Islam and Modernity: Key Issues and Debates
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Politics, Terrorism, and the Sunni Divide
Foreign Policy Research Institute E-Notes A Catalyst for Ideas Distributed via Fax & Email and Posted at www.fpri.org September 2009 POLITICS, TERRORISM, AND THE SUNNI DIVIDE By Samuel Helfont This E-Note is based on Mr. Helfont’s forthcoming monograph, The Sunni Divide: Understanding Politics and Terrorism in the Arab Middle East, a product of FPRI’s Center on Terrorism, Counterterrorism, and Homeland Security. Wahhabism and the Muslim Brotherhood are two distinct forms of Sunni Islamism. They have separate histories and separate worldviews. In reality they are not even the same type of movement. Their origins were largely unrelated. Their historic missions have been completely different, as are their current goals and means of achieving those goals. Unfortunately, these differences too often are overshadowed by a false Sunni-Shia dichotomy that tends to lump all Sunni Islamists together. But learning the differences between Sunni Islamists is critical to understanding politics and terrorism in the Arab Middle East. One could even argue that the most important division shaping Arab politics is not between Sunnis and Shias but between the Wahhabis and the Brotherhood. Before delving into current issues, however, it is first necessary to define differences between Wahhabism and the Muslim Brotherhood. Wahhabism stems from the theological teachings of Muhammad ibn abd al-Wahhab, the eighteenth century reformer. Abd al- Wahhab was one of several “revivalist” thinkers to emerge from that century. The mission of these revivalists was to purify and thereby revitalize Islam. They carried the banner of reform but unlike modern reformers, they wanted to transform Islam on traditionally Islamic grounds. -
UZBEK WOMEN and the IMAGINING of UZBEKISTAN in the 1920S
Int. J. Middle East Stud. 34 (2002), 263–278. Printed in the United States of America Marianne Kamp PILGRIMAGE AND PERFORMANCE: UZBEK WOMEN AND THE IMAGINING OF UZBEKISTAN IN THE 1920s In August 1924, Anabibi Safaeva set off from her home city of Khiva, which was then the capital of the Xorezm People’s Republic, to study in Tashkent, which was the administrative center of the Turkistan Autonomous Soviet Socialist Republic. Safaeva traveled with some 160 students in a convoy of three boats down the Amu River toward the Aral Sea. However, misfortune befell Safaeva: her boat was attacked by basmachis, a bandit or rebel gang.1 The basmachis killed all twenty-two of the men in Safaeva’s group and carried off the women as captives. By the time that Safaeva was rescued, more than two months later, there was no longer a Xorezm People’s Republic or a Turkistan Republic; instead, Safaeva’s Khivan home was now in Uzbek- istan, and Tashkent, the goal of her academic pilgrimage, had become the capital of Uzbekistan. Safaeva waited for several years after her abduction before attempting to travel to Tashkent again, finally going there in 1927 to study at the Central Asian Communist University.2 She worked for the Communist Party of Uzbekistan as an activist in the Tashkent regional Women’s Division while she was studying, and in 1931 she was sent by the party to Uzbekistan’s Bukhara province to participate in the collectivization of agriculture. There she was poisoned, presumably by someone who opposed the state’s appropriation of land.3 Anabibi Safaeva was one of thousands of young women who joined in what Bene- dict Anderson refers to as the pilgrimage of modern education. -
Ebrahim E. I. Moosa
January 2016 Ebrahim E. I. Moosa Keough School of Global Affairs Kroc Institute for International Peace Studies University of Notre Dame 100 Hesburgh Center for International Studies, Notre Dame, Indiana, USA 46556-5677 [email protected] www.ebrahimmoosa.com Education Degrees and Diplomas 1995 Ph.D, University of Cape Town Dissertation Title: The Legal Philosophy of al-Ghazali: Law, Language and Theology in al-Mustasfa 1989 M.A. University of Cape Town Thesis Title: The Application of Muslim Personal and Family Law in South Africa: Law, Ideology and Socio-Political Implications. 1983 Post-graduate diploma (Journalism) The City University London, United Kingdom 1982 B.A. (Pass) Kanpur University Kanpur, India 1981 ‘Alimiyya Degree Darul ʿUlum Nadwatul ʿUlama Lucknow, India Professional History Fall 2014 Professor of Islamic Studies University of Notre Dame Keough School for Global Affairs 1 Kroc Institute for International Peace Studies & Department of History Co-director, Contending Modernities Previously employed at the University of Cape Town (1989-2001), Stanford University (visiting professor 1998-2001) and Duke University (2001-2014) Major Research Interests Historical Studies: law, moral philosophy, juristic theology– medieval studies, with special reference to al-Ghazali; Qur’anic exegesis and hermeneutics Muslim Intellectual Traditions of South Asia: Madrasas of India and Pakistan; intellectual trends in Deoband school Muslim Ethics medical ethics and bioethics, Muslim family law, Islam and constitutional law; modern Islamic law Critical Thought: law and identity; religion and modernity, with special attention to human rights and pluralism Minor Research Interests history of religions; sociology of knowledge; philosophy of religion Publications Monographs Published Books What is a Madrasa? University of North Carolina Press Chapel Hill, NC: University of North Carolina Press, 2015): 290. -
The University of Chicago Old Elites Under Communism: Soviet Rule in Leninobod a Dissertation Submitted to the Faculty of the Di
THE UNIVERSITY OF CHICAGO OLD ELITES UNDER COMMUNISM: SOVIET RULE IN LENINOBOD A DISSERTATION SUBMITTED TO THE FACULTY OF THE DIVISION OF THE SOCIAL SCIENCES IN CANDIDACY FOR THE DEGREE OF DOCTOR OF PHILOSOPHY DEPARTMENT OF HISTORY BY FLORA J. ROBERTS CHICAGO, ILLINOIS JUNE 2016 TABLE OF CONTENTS List of Figures .................................................................................................................... iii List of Tables ...................................................................................................................... v Acknowledgements ............................................................................................................ vi A Note on Transliteration .................................................................................................. ix Introduction ......................................................................................................................... 1 Chapter One. Noble Allies of the Revolution: Classroom to Battleground (1916-1922) . 43 Chapter Two. Class Warfare: the Old Boi Network Challenged (1925-1930) ............... 105 Chapter Three. The Culture of Cotton Farms (1930s-1960s) ......................................... 170 Chapter Four. Purging the Elite: Politics and Lineage (1933-38) .................................. 224 Chapter Five. City on Paper: Writing Tajik in Stalinobod (1930-38) ............................ 282 Chapter Six. Islam and the Asilzodagon: Wartime and Postwar Leninobod .................. 352 Chapter Seven. The -
Sharia Law & Modern Universal Values
Sharia Law & Modern Universal Values A Comparative Case Study of Saudi Arabia and Malaysia Mohamed Osman S1376462 [email protected] 7/7/2017 Table of Contents Chapter 1 – Introduction 1.1 – Background…………………………………………………….……………………………………………………………3 1.2 – Methodology & Structure…………………………………………………………………………………………….5 Chapter 2 – Literature Review.................................................................................................8 Chapter 3 – Sharia Law: Contextual Framework 3.1 – The Formation of Sharia Law……………………………………………………………………………………..13 3.2 – The Application of Sharia Law……………………………………………………………………………………15 Chapter 4 – Case Study: Saudi Arabia 4.1 – Background of Modern Saudi Society………………………………………………………………………..17 4.2 – The Saudi Political System………………………………………………………………………………………….18 4.3 – Local Attitudes towards Saudi Society and Governance…………………………………………….21 4.4 – Saudi State Protection of Human Rights…………………………………………………………………….24 Chapter 5 – Case Study: Malaysia 5.1 – Islamic Insurgence in Malaysia…………………………………………………………………………………..30 5.2 – The Malaysian Political System…………………………………………………………………………………..31 5.3 – Local Attitudes towards the Malaysian State and Governance…………………………………..34 5.4 – Malaysian State Protection of Human Rights………………………………………………….………….35 1 S1376462 Chapter 6 – Conclusion 6.1 – Summary………………………………………………………………………………………………………………….39 6.2 – Discussion………………………………………………………………………………………………………………...41 Bibliography…………………………………………………………………………………………………………………….43 2 S1376462 Chapter 1 – Introduction 1.1 -
Volume 7: Shaping Global Islamic Discourses : the Role of Al-Azhar, Al-Medina and Al-Mustafa Masooda Bano Editor
View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by eCommons@AKU eCommons@AKU Exploring Muslim Contexts ISMC Series 3-2015 Volume 7: Shaping Global Islamic Discourses : The Role of al-Azhar, al-Medina and al-Mustafa Masooda Bano Editor Keiko Sakurai Editor Follow this and additional works at: https://ecommons.aku.edu/uk_ismc_series_emc Recommended Citation Bano, M. , Sakurai, K. (Eds.). (2015). Volume 7: Shaping Global Islamic Discourses : The Role of al-Azhar, al-Medina and al-Mustafa Vol. 7, p. 242. Available at: https://ecommons.aku.edu/uk_ismc_series_emc/9 Shaping Global Islamic Discourses Exploring Muslim Contexts Series Editor: Farouk Topan Books in the series include Development Models in Muslim Contexts: Chinese, “Islamic” and Neo-liberal Alternatives Edited by Robert Springborg The Challenge of Pluralism: Paradigms from Muslim Contexts Edited by Abdou Filali-Ansary and Sikeena Karmali Ahmed Ethnographies of Islam: Ritual Performances and Everyday Practices Edited by Badouin Dupret, Thomas Pierret, Paulo Pinto and Kathryn Spellman-Poots Cosmopolitanisms in Muslim Contexts: Perspectives from the Past Edited by Derryl MacLean and Sikeena Karmali Ahmed Genealogy and Knowledge in Muslim Societies: Understanding the Past Edited by Sarah Bowen Savant and Helena de Felipe Contemporary Islamic Law in Indonesia: Shariah and Legal Pluralism Arskal Salim Shaping Global Islamic Discourses: The Role of al-Azhar, al-Medina and al-Mustafa Edited by Masooda Bano and Keiko Sakurai www.euppublishing.com/series/ecmc -
The Protection of Forced Migrants in Islamic Law
NEW ISSUES IN REFUGEE RESEARCH Research Paper No. 146 The protection of forced migrants in Islamic law Kirsten Zaat University of Melbourne Law School Australia E-mail : [email protected] December 2007 Policy Development and Evaluation Service Policy Development and Evaluation Service United Nations High Commissioner for Refugees P.O. Box 2500, 1211 Geneva 2 Switzerland E-mail: [email protected] Web Site: www.unhcr.org These papers provide a means for UNHCR staff, consultants, interns and associates, as well as external researchers, to publish the preliminary results of their research on refugee-related issues. The papers do not represent the official views of UNHCR. They are also available online under ‘publications’ at <www.unhcr.org>. ISSN 1020-7473 Justice, kindness and charity* Despite Muslim States hosting large numbers of refugees1 and internally displaced persons (IDPs)2, the inherent protection and assistance afforded to forced migrants at Islamic Law3 has largely been overlooked. There is no readily available particularised fiqh (Islamic jurisprudence) on the matter, and it was not until the early 1990s that a few Islamic scholars began delving into the Shariah in the interests of finding Islamic modes of protection. Since that time, with the exception of a few recent fatwas, little academic scholarship has persisted despite the fact that the Sharia presents as a rich source of protection and assistance for forced migrants. This article seeks to lay the ground work for establishing an Islamic protection framework by consolidating and expanding existing efforts which have identify various yet incomplete modes of protection at Islamic Law.4 The author seeks to support the development of an indigenous, culturally viable Islamic protection framework which draws heavily upon long-held5 norms6 prevalent throughout the * Q16:90, “God enjoins justice, kindness and charity to one’s kindred [humanity], and forbids indecency, reprehensible conduct and oppression.” See Dawood, N.J. -
Interpreting the Qur'an and the Constitution
INTERPRETING THE QUR’AN AND THE CONSTITUTION: SIMILARITIES IN THE USE OF TEXT, TRADITION, AND REASON IN ISLAMIC AND AMERICAN JURISPRUDENCE Asifa Quraishi* INTRODUCTION Can interpreting the Qur’an be anything like interpreting the Constitution? These documents are usually seen to represent overwhelming opposites in our global legal and cultural landscapes. How, after all, can there be any room for comparison between a legal system founded on revelation and one based on a man-made document? What this premise overlooks, however, is that the nature of the founding legal text tells only the beginning of the story. With some comparative study of the legal cultures that formed around the Qur’an and the Constitution, a few common themes start to emerge, and ultimately it turns out that there may be as much the same as is different between the jurisprudence of Islam and the United States. Though set against very different cultures and legal institutions, jurists within Islamic law have engaged in debates over legal interpretation that bear a striking resemblance to debates in the world of American constitutional theory.1 We will here set these debates next to * Assistant Professor, University of Wisconsin Law School. The author wishes to thank Frank Vogel and Jack Balkin for their support and advice in the research that contributed to this article, and Suzanne Stone for the opportunity to be part of a stimulating conference and symposium. 1 Positing my two fields as “Islamic” and “American” invokes a host of potential misunderstandings. First, these are obviously not mutually exclusive categories, most vividly illustrated by the significant population of American Muslims, to which I myself belong. -
The Muslim 500 2011
The Muslim 500 � 2011 The Muslim The 500 The Muslim 500 � 2011 The Muslim The 500 The Muslim 500The The Muslim � 2011 500———————�——————— THE 500 MOST INFLUENTIAL MUSLIMS ———————�——————— � 2 011 � � THE 500 MOST � INFLUENTIAL MUSLIMS · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · All rights reserved. No part of this book may be repro- The Muslim 500: The 500 Most Influential Muslims duced or utilised in any form or by any means, electronic 2011 (First Edition) or mechanic, inclding photocopying or recording or by any ISBN: 978-9975-428-37-2 information storage and retrieval system, without the prior · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · written permission of the publisher. Views expressed in The Muslim 500 do not necessarily re- Chief Editor: Prof. S. Abdallah Schleifer flect those of RISSC or its advisory board. Researchers: Aftab Ahmed, Samir Ahmed, Zeinab Asfour, Photo of Abdul Hakim Murad provided courtesy of Aiysha Besim Bruncaj, Sulmaan Hanif, Lamya Al-Khraisha, and Malik. Mai Al-Khraisha Image Copyrights: #29 Bazuki Muhammad / Reuters (Page Designed & typeset by: Besim Bruncaj 75); #47 Wang zhou bj / AP (Page 84) Technical consultant: Simon Hart Calligraphy and ornaments throughout the book used courtesy of Irada (http://www.IradaArts.com). Special thanks to: Dr Joseph Lumbard, Amer Hamid, Sun- dus Kelani, Mohammad Husni Naghawai, and Basim Salim. English set in Garamond Premiere -
Cumulative Merit List
Cummulative Merit List of Shifa College of Medicine (Session: 2020-2021)- Dated: 5th February 2021 After completion of interview process following is the merit list of all the students who appeared in the interviews. The first 100 students will be offered admission in MBBS at SCM in first list. Deadline for fee submission is 4:00 pm on Monday, February 8th, 2021. After lapse of deadline, the remaining vacant seats would be offered to the students next in the merit list. Errors, omissions accepted till 10am on 8th February, 2021. PMC S.No applicationnu Name Father's Name Merit # mber 1 21623 HAMZAH NAUSHAD SIDDIQUI NAUSHAD ABID 93.200 2 14752 MARYAM RAUF Muhammad Rauf 91.632 3 22652 Amal Shahzad Khan Shahzad Khan 91.180 4 28526 MUHAMMAD UMAR RAFIQUE MUHAMMAD ZAFAR RAFIQUE 91.036 5 20640 Talha Rasool Sajjad Rasool Chaudhary 90.282 6 18267 EESHA RIZWAN RIZWAN AHMED 90.045 7 12964 Umar Fakhar Nawaid Fakhar 89.890 8 19618 Raveen Fatima Syed Asif Abbas Bukhari 89.850 9 13475 Syed Ali Turab Syed Sajjad Hussain Shah 89.755 10 31173 Muhammad Ahmed Bajwa Muhammad Farooq Bajwa 89.650 11 13678 MUHAMMAD MEHDI ALI ASAD ALI 89.577 12 21597 Aliza Syed Syed Nadeem Sadiq 89.559 13 15152 Muhammad Sajeel Turab Abu Turab 89.514 14 12109 Manahil Imran Imran Khalid 89.494 15 30637 Zuhayr Arif Jabbar Khan Arif Jabbar Khan 89.477 16 11849 Muhammad Muneeb Warriach Adnan Akbar 89.464 17 13779 MUHAMMAD AMMAD SALEEM MUHAMMAD SALEEM JAVAID 89.427 18 26793 Fatima Usman Usman Khalid 89.354 19 17319 Sayyeda Farooq Bajwa Farooq Amin Bajwa 89.323 20 13675 Alizeh Naeem -
Transnational Sufism from Below: Charismatic Counselling and The
This article was downloaded by: [Statsbiblioteket Tidsskriftafdeling] On: 17 March 2014, At: 11:10 Publisher: Routledge Informa Ltd Registered in England and Wales Registered Number: 1072954 Registered office: Mortimer House, 37-41 Mortimer Street, London W1T 3JH, UK South Asian Diaspora Publication details, including instructions for authors and subscription information: http://www.tandfonline.com/loi/rsad20 Transnational Sufism from below: charismatic counselling and the quest for well-being Mikkel Ryttera a Department of Culture and Society, Aarhus University, Aarhus, Denmark Published online: 29 Nov 2013. To cite this article: Mikkel Rytter (2014) Transnational Sufism from below: charismatic counselling and the quest for well-being, South Asian Diaspora, 6:1, 105-119, DOI: 10.1080/19438192.2013.862103 To link to this article: http://dx.doi.org/10.1080/19438192.2013.862103 PLEASE SCROLL DOWN FOR ARTICLE Taylor & Francis makes every effort to ensure the accuracy of all the information (the “Content”) contained in the publications on our platform. However, Taylor & Francis, our agents, and our licensors make no representations or warranties whatsoever as to the accuracy, completeness, or suitability for any purpose of the Content. Any opinions and views expressed in this publication are the opinions and views of the authors, and are not the views of or endorsed by Taylor & Francis. The accuracy of the Content should not be relied upon and should be independently verified with primary sources of information. Taylor and Francis shall not be liable for any losses, actions, claims, proceedings, demands, costs, expenses, damages, and other liabilities whatsoever or howsoever caused arising directly or indirectly in connection with, in relation to or arising out of the use of the Content. -
Nothing to Lose but Their Veils Failure and ‘Success’ of the Hujum in Uzbekistan, 1927-1953
Nothing to Lose but Their Veils Failure and ‘Success’ of the Hujum in Uzbekistan, 1927-1953 Word count: 25,896 Maarten Voets Student number: 01205641 Supervisors: Prof. Dr. Rozita Dimova, Prof. Dr. Bruno De Cordier A dissertation submitted to Ghent University in partial fulfilment of the requirements for the degree of Master in East European Languages and Cultures. Academic year: 2016 – 2017 August, 2017 2 Abstract The title of this work is a reference to Marx’ famous quote, ‘The proletarians have nothing to lose but their chains.’ When the proletariat eventually took over control of the former Russian Empire after the October Revolution and the subsequent Russian civil war (1917 – 1923), they had to spread the revolution to the periphery; Central Asia. To gain support in Uzbekistan from the local (female) population the Communist Party commenced the Hujum campaign on the 8th of March 1927. This campaign targeted traditions that they considered derogatory to women, in particular the wearing of the local veil, or ‘paranja’. The campaign was a complete failure due to vehement Uzbek resistance. Yet, nowadays the paranja is little more than a museum piece. The veil disappeared from the street view from the 1950’s onwards. In my research I want to give an explanation for this delayed success. Yet, in a way the Hujum still carries on: both Central Asian and Western countries have a mixed stance on the modern variants of the paranja, as shown in the existence of burqa bans. I have analysed relevant events (such as Stalin’s purges, deportations, the battle against the Basmachi) from before, during, and after the initial Hujum and placed them inside a Gramscian framework to explain their effects on the civil and political society in Uzbekistan.