By Nabeel Qureshi
From ny occasions bestselling writer and previous Muslim Nabeel Qureshi comes this own, tough, and respectful solution to the numerous questions surrounding jihad, the increase of ISIS, and Islamic terrorism.
San Bernardino was once the main deadly terror assault on American soil on the grounds that September 11, and it got here at the heels of a coordinated attack on Paris. there isn't any query that innocents have been slaughtered within the identify of Allah and within the means of jihad, yet do the terrorists’ activities really mirror the faith of Islam? the reply to this query is extra urgent than ever, as waves of Muslim refugees arrive within the West looking guard from the violent ideology of ISIS.
Setting apart speculations and competing voices, what particularly is jihad? How are we to appreciate jihad when it comes to our Muslim friends and neighbors? Why is there this sort of surge of Islamist terrorism on the earth at the present time, and the way are we to respond?
In Answering Jihad, bestselling writer Nabeel Qureshi (Seeking Allah, discovering Jesus) solutions those questions from the point of view of a former Muslim who's deeply involved for either his Muslim family members and his American native land.
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Additional resources for Answering Jihad: A Better Way Forward
For example, the tomb of Modaleb Shah in Old Dhaka is an unremarkable brick structure with a corrugated roof, found down an alleyway backing onto the Buriganga river. Stepping through its main door one reaches a kind of yard. Beyond it is a small brick room where food is cooked and some khadem sleep on rush mats. The pir is represented by the tomb edifice which exists within its own enclosure, accessible only to male visitors. The devotee enters this enclosure individually and prostrates himself before the tomb.
Jamal Malik advised on Urdu meanings and transliterations and his invaluable assistance is gratefully acknowledged. Notes 1 While Asad has argued convincingly against Foucault’s representation of a ‘microcosm of solitude’ in the case of Christian monks (Asad 1993:112), the case of Muslim saints appears to fit better Foucault’s rendition of ascetism among the Ancient Greeks. 2 It is noteworthy that Shilling advocates a return to Durkheim’s theory of emotional effervescence in order to go beyond simplistic theories of cultural construction, without acknowledging the major contributions made by anthropologists such as Turner or Douglas to the study of embodiment, which draw upon this Durkheimian legacy.
Their worldly and spiritual needs can be neatly elided by the rhetoric of ‘blessing’ (doa), which addresses both. The consciously ‘religious’ sentiments which pirs invoke in their followers certainly pivot upon some measure of self-transcendence, or identification with a larger entity. Hence, pirs both mirror and focus their devotees’ own efforts to strike a balance between self-assertion and self-abnegation. Although living pirs are obliged to act in order to become established, their actions must seem effortless, altruistic and God-gifted.
Answering Jihad: A Better Way Forward by Nabeel Qureshi