Nuestros investigadores

Marco Demichelis 

Departamento
Religión y Sociedad Civil
Instituto Cultura y Sociedad (ICS). Universidad de Navarra
Líneas de investigación
Islamic Studies and History of Islamic World

Publicaciones científicas más recientes (desde 2010)

Autores: Demichelis, Marco
Revista: RELIGIONS
ISSN 2077-1444  Vol. 12  Nº 1  2021  págs. 4
"Muhammad is not the father of any one of your men; he is God¿s messenger and the Seal of the Prophets: God knows everything." (33:40). The deconstruction of the concept of "the Seal of the Prophets" through identifying its different spiritual-historical meanings is particularly important and partially analyzed through an inter-religious methodological approach. If indeed the Prophet Muhammad is undoubtedly the last of the prophets in order of time in the Abrahamic tradition, and thus in a literal sense "the Seal of the Prophets", the background of the 7th-century pre-urban Hijaz reflects a different cultural-economic and historical development in comparison with the Mediterranean-Mesopotamian basin. This article aims to reflect on the meanings that "the Seal of the Prophets" assumed in the Qur¿anic verse 33:40, as the adoption of different narratives to establish an Abrahamic prophetic continuity with a clear emphasis on Islamic¿Christian dialogue; the significance of these meanings reflects the opportunity for reciprocal understanding between the two most important global religions and their awareness of prophets and prophecy, i.e., on relations with God, the pact with human beings and eschatological predictions.
Autores: Demichelis, Marco
Revista: GREGORIANUM
ISSN 0017-4114  Vol. 102  Nº 1  2021  págs. 199 - 205
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Autores: Demichelis, Marco
Revista: JOURNAL OF RELIGIOUS HISTORY
ISSN 0022-4227  Vol. 44  Nº 4  2020  págs. 221 - 222
Autores: Demichelis, Marco
Revista: GREGORIANUM
ISSN 0017-4114  Vol. 101  Nº 4  2020  págs. 1000 - 1003
Autores: Demichelis, Marco
Revista: RELIGIONS
ISSN 2077-1444  Vol. 10  Nº 4  2019  págs. 277
This paper aims to emphasize the influence that ¿Classic¿ Islamic Thought had on the contemporary European-Islamic one regarding the conceptualization and action of emigration (hijra-hajara) through the geographical and juridical redefinition of the Old Continent as a new ¿house¿ (dar/bayt) in hosting a Muslim population. The analysis should also be considered in relation to the sectarian and violent phase which followed the peaceful one of the so-called ¿Arab Spring¿ and the current deflagration of part of the Middle East. During the proto-Islamic historical phase, the term muhajirun was adopted to define those who made the hijra, referring to the prophet Muhammad¿s followers in 622. They aimed to live according to religious behaviour and started to be different from their polytheist society of origin; the same term was also used to categorize those who partially populated the new conquered territories in the following decades: Syria, Egypt, Mesopotamia, the Iranian plateau, etc., and who decided to take root and become in-urbanized. The contemporary juridical, political, and religious perception, before and after 2011, started to consider a different ¿emigration¿ perspective, which, not so differently from the original hijra conceptualization, is rooted in abandoning a land of warlike and sectarian violence to reach a geography where individual religious affiliation can be safeguarded.
Autores: Demichelis, Marco
Revista: REORIENT
ISSN 2055-561X  Vol. 5  Nº 1  2019  págs. 47 - 72
Following the great fragmentation in the Arab world today as well as the problematic de-colonization phase, it would be relevant to investigate whether Arab-Islamic Egyptian revivalism has been truly capable of shaping a counter-hegemonic narrative against western colonialism and post-colonialism in the 20th century. Can we consider Sayyid Qutb¿s political and religious analysis, as well as his formative background, a concrete counter-hegemonic narrative? Was the narrative of Rashid Rida and Hasan al-Banna solidly based on religious Islamic concepts and meanings? The main aim of this article is to reconsider the contemporary understanding of Islamic Egyptian thought in relation to Buruma and Margalit¿s proposed Occidentalism methodology, on the one hand, and the Hegemonic-counter-Hegemonic debate, on the other.
Autores: Colén, José (Autor de correspondencia); Demichelis, Marco
Revista: ETHICAL PERSPECTIVES
ISSN 1370-0049  Vol. 26  Nº 2  2019  págs. 387 - 390
Autores: Demichelis, Marco
Revista: ANNALI DI SCIENZE RELIGIOSE. INTERNATIONAL JOURNAL OF RELIGIOUS SCHOLARSHIP WITH AN ANNOTATED BIBLIOGRAPHY OF AMBROSIAN STUDIES
ISSN 2031-5929  Vol. 9   2017  págs. 271 - 294
In a recent publication entitled Ibn Taymiyya¿s Theological Ethics, Sophia Vasalou tackles the moral objectivism that Ibn Taymiyya would reworked inspired to the unorthodox thought of Mu`tazilite school. The importance of this comparison not only clarifies the relationship between these two actors of the Islamic Kal¿m, but points out that the neo-Hanbali reformist had to recognize a via media between Mu`tazilite logical rationalism and Ash`arite orthodoxy. In the last fifty years Ibn Taymiyya was perhaps one of the most analyzed Muslim theologians, but also one of the least understood because crushed by the ideological embrace of those who identified him as the main inspiration behind current Neo-Wahhabi ideology. This article delves into the eschatological vision of Ibn Taymiyyah and of his main student, Ibn Qayyim Al-Jawziyya (d. 1350/750), emphasizing the attention, despite of what it might imagine, on the heterodox theory of Fan¿¿ an -N¿r, the annihilation of Hell: there will be a time known only by God, where the hell will no longer exist because no longer inhabited. A survey that emphasizes not only the difficulty in exploiting the thought of Ibn Taymiyya, but also in making it conform to contemporary ideological interests.
Autores: Demichelis, Marco
Revista: ORIENTE MODERNO
ISSN 0030-5472  Vol. 96  Nº 2  2016  págs. 431 - 432
Autores: Demichelis, Marco
Revista: ARAB STUDIES QUARTERLY
ISSN 0271-3519  Vol. 37  Nº 3  2015  págs. 264 - 281
The Governmental Arab College of Jerusalem is a little-known constructed space that emerged and then disappeared in just a few decades, a remarkable while extremely limited time if we reflect on the ancient history of the town that hosted it. However, it would be a great mistake not to consider these 30 years of history, from 1918 to 1948, and especially the wealth of cultural consciousness that the College was able to instill in its students. Ihsan Abbas (1920¿2003), Ismail Ragib Khalidi (1916¿1968), `Abdul Latif Tibawi (1910¿1981), Irfan Shahid (1926) as academics, and Haidar Abdel Shafi (1919¿2007), Halil-Salim Jabara (1913¿1999), Hasib Sabbagh (1920¿2010) etc. as politicians and activists are some of the most important names in Arab Palestinian culture and politics of the twentieth century, and all of them studied at the Arab College of Jerusalem. In this article, I would like to focus attention on the importance of this secondary/preparatory school, the social and cultural values that the teaching body was able to impart, and the role it played within the increasing and violent debate that the Arab College ignited concerning the growing Arab Palestinian-Jewish conflict in the first half of the twentieth century under the British Mandate. The Palestinian intelligentsia that was shaped within the Arab College symbolizes a cultural elite that, even if it would learn what it means to live as refugees, continued to work in different ways on its own cultural tradition. A key subject in understanding the main reasons behind the roots of identity within this divided city.
Autores: Demichelis, Marco
Revista: ARCHIV ORIENTALNI
ISSN 0044-8699  Vol. 83  Nº 3  2015  págs. 385 - 410
The annihilation of the fire (fana' al-nar], is an expression used by Ibn Taymiyya in Al-Radd 'ala man Qala bi-Fana' al-Janna wa-l-Nar. It acts as a rejoinder to those who maintain that the annihilation of the Garden and the Fire within Islamic theology is a fascinating theory that could quite easily be confused with the Christian Patristic apokatastasis or the falsafa cosmological hypothesis, which emerged in the works of al-Kindi (d. 873) and Fakhr ad-Din al-Razi (d. 1209). Jane I. Smith and Yvonne Yazbeck Haddad, in The Islamic Understanding of Death and Resurrection (New York: OUP, 2012), supported the argument that the nature of Heaven and Hell has been subjected to a range of interpretations stretching from the purely literal to the utterly allegorical. Hell is a place of just chastisement for sin, an everlasting location for sinning believers; whether or not any punishment there would be truly eternal, has been the subject of considerable dispute. My objective in this article is not to focus on al-Ghazali or Ibn al-Taymiyya, but on those scholars who, at an earlier stage, had elaborated a rational speculation on the fana' al-nar. At the same time, this article does not set out to provide a comparative analysis linked with the late Patristic authors or Manichean and Zoroastrian influences which, conversely, appear as possible theories. The main goal is to uncover the backgrounds of the authors in Islamic kalam and mysticism who, preceding the Ghazalian phase, were engaged in elaborating the annihilation of the fire. Al-Baghdadi ('Abd al-Qahir b. Tahir, d. 1037) in Al-Farq bayna al-Firaq, argues that the Mu'tazilite Abu al-Hudhayl al-'Allaf (d. 850), probably influenced by Dirar ibn 'Amr (d. unknown) and Jahm Ibn Safwan (d. 746), were the first to theorize on the finiteness of both Heaven and Hell. However, it is plausible that different early Muslim mystics from the same century also supported the annihilation of at least the latter. All options remain open to debate.
Autores: Demichelis, Marco
Revista: ORIENTE MODERNO
ISSN 0030-5472  Vol. 94  Nº 1  2014  págs. 125 - 147
In the published text by ¿am¿d Dab¿š¿, Islamic liberation theology, there is no mention within it of the essay by Far¿d Esack, Qur¿¿n, liberation and pluralism, published in 1997, and after reading both introductions. Perhaps it will be helpful to better recognize the relationship between these two authors, and those who have gone before them (Ašgar ¿Al¿ Engineer and Šabbir A¿tar), concerning Islamic Liberation Theology and Theodicy, not only in connection to their thinking and methodological approach, which emerges as being very different, but with respect to the historical events that are affecting the Islamic Middle East in recent years. The hermeneutic and theological approach of F. Esack, the South African citizen, contrasts markedly with the political Š¿¿ah terminology and methodology, used by ¿. Dab¿š¿, who is a US citizen of Iranian origin. However, their use of similar sources, including such Christian liberation theology authors as Gustavo Gutierrez, allows them to promote a study which is capable of reinterpreting contemporary Islamic theodicy against the background of the recent Middle East uprisings. The analysis to which I am particular attracted concerns the relationship between two reinterpretations of the takf¿r concept and the plural identification of the Arab-Islamic holy prophecy, described as advocating religious pluralism. The deconstruction, leading from a purely theological analysis of the takf¿r and the interpretation of a plural Islam, is not openly tolerant, but is able to consider a more shared concept of Truth, and could be politically contemplated by a faith approach which remains Islamic-oriented whilst not being culturally tied to the Western world. The balance of political Islam through a faith still acknowledging the transcendent and acting as the backer of human freedom continues to be sought by theorists but is not appreciated by the most uncompromising Muslims believers.
Autores: Demichelis, Marco
Revista: PAROLE DE L'ORIENT (LEBANON)
ISSN 0258-8331  Vol. 39  Nº 1-2  2014  págs. 385 - 422
Autores: Demichelis, Marco
Revista: ARAM PERIODICAL
ISSN 0959-4213  Vol. 25  Nº 1-2  2013  págs. 329 - 342
Autores: Demichelis, Marco
Revista: STORIA DEL PENSIERO POLITICO
ISSN 2279-9818  Vol. 2  2013  págs. 355 - 356
Autores: Demichelis, Marco
Revista: ANNALI DI SCIENZE RELIGIOSE. INTERNATIONAL JOURNAL OF RELIGIOUS SCHOLARSHIP WITH AN ANNOTATED BIBLIOGRAPHY OF AMBROSIAN STUDIES
ISSN 2031-5929  Vol. 5  2012  págs. 237 - 286
The Mi¿na has usually been attributed to the Mu`tazilite theological school as expression of something unusual, a bid`ah (Islamic innovation) related to a rationalist group of theologians that tried, in strict political cooperation with al-Ma`m¿n, to subvert the `Abb¿sid caliphate system. The full support of relevant political and religious authorities, during the Mi¿na, to the caliph¿s purpose permitted at the `Abb¿sids to post-pone for few decades, a period of decadence which started with the murderer of al- Mutawakkil in 861/246. It is significant to analyze the role played by the Mu`tazilite school during the Mi¿na, which if was theologically evident, it was also politically non-existent; a reconsideration of the importance of this rationalist school is necessary to make clearer who were the main persecutors during this short inquisitorial period in early `Abb¿sid age.
Autores: Demichelis, Marco
Revista: JOURNAL OF NEAR EASTERN STUDIES
ISSN 0022-2968  Vol. 71  Nº 2  2012  págs. 257 - 273
The history of the ¿Abb¿sid Empire in the first half of the ninth century is associated with the al-Ma¿m¿n caliphate and the development of Mu¿tazilite theology. To better understand the complexity of the thinking underpinning this regime of twenty years¿ duration, it is necessary to address the topic using a wide-ranging approach. While the connection between the Mu¿tazilite theological school and the seventh ¿Abb¿sid caliph has to be accepted as one of the major aspects of this period, the relationship between these two eminent protagonists persists in showing some interpretive difficulties. This analysis focuses its attention on the peculiar factors concerning the cultural and religious approach of al-Ma¿m¿n. The Mu¿tazila were unquestionably capable of working out a theological and dogmatic methodology, but which was al-Ma¿m¿n¿s real intent: the development of an autocratic system, the reunification of the umma¿or both?
Autores: Demichelis, Marco
Revista: ARCHIVIO TEOLOGICO TORINESE
ISSN 1591-2957  Vol. 16  Nº 1  2010  págs. 170 - 186
Autores: Demichelis, Marco
Revista: ORIENTE MODERNO
ISSN 0030-5472  Vol. 90  Nº 2  2010  págs. 411 - 426
Autores: Demichelis, Marco
Libro:  Islam et appartenances
2020  págs. 117 - 140
This article presents an excursus on the historical reasons for the absence of a concrete anti-Christian narrative before religious clashes blew up in the Arab Levant during the 1850s and 1860s and which affected in particular the towns of Aleppo and Damascus. Recent secondary sources (Bat Ye¿or, A. G. Bostom) consider these 19th century early inter-religious fights the first steps of an Islamic contemporary ¿supremacist¿ discourse which has increased the inner region disputes. This study underlines the reasons why this more recent interpretation has little basis on the historical side as on a terminological discourse.
Autores: Demichelis, Marco
Libro:  Capire l'Islam. Mito o realtà?
Nº 6  2019  págs. 127 - 148
Autores: Demichelis, Marco
Libro:  Religious violence, political ends. Nationalism, citizenship and radicalizations in the Middle East and Europe
2018  págs. 11 - 34
Autores: Demichelis, Marco; Mezzetti, G.;
Libro:  L'Islam au Pluriel. Foi, pensée et société
2018  págs. 225 - 242
Autores: Demichelis, Marco
Libro:  The struggle to define a nation: rethinking religious nationalism in the contemporary islamic world
2017  págs. 45 - 74
Autores: Demichelis, Marco
Libro:  Islamisation: comparative perspectives from history
2017  págs. 223 - 243
The historical interaction between Islam and Christianity in the Horn of Africa is profoundly connected with the region¿s specifi c historical, linguistic and cultural characteristics. While the western coast of Africa faces the vastness of the Atlantic Ocean, since antiquity the northern part of Africa¿s eastern coast as far as the Bab al-Mandab has interacted with the Red Sea and the Arabian Peninsula. The Arab geographers called all the various populations living on the western coast of the Bab al-Mandab `Habash¿, while Abyssinia is the ancient name of the northern parts of modern Ethiopia, corresponding to modern Tigray and Eritrea. In recent scholarship, the term `Greater Ethiopia¿ has been used to refer to Ethiopia in its twentieth-century borders before the independence of Eritrea in 1993.
Autores: Demichelis, Marco
Libro:  Troppa Religione o Troppo poca? Cristiani e Musulmani alla prova della secolarizzazione
2016  págs. 28 - 36
Autores: Demichelis, Marco
Libro:  Europa e Islam: attualità di una relazione
2016  págs. 76 - 84
Autores: Demichelis, Marco
Libro:  Il tablet e la mezzaluna: Islam e media al tempo del meticciato
2016  págs. 44 - 53
Il Califfato non fu in principio una forma di governo. Se fosse stato una forma di governo, avrebbe dovuto garantire la presenza di una struttura burocratico-normativa complessa che invece per almeno i primi cinquant¿anni di storia islamica non esiste. Termine derivato da Khilâfa (¿vicariato¿) e attribuito ai successori del Profeta Muhammad (m. 632) in quanto suoi vicari, il califfo non poteva contare nella fase dei Califfi ben guidati (632-661) su una struttura di governo esplicita, ma su un avvicendamento necessario per non vanificare il tentativo di unione dei numerosi clan della penisola araba. È inoltre storicamente accertato come nei primi decenni successivi alla morte del Profeta ebbe luogo una duplice disputa. Politica da un lato: se la successione dovesse riguardare esclusivamente un appartenente al clan di Muhammad o meno; religiosa dall¿altro, in relazione a quale titolo attribuire al successore: Khalîfat Rasûl Allâh (¿vicario dell¿Inviato di Dio¿), o direttamente Khalîfat Allâh (¿vicario di Dio¿), opzione quest¿ultima che avrebbe concesso un ruolo spirituale ben più ampio del primo. Soltanto nella fase omayyade (661-750) e nel primo secolo di quella abbaside (750-861), il vicario del Profeta assunse l¿onore e l¿onere di esserlo anche di Dio, con competenze e attributi di fatto religiosi che lo equiparavano al ruolo imamale. In certo modo riassumendo questi dibattiti, il celebre storico Ibn Khaldûn distingueva nel XIV secolo tre forme di governo: quello naturale (al-mulk al-tabî`î), quello politico (al-mulk al-siyâsî) e il Califfato, cioè quel regime che si conforma legalmente a una visione islamica della vita e del dopo-vita. I principi fondativi sono per il primo la legge naturale, per il secondo la ragione e l¿esperienza politica, mentre per il terzo la Legge islamica o sharî`a. La principale differenza tra Califfato e altri regimi consiste nell¿interesse che il Califfato persegue nel regolamentare religiosamente la vita di ogni giorno in attesa di quella dopo la morte, mentre il regime naturale o politico hanno come unico obbiettivo la regolamentazione dell¿esistenza su questa terra.
Autores: Demichelis, Marco
Libro:  Religions and representation: Islam and democracy
2015  págs. 101 - 127
Amartya Sen (2004) states that the concepts of consensus and public debate are identifiable characteristics of a specific pre-democratic approach which is traceable within different political cultures entrenched in distinctive world areas. ¿The ideal of public discussion is closely associated with two particular social practices that deserve special attention: the tolerance of different points of view (along with the opportunity to agree or not) and the encouragement to public discussions (together with the values of learning from others)¿ (Sen 2004, 21). The historical presence of social consensus and open debates, which form part of a conciliatory pattern present within non-Western cultural backgrounds, has been confirmed and analyzed by such political scientists as Lijphart (2008), Hunter (Hunter and Malik 2005), Fini (2004), and Holloway (2002). However, skeptics such as Sartori (2008), Huntington (1991, 1996), and Fukuyama (1992, 2011) have emphasized these as being examples of political consensus which are without a background of historical evolution able to accommodate rights, social status, and legislation, underlining the incapability of non-Western society to advance toward a modern and contemporary process of democratization without considering the influence played by Europeans and North Americans in the development of this specific ¿persuading¿ policy.
Autores: Demichelis, Marco
Libro:  I confini della cittadinanza nel Nuovo Medio Oriente
2015  págs. 15 - 31
This analysis seeks to investigate an inconsistency, a seemingly incomprehensible superiority, a clear contradiction which is present alongside a pluralist Islamic eschatological approach, one which was present in the early centuries of Islam just as it is in the contemporary age, and a religious exclusivist attitude, which is seemingly designed to preserve a popular devotion against otherness.
Autores: Demichelis, Marco
Libro:  La galassia fondamentalista. Tra Jihad armato e partecipazione politica
2015  págs. 83 - 94
Comprendere il wahhabismo delle origini è importante per poter analizzare la relazione che ha associato nella fede islamica alcuni aspetti fondamentali del credo religioso con il fenomeno che oggi viene descritto attraverso il termine di Islam politico. Sarebbe tuttavia superficiale attribuire al pensiero wahhabita, affermatosi nel corso del XVIII secolo nella penisola araba, l¿esclusiva paternità di un revanscismo religioso che, storicamente parlando, incrementa la sua ¿vivacità¿ nella seconda metà del XX secolo, conoscendo un maggiore successo in seguito al fallimento politico del nazionalismo arabo e dell¿ideologia panaraba
Autores: Demichelis, Marco
Libro:  Memorie con-divise. Popoli, stati e nazioni nel Mediterraneo e in Medio Oriente
2013  págs. 310 - 331
I ricordi, individuali e collettivi, non sono affatto asettici e ben ordinati magazzini. La memoria non è un semplice storage: non vi è soltanto ciò che vi viene registrato, ma le informazioni vi sono costantemente spostate, riorganizzate, messe in primo piano, oppure occultate, rivisitate, talvolta in modo quasi ossessivo, o al contrario, accantonate sistematicamente negli angoli meno illuminati e più riposti, perchè non diano troppo fastidio, facendo riemergere conflitti, dolore, disagio e sconforto.
Autores: Demichelis, Marco
Libro:  Le vie del sapere in ambito siro-mesopotamico dal III al IX secolo
2013  págs. 191 - 220
Autores: Demichelis, Marco
Libro:  Orientalismi Italiani 1
2012  págs. 90 - 107
Autores: Demichelis, Marco
2018 
Drawing on meticulous reading and synthesis of Islamic sources this is a welcome account of the development of Islamic eschatology during the formative years of Islamic intellectual life. A gift for students of Islamic intellectual history, theology (esp. eschatology) and comparative religion (esp. those studying the Abrahamic traditions), and an excellent contribution to the burgeoning scholarship on Islamic views on salvation and eternity of hell.
Autores: Demichelis, Marco (Editor)
2018 
Religious violence due to political reasons has been a common practice since ancient times: The massacres of early Christian communities, carried out by the Roman Empire, were rapidly replaced by equally harsh measures against non-Christian believers, being accused of abominable and polytheistic practises. The advent of the modern age, the homogenization of the religious sphere for political-economic ends, the annihilation of any kind of heresy and the emergence of Protestantism, Calvinism and Anglicanism restructured the conceptualization of the Western European States emphasizing the adage 'one kingdom, with one religion and one nation'. The end of the religious wars (1648), the Westphalian sovereignty and the Cuius Regio Eius Religio had an impact on the formation of Europe and other regions, the Franco-British colonialism imposed the same system on the entire Middle Eastern and Islamic World. This volume thoroughly examines the usage of inter-religious violence, religious sectarianism and Islamophobia on a theoretical basis, linked with 'Clashes of Civilizations' and 'Religious Nationalism', and describes them as manifestations of precise political ends, aiming to preserve fragmentation and warlike states in the East as well as fear and prejudices in the West.
Autores: Demichelis, Marco (Editor); Maggiolini, P. , (Editor)
2017 
In the present edited volume, a serious of internationally recognised scholars adopt an inter-disciplinary approach to the study of `religious nationalism¿ and the `nationalization¿ of religion, through focusing on case studies and the religious affiliations and denominations of Islam, Christianity and Judaism. The aim of this book is to reconsider the ongoing debate between different communities of the so-called Islamic World regarding the nature of the nation and state, and the role of religion in a nation-state¿s institutional ground, both as a viable integrative or segregating factor. It is through focusing on the state dimension, as the subject of collective action or socio- cultural and political representation, that the book proposes to reconsider the relationship between religion, politics and identity in the perspective of `religious nationalism¿ and the `nationalization¿ of religion in the contemporary Islamic World.
Autores: Demichelis, Marco
2016 
Questo saggio, che si segnala per il suo approccio storico-critico e per i continui riferimenti alla contemporaneità, introduce ai fondamenti della religione islamica.La complessità dell'islam, che ha oltre 1400 anni di storia, va affrontata attraverso un impianto metodologico non solo in grado di spiegare i fondamenti della fede, i famosi 5 pilastri (Arkan al-Islam: la professione di fede, la preghiera 5 volte al giorno, l'elemosina, il digiuno durante il ramadan, il pellegrinaggio alla Mecca almeno una volta nella vita), ma anche il credo (?Aqidah) di cui i 5 pilastri fanno parte.Il saggio presenta poi alcuni elementi riguardanti la rivelazione coranica in riferimento alla tradizione e all'importanza della figura di Muhammad, e tratta alcuni aspetti riguardanti la teologia e la legge islamica (shari?a).
Autores: Demichelis, Marco
2016 
La narrazione riguardante l¿Isl¿m degli ultimi decenni ha portato Europa e Nord America a elaborare un¿immagine stereotipata e mistificatoria della storia e dell¿evoluzione di questa fede; in parallelo, la fase coloniale e quella post-coloniale hanno portato a identificare l¿Occidente come incoerentemente democratico, privo di valori religiosi e bellicoso: siamo così giunti a rendere concreto lo ¿scontro di civiltà¿, quella rappresentazione dell¿altro che, in seguito a un processo non spontaneo di occidentalizzazione, ha favorito un ¿modernismo¿ forzoso invece di una effettiva comprensione della modernità. Questo saggio si pone l¿obiettivo di fare chiarezza, di spiegare le origini dello ¿scontro di civiltà¿ così da superarlo e guardare al futuro in un'ottica che deve andare necessariamente in direzione opposta, libera da stereotipi e luoghi comuni.
Autores: Demichelis, Marco
2015 
Le "Primavere Arabe" hanno rettificato la percezione precedentemente ereditata che i popoli arabi vivessero coscientemente nell¿ immobilità, nell¿incapacità di modificare qualsiasi aspetto inerente le proprie decisioni politiche, sociali o economiche. Il paradigmatico desiderio di rinnovamento, coinciso con la Presidenza Obama che dello slogan we change ne aveva fatto una bandiera, ha acuito l¿attenzione sulle problematicità di questa area geografica, la cui storia è stata segnata nel passato, come negli ultimi decenni, da importanti ¿rivoluzioni¿ politiche, culturali e religiose. Questo libro non solo approfondisce i quattordici secoli di storia dei popoli arabi, individuando gli eventi significativi che li hanno visti protagonisti, ma affronta anche le attuali vicende delle ¿rivoluzioni¿ e ¿post-rivoluzioni¿ ancora in corso, fino all'avvento dell'ISIS. In antitesi all'immobilità sopra accennata, emerge una complessità storica, politica e religiosa che il testo chiarisce seguendo un obiettivo interdisciplinare, considerando la stretta relazione tra il mondo arabo e religione islamica, ma anche tra colonialismo e orientalismo, nazionalismo e Islam politico.
Autores: Demichelis, Marco
2011 
La scuola mutazilita (VIII-XII sec.) ha concepito un approccio etico, logico e razionale, radicato sull'unicità di Dio, sulla sua giustizia e misericordia.