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| Society of knowledge consisting of 40 Turks. Formally authorized in 1851, modeled after Academie Francaise. The program included encouragement of letters and sciences, and the advancement of the Turkish language. It's works and goals were delayed by the political instability of the time, and it fizzled out in 1862 after only having accomplished sponsorship of a few books |
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| are centers for religious education in Shi'a Islam in Iran. Ali Shariati established these centers through his frequent lecture trips to Teheran. The centers are named as a symbol of Imam Husayn's struggle against the oppressive Umayyad rule, and they serve as a model for the struggle of the Iranian youth to transform their own oppression into just social order. The centers are a common feature in big and small cities in Iran, and they call upon popular preachers to inform the masses about the events that led to the tragedy of Karbala |
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| was a Turkish nationalist poet, journalist, and translator. He was considered to be dangerous by the Ottoman government after he staged a play promoting nationalism and liberalism and was imprisoned for 3 years afterward. His writings inspired Mustafa Kemal Ataturk, who was the leader of the Turkish Nationalist movement, and founded the Republic of Turkey |
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| is a scholar and author who was part of the first generation of Moroccan women to be granted access to higher education. She was acclaimed to be the first woman in the middle-east who extricated herself from the issue of veiling, and represents aspirations of Muslim women wishing to live in modernity while still practicing their faith |
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| a Sufi order (tariqa) named for it's founder Abd al-Qadir al-Jilani. It is one of the earliest founded orders, and is the largest order today with members from West Africa to Indonesia |
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| is a covering for women required by soem Islamic states to convey modesty required through the Qur'an. Although the Qur'an insists on modest dress, it does not actually require the hijab and the veil was developed by Muslim societies. It is controversial in modern times for many reasons, one being that some countries have banned the Hijab in public and government institutions because it is considered to be a symbol to conspicuously display a religious following |
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| Literally meaning "Governance of the Jurist," it is a major point drawn from the lectures of Imam Khomeini having to do with the necessity of Islamic Government. It's doctrine says that it is the duty of religious scholars to bring about an Islamic state and to assume legislative, executive, and judicial positions within it |
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| Literally is "People of the house." It is the family of the Prophet Muhammad including Fatima, 'Ali, Hasan, Husayn, and the Imam's. In Shi'ite tradition, Ahl al-Bayt upheld justice and hatred for their enemies who symbolize tyranny |
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| Literally means "one fifth" and is a charity given by the people of the state in Shi'a Islam. The charity requires these people to give one fifth of certain items that are considered wealth as a tax. The tax is paid to the Islamic ruler so it enters the treasury, and goes to the upkeep of religious scholars, and to meet the financial needs of institutions of the Government |
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| is the Global Muslim community. It's creation comes from a moral-spiritual affinity, and those who are a part of this community accept the moral demands of God as well as the political leadership of Muhammad. |
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| is all forms of service to God and includes obligations that humans perform as a part of their relationship with the Devine Being. This God-human relationship was founded upon the independence and moral force regulated by a sense of accountability to God alone for acts of omission and commission |
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| was a philosopher and poet who studied in Germany and Britain and also had a huge influence on modern thinkers. He was for the return to an original Islam, but to one that was compatible with the modern times and country that Muslims were then living in. This would have to be a democracy, but would most likely be different from what we see today in the United States, or in France. He was also for the separation of the Muslim entity within an independent country |
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| is a mystical path, or order, in the Sufi realm of Islam to realize the true callings of humans to God. There are many orders, all named for the scholars who founded them. Used to achieve dhikr, this method of spiritual development is based on a complete reliance on God |
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| is a Sufi tariqa important to Central Asia and India. It is the only sufi order to trace it's spiritual lineage back to Muhammad through the first Caliph Abu Baker |
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| is a disciple on an inward journey to the soul of God. This disciple is part of the Sufi realm of Islam, and is guided by a Shaykh or Pir |
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| An Islamic scholar who is an expert on Sharia law and practices ijtihad |
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| In Sunni Islam, the imam is a leader of prayer, or a political leader. In Shi'a Islam, the imam is a divinely appointed leader from the lineage of decent of Muhammad. These leaders can be considered God's representative on Earth, and the idea of ongoing spiritual guidance |
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| was an Islamic scholar in Turkey who was interested in proving the existence and oneness of God. He was also interested in uniting Muslims and Christians, and wrote a Qur'an commentary: Risale-i Nur Collection |
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| a religious opinion about Islamic law made by an Islamic scholar |
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| is a Sufi spiritual leader or teacher who's lineage is claimed to go back to the Prophet. The teachings go from God, to the Shaykh/Pir, to the disciple, and these teachings include the spiritual virtues necessary for spiritual progress |
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| is the Sufi solution to human forgetfulness, for which the remembrance is achieved by tariqa. Dhikr is done by recitation of God's names, the Qur'an, phrases that praise God. It is also accomplished by coordinated breakthing, bodily motions, bowing, swaying, and ritual dancing and singing. |
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| are the protected minority of non-Muslims (including their life, property, and freedom of religion and worship) in a state governed by Sharia law. They were protected as long as they paid a poll tax, and wore special clothes to distinguish themselves so that Muslim's wouldn't accuse them of not following Islamic law. However, this did not stop them from being heavily discriminated against |
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| was a member of the Revolutionary Command Council of the Free Officers, and was a marxist devoted to Islamic faith. He wrote "Religion and Socialism" (which is a prominent voice in Egyptian Islam) as a defense mechanism so that his readers didn't question his faith. He realized that Islam has become manipulated to suit the needs of the more powerful, and believed that political power in a modern state was not religion, but instead popular will. He also believed that Islam is not a political order, but a religious one, and that religion must be separate from the state. His Islam is a revolutionary enterprise not only because he preached a doctrine of Social Justice, but also because gives men the right to challenge inequality and justice. |
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| was Abdul Ala Mawdudi's response to the Lahore Revolution, and was a new phase of Islamic reform to organize activity at a social level. Jamaat-i Islami's intention was to give concrete realization to the concept of Salih Jamaat (righteous party). Mawdudi saw this as the answer to the Indian Muslim political dilemma in India, and would train a class of leaders for Indian Muslims who would build civilization and culture. When Pakistan was a brand new country, Jamaat-i Islami assisted refugees pouring into the new country, and just 6 months later launched a campaign for an Islamic state. In 1956, the constitution ended up being vague in Islamic nature, and was a compromise of the views of modernist liberals, and Westernized intellectuals. A couple years later, Pakistan was taken by Military rule, but the Jamaat-i Islami still continued to be politically active when permitted by the government. |
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| is a major political party in India. in the 1930's, it worked to achieve independence from the British, creating a freedom struggle. The party's stance affirmed that all Indians constitute a single nation, and that future government in India must be both democratic, and secular. Abdul Ala Mawdudi (a powerful religious leader) urged Muslims in India not to participate in this struggle because he insisted that they had their own identity (Islam) that wasn't bound by race, geography, language, etc, but was bound by the commitment to follow the will of God. With this as the polar opposite of nationalism, if Muslims of India at that time joined the struggle, they would lose their Muslim identity and would have to accept and manifest the identity of the Hindu majority |
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