Sheikh Yūsuf al-Qaradāwī in Cyberspace

Gräf, Bettina

doi:10.1163/157006007783237464

Cited by 16 publications

(10 citation statements)

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“…8.On the history of IslamOnline.net, see Graf (2007). The Muslim scholars who criticized Ramadan's Call included Taha Jabir al-Alwani, Wessam Fuaad, Sheikh Muhammad ibn Al-Mukhtar al-Shinqiti, Ahmad Ar-Rawi, Muzammil Siddiqi, and Salah Sultan.…”

Section: Notesmentioning

confidence: 99%

Promoting Critical Islam: Controversy, Civil Society, Revolution

Tampio

2013

Politics and Religion

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Critical Islam is an intellectual orientation that prizes timeliness and broad-mindedness and a political sensibility that tends to honor majority rule, minority rights, and the good of pluralism. This essay considers how an important European Muslim scholar, Tariq Ramadan, promotes critical Islam in his call for a moratorium on stoning, his argument for the reformation of fatwa committees, and his analysis of the Arab Awakening. The essay argues that the art of controversy and the building of civil society—more so than political revolution—can cultivate a critical sensibility among Muslim scholars and publics.

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Section: Notesmentioning

confidence: 99%

Promoting Critical Islam: Controversy, Civil Society, Revolution

Tampio

2013

Politics and Religion

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“…IslamOnline represents one of the most influential fatwa-issuing websites (Bunt 2003;Mariani 2006;Gräf 2007). It offers a vast, searchable fatwa database forms for electronically submitting an enquiry for a new fatwa and live 'fatwa sessions' with various muftis who immediately answer users' questions.…”

Section: Islamonlinenet/onislamnetmentioning

confidence: 99%

Cyber Counsellors

Šisler

2011

Information, Communication & Society

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Online fatwas, arbitration tribunals and the construction of Muslim identity in the UK The Internet and satellite TV have introduced substantial innovations in both the production and the consumption of Islamic knowledge. The development of new infrastructures, skills and communication patterns has resulted in the emergence of 'new media ecology', where established traditional Muslim authorities compete for audiences with charismatic satellite preachers and Internet-based muftis. This article explores four distinct websites providing normative content for Muslim minorities in the UK. It focuses on the connections between these Islamic websites and global and local Islamic institutions, the interactions between online and offline Muslim communities and the ways in which the normative content online shapes offline religious manifestations and practices. By doing so, it aims to locate the sources of authority associated with these websites and to explore how Muslim identities are built, negotiated and performed in new discursive spaces. Essentially, this article argues that the underlying logic behind Islamic cyber counselling emphasizes the role of self, the privatization of faith and the increasing insistence on religion as a system of values and ethics. It also demonstrates that the popularity of Internet preachers and muftis converges with the broader transformation of contemporary religiosity, which similarly emphasizes the role of the individual. Such transformation promotes a ready-made and easily accessible set of norms and values that might bring order to daily life and define a practical and visible identity. Nevertheless, the article also demonstrates that the Internet has in the long term reinforced culturally dominant social networks and that while fuelling individualization and privatization of faith, the Internet simultaneously asserts conformity and compliance with established religious authorities.

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“…So far, previous studies tend to highlight four aspects; first, a study that generally highlights several Islamic issues in social media (Irwandani 2016;Nasrullah 2016;Wibowo 2019), there is also one focusing on the effectiveness of Islamic knowledge transformation in social media (Becker 2009;Gräf 2007Gräf , 2009Mariani 2013). Second, studies focusing on da'wah and social media themes (Aminuddin 2017;Avifah 2017;Dewi 2019;Ismail, Abidin, and Fatoni 2017;Romario and Aisyah 2019;Zahra, Sarbini, Rizal Faturohman Purnama and Shodiqin 2016).…”

Section: Introductionmentioning

confidence: 99%

THE AESTHETIC RECEPTION OF THE QURAN IN INSTAGRAM: Variations, Factors, and Religious Commodification

Purnama

2020

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This research discusses the aesthetic reception of the Quran in Instagram including various forms, appearance factors and commodification. This research is included in the qualitative study using Ahmad Rafiq’s reception theory. Using descriptive-analytical method, the study found variations of the Quran’s aesthetic reception in Instagram which are in the form of verse continuation and the Quran recitation. The background factors of the Quran’s aesthetic reception in Instagram include normative factors the Quran’s verses showing kindness to those who teach and practice it; historical factor i.e. the past reality related to the Quran’s aesthetic reception done by the Arab community; and social factors showing high passion of self-expression in preaching. Instagram as a social media has modified the Quran’s aesthetic reception with several available facilities and featuresthat enables its users to express themselves concerning the identity of religious piety and economic commodities through several contents related to the Quran.

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Sheikh Yūsuf al-Qaradāwī in Cyberspace

Cited by 16 publications

References 0 publications

Promoting Critical Islam: Controversy, Civil Society, Revolution

Promoting Critical Islam: Controversy, Civil Society, Revolution

Cyber Counsellors

THE AESTHETIC RECEPTION OF THE QURAN IN INSTAGRAM: Variations, Factors, and Religious Commodification

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