By Peter Stanford
Regardless of widespread prognostications in regards to the 'death of God' and the triumph of secular materialism, faith continues to be a critical part within the lives of most folks around the globe. There are presently considered 2 billion Christians, 1.2 billion Muslims, 800 million Hindus, in addition to a few seven hundred million fans of alternative religions.
Religion: 50 principles you really want to understand deals a transparent direction during the conceptual and denominational thickets of world faith. Award-winning spiritual affairs correspondent Peter Stanford starts off with an exam of sacred texts, the divine precept and strong and evil, earlier than relocating directly to a dialogue of the several traditions inside of Christianity, Islam, Judaism and the myriad customs of the East.
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From an enlightened point of view however, it has equally become a requirement to combat spreading Islamophobia. Yet, one needs to be aware that Islamists themselves are exploiting the suspicion of Islamophobia attached to constructed images of Islam for associating any pointing at the Islamist activities in security studies with an alleged demonisation of Islam. In the aftermath of September 11, the situation has improved and worsened at the same time. The assaults of September 11 made clear that Islamists are in action, but unfortunately, they also paved the way to revive established clichés about Islam in relating this religion without distinction to terrorism.
Thus, the globalisation of structures coexists with cultural fragmentation (with the lack of universally valid and accepted norms and values). The new challenges are related to new challengers, who are non-state actors. Their addressed revolt against Western values has – more or less successfully – launched a process of de-Westernisation30 that starts with knowledge, values, and worldviews and then moves to political order itself.
This interpretation is consistent with general Islamist accounts that link European, specifically British, intervention with local secularising regimes – here Atatürk – to explain the collapse of Muslim unity. 20 The juridical bifurcation of the world into Islamic and non-Islamic realms has gained new currency as purportedly Muslim states fall into the non-Islamic category. In the medieval period, ‘Abbasid jurists had established a clear frontier between the land of unbelievers (dar al-harb) and the land of believers (dar al-islam); the former was the realm of war and the latter of peace.