A modern-day visitor to Jamic Amr ibn al-cAs mosque in Cairo during the month of Ramadan can not miss the overt female presence in the women's quarter. That Muslim women of all ages attend this and... Show moreA modern-day visitor to Jamic Amr ibn al-cAs mosque in Cairo during the month of Ramadan can not miss the overt female presence in the women's quarter. That Muslim women of all ages attend this and other congregational mosques throughout the world is a fact that clearly contravenes a legal consensus arrived at during the formative period of Islamic law. After deliberation on the legality of women's attendance at mosques for congregational prayers, the majority of jurists, both Sunni and Shi'ite, concluded that women - particularly young, attractive women - should avoid mosques for fear of the social unrest (fitna) associated with their presence there. Show less
From 9 to 11 November 2001 the ISIM will hold a workshop on 'Islam, Women's Rights and Islamic Feminism: Making Connections between Different Perspectives'. Some consider 'Islamic' and 'feminist'... Show moreFrom 9 to 11 November 2001 the ISIM will hold a workshop on 'Islam, Women's Rights and Islamic Feminism: Making Connections between Different Perspectives'. Some consider 'Islamic' and 'feminist' perspectives as mutually exclusive or deny the need for an Islamic feminism with the argument that Islam as it is has already given women all their rights. An investigation of women's activism in Muslim societies through the prism of 'Islamic feminism' takes a different point of departure. Show less
Abdolkarim Soroush (b.1945) is an Iranian philosopher-thinker whose innovative ideas on religious reform are sure to win him a place among the most prominent Muslim reformers of this century. A... Show moreAbdolkarim Soroush (b.1945) is an Iranian philosopher-thinker whose innovative ideas on religious reform are sure to win him a place among the most prominent Muslim reformers of this century. A graduate of Tehran University in pharmacology, Soroush undertook postgraduate studies in history and the philosophy of science at the University of London in the early 1970s. His searching mind, already familiar with Islamic and Western classical philosophical traditions, was captivated by modern philosophy. Show less
The Farangi Mahall family of learned and holy men is remarkable in the history of India. Indeed, it would be in any society. Claiming descent from Ayyub Ansari, the host of the Prophet at Medina,... Show moreThe Farangi Mahall family of learned and holy men is remarkable in the history of India. Indeed, it would be in any society. Claiming descent from Ayyub Ansari, the host of the Prophet at Medina, through the 11th-century saint cAbd Allah Ansari of Herat, their ancestors migrated to India in the early years of the Delhi sultanate. One branch settled around Panipat, close to Delhi, and in recent times produced: Altaf Husayn Hali, the great poet of the Aligarh movement; Khwaja Ahmad Abbas, the progressive writer; and Dr M.A. Ansari, the pan-Islamic leader and president both of the Indian National Congress and of the all-India Muslim League. Show less
The political institutions of Moroccan tribes are closely intertwined with the central state. By allying with state officials, tribe members actively contribute to state authoritarianism. The state... Show moreThe political institutions of Moroccan tribes are closely intertwined with the central state. By allying with state officials, tribe members actively contribute to state authoritarianism. The state has seen to it that neither the rural council nor the customary village council offers positions for representation of the tribal population. However, the recent gouvernement d'alternance of Prime Minister Youssoufi and King Mohammed VI have both declared the introduction of a local government intended to serve the population, instead of controlling it through this nonrepresentation. Nonetheless, in view of Morocco's political culture, it can be argued that this will be a long-term affair. Show less
The anthropological research about to undertaken in this project centres around modern Shicite Sufi identity in Iran, which will be dealt with by exploring the construction of modern self in the... Show moreThe anthropological research about to undertaken in this project centres around modern Shicite Sufi identity in Iran, which will be dealt with by exploring the construction of modern self in the Soltanca lishahi order. This and possibly other Iranian orders will be compared. Also compared will be two instances of modernity: the coming into being of the nation-state in early 20th-century Iran (particularly 1905-1911 and 1921-1941), and the re-emergence of a civil society since the last decade of the 20th century (especially since 1997). It is presumed that the former periods evidenced state-oriented identity formations, while the latter period witnessed more anti-statist ones. These are two variations of a modern Sufi orientation towards the Iranian nation. Show less
The vocation of the IISMM (Institut d'Etudes de l'Islam et des Sociétés du Monde Musulman) is to make the contemporary world of Islam known and to stimulate the curiosity of a large audience while... Show moreThe vocation of the IISMM (Institut d'Etudes de l'Islam et des Sociétés du Monde Musulman) is to make the contemporary world of Islam known and to stimulate the curiosity of a large audience while developing various high-level research programmes, the duration of which ranges from two to four years. 'La création artistique contemporaine en pays d'Islam' (The contemporary artistic creation in Islamic regions), a programme run by Jocelyne Dakhlia, director of studies at the Ecole des Hautes Etudes en Sciences Sociales (EHESS) in Paris, adheres to this perspective. Show less
One of the salient features of religious life in Yemen in the modern period has been the fading of historically rooted Yemeni forms of Islam. Zaydi scholars, for example, have been reduced to a... Show moreOne of the salient features of religious life in Yemen in the modern period has been the fading of historically rooted Yemeni forms of Islam. Zaydi scholars, for example, have been reduced to a minority group within the body of the ulama and have little say in the running of the country's affairs. The Shafici Sufis of the Hadramaut have faired even worse. The most visible form of Islam, and the one actively promoted by the state, claims to be above the sectarian identities of the Yemenis and ultimately adheres to the Salafi school. This requires explanation since Salafism is not usually associated with Yemen's religious and intellectual history. Show less
Until 1996, six years after the publication of Muhammad Shahrur's Proposal for an Islamic Covenant, his sense of public was as austere as that expressed by Immanuel Kant in his famous essay on the... Show moreUntil 1996, six years after the publication of Muhammad Shahrur's Proposal for an Islamic Covenant, his sense of public was as austere as that expressed by Immanuel Kant in his famous essay on the Enlightenment. Kant argued that the printed word, unlike direct speech, offers the 'public' the possibility of judging ideas independently from the status or authority of their authors. Muhammad Shahrur acknowledges his lack of credentials in Islamic scholarship. Despite this deficiency, his courage in entering an arena of public discussion, previously reserved for trained jurists, has incited strong interest in his ideas among many educated speakers of Arabic throughout the world. Show less
The Second International Conference of the Human Rights Movement in the Arab World was held in Cairo from 13-16 October 2000, under the title of 'Human Rights, Education and Dissemination: A 21st... Show moreThe Second International Conference of the Human Rights Movement in the Arab World was held in Cairo from 13-16 October 2000, under the title of 'Human Rights, Education and Dissemination: A 21st Century Agenda'. The conference was held at the invitation of the Cairo Institute for Human Rights Studies (CIRHS), in coordination with the Office of the United Nations High Commissioner for Human Rights and the Euro-Mediterranean Human Rights Network. It came in response to the conclusions of the First International Conference of the Human Rights Movement in the Arab World, organized by the CIHRS (Casablanca, April 1999), at which was stated that utmost priority should be given to the tasks of human rights education and dissemination. There was a shared belief that citizens' awareness of their rights is the first line of defence of human rights. Show less
Civil Society in Comparative Muslim Contexts' is an ambitious series of seminars hosted by the Institute of Ismaili Studies (IIS) in London, with leading scholars exploring issues ranging from... Show moreCivil Society in Comparative Muslim Contexts' is an ambitious series of seminars hosted by the Institute of Ismaili Studies (IIS) in London, with leading scholars exploring issues ranging from human rights and engaged citizenship to the interplay of ethics, law, culture and information technology. The series will culminate in a volume of essays in 2002, aimed at contributing to a vital discourse in and about transitional societies as diverse as Tajikistan, Pakistan, Iran, Turkey, Morocco, Indonesia and Malaysia. Show less
On 14 January 1986, H.M. Hassan II, the late King of Morocco, delivered a speech on architecture. The speech was addressed to a small gathering of architects selected by the Ministry of the... Show moreOn 14 January 1986, H.M. Hassan II, the late King of Morocco, delivered a speech on architecture. The speech was addressed to a small gathering of architects selected by the Ministry of the Interior as representatives of their profession. The King of Morocco, unlike Prince Charles, was a true ruler and his speech was not meant as an art critique. Rather, it was intended to clarify a new incipient politics of urban design. This new politics, which intended to promote a return to 'traditional' architectural culture, was in open contradiction to the former official discourse of modernization. How can one understand this return to traditional forms? Was this an index of failure in the process of modernization initiated by the state after Independence, or rather an issue of strong societal resistance towards modernization, calling for a new politics of urban design? Show less
The place and definition of art as a human practice have proved to be a thorny problem - in theory and in practice - for Muslim thinkers, old and new, moderates and fanatics alike. The views of... Show moreThe place and definition of art as a human practice have proved to be a thorny problem - in theory and in practice - for Muslim thinkers, old and new, moderates and fanatics alike. The views of both parties are well known, but two features of the problem are of special concern to this essay: the relationship between Islamic teachings and the actual human involvement with the arts as an integral cultural activity; and the practical political move taken by the Islamists to tackle this problem. Here, the Sudanese case is significant in two respects. It is the first time that the Islamist movement has seized power in a dominantly Sunnite, Arab League member state, and it is also an African country that exhibits in its political, social and cultural texture all that has rightly acquired it the description of African microcosm. Show less
Annelies Moors' interest in the Middle East dates from the 1970s when she travelled extensively in Turkey, Iran, Iraq, Syria, Lebanon and Jordan. Having spent time with Arabic-speaking people in... Show moreAnnelies Moors' interest in the Middle East dates from the 1970s when she travelled extensively in Turkey, Iran, Iraq, Syria, Lebanon and Jordan. Having spent time with Arabic-speaking people in southern Iran, she decided to study Arabic. Initially she did so through an Arabic language programme at the University of Damascus. After returning to the Netherlands, she continued studying Arabic and Islamic studies at the University of Amsterdam, but soon decided to make a disciplinary move to anthropology in order to be able to work not only with texts, but also with people. Her first fieldwork brought her to the Nablus region (West Bank) where she conducted research on transformations in family relations and the division of labour in the rural areas. After graduation, she was appointed as part-time lecturer at the Department of Anthropology at the University of Amsterdam. Show less
On 21 November 2000, Martin van Bruinessen, ISIM Chair at Utrecht University, delivered his inaugural lecture entitled 'Muslims, Minorities and Modernity: The Restructuring of Heterodoxy in the... Show moreOn 21 November 2000, Martin van Bruinessen, ISIM Chair at Utrecht University, delivered his inaugural lecture entitled 'Muslims, Minorities and Modernity: The Restructuring of Heterodoxy in the Middle East and Southeast Asia'. The lecture compared Alevism in Turkey with kebatinan in Indonesia, where adherents of heterodox folk belief and practice - rather than gradually shifting towards scripturalist, sharica oriented Islam - were transformed into distinct religious minorities deliberately distancing themselves from orthodox Islam. The following is composed of excerpts from the lecture. Show less
In 1994, Husayn Ali Qambar, a Kuwaiti Shici, abandoned Islam and joined the Evangelical Church. The news of his conversion caused quite a sensation in Kuwait, as such an event is practically... Show moreIn 1994, Husayn Ali Qambar, a Kuwaiti Shici, abandoned Islam and joined the Evangelical Church. The news of his conversion caused quite a sensation in Kuwait, as such an event is practically unheard of in the Arabian Peninsula. Instead of keeping a low profile, as is the custom amongst converts in the Middle East, Qambar self-confidently stood up to the storm of reactions. He agreed to meet with the press and appeared in photos wearing a small silver cross around his neck and holding a Bible in his hand. To the question of why he had decided to become Christian, Qambar candidly answered 'I have found God else where'. Show less
Satellite television stations are subtly challenging the state's monopoly over the means of persuasion and information in the Arab world. A Qatari-based television channel, Al-Jazeera's coverage of... Show moreSatellite television stations are subtly challenging the state's monopoly over the means of persuasion and information in the Arab world. A Qatari-based television channel, Al-Jazeera's coverage of Syrian politics exemplifies how satellite television is changing the conditions of communication between citizens and states in the Arab world and increasing the space for civil society, creating more moments in television that are not as controlled by states. The significance of the Syrian case lies in the fact that the Syrian regime is highly authoritarian and still maintains near total control of information and communication. The following examines Al-Jazeera's reporting of several issues considered highly sensitive according to the censorship policies of Syria's Ministries of Information and Culture and Guidance: political opposition in Syria, succession, and the impact of the peace process on the regime's survival ability. Show less
Can a woman become an alima? While there is a vast amount of information and literature on the subject of Muslim men's learning in madrasas, this is not the case for the women's religious schools.... Show moreCan a woman become an alima? While there is a vast amount of information and literature on the subject of Muslim men's learning in madrasas, this is not the case for the women's religious schools. A visit to a women's madrasa called Jamiatul Banaath, located in India's sixth largest city, Hyderabad, is the basis for further research on this topic. Show less
The religious situation in Post-Soviet Azerbaijan has been dramatically changing in recent years. Unlike in the Soviet times of total state control over religion, 'scientific atheism', suppression,... Show moreThe religious situation in Post-Soviet Azerbaijan has been dramatically changing in recent years. Unlike in the Soviet times of total state control over religion, 'scientific atheism', suppression, and intolerance of believers, religion is currently enjoying conditions of relative freedom. Indeed, the constitution guarantees the freedom of religion as a right. Religious views and information have been very rapidly spreading among the population. Public interest in Islam, which has very deep historical and cultural roots and a rich spiritual tradition in Azerbaijan, has considerably increased in recent years, particularly among intellectuals and the youth. In fact, religion is becoming one of the most important factors of public life. Show less
The Netherlands-Flemish Institute in Cairo (NVIC) held a seminar entitled 'A Pioneer of Islamic Studies in Hungary: Ignaz Goldziher (1850-1921) and his Significance for the 21st Century' on 4... Show moreThe Netherlands-Flemish Institute in Cairo (NVIC) held a seminar entitled 'A Pioneer of Islamic Studies in Hungary: Ignaz Goldziher (1850-1921) and his Significance for the 21st Century' on 4 October 2000, in co-operation with the Hungarian Embassy in Cairo. The work of Ignaz Goldziher can still be regarded as seminal for numerous fields within Arabic and Islamic Studies. Show less
