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SEHR, volume 5, issue 1: Contested Polities Updated February 27, 1996 the case of the tablighi jama`at Barbara Metcalf The Tablighi Jama`at is a quietist, apolitical movement of spiritual guidance and renewal that originated in the Indian subcontinent, whose networks now reach around the world. Today Tablighi Jama`at's annual meetings in Pakistan and Bangladesh are attended by over a million people, and, even though meetings in India are smaller, participants may well be as many.
In my experience, yet another important way that the blame for some men’s failures to fulfill their “responsibility” to provide for and protect women is often shifted onto women is through the imperative that all adult, sane Muslims “seek knowledge.” That is, when a Muslim woman ends up being poorly treated or abused by a Muslim man who is supposed to be providing for and protecting her—whether this be her husband, her father, or any other close male relative—or by a Muslim man in a position of power or authority, such as an imam, shaykh, or community leader, then the main person at fault is supposedly… her. If you don’t “seek knowledge from cradle to grave,” Sister, then of course you won’t know what Islam Really Teaches…. Yes, this is a madrasah for boys, true.
Related reading • Full story with Shaykh Ibrahim Ramadan Al-Mardini, Islamic scholar from The Beirut Studies and Documentation Center: ‘Islamic scholar rejects religious prohibition on music’ • Jonas Otterbeck’s working paper, 22 pages in PDF-format, to be published as a chapter in the book ‘Religion, Media, and Modern Thought in the Arab World’: ‘Islamic reactions to the music of today’ Context: Writings about music prohibition in Islam Book: ‘The Islamic Ruling on Music and Singing’ In 1986, Abu Bilal Mustafa Al-Kanadi wrote a book entitled ‘The Islamic Ruling on Music and Singing’, which was published by Abul-Qasim Bookstore in Jeddah, Saudi Arabia. The book is online on at least half a dozen different web sites.
by Chris Lundry In an AP wire story picked up by numerous print and online media, Russell Contreras writes about discovering the “new movement” of Muslim-Hindu punk bands (including Boston’s the Kominas). The implication is that we are witnessing a new youth music movement that might serve as a challenge to religious fundamentalism and its extremist outcomes. It’s a great bit of publicity for the band, but it reflects the author’s lack of prior awareness about the music rather than a description of a breaking music movement. In fact Muslim punk is nothing new.
Ice Cube, NWA, Julius Evola, and the Metaphysics of Sex What do Ice Cube, NWA, and Julius Evola have in common? Well, not much actually.
I received my BA in comparative religion and biblical studies from Hunter College. My MA and Ph.D. were done at New York University's prestigious Department of Middle Eastern Studies, home of the most acclaimed new generation of Middle Eastern scholars in America. There I focused on the history of the Israeli-Palestinian conflict and modern Islamic religious and political thought and movements. Before being hired at the University of California, Irvine, in 2001, I was a fellow at numerous research institutions, including the International Center for Advanced Studies at NYU, the Stuttgart Seminar in Cultural Studies, in Stuttgart Germany, the Society for the Humanities at Cornell University, and the Robert Schuman Centre for Advanced Studies at the European University Institute in Florence, Italy.
The landmark album from EMI is about to drop. Flowers in the Desert, featuring 19 of the best metal, rock, hiphop and rock bands from the Muslim world featured in the book and produced by Mark LeVine, is scheduled for a pre-holiday release. Check out the promo vid HERE : "We play heavy metal because our lives are heavy metal." -Reda Zine, one of the founders of the Moroccan heavy-metal scene "Music is the weapon of the future."
The Muslim Anarchist Charter asserts that: there is no god but God and Muhammad (aws) is God’s prophet and messenger; the purpose of life is to establish a loving relationship with The One through a hermeneutic engagement with God’s signs ( ayat ) in revelation, creation, and in the human mind and heart.
Meet Love InshAllah’s 25 inspirational and courageous contributors! The Editors Editors Ayesha Mattu and Nura Maznavi’s first book, Love, InshAllah: The Secret Love Lives of American Muslim Women, was featured globally by media including The New York Times , NPR, BBC, The Washington Post , The Guardian , The Times of India , Dawn Pakistan and The Jakarta Post .
M. Azis Tunny, The Jakarta Post, Makassar | People | Fri, August 13 2010, 9:15 AM
LOS ANGELES — Like other aspiring reformers before her, Ani Zonneveld takes positions that make her unpopular with her religion's spiritual leaders, in this case America's Islamic elders. Not only does she lead prayers — a task normally reserved for men — but she is an outspoken advocate for gay, bisexual and transgender Muslims. Later this year, she plans to officiate at the Islamic wedding of a lesbian couple, which is perfectly acceptable by her reading of the Quran.
Recently, Imam Khalid Latif, Executive Director and Chaplain of the Islamic Center at NYU, wrote an Op-Ed published by CNN entitled My Take: Muslims Must Engage Politically, Look Outside Themselves . To read the entire article in full, please click here .
THE NEWS INTERNATIONAL: You (Vol. 3, No. 22), 1993
Germany Founding member of the Inter-Religious Dialogue Circle at the Department of Theology at Hamburg University Shaykha Halima Krausen was born in Aachen, Germany into a Catholic/Protestant family. She became Muslim in her early teens, eventually learning Arabic and traveling extensively in the Muslim world. In 1992, she completed her studies in Hamburg in Islamic Studies, Theology and Comparative Religion and continued to study with visiting scholars from the Muslim world and most notably with Imam Razvi, the leading scholar in Hamburg's Muslim community.
Previous: Justification for Violence in Islam, Part VII: Martyrdom, the Peak of Activism in Islam  I have traversed a long way to demonstrate that Islam is not monolithic in its response to the central question about the relationship between Islamic ideals for an ethical world order and the obstacles that were encountered by those who brought to the fore methods of producing changes in social power. A serious commitment to social reform on the part of those who wielded authority "to command good and forbid evil" implied their readiness to use any means to overcome forces that threatened its realization. This commitment as an active ingredient of the faith, I believe, reveals the Islamic views on activism or pacifist activism or quietism.  So far I have intentionally avoided using the term "pacifism" in the way it has been used by pacifist Christian movements dedicated to a life of poverty and simplicity and opposed to bear arms. The reason is obvious.