After 25 years of equivocation, the matter concerning the representation of secular affairs of the Muslim community is finally on the verge of finding a resolution acceptable to both the Muslim... Show moreAfter 25 years of equivocation, the matter concerning the representation of secular affairs of the Muslim community is finally on the verge of finding a resolution acceptable to both the Muslim communities and public authorities. In Belgium, the State recognizes and financially supports various faiths: Catholic, Protestant, Orthodox, Anglican, Jewish, and Muslim. Even secularism is supported. Unlike the other recognized faiths, Islam does not fully benefit from the advantages that are conferred theoretically to its followers. Until now, the absence of a representative body, unanimously recognized by all Muslim groups, has been used in discourse to justify this discriminatory situation. Show less
Professor Muhammad Khalid Masud has recently been named Academic Director of the ISIM for three years. He succeeds Professor Wim Stokhof who, as Director in Charge, laid the foundations of the... Show moreProfessor Muhammad Khalid Masud has recently been named Academic Director of the ISIM for three years. He succeeds Professor Wim Stokhof who, as Director in Charge, laid the foundations of the Institute and led the search for an Academic Director. We will miss the distinctive presence of Wim Stokhof, but we are delighted with the arrival of Muhammad Masud at the ISIM. Masud joins the ISIM from the Islamic Research Institute (IRI), International Islamic University, Islamabad, Pakistan, where he was professor and head of the Islamic Law and Jurisprudence Unit. Show less
This past year has witnessed India and Pakistan battling over an area that has known little peace since 1947. While the two states speak of 'nationalism', 'secularism' or 'Muslim unity', and... Show moreThis past year has witnessed India and Pakistan battling over an area that has known little peace since 1947. While the two states speak of 'nationalism', 'secularism' or 'Muslim unity', and various Islamist organizations call for jehad, most Kashmiris speak of 'self-determination' and 'Kashmiri identity'. The idea of self-determination as independence was first formulated in 1947 by the last Hindu Dogra Maharaja, Hari Singh. The concept of a distinct Kashmiri identity (kashmiriyat) evolved in the 1930s with a movement, explicitly involving both Muslim and Hindu intelligentsia, against feudal-cum-colonial rule. The notion of a discrete Kashmiri citizenship goes back to the 1920s, when Kashmiri Hindus, facing competition from Punjabi Hindus, pressed for a formal definition of 'state subjects'. Show less
In August 1999, on the day that eight British Muslims from Birmingham were convicted in Yemen for allegedly planning a terrorist campaign, the BBC's prestigious news programme - 'Newsnight' -... Show moreIn August 1999, on the day that eight British Muslims from Birmingham were convicted in Yemen for allegedly planning a terrorist campaign, the BBC's prestigious news programme - 'Newsnight' - debated the issues raised. The presenter spoke to four people in the studio: a defence lawyer, a relative of one of the accused, a journalist and the secretary general of the Muslim Council of Britain (MCB). Show less
Islamic banking has developed from its early experiments of the 1960s into a major force in the Islamic world, with assets of more than 100 billion dollars, and is still growing rapidly. Today it... Show moreIslamic banking has developed from its early experiments of the 1960s into a major force in the Islamic world, with assets of more than 100 billion dollars, and is still growing rapidly. Today it is not difficult to find an Islamic bank or an Islamic branch of a conventional bank in many Islamic countries. Responding to the needs of their Muslim clientele, some major Western international banks have set up their own Islamic branches as well. Even in Australia, the relatively small Muslim community has managed to set up its own financial institution. This is equally true for a number of other Western countries such as the USA. Show less
In the centre of Tebu Ireng, Indonesia's most famous Islamic boarding school, is a mosque-graveyard complex which includes the grave of Hashim Ashari, the founder of Tebu Ireng who is remembered... Show moreIn the centre of Tebu Ireng, Indonesia's most famous Islamic boarding school, is a mosque-graveyard complex which includes the grave of Hashim Ashari, the founder of Tebu Ireng who is remembered and revered as both a Sufi master and an Indonesian national hero. Around this physical and spiritual centre, a number of new spaces (schools, a telecommunications office, computer labs, and banks) have emerged. It is argued here that the very landscape of Tebu Ireng spatializes the kinds of relationships that the school's leaders argue that Muslims should have with the State, secular science, and the global market place. Show less
Aysha Parla, doctoral candidate in Anthropology at New York University interviews Lila Abu-Lughod, Professor of Anthropology and Middle East Studies at New York University, USA.
Medina Gounass is an isolated religious community situated in a remote area of Senegal. Until the 1980s, the leader of this branch of the Tijan tariqa refused all contact with the state authorities... Show moreMedina Gounass is an isolated religious community situated in a remote area of Senegal. Until the 1980s, the leader of this branch of the Tijan tariqa refused all contact with the state authorities. The imperatives of shari'a were rigorously applied in nearly all aspects of social and religious life. But after the death of the founder of the community, things changed dramatically. Disputes between the heirs of the founder's legacy, struggles over agricultural resources, and fierce competition between supporters of political parties, made the intervention of the worldly authorities inevitable. Today, the community of Medina Gounass is, like so many Sufi orders in Senegal, courted by the state elite. Show less
Beginning in the 19th century, a wave of indentured workers were brought by the British from India to Trinidad to work the plantations which had been abandoned by former slaves who had been freed... Show moreBeginning in the 19th century, a wave of indentured workers were brought by the British from India to Trinidad to work the plantations which had been abandoned by former slaves who had been freed by the abolition of slavery in 1838. By 1917, the end of indentureship, nearly 144,000 workers had been brought to Trinidad. The majority came from the North Indian areas of Agra and Oudh (Awadh), and while most were Hindu, there were Muslims among them, a minority of whom were Shi'a. Show less
Social, political, and economic turmoil now make it easy to forget that just two years ago Indonesia stood out amongst ethno-linguistically plural nations for its successful nationalist and... Show moreSocial, political, and economic turmoil now make it easy to forget that just two years ago Indonesia stood out amongst ethno-linguistically plural nations for its successful nationalist and developmentalist dynamic. And as recently as the mid-1990s, I ndonesian modernization seemed to be unimpeded by religious tension. Show less
In the current deafening criticism of Jewish, Christian, Hindu or Islamic fundamentalism and zealotry, it is hard to believe that Islam can inspire its adherents to social peace, democratic... Show moreIn the current deafening criticism of Jewish, Christian, Hindu or Islamic fundamentalism and zealotry, it is hard to believe that Islam can inspire its adherents to social peace, democratic politics, economic justice, spiritual and secular education, protection against domestic and communal violence, and a broader humanitarian volunteerism. These were, however, some of the cherished ideals by which the Khudai Khidmatgars (Servants of God) lived. Show less
The war in Kosovo and the accompanying ethnic cleansing has catapulted this region to the centre stage of Western attention after so many years of relative silence and indifference. Already in the... Show moreThe war in Kosovo and the accompanying ethnic cleansing has catapulted this region to the centre stage of Western attention after so many years of relative silence and indifference. Already in the 1980s, many analysts pointed out that tensions between Albanian and Serbian nationalism and divisions between the Christian Serbs and the (mainly) Muslim Albanians were growing, and were turning the province into a dangerous Balkan hotspot. Comparisons were drawn, especially by Serbian nationalists, with the famous Battle of Kosovo fought between the Ottoman Turks and Balkan Christian forces in 1389 - a 'clash of civilizations' between two deeply antagonistic and incompatible nations. In light of the recent developments, it is logical that the rift between Albanians and Serbs is now perceived as a hard and fast line of division. Yet Kosovo has had a history of coexistence, with considerable movement across this ethnic and religious frontier, through economic ties, cultural diffusion, religious exchange and conversion. Throughout history, the ethnic and religious barriers have been anything but watertight. Show less
The debates surrounding the theory and practice of citizenship have gained increased prominence in the last decade. They have been partially prompted by an increasing awareness of the role played... Show moreThe debates surrounding the theory and practice of citizenship have gained increased prominence in the last decade. They have been partially prompted by an increasing awareness of the role played by the civil society and its relationship to state apparatus. But the emergence of cross-border migration as a major feature of the post-Cold War era has also aided this phenomenon. Show less
One of the objectives of the ISIM is to build cooperation networks with academics and institutions in other countries in order to develop the field of the study of Islam in the modern world as a... Show moreOne of the objectives of the ISIM is to build cooperation networks with academics and institutions in other countries in order to develop the field of the study of Islam in the modern world as a scientific discipline and to seek institutional collaboration in this respect. The first of such meetings was held in Beirut on 27 May 1999 with the German Orient Institute in Beirut as host. Scholars from academic institutions in Lebanon, Turkey, Jordan, and Syria attended the meeting. Show less
A perennial issue in the comparative study of Islam is how, as a faith and a way of life, it deals with diversity: religious, ethnic, or socio-cultural. This issue is all the more relevant in a... Show moreA perennial issue in the comparative study of Islam is how, as a faith and a way of life, it deals with diversity: religious, ethnic, or socio-cultural. This issue is all the more relevant in a world where globalizing discourses redefine traditional identities, including those of religious systems, both in their local (indigenous Asian and African) and universalist forms (Christianity, Islam). In many areas, complex and, in a way, exemplary patterns of mutual interaction and tolerance have developed between religious-communal groups. In Africa, such regions are found in Mali, Cameroon, Tanzania, Nigeria, and also Ethiopia. The history and current situation of Islam in Ethiopia, especially the northern part of the country, provide an interesting case study. Show less
The curse below was revived with a vengeance at the 600th anniversary commemoration of the death of Serb Prince Lazar at the battle of Kosovo in 1389. Religious nationalists in Serbia accuse not... Show moreThe curse below was revived with a vengeance at the 600th anniversary commemoration of the death of Serb Prince Lazar at the battle of Kosovo in 1389. Religious nationalists in Serbia accuse not only the Ottoman Turks who fought Lazar, but also the Balkan Muslims of today of being stained with the blood of Christ-prince Lazar. Show less
Ever since the early stages of Islamic conversion, the Shurafa have been successful in sanctifiying their individual personae and collective presence in Moroccan society. Countervoices that... Show moreEver since the early stages of Islamic conversion, the Shurafa have been successful in sanctifiying their individual personae and collective presence in Moroccan society. Countervoices that questioned the legitimacy of their religious stature have, however, never been fully silenced. In recent times, state formation and the concurring processes of the spread of public education and electronic media have given a new impetus to these resurgent voices. Anthropological research shows how, for some of these modern religious contestants, protest against Sharifi authority is part of a profound emancipatory struggle. Show less
According to classical Western social theory, the institutions, networks, and projects of civil society operate in a pluralistic, continuously contested public civic realm. Distinct from either the... Show moreAccording to classical Western social theory, the institutions, networks, and projects of civil society operate in a pluralistic, continuously contested public civic realm. Distinct from either the government’s coercive bureaucratic functions or profit-seeking private businesses, often conceptualized as a buffer between states and households, civil society represents a third, non-governmental, non-profit, voluntary sector of modern society. Viewed differently, the civic realm is a zone where culture interacts with politics and economics. Recent research shows that rates of civic activism - of joining communicating, demonstrating, donating, organizing, and participating in events and projects that affect community services, public opinion, and national politics - vary across countries and across time. The question is whether cultural ‘traditions’ explain why the civic sphere is more vibrant in some places and periods than others. Show less
From 1972 to 1980, a ferocious war raged throughout the southern Philippines between Muslim separatist rebels and the Philippine military. An estimated 120,000 people died in the fighting, which... Show moreFrom 1972 to 1980, a ferocious war raged throughout the southern Philippines between Muslim separatist rebels and the Philippine military. An estimated 120,000 people died in the fighting, which also created one million internal refugees and caused more than 100,000 Philippine Muslims to flee to Malaysia. That war ended in a stalemate and for the next 18 years an uneasy and fragile cease-fire existed - one periodically broken by armed clashes between the military and separatist fighters who remain under arms in remote camps. A 1996 peace agreement between the Philippine government and the main rebel faction represents the first real progress towards a genuine settlement of the conflict and substantial political autonomy for Philippine Muslims. This article traces the remote and proximate causes of the Philippine Muslim (or Bangsamoro) rebellion and its consequences for ordinary Muslims. Show less
