Hussein Rashid said death has power because people don’t understand it. Certain Muslim traditions, though, try to give death meaning.
Moral and ethical questions often surround death, dying and the afterlife — questions Hussein Rashid will explore in a Muslim context.
Eighth Century. Córdoba, Spain: At the time, the country was under Islamic rule, and cities like Córdoba absorbed the language, beliefs and religion of the Islamic people. Córdoba, now a World Heritage Site, was unique in the sense that there was unification between the three Abrahamic religions: Judaism, Christianity and Islam — a notion of “shared worship” that, as evidenced in contemporary media, has increasingly diminished.
During his 2 p.m. Interfaith Lecture Friday, John Esposito said religion has two sides: It has a transcending side, and it has a dark side.
Moving to a new country was a big deal to Imam Malik Mujahid. That’s why he read six different countries’ constitutions before making the decision to move from his home in Pakistan to America.
An-Na’im, the Charles Howard Candler Professor of Law and director of the Center for International & Comparative Law at the Emory University School of Law, spoke about American Muslims and communities at the 2 p.m. Interfaith Lecture Tuesday in the Hall of Philosophy.
The mysteries of communal religious practices pose questions of privacy and the roles of communities — topics Abdullahi An-Na’im will explore in a lecture this afternoon.
Growth, exposure, inclusion and bubble bursting. These are just some of the things this year’s four Abrahamic Program for Young Adults coordinators are hoping to get out of their summer at Chautauqua Institution.
There seems to be a smartphone app for everything these days — social media, weather forecasts and even an app that shows the exact direction of Mecca. And that’s just one of the many apps that are made specifically for Muslims.
Guest Column by Kemal Kirişci. Kirişci will give Friday’s Morning Lecture in the Amphitheater at 10:45 a.m.
As the Arab Spring spread from Tunisia to the rest of the Middle East early in 2011, the longtime opposition figure Rashid al-Gannouchi, also the co-founder and leader of Tunisia’s an-Nahda party, was among the many leaders who pointed to Justice and Development Party (AKP)-led Turkey as a model for guiding the transformation of the Middle East. Gannouchi maintained close relations with AKP and its leadership, which later became closely involved in Tunisia’s transformation efforts. Yet, after a May 2013 talk on “Tunisia’s Democratic Future” at The Brookings Institution, Gannouchi’s response to a question asking him which countries he thought constituted a model for Tunisia was striking because he did not mention Turkey. It is probably not a coincidence that he responded the way he did because the news about the harsh police response to the initial stages of the anti-government protests in Turkey was just breaking out. Subsequently, in an interview he gave to Jackson Diehl of The Washington Post early in June, he also took a critical view of both Mohammed Morsi and Recep Tayyip Erdoğan for their majoritarian understanding of democracy, a view that he said an-Nahda renounces. So what happened to Turkey’s model credentials? What might have led Gannouchi to change his views so dramatically? Are there any prospects for Turkey to reclaim these credentials?