By Gershom Gorenberg
In this provocative paintings, professional journalist Gershom Gorenberg portrays a dangerous mixture of spiritual extremism, violence, and Mideast politics, as expressed within the fight for the sacred heart of Jerusalem. identified to Jews and Christians because the Temple Mount and to Muslims because the Noble Sanctuary, this thirty-five-acre enclosure on the southeast nook of Jerusalem's outdated urban is the main contested piece of genuine property in the world. right here nationalism combines with fundamentalist religion in a risky brew. individuals of the world's 3 significant monotheistic faiths--Judaism, Christianity, and Islam--hold this spot to be the main to salvation as they watch for the tip of the realm, and fight to satisfy conflicting spiritual prophecies with risky political effects. Adroitly portraying American radio evangelists of the tip, radical Palestinian sheikhs, and Israeli ex-terrorists, Gorenberg explains why believers desire for the tip, and why fashionable American fundamentalists supply hard-line help for Israel whereas expecting the apocalypse. He is sensible of the messianic fervor that has pushed a few Israeli settlers to oppose peace. And he describes the Islamic apocalyptic visions that solid Israel's activities in Jerusalem as diabolic plots. the tip of Days indicates how clash over Jerusalem and the fiery trust in apocalypse proceed to have a effective influence on global politics and why an enduring peace within the center East keeps to turn out elusive.
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Extra info for The End of Days: Fundamentalism and the Struggle for the Temple Mount
In the Muslim world, different societies, cultures, and movements responded to the destabilizing impact of modernity in a variety of ways. Some, like the Kemalist movement in Turkey, for example, responded by attempting to Westernize and move as far away from Islam as possible. Others, while rejecting Western culture, attempted to reconcile Islam and modernism by emphasizing that scientific and rational thought is completely consistent with Islamic ethics. Wahhabism responded to modernity’s destabilizing forces, and to its overpowering moral and social insecurities, by running for shelter.
Historically, the Islamic faith and Shari’a law have been represented by several competing schools of theological and jurisprudential thought, the most powerful and notable of these organized into privately run professional guilds. Although the state often claimed to rule in God’s name, the legitimacy of such claims were challenged by these professional guilds. The Protestant Reformation did not seek to remove religion from the public sphere altogether but to challenge the monopoly and religious despotism of the Catholic Church.
8 In his teachings, ‘Abd al-Wahhab consistently emphasized that there was no middle of the road for a Muslim: either a Muslim was a true believer or not. And if a Muslim was not a true believer, according to his standards, ‘Abd al-Wahhab had no qualms about declaring that Muslim an infidel and then The Rise of the Early Puritans 49 treating him as such. If a Muslim explicitly or implicitly committed an act that betrayed the impurity of his belief in God or implicitly or explicitly “associated partners with God”9 —an Islamic expression meaning to fail to believe that there is one and only one God who is immutable and eternal.