised concept of religious authority,... Show moreAs a result of increasing globalisation the public sphere has expanded over the recent decades. Consequently Qur'an translations exhibit a highly pluralised concept of religious authority, demonstrating an eclectic use of sources as authors respond simultaneously to local and global discourses. This paper shows how the commentary in a popularising Swahili tafsir by the preacher Said Moosa al-Kindy on two particular Qur'an verses, Q. 2:185 and Q. 2:189, cannot be understood as the outcome of theological and linguistic considerations only, but rather as a multi-epistemic, socially embedded product. Q. 2:185 and Q. 2:189 are often used to endorse particular viewpoints in East African moon sighting debates. This discourse revolves about the question of whether to accept a crescent sighting report from anywhere in the world to determine the beginning of the lunar month or to wait for a visible moon from a more restricted locality. This paper situates al-Kindy's translation within the wider field of Swahili Qur'an commentaries, and compares his treatment of these verses to that in two scholarly products from outside the established genre of tafsir. One is the polemical discourse on this subject by an Ibadi intellectual writing in Swahili and the second is the lunar calendar and website produced by a Tanzanian book trader. In all three of these works Qur'anic authority is paramount, but if we want to understand the diverse mediations of the Qur'anic message in a specific milieu we should not only look at the influence of exegetical traditions but also focus on social actors and their very personal, localised experiences. Show less
