In recent years considerable attention has been paid in modern Islamic studies to the emergence of new Muslim intellectuals seeking to reformulate and reinvigorate elements of tradition and to open... Show moreIn recent years considerable attention has been paid in modern Islamic studies to the emergence of new Muslim intellectuals seeking to reformulate and reinvigorate elements of tradition and to open new avenues of inquiry to solve contemporary Muslim problems. This phenomenon has been seen, variously, as an ""Islamic reformation', 'Islamic modernism', 'progressive Islam', and 'liberal Islam', to cite but a few of the standard appellations currently in use. It has most frequently been associated with figures such as Abdolkarim Soroush, Fatima Mernissi, Nurcholish Madjid, Amina Wadud, Ali Bulac, Abdullahi an-Na'im, Khaled Abu el-Fadl, and Farid Esack - again, to name but a few. These writers have all undoubtedly made hugely important contributions to contemporary Muslim thought. It has, however, been extremely difficult to gauge the influence and impact of their ideas within the wider Muslim world. To a large extent, this is a problem of language - both linguistic and discursive. The majority of those associated with this trend tend towards an academic discourse which limits their readership to only the most highly educated. In a number of cases, key works have not been translated into Muslim languages, or face distribution problems and/or political barriers to wider dissemination. In short - and without seeking to belittle the crucial and in some cases revolutionary contributions that these writers have made - it could be argued that contemporary reformist Islam has become too closely associated with a narrow group of 'superstar' intellectuals. Show less
In 1903, Duncan Black Macdonald (1863-1943), a prominent early scholar of Islam in the United States, wrote that Islam does not allow constitutionalism because the caliph 'cannot set up beside... Show moreIn 1903, Duncan Black Macdonald (1863-1943), a prominent early scholar of Islam in the United States, wrote that Islam does not allow constitutionalism because the caliph 'cannot set up beside himself a constitutional assembly and give it rights against himself. He is the successor of Muhammad and must rule, within [divine] limitations, as an absolute monarch.' Yet within a few years of that statement, some of the leading scholars of the Islamic world were arguing exactly the contrary. Muhammad ' Abduh (Egypt, 1849-1905) - the highest-ranking religious official in Egypt - wrote privately in 1904 that he supported a parliamentary democracy. In 1908, Mehmed Cemaleddin Efendi (Turkey, 1848-1917) - the chief religious authority of the Ottoman Empire, appointed directly by the caliph - said that he too supported constitutionalism. Also in 1908, two senior scholars of Shi'i Islam telegraphed their support at a crucial moment in Iran's Constitutional Revolution: 'We would like to know if it would be possible to execute Islamic provisions without a constitutional regime!' Show less
With the gradual opening of Iranian society in the second decade after the Islamic Revolution, a number of research centers and networks have been established. Scholarly interest in Iran has also... Show moreWith the gradual opening of Iranian society in the second decade after the Islamic Revolution, a number of research centers and networks have been established. Scholarly interest in Iran has also been shifting from examining the causes of the Revolution to investigating its consequences. Scholars are increasingly conducting research based on archival analysis, in-depth interviewing, participant observation and survey analysis to investigate social transformations that have taken place in Iran. Show less
In the Caucasus as elsewhere in the former Soviet Union, religion gained important momentum after the abolishment of stateatheism and the demise of communism. The renewed importance and visibility... Show moreIn the Caucasus as elsewhere in the former Soviet Union, religion gained important momentum after the abolishment of stateatheism and the demise of communism. The renewed importance and visibility of religion in this region is often explained as a return to, or revival of, pre-Soviet religious practices and beliefs. However, the religious dynamics in Georgia's southwestern autonomous region Ajaria radically contest such explanations. Here, the borders between Islam and Christianity are shifting in favour of the latter following increased confrontations with post-Soviet Georgian nationalism. Show less
The debates about the pros and cons of cloning in the media are usually dominated by views of the Christian churches, philosophers, and lobbyists. Yet the issues raised by cloning are, for several... Show moreThe debates about the pros and cons of cloning in the media are usually dominated by views of the Christian churches, philosophers, and lobbyists. Yet the issues raised by cloning are, for several reasons, affecting mankind in general and therefore cannot be solved by representatives and opinion leaders predominantly from the so-called 'West' only. Among these reasons is the fundamental question of whether our concepts of 'man', 'personhood', and consequently 'mankind' have to be reformulated in the light of recent scientific progress. It is obvious that a final, universally acceptable answer to this question cannot be arrived at if representatives of religions such as Islam, Buddhism, or Hinduism are not included in this debate. Show less
The 2003 Nobel Peace Prize was awarded to the Iranian human rights activist Shirin Ebadi, signifying the first Muslim woman to receive a Nobel Prize. The international recognition bestowed on Ebadi... Show moreThe 2003 Nobel Peace Prize was awarded to the Iranian human rights activist Shirin Ebadi, signifying the first Muslim woman to receive a Nobel Prize. The international recognition bestowed on Ebadi has re-invigorated the fight for human rights and democracy in Iran and elsewhere. It has also provided a much welcome change in the international image o f 'Muslim woman' as victim of tradition to active agent of social and political change. Show less
The Production of Islamic Knowledge in Western Europe', one of the twelve parallel workshops at the Fourth Mediterranean Social and Political Research Meeting of the Robert Schuman Centre, European... Show moreThe Production of Islamic Knowledge in Western Europe', one of the twelve parallel workshops at the Fourth Mediterranean Social and Political Research Meeting of the Robert Schuman Centre, European University Institute's Mediterranean Program (Florence, 19-23 March 2003), was devoted to the theme of ISIM's research project under the same name (see www.isim.nl). The workshop, directed by Martin van Bruinessen and Stefano Allievi, brought together a group of mostly young scholars presently engaged in research on various aspects of religious knowledge and authority. Show less
Many Palestinian-Americans in Chicago feel that the American media rarely offer a Palestinian perspective and turn to Arabic news channels, most notably Al Jazeera, for news that they feel... Show moreMany Palestinian-Americans in Chicago feel that the American media rarely offer a Palestinian perspective and turn to Arabic news channels, most notably Al Jazeera, for news that they feel accurately portrays and reflects their views. Until an Arab perspective is regularly included in the mainstream American media, Palestinian-Americans will continue to exclude American news channels from their daily television habits. Show less
The workshop Saudi Arabia between 9/11, the Iraq Crisis & the Future will take place in Leiden and Amsterdam from 20 to 22 February 2004. It is organized by Paul Aarts (University of Amsterdam)... Show moreThe workshop Saudi Arabia between 9/11, the Iraq Crisis & the Future will take place in Leiden and Amsterdam from 20 to 22 February 2004. It is organized by Paul Aarts (University of Amsterdam) and Gerd Nonneman (Lancaster University, UK). The project is sponsored by the ISIM, the Netherlands' Ministry of Foreign Affairs and Lancaster University and benefits from close support by the European University Institute's Robert Schuman Centre (Prof. Giacomo Luciani). Show less
Scholars frequently acknowledge the force of political Islam in shaping the Muslim societies of Africa and Asia, but seldom consider the role that Christian activism has played in these societies,... Show moreScholars frequently acknowledge the force of political Islam in shaping the Muslim societies of Africa and Asia, but seldom consider the role that Christian activism has played in these societies, particularly in the context o f Western imperialism and globalization. Of central importance here is the history of Christian missionary attempts to convert Muslims in the late nineteenth and twentieth centuries - a period when the British, French, and Dutch colonial powers lent their protection to European and American evangelical groups that operated within their overseas empires. Show less
Feuds remain a part of the social fabric in Upper Egypt and often get reduced in the press as merely the result of backward 'clan' systems. Yet a wide range of arbitration and reconciliation... Show moreFeuds remain a part of the social fabric in Upper Egypt and often get reduced in the press as merely the result of backward 'clan' systems. Yet a wide range of arbitration and reconciliation councils exists to deal with local disputes including 'blood feuds'. Even though the media may not report on their successes, councils frequently resolve conflicts and play a role in curtailing the escalation of feuds and violence. These councils underscore the importance of reconciliation and peaceful solutions, rather than violent ones, in Upper Egyptian culture and tradition. Show less
The European Council for Fatwa and Research (ECFR), created in 1997, is one of the most remarkable initiatives in the developing field of jurisprudence for Muslim minorities living in the West.... Show moreThe European Council for Fatwa and Research (ECFR), created in 1997, is one of the most remarkable initiatives in the developing field of jurisprudence for Muslim minorities living in the West. Unlike the Fiqh Council of North America, established a few years earlier, the ECFR includes scholars from the Middle East, a sign that this particular legal discourse also affects believers in Muslim majority countries. Many of the issues at hand go beyond the state of post-migration. Consequently, the ECFR has to find a balance amongst a variety of views and expectations in Europe and beyond. Show less
Each religion constitutes a distinct system. Failure to recognize this once led many observers of Islam into error, and scholars have therefore tended to move towards purely Islamic categories.... Show moreEach religion constitutes a distinct system. Failure to recognize this once led many observers of Islam into error, and scholars have therefore tended to move towards purely Islamic categories. Universal categories, however, are needed in order for scholars to transcend boundaries between scholarly disciplines and to communicate effectively with the wider public. This is also true with respect to issues such as 'church' and 'mosque' in current debates on authority within Islam, and more precisely, on institutional authority. Show less
The presence of large number of Muslims in Western Europe in the last thirty years has given rise to considerable challenges for Islamic law and Western legal systems. Can the legal rules and... Show moreThe presence of large number of Muslims in Western Europe in the last thirty years has given rise to considerable challenges for Islamic law and Western legal systems. Can the legal rules and institutions of Islamic law be applied to contemporary Western Europe where Muslims are a minority? How should liberal democracies accommodate Muslims who continue to grant authority to Islamic law in their daily lives and social practices? Do the two sources of legal norms conflict, and if so can this conflict be resolved or managed? The satisfactory resolution of these issues depends on developments in a system of Islamic law for Muslim minorities which is often termed minority fiqh (fiqh al-aqalliyat). It is also dependant on getting the general theory of Islamic law right. Show less
The Tablighi Jama'at (TJ) is the largest Islamic movement in the world today. Its founder, Muhammad Ilyas, believed that Muslims had strayed far from the teachings of Islam. Hence, he stressed that... Show moreThe Tablighi Jama'at (TJ) is the largest Islamic movement in the world today. Its founder, Muhammad Ilyas, believed that Muslims had strayed far from the teachings of Islam. Hence, he stressed that Muslims should go back to their faith, which alone, he argued, would move God to grant them 'success' in this world and in the hereafter. Ilyas's political views have been the subject of considerable debate. Most writers on the TJ tend to see it as 'apolitical', taking its aloofness from involvement in party politics as proof of this. TJ activists also insist that they have nothing to do with politics. While some scholars have questioned their claim to being apolitical, no detailed analysis of what Masud calls the TJ's 'political vision' has as yet been undertaken. Show less
The Nizari Ismailis are a global community of Shi'i Muslims living in more than twenty-five countries across Asia, Africa, Europe, North America, and Australasia. They are led by His Highness Karim... Show moreThe Nizari Ismailis are a global community of Shi'i Muslims living in more than twenty-five countries across Asia, Africa, Europe, North America, and Australasia. They are led by His Highness Karim Aga Khan, forty-ninth in a line of living hereditary imams. Increasingly, Ismailis become aware of the wide diversity within the larger community as well as of the vulnerability of various local groups and their particular traditions, in particular in Central Asia. Internet provides a means to address these concerns albeit that access to internet is as yet unevenly spread. Show less
France is the second country in Western Europe, after Belgium in 1998 (see ISIM Newsletter 2, p. 26), to have elected a representative Muslim council. T h e formation of the Conseil Franais du... Show moreFrance is the second country in Western Europe, after Belgium in 1998 (see ISIM Newsletter 2, p. 26), to have elected a representative Muslim council. T h e formation of the Conseil Franais du Culte Musulman (CFCM) was carefully controlled by the Ministry of Interior and despite the substantial support it has received for its general purpose of consultation, many have questioned the degree to which the CFCM truly reflects the composition of the Muslim community. Show less
Islam in South Africa is characterized by an exceptional diversity that might be compared to that of the Muslim world in general. Despite the relatively low number of Muslims in South Africa ... Show moreIslam in South Africa is characterized by an exceptional diversity that might be compared to that of the Muslim world in general. Despite the relatively low number of Muslims in South Africa (approximately 550000 Muslim inhabitants, or 1.36 per cent of the entire population -one of the smallest minorities in the country- they form an integral and visible part of the society. This is especially true in the urban areas of the Western Cape, Natal, and Transvaal regions. Show less
Since the terrorist attacks of 11 September 2001 Islam has become increasingly associated with intolerance and violence in public debates in Europe. However, in the aftermath of 9/11 'good' images... Show moreSince the terrorist attacks of 11 September 2001 Islam has become increasingly associated with intolerance and violence in public debates in Europe. However, in the aftermath of 9/11 'good' images of Islam have also been highlighted in opposition to 'bad' Islam. Governments and political parties in various European countries, including France and the UK, along with the stigmatization and criminalization of 'bad' Islam, have contributed to the elaboration of this more 'positive' imagery. The differences between French and British approaches in this process of 'othering' towards Islam are much less real than they are often believed to be. Show less
