Muhammad Sameer Murtaza

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Muhammad Sameer Murtaza (born October 25, 1981 in Oberwesel ) is a Pakistani - German Islamic and political scientist, Islamic philosopher and author. In 2010 he became the first Muslim to work as an Islamic scholar at the Global Ethic Foundation .

Life

Muhammad Sameer Murtaza began studying Islamic studies, Islamic philology and political science in Mainz in the 2004/2005 winter semester.

From 2006 to 2008 Murtaza worked as a research assistant in the Orient-Occident Competence Center (KOOM) at Johannes Gutenberg University Mainz . In the summer of 2007 he took over the leadership of the seminar Political Currents in Islam at the Center for Scientific Further Education at this university. From winter semester 2016/17 to summer semester 2017 he taught Islamic philosophy and mysticism at the Institute for Islamic Theology in Osnabrück. In 2010 he became an external employee of the Global Ethic Foundation and deputy Juso district chairman in the Bad Kreuznach district.

After completing his master's thesis on the Egyptian Muslim Brotherhood in 2011, Murtaza obtained his doctorate in 2016 with a comparison between Nietzsche's Übermenschen and Iqbal's mard-e-momin , developing an approach to an Islamic existential philosophy .

Research priorities

Salafism and Reformation in Islam

Several focal points can be identified in Murtaza's research. On the one hand, he researches the current trends in Sunni Islam, especially Salafiyya . For this purpose, he developed a differentiated typology in which the historical conditions for the emergence of the Salafiyya phenomenon are taken into account. He compares different Salafiyya movements with one another in terms of their context of origin, their genesis and their positions in terms of content. Accordingly, four directions can be identified under the term Salafiyya : 1) the literalistic Salafiyya (e.g. Wahhabism ), the reformist Salafiyya (e.g. Jamal ad-Din al-Afghani and Muhammad Abduh ), the ideological Salafiyya (e.g. the Muslim Brotherhood ) and the literalistic-ideological Salafiyya (e.g. Hizb ut-Tahrir ). Murtaza comes to the conclusion that by looking at Salafiyya in this way, parallels to the emergence of Protestantism can be made. In his book "The failed Reformation: Salafist thinking and the renewal of Islam", published in 2016, Murtaza presented a detailed overview of these four Salafiyya currents, drew parallels to the Christian Reformation and explained why a Reformation would not succeed structurally in Islam and historically in the Comparison to Christianity may not be desirable. Before that he had studied history, thinking and inner life in detail with his books "The Egyptian Muslim Brotherhood - History and Ideology" and "The Reformers in Islam. Jamal Al-Din Al-Afghani - Muhammad Abduh - Qasim Amin - Muhammad Raschid Rida " the ideological and reformist Salafiyya dealt with.

According to Murtaza, the failure of the Salafiyya movements has led to the emergence of a new phenomenon: Islamic nihilism, which is the ideology of terrorist organizations such as Al-Qaeda and IS.

Islamic philosophy

Another focus is the restoration and updating of Islamic philosophy in order to arrive at a post-Salafist understanding of Islam. In doing so, he relies primarily on the work of Jamal ad-Din al-Afghani , Muhammad Iqbal , Abdoldjavad Falaturi and Murad Wilfried Hofmann , but also on non-Muslim philosophers such as Friedrich Nietzsche and Erich Fromm . For this purpose, he published the basic monographs "Islamic Philosophy and the Contemporary Problems of Muslims: Reflections on the Philosopher Jamal Al-Din Al-Afghani", "Islam. A Philosophical Introduction and More ..." and "Islamic Existential Philosophy: Muhammad Iqbal Read Nietzschean ". Since 2016 he has been the editor of a series of books on the history of Islamic philosophy together with Murad Hofmann .

Tolerance and Jewish-Muslim Dialogue

Another focus is the creation of an updated tolerance concept in Islam, with Murtaza incorporating Hans Küng's global ethos into Islam. In recent years, Murtaza has particularly emphasized the importance of the Jewish-Muslim dialogue and deconstructed the Islamic disguised anti-Semitism, which, according to Murtaza, is historically linked to the Middle East conflict and can thus be remedied. In his work "Shalom and Salam: Against Islamic Disguised Anti-Semitism" he comes to the conclusion that Muslims who use anti-Semitic arguments make noticeably little reference to the Koran. Instead, you would frequently refer to European anti-Semitic writings, above all the so-called " Protocols of the Elders of Zion ":

"This means that Islam itself does not provide enough material to generate a worldview of the Jewish conspirator, the Jewish agitator, the Jewish capitalist, etc., that you need these European texts and then Islamize and then, in a second follow-up, the Puts the Koran at the service of this inhuman ideology. "

Nonviolence

Murtaza also researches non-violence, derived from the sources of Islam. To this end, he deals with contemporary thinkers and scholars such as Jawdat Sa'id and Maulana Wahiduddin Khan.

homosexuality

Murtaza advocates the acceptance of homosexual Muslims in the Muslim community and justifies this with the transcendent dignity of the human being. He does not deny that there is a tension between Islam and homosexuality, but believes that this can be alleviated, as it was in the Middle Ages, since the human dignity bestowed by God is more important. Murtaza strictly rejects the death penalty for homosexual acts, as demanded by some Muslim scholars, as it is not found in the Koran and violates human freedom and the right to self-determination. He deconstructed the words of the prophet calling for the death penalty as later forgeries. In 2017, Murtaza presented a philosophical debate on this with the work "Islam and homosexuality - a difficult relationship".

In particular, his deconstruction of Wahhabism, but also of liberal Islam , attracted attention beyond the Muslim community in Germany.

Integration and civil rights

For the Central Council of Muslims , he initiated and led the project "The Basic Law in the Foreground" from 2011 to 2014, which received cross-party support.

In connection with the refugee crisis and the associated challenge for integration, Murtaza said in an interview:

"In the past ten years we have come a long way together on issues of integration in society as a whole. This was often very conflictual, but ultimately compromises were found on many points. Now we have many people who did not follow this path It is not enough that certain conflict issues come back on the table and have to be discussed again, which of course will drain the nerves of our society. And this is exactly where the discomfort lies. That is why it is important, and here I see it as a duty for us German Muslims To prepare newcomers for life in this country and also to instruct them in the etiquette, the etiquette. Otherwise, provincial state politicians such as the CDU politician Julia Klöckner in Rhineland-Palatinate will use every opportunity that presents them to the already existing rift of a social we -You continue to delve. "

In his book "Abraham - Ismael - Isaak: Leading Figures for Jews, Christians and Muslims" Murtaza deals with the role of the Abrahamic religions, especially the Muslim community, in modern times and their relationship to political power. According to Murtaza, Jews, Christians and Muslims should work together in their four fields of activity: peace work, respect for human dignity, observance of justice and the protection of creation. With regard to political power, he advocates distance so that representatives of a religious community and the religious message are not corrupted. He refers to the experiences of the Mihna . Political power, defined as the outward submission of man to an authority, was never the goal of Prophet Muhammad:

"Today we have to ask again what is specifically Islamic. The Qurʾān is not a political book from which one can derive correct political action. The pulpit ( mimicable ) is neither a place for party political propaganda nor a platform for politicians, least of all The party-political imam is an aberration. Worship service must remain worship service. It must not mutate into a political event. Or into a cheap regulars' table where simple answers to complex problems are swarmed. "

According to Murtaza, however, this does not mean that the religious communities are not political actors. Through the power of charity, defined as a power to which people submit out of inner consent, Jews, Christians and Muslims initiate transformation processes in their societies that are in harmony with their four fields of action. Educating the believer to be an exemplary person has always been the goal of religions, so Murtaza is not surprised that the religions and their thinkers paid little attention to institutional doctrine:

"Islam, it may further be concluded, is therefore never a state. The state is not an expression of God's good order. The state must not be deified, as Islamic-ideological groups did from the 20th century onwards. The state does not pray. Theologically and historically we should come to the insight that the state should have no ideological face and no religious parties. Two things should be more important to us Muslims, a) that the state is democratic, since this form of government enables people to do their job as a governor of God on earth and thus most closely corresponds to his dignity, as well as b) that the state does not exclude religious proclamation. "

The distance between the state and religious community protects the state from religious appropriation and religion from political abuse. The religiously neutral secular state is therefore the healthy middle:

A religious community does not have the function of a party or a state. In the mosque people speak and argue differently than in parliament. The religious community is a memory community. It reminds of God, of His mercy, of His justice, of His commandments and prohibitions and thus also the rulers of their responsibility. (...) In this way, a religious community is prophetic and at the same time an actor in democracy, because through its work it helps all citizens in the state to more rights, more peace and more freedom.

According to Murtaza, the distance from the political powers also serves the credibility of the religious communities. In the case of social conflicts, such can then act as an honest broker between all parties, since it is perceived as independent, altruistic and fair, since it does not pursue any political or economic interests. It is also considered harmless because it does not work with political, economic or military pressure and coercion, but solely through its persuasive power in word and deed. This gives religious actors a leap of faith, while politicized religious communities tend to hinder peace processes.

Positions and Controversy

In connection with the terrorist attacks on the Parisian satirical newspaper Charlie Hebdo , the weekly newspaper Der Freitag conducted an interview with Murtaza, in which he called on Muslims to face violent Islam, since all religions have "Taliban texts" in their writings with which critical believers can deal have to deal. Otherwise history would repeat itself over and over again. In an interview with the weekly newspaper Die ZEIT , Murtaza pleaded for a rationalist reading of the Koran:

"We should understand revelation as an entrusted good. Man does not find guidance in it through a mass-compatible reading culture of finding, but only through a scientific reading culture of searching, that is, dealing with the text. Interpretation is part of the religious knowledge of a religious community But it must not be equated with religion. It is merely the attempt to come close to divine guidance. The result of this scientific approach to revelation is humility, modesty and tolerance towards other drafts of parliament and even other religious drafts. "

In an interview with Telepolis, Murtaza stated that a culture of debate is essential for a renewal of the Muslim community. Murtaza further stated in an interview with the magazine debatte the fight against Islamic extremism is currently the greatest challenge facing Muslims:

"We are currently experiencing a wave of violence carried out in the name of Islam. Overcoming this violence is the greatest challenge facing Muslims today. We must not respond with evasive strategies such as:" Violence has nothing to do with Islam " or “Islam only knows peace.” With such sentences Muslims avoid confrontation. We need an analysis that is critical of religion - not only in Islam, by the way. We have Taliban texts in all religious scriptures of the three Abrahamic religions. (... ) Nobody can simply erase the difficult verses. We cannot create a Bible 2.0 or a Koran 2.0, but have to learn to deal with difficult passages in the text. The task of the religious communities is to convey how this can be achieved. This arduous learning process belongs to an adult, This includes saying no to apparently destructive passages in the text and then using them s to contextualize exegesis. "

Murtaza expressed great concerns about a reformation of Islam analogous to the Christian Reformation. On the one hand, Islam has been in such a process for some time in the form of salafiyya and, on the other hand, the Christian Reformation did not renew Christianity, but rather brought about a division of the church and religious wars. It was not the Reformation but the Enlightenment that finally renewed Europe. When, after the Thirty Years' War, both Christian denominations were exhausted and lost their credibility, a space for new ideas emerged that made the Enlightenment possible. For Muslims this therefore means that they should find another way to achieve a renewal of Islam. This requires self-education of the individual Muslim and an enlightened culture of debate. Murtaza's scholarly examination of the theology of Mouhanad Khorchide in his book "Islam. A philosophical introduction and more ..." led to a controversy in 2014 in which Murtaza published a public letter about Khorchide's bullying campaign against him, which led to a necessary factual debate Is counterproductive. Especially since Khorchide's colleague Milad Karimi had previously praised Murtaza's book. Khorchide denied these allegations and threatened legal consequences, which did not follow. The journalist Till-Reimer Stoldt wrote in 2016 about Khorchide and this dispute:

"Khorchide also rigorously ignores objections that can hardly be denied theological substance. The world-famous religious scholar Rudolf Otto stated almost 100 years ago that the" essence of the divine "consists in the" fascinating and the terrifying ". On Otto Muslim thinkers like Muhammad Sameer Murtaza from the Global Ethic Foundation call themselves in. He warns that Khorchide is belittling God, that he is depriving the Creator of the fascinating and terrifying by degrading God to a loving, "tame" being. (...) Perhaps do Khorchide and his corrective still find each other on this question? "

In a large-scale interview, Murtaza commented in detail on the repeated attacks by the Islamic scholar Abdel-Hakim Ourghi , who repeatedly defamed Murtaza as an "Islamist", "jihadist" and "mentally ill" person. According to Murtaza, the competition in Islamic studies is now aimed at defaming scholars who think differently to such an extent that their entire existence is destroyed. He hoped that one day it would be possible to return to a substantive debate.

Regarding the controversy of shaking hands between Muslims and non-Muslims of the opposite sex, Murtaza said in an interview in 2017 that shaking hands is an important custom in Western societies and stands for peace, friendship and trust. This gesture does not represent intimate body contact and therefore Muslims should not refuse this.

The journalist Julia Gerlach assesses the work of Kübra Gümüsay , Hülya Kandemir and Muhammad Sameer Murtaza as typical for a "more reflective, more self-confident, more individual approach to religion".

Publications (selection)

Scientific papers

items

Books

  • Lawrence of Arabia and the Reshaping of the Middle East. Norderstedt 2009, ISBN 978-3-8370-1202-6 . Review , in: Cube-Mag. March 2010. Jörg Beyer review , in: Muslim Voices. June 2009.
  • with Andrea Köck: Muslims in the hospital. An interfaith guide to the nursing staff. Norderstedt 2009, ISBN 978-3-8391-1741-5 .
  • Islamic philosophy and the contemporary problems of Muslims. Reflections on the philosopher Jamal Al-Din Al-Afghani. Tübingen 2012, ISBN 978-3-89930-371-1 .
  • The Egyptian Muslim Brotherhood - History and Ideology. Berlin 2011, ISBN 978-3-942972-06-2 . Christian Wolff: Review , in: H-Soz-u-Kult December 20, 2011.
  • Islamic philosophy and the contemporary problems of Muslims. Reflections on the philosopher Jamal Al-Din Al-Afghani. Tübingen 2012, ISBN 978-3-89930-371-1 . Review by Frauke Heard-Bey, Abu Dhabi: DAVO-Nachrichten, Vol. 36–37
  • Islam. A philosophical introduction and more ... Norderstedt 2014, ISBN 978-3-7322-9828-0 . Murad Hofmann: Review , Internet: islam.de June 7, 2014.
  • with Jörgen Klußmann; Holger-C. Rohne; Yahya Wardak: Nonviolence, Politics and Tolerance in Islam . Wiesbaden 2015, ISBN 978-3-658-10486-3 .
  • The reformers in Islam. Jamal Al-Din Al-Afghani - Muhammad Abduh - Qasim Amin - Muhammad Raschid Rida . Norderstedt 2015, ISBN 978-3-8334-5073-0 .
  • Islamic existential philosophy: Muhammad Iqbal read Nietzschean. Norderstedt 2016 (also dissertation), ISBN 978-3-7412-4936-5 .
  • with Murad Wilfried Hofmann and Ecevit Polat: Islamic Philosophy. Volume 1: From the beginnings to Al-Kindi . Hamburg 2016, ISBN 978-3-7345-5210-6 ; see. Review by Sulaiman Wilms in: Islamische Zeitung No. 257: 16.
  • The Failed Reformation: Salafist Thought and the Renewal of Islam. Herder 2016, ISBN 978-3-451-34891-4 .
  • Islam and homosexuality - a difficult relationship . Hamburg 2017, ISBN 978-3-7439-0677-8 .
  • Adam - Enoch - Noah - Job: The early figures of the Bible and the Qur'an from a Jewish and Muslim perspective . Hamburg 2017, ISBN 978-3-7439-5688-9 .
  • with Murad Wilfried Hofmann, Mahdi Esfahani and Büsra Yücel: Islamic Philosophy. Volume 2: Islamic Philosophy in Conflict - from Al-Razi and Al-Farabi to Ibn Miskawai. Hamburg 2017, ISBN 978-3-7439-8774-6 . Review by Tijana Sarac : Review , in: Islamische Zeitung May 3, 2018.
  • Shalom and Salam: Against Islamic anti-Semitism. Frankfurt am Main 2018, ISBN 978-3-95779-085-9 . Review by Frank Hörtreiter in Die Christengemeinschaft 11/2018: 41.
  • Abraham - Ishmael - Isaac: Leading figures for Jews, Christians and Muslims. Hamburg 2018. Review by Andrea Kreisel in Info3 (July – August 2019): 62.
  • with Murad Wilfried Hofmann: Islamic Philosophy. Volume 3: The heyday of falsafa. Hamburg 2019.

literature

  • Julia Gerlach: Between Pop and Jihad. Muslim youth in Germany. Berlin 2006.

Web links

Individual evidence

  1. ↑ Lecturer - University of Osnabrück. In: www.islamische-theologie.uni-osnabrueck.de. Retrieved October 31, 2016 .
  2. ↑ https://www.vorwaerts.de/autor_in/muhammad-sameer-murtaza
  3. ↑ PhD in Oriental Studies at Johannes Gutenberg University Mainz 2016, topic of the dissertation Islamic Existential Philosophy: Muhammad Iqbal read Nietzschean , 2016
  4. ^ Antje Schrupp: Religious fanaticism: The pull of the simple answer - Evangelical Frankfurt. (No longer available online.) Archived from the original on May 18, 2017 ; accessed on October 10, 2017 . Info: The archive link was inserted automatically and has not yet been checked. Please check the original and archive link according to the instructions and then remove this notice. @1@ 2Template: Webachiv / IABot / evangelischesfrankfurt.de
  5. ↑ Salafism: Prevention Affects the Whole Society - German Turkish Journal | DTJ ONLINE . In: German Turkish Journal | DTJ ONLINE . November 3, 2014 ( dtj-online.de [accessed October 12, 2017]).
  6. ↑ Islam Aktuell - press report on the event "Salafism, Youth and Prevention Options" . ( islam-aktuell.de [accessed on October 12, 2017]).
  7. ↑ "Muhammad's Heirs": What is Salafism - and why did it become a violent ideology? In: The time . June 28, 2012, accessed May 30, 2014 .
  8. ↑ Frankfurter Neue Presse: Muhammad Sameer Murtaza draws a comparison with the history of Christianity: Salafism is the Reformation of Islam | Frankfurter Neue Presse . ( fnp.de [accessed October 10, 2017]).
  9. ↑ “The Reformation did not renew Europe” - IslamiQ . In: IslamiQ - news and debate magazine on Islam and Muslims . October 28, 2016 ( islamiq.de [accessed October 10, 2017]).
  10. ↑ NDR: "God's rod and devil's servant". Retrieved October 10, 2017 .
  11. ↑ Karina Blüthgen: Sunday Lecture: Islamic scholar draws parallels between religions . In: Mitteldeutsche Zeitung . ( mz-web.de [accessed on October 12, 2017]).
  12. ↑ Interview with Islam researcher: "Human rubbish" . ( rhein-zeitung.de [accessed on October 12, 2017]).
  13. ↑ A Luther for Islam? | THE SUNDAY (Saxony). Retrieved October 12, 2017 .
  14. ↑ Margrit Hillmann, Antonia Moser, Brigitte Häring, Bernard Senn, Dagmar Walser: Does Islam need a Reformation? Swiss Radio and Television SRF, March 31, 2017, accessed on October 12, 2017 (Swiss Standard German).
  15. ↑ Islamic philosophy: "Only the tested life is worth living." In: IslamiQ - News and debate magazine on Islam and Muslims . September 7, 2014 ( islamiq.de [accessed October 10, 2017]).
  16. ↑ kirchensite.de - online with the diocese of Münster: Islamic tolerance in conflict. Retrieved October 11, 2017 .
  17. ↑ “IZ meeting” with the Islamic scholar Muhammad Sameer Murtaza on material and ideological aspects of the current Gaza crisis . In: Islamic Newspaper . ( islamische-zeitung.de [accessed on October 10, 2017]).
  18. ↑ islam.de
  19. ↑ Dietrich Alexander: Muhammad Sameer Murtaza: "Part of the Muslim community is sick" . In: THE WORLD . April 2, 2012 ( welt.de [accessed October 10, 2017]).
  20. ↑ Anti-Semitism Debate - «Anti-Semitism is not part of the DNA of Islam» . In: Swiss Radio and Television (SRF) . May 2018 ( srf.ch [accessed on May 20, 2018]).
  21. ↑ Anti-Semitism - What do we say to young people? Retrieved May 20, 2018 .
  22. ↑ Education against anti-Semitism among Muslims . In: Magazin Info3 . ( info3-magazin.de [accessed on May 20, 2018]). Education against anti-Semitism among Muslims ( memento of the original from May 21, 2018 in the Internet Archive ) Info: The archive link has been inserted automatically and has not yet been checked. Please check the original and archive link according to the instructions and then remove this notice.  @1@ 2Template: Webachiv / IABot / www.info3-magazin.de
  23. ↑ BuchMarkt Verlag K. Werner GmbH: Muhammad Sameer Murtaza presented his book "Schalom und Salam" | Book market. Retrieved on May 20, 2018 (German).
  24. ↑ Sputnik: Islam Researcher: The Koran is not anti-Semitic - Islam is abused. Retrieved May 20, 2018 .
  25. ↑ - Islam beyond extremism . In: Deutschlandfunk . ( deutschlandfunk.de [accessed on October 11, 2017]).
  26. ↑ "FremdVertraut" Evangelical Academy in the Rhineland: Multi-religious Dialogue - Islam - Interview with the Islamic scholar Muhammad Sameer Murtaza from the Global Ethic Foundation - Nonviolence in Islam - "Foreign-Trusted" - Evangelical Academy in the Rhineland. Retrieved October 11, 2017 .
  27. ↑ - Nonviolence in Islam . In: Deutschlandfunk Kultur . ( deutschlandfunkkultur.de [accessed on October 11, 2017]).
  28. ↑ Islamic Approaches to Nonviolence: In the Footsteps of Gandhi - Qantara.de . In: Qantara.de - Dialogue with the Islamic World . ( qantara.de [accessed October 12, 2017]).
  29. ↑ Nonviolence in Islam . In: Nonviolent World . ( violfrei-welt.de [accessed on October 12, 2017]). Nonviolence in Islam ( Memento of the original from October 12, 2017 in the Internet Archive ) Info: The archive link has been inserted automatically and has not yet been checked. Please check the original and archive link according to the instructions and then remove this notice.  @1@ 2Template: Webachiv / IABot / www.gewaltfrei-welt.de
  30. ↑ Islam Aktuell - Another event from the INID Institute: Violence and Islam . ( islam-aktuell.de [accessed on October 12, 2017]).
  31. ↑
    1. WDR360: Homophobia in Islam | Can you be Muslim and gay? #We Against Homophobia #ProudToLove. June 22, 2016. Retrieved October 10, 2017 .
  32. ↑ labor14 - Thüringer learning stations: Project Leyla. Love differently in Islam. November 8, 2017. Retrieved May 20, 2018 .
  33. ↑ Hunters & Gatherers : Dear Haram - Is Islam homophobic? | Hunter-gatherer. March 26, 2018. Retrieved May 20, 2018 .
  34. ↑ Islam and Homosexuality - Was the Prophet gay-friendly? In: Deutschlandfunk Kultur . ( deutschlandfunkkultur.de [accessed on October 10, 2017]).
  35. ↑ zeit.de
  36. ↑ islam.de
  37. ↑ Islam Aktuell - We need a homo islamicus . ( islam-aktuell.de [accessed on October 12, 2017]).
  38. ↑ Muhammad Sameer Murtaza: Abraham - Ismael - Isaak: Leading figures for Jews, Christians and Muslims . Tredition, Hamburg, ISBN 978-3-7469-8339-4 , pp. 187 .
  39. ↑ Muhammad Sameer Murtaza: Abraham - Ismael - Isaak: Leading figures for Jews, Christians and Muslims . Tredition, Hamburg, ISBN 978-3-7469-8339-4 , pp. 193-194 .
  40. ↑ Muhammad Sameer Murtaza: Abraham - Ismael - Isaak: Leading figures for Jews, Christians and Muslims . Tredition, Hamburg, ISBN 978-3-7469-8339-4 , pp. 193-194 .
  41. ↑ Muhammad Sameer Murtaza: Abraham - Ismael - Isaak: Leading figures for Jews, Christians and Muslims . Tredition, Hamburg, ISBN 978-3-7469-8339-4 , pp. 195-196 .
  42. ↑ Muhammad Sameer Murtaza: Abraham - Ismael - Isaak: Leading figures for Jews, Christians and Muslims . Tredition, Hamburg, ISBN 978-3-7469-8339-4 , pp. 196 .
  43. ↑ Katholikentag 2018 in Münster: the topic of religious tolerance. Retrieved May 20, 2018 .
  44. ↑ "History repeats itself again and again". In: Friday . January 15, 2015, accessed January 17, 2015 .
  45. ↑ Parvin Sadigh: Reform of Islam: "Unsuspecting and fools teach Islam" . In: The time . January 12, 2015, ISSN  0044-2070 ( zeit.de [accessed October 12, 2017]).
  46. ↑ The Long Road to Peace . In: "Debatte" - the special issue for having a say - violence and religion . May 15, 2017 ( ekir.de [accessed October 12, 2017]).
  47. ↑ “The Reformation did not renew Europe” - IslamiQ . In: IslamiQ - news and debate magazine on Islam and Muslims . October 28, 2016 ( islamiq.de [accessed May 20, 2018]).
  48. ↑ NDR: "God's rod and devil's servant". Retrieved May 20, 2018 .
  49. ↑ Margrit Hillmann, Antonia Moser, Brigitte Häring, Bernard Senn, Dagmar Walser: Does Islam need a Reformation? Swiss Radio and Television SRF, March 31, 2017, accessed on May 20, 2018 (Swiss Standard German).
  50. ↑ Frankfurter Neue Presse: Muhammad Sameer Murtaza draws a comparison with the history of Christianity: Salafism is the Reformation of Islam | Frankfurter Neue Presse . ( fnp.de [accessed on May 20, 2018]).
  51. ↑ Karina Blüthgen: Sunday Lecture: Islamic scholar draws parallels between religions . In: Mitteldeutsche Zeitung . ( mz-web.de [accessed on May 20, 2018]).
  52. ↑ Does the dispute between Islamic scholars escalate? In: IslamiQ - news and debate magazine on Islam and Muslims . October 24, 2014 ( islamiq.de [accessed October 12, 2017]).
  53. ↑ Schmitt, Sabine: Professor shakes hands with associations . October 29, 2014 ( wdr.de [accessed October 12, 2017]).
  54. ↑ islam.de / Article / Renewed confusion about the Khorchide cause, the compassionate treatment of one another in the context of recent accusations and the new guest lecturer Bekir Alboga. Retrieved October 12, 2017 .
  55. ↑ Does the dispute between Islamic scholars escalate? In: IslamiQ - news and debate magazine on Islam and Muslims . October 24, 2014 ( islamiq.de [accessed October 12, 2017]).
  56. ↑ Till-Reimer Stoldt: Allah makes school . In: THE WORLD . May 1, 2016 ( welt.de [accessed October 12, 2017]).
  57. ↑ islam.de / Newsnational / "Muslims of all colors brought together with slapstick". Retrieved May 20, 2018 .
  58. ↑ Shaking hands at school - do you have to, should you, can you? Estimates of those affected - Ufuq.de . In: Ufuq.de . July 24, 2017 ( ufuq.de [accessed October 12, 2017]).
  59. ↑ Julia Gerlach: On the way to a European Islam, pdf p. 63
personal data
SURNAME Murtaza, Muhammad Sameer
BRIEF DESCRIPTION Pakistani-German Islamic and political scientist, Islamic philosopher and book author
DATE OF BIRTH October 25, 1981
PLACE OF BIRTH Oberwesel