Recent press coverage of what has been coined as 'curfi marriage' seems to bear witness to evolving sexual norms in Egyptian society today. More than to the phenomenon itself, for which no serious... Show moreRecent press coverage of what has been coined as 'curfi marriage' seems to bear witness to evolving sexual norms in Egyptian society today. More than to the phenomenon itself, for which no serious statistics are available, our attention should be drawn to the labelling procedures indulged by the press and 'popular literature'. Perceptions of sexuality and curfi marriage, and the way in which society is portrayed, reflect an attempt to incorporate the changing norms within a revived Islamic code. Reading the press, one discovers with astonishment an unleashed resentment of and blame on the youth and women. 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 political opposition in Egypt has recently been showing growing forms of cooperation, especially at the grass root level. The nationalist Nasserists, Leftists and Islamists are infamous for... Show moreThe political opposition in Egypt has recently been showing growing forms of cooperation, especially at the grass root level. The nationalist Nasserists, Leftists and Islamists are infamous for their internecine conflict and none are a homogeneous political group representing a monolithic political front. Recent attempts to forge new types of collaborative political action, particularly between the latter two groups, should, therefore, not be understood as a coalition representing three discrete parties under their official leaderships, but as loose networks comprising members or sections of different political camps as well as unaffiliated sympathizers. Show less
The recent scholarship on the process of Islamization in India has stimulated a debate on the connections between cultivation, sedentarization and conversion in South Asia. Southwestern Punjab, and... Show moreThe recent scholarship on the process of Islamization in India has stimulated a debate on the connections between cultivation, sedentarization and conversion in South Asia. Southwestern Punjab, and the Multan region in particular, has become the object of interestingdiscussions on the issue, given the crucial relationshipit shows between ecology, social structure and religious identity. After showing the relevant role of the Sufi dargahs (tombs) in the process of conversion, the following aims to emphasize that Islamization in Multan does not seem to be connected with cultivation and sedentarization, which developed only in the late 19th century under the British colonization schemes. The process seemed to take place in an environment which remained largely nomadic or semi-nomadic until the colonial period. 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
Among the political theorists of classical Islam invoked by scholars today, particularly in the context of discussions on 'democracy within Islam' and/or 'civil society in Islam', the name of cAmr... Show moreAmong the political theorists of classical Islam invoked by scholars today, particularly in the context of discussions on 'democracy within Islam' and/or 'civil society in Islam', the name of cAmr b. Bahr al-Jahiz (d. 255/869) is, to the best of my knowledge, never mentioned. Yet, his political treatises or epistles have much to tell us moderns about the conceptualization of the ideal Muslim polity and its leadership by the turn of the 3r d century of the Islamic era. One of his epistles in particular, 'Risalat al-cUthmaniyya' (The Epistle of the cUthmaniyya), deserves closer study due to its possible implications for legitimizing modernist discourse on the extrapolation of democratic principles from the Islamic tradition. Show less
The last three decades of the 20th century witnessed a revival of Islam in Ethiopia, the genesis of which can be traced back to the 19th century. Since the early 1970s Islamic revival has... Show moreThe last three decades of the 20th century witnessed a revival of Islam in Ethiopia, the genesis of which can be traced back to the 19th century. Since the early 1970s Islamic revival has manifested itself in a growing awareness among Ethiopian Muslims of their collective identity, characterized by an intensified struggle to enhance the status of Islam at the national level, to establish a countrywide Islamic organization, and to participate actively in the public sphere. These aspirations were articulated through mass demonstrations, representations and publications, especially after the demise of the military regime that had ruled the country from 1974 to 1991. Show less
Islamic organizations, claiming to represent the interests of the 8 to 9 million-strong Muslim immigrant communities in Western Europe, have been asserting a human rights claim to communal autonomy... Show moreIslamic organizations, claiming to represent the interests of the 8 to 9 million-strong Muslim immigrant communities in Western Europe, have been asserting a human rights claim to communal autonomy to apply Islamic law, the sharica, to their family or personal matters. Always included among the latter are marriage, divorce and inheritance. Show less
Muslim communities have never responded to the HIV/AIDS pandemic in a homogenous way. There have always been differences of opinion and approaches to dealing with HIV/AIDS. The following analyses... Show moreMuslim communities have never responded to the HIV/AIDS pandemic in a homogenous way. There have always been differences of opinion and approaches to dealing with HIV/AIDS. The following analyses Muslim attitudes towards fellow Muslims living with HIV/AIDS by comparing the approaches of two Muslim AIDS prevention and support groups in South Africa. Show less
Islam originated in the Arab peninsula in the 7th century. Currently, of the 175 million speakers of the Arabic language, some 90% are Muslim. The fact is, however, that they constitute only 15% of... Show moreIslam originated in the Arab peninsula in the 7th century. Currently, of the 175 million speakers of the Arabic language, some 90% are Muslim. The fact is, however, that they constitute only 15% of the estimated 148,750,000 Muslims of the world. As the second major proselytizing religion (second only to Christianity) to emerge within the Semitic tradition, Islam, in the past, spread to the various regions of the world through peaceful as well as military means. In that very long phase, it established itself primarily in Asia and Africa. Of the six most populous Muslim countries of the world - Indonesia, Pakistan, India, Bangladesh, Turkey and Iran - none are Arab, and in sub-Saharan Africa, Nigeria has more Muslims than any of the Maghreb countries of North Africa. Show less
The post-independence period from 1976 to 1985 was witness to a great number of young Comorian students heading for the Arab world, particularly to Medina, to receive the necessary training to... Show moreThe post-independence period from 1976 to 1985 was witness to a great number of young Comorian students heading for the Arab world, particularly to Medina, to receive the necessary training to become the future ulema of the Comoros Islands. Their return home began to have an impact even during their summer vacation, a time during which the dacwa (mission) could be spread and during which they, having studied in different countries, manifested differing influences. Show less
The article entitled 'Is Islam soluble in Germany?' published in the last ISIM Newsletter (page 30) concentrated primarily on Muslims originating in Turkey, as if they are a unique phenomenon and... Show moreThe article entitled 'Is Islam soluble in Germany?' published in the last ISIM Newsletter (page 30) concentrated primarily on Muslims originating in Turkey, as if they are a unique phenomenon and not a lively part of the community as a whole. While it is true that Turkish Muslims account for almost 80% of the German Muslim population, there are also smaller groups whose members originate from other Islamic societies globally. The smallest segment of the German Muslim population is formed by Germans who are often characterized by terms such as 'converts' and thus overlooked. A few of these German Muslims have been engaged in issues concerning the Muslim community in Germany since the 1960s and have been engaged in social work as well as in discussion of fundamental questions relating to Muslims within German society. It is therefore appropriate to briefly describe the history of involvement of indigenous German Muslims. Show less
Assaults on Muslims in Australia in the wake of the September 11 terrorist attacks have brought the vexed issue of identity in a multicultural society to the fore. Being Muslim in Australia has not... Show moreAssaults on Muslims in Australia in the wake of the September 11 terrorist attacks have brought the vexed issue of identity in a multicultural society to the fore. Being Muslim in Australia has not been easy, but before the recent events there was a sense among Australian Muslims that the two objects of loyalty could stand side by side. This was clearly evident among a growing number of Australian-born Muslims who knew no other homeland than Australia. That belief is now placed under enormous strain as racist attacks on Mosques and Islamic schools question the 'Australianness' of Muslims. Show less
In Egypt, as in many other parts of the formerly-colonized world, numerous tensions and conflicts revolve around gender issues. Women are often caught between the pursuit of modernization, attempts... Show moreIn Egypt, as in many other parts of the formerly-colonized world, numerous tensions and conflicts revolve around gender issues. Women are often caught between the pursuit of modernization, attempts at liberalization, a pervasive nationalist rhetoric of 'authenticity', processes related to Islamization and ongoing imperialist encroachments. Those women who are actively engaged in contesting existing gender relations and social injustice are particularly vulnerable to being stigmatized as anti-nationalist and antireligious. Indeed, contemporary women activists in Egypt have increasingly been accused, particularly by Islamist movements and conservative nationalist forces, of collaborating with Western imperialism by importing alien ideas and practices and disseminating them throughout society. Show less
The literature on transnational migration has so far mainly emerged in the context of labour migration to the United States. The question arises if, and in how far, existing theories and models... Show moreThe literature on transnational migration has so far mainly emerged in the context of labour migration to the United States. The question arises if, and in how far, existing theories and models revolving around transnationalism can be applied to different historical, cultural and political contexts, such as migration within or to Europe, for example. The attempt to apply, critically examine and challenge existing notions about transnational migration constituted an underlying goal in the first annual conference of the ESRC Transnational Communities Programme. A specific focus on the relationship between 'migrant/refugee communities' and 'home' created the framework in which to analyse the meaning and significance of transnational practices and fields. Show less
Responsibility for the future is very often a matter of foresight and foresight is always based on insight, as we all know. What does my insight tell me about this whole issue or problem? It... Show moreResponsibility for the future is very often a matter of foresight and foresight is always based on insight, as we all know. What does my insight tell me about this whole issue or problem? It informs me that the modern Arabs are truly the Hamlet of the 20th century. Like the endlessly celebrated prince, they seem able continually to join the underlying passion of the elemental to the brooding intellectuality of the cerebral to the lyrical sensitivity of the poetic but only to end up in unrelieved tragedy. The tragedy consists of unending hesitations, procrastinations, oscillations and waverings between the old and the new, between asalah and muca sarah (authenticty and contemporaneity), between turath and tajdid (heritage and renewal), between huwiyyah and hadathah (identity and modernity), between religions and secularity. Show less
The positions and beliefs adopted by the Muslim Brotherhood (MB) on aspects of the Palestinian issue, particularly in the 1980s and 1990s, are of major interest as they directed MB policies and... Show moreThe positions and beliefs adopted by the Muslim Brotherhood (MB) on aspects of the Palestinian issue, particularly in the 1980s and 1990s, are of major interest as they directed MB policies and enabled it to mobilize opinion against Jordan's foreign policy regarding Palestine. The framework of the Jordanian Muslim Brotherhood's views on Palestine was based on the Islamization of the Palestinian question by the prophetic claim that Jerusalem-Palestine is one 'Islamic land' and by asserting the religious duty of Jordan to play a strategic role in defending an Islamic cause. Also, they believe that the conflict with Israel is a religio-civilization conflict, not a political one, between Islam and Judaism. Show less
As Operation Iraqi Freedom has come to a close, the US has declared victory in achieving its objectives. Given the rapid pace of this campaign, most analysis focused on the course of events, with... Show moreAs Operation Iraqi Freedom has come to a close, the US has declared victory in achieving its objectives. Given the rapid pace of this campaign, most analysis focused on the course of events, with little academic and often inaccurate assessment of the war and its aftermath in Iraq. Such assessments are crucial when addressing the question of whether Iraq will survive as a viable state, as well as what form it will take. Faulty forecasts about Iraq's future, combined with failing to understand its internal political dynamics could have disastrous effects on both the Iraqi people and the American and UK forces stationed there. Show less
The ISIM programme 'Rights at Home: An Approach to the Internalization of Human Rights in Family Relations in Islamic Communities' held its second series of Sounding Board Meetings in Tanzania from... Show moreThe ISIM programme 'Rights at Home: An Approach to the Internalization of Human Rights in Family Relations in Islamic Communities' held its second series of Sounding Board Meetings in Tanzania from 19 until 23 June 2002. The venue was in Dar es Salaam from 19 to 20 June, and on the island of Zanzibar from 22 to 23 June. The meetings were organized together with the NGO Sahiba Sisters Foundation in Dar es Salaam, a Muslim women's network to promote a positive role of Muslim women in Tanzanian society. Show less
