It is remarkable that some of the most critical concepts of Muslim religious terminology have now become part of the international language of current affairs. Questions drawn from Islamic theology are discussed freely by the world public, engaging specialists and non-specialists, Muslims and non-Muslims. Theological disputation has moved far from Islam’s religious academies.
For example, the term jihad, commonly translated as “holy war,” has become nearly ubiquitous. Though conceived in early Muslim history as a means of spreading God’s word, Muslim scholars today distinguish between two kinds of jihad – one being an internal struggle against temptation, and the other a physical conflict against an aggressor who threatens the survival or the fundamental rights of a Muslim community. In this context, there is widespread rejection of the fundamentalists’ use of the term.
Numerous Muslim scholars have raised their voices to challenge the terrorists’ defense of suicide bombings or attacks on civilians, offering long citations from centuries of religious jurisprudence. In itself, this approach represents a worthy expression of collective conscience in opposition to the terrorists.
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Following the latest G20 summit, the G7 should be thinking seriously about deepening its own ties with more non-aligned countries. If the Ukraine war drags on, and if China continues to threaten to take Taiwan by force, the G20 will be split between friends of the BRICS and friends of the G7.
sees the grouping as increasingly divided between friends of the G7 and friends of China and Russia.
To prevent catastrophic climate change and accelerate the global transition to a net-zero economy, policymakers and asset owners urgently need to rethink how we channel capital at scale. The key is to develop new financial instruments that are profitable, liquid, and easily accessible to savers and investors globally.
explain what it will take to channel private capital and savings toward sustainable development.
It is remarkable that some of the most critical concepts of Muslim religious terminology have now become part of the international language of current affairs. Questions drawn from Islamic theology are discussed freely by the world public, engaging specialists and non-specialists, Muslims and non-Muslims. Theological disputation has moved far from Islam’s religious academies.
For example, the term jihad, commonly translated as “holy war,” has become nearly ubiquitous. Though conceived in early Muslim history as a means of spreading God’s word, Muslim scholars today distinguish between two kinds of jihad – one being an internal struggle against temptation, and the other a physical conflict against an aggressor who threatens the survival or the fundamental rights of a Muslim community. In this context, there is widespread rejection of the fundamentalists’ use of the term.
Numerous Muslim scholars have raised their voices to challenge the terrorists’ defense of suicide bombings or attacks on civilians, offering long citations from centuries of religious jurisprudence. In itself, this approach represents a worthy expression of collective conscience in opposition to the terrorists.
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