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This essay traces the Persian artistic revival of two separate but interdependent communities: the Parsis of the British Raj and the reformist Muslims and Zoroastrians of Qajar Iran. The two communities, with their own distinct, though at times overlapping, art historical developments, conceived and erected architectural edifices from the mid-nineteenth century to the 1930s. In a typically nineteenth-century eclectic style, each aimed to appeal to a (differing) notion of the Persianate and, thus, to revive the grandeur of antique Iran at the service of divergent ideologies.

Adel Iskandar will engage Mohamed Fahmy on a wide range of critical issues including revolution, incarceration, Al-Jazeera, Islamist politics, and press freedoms.The event is on Tuesday, November 29, from 7:00pm to 9:00pm at SFU Harbour Centre in room 1900.The event is co-sponsored by SFU's Institute for the Humanities, Global Communication MA Double Degree, School of Communication, Centre for Comparative Study of Muslim Societies and Cultures (CCSMSC), School of International Studies (SIS), and The Media Democracy Project.For more details, please see the pdf poster attached.

In this essay, Ware contributes to the Kitabkhana discussion of his book, The Walking Qur'an. The essays in the book forum, he writes, open onto questions of historiography and philosophy, theology and epistemology. Ware responds to these various approaches, defining his project as one that directly challenges received academic wisdom but, at the same time, is built on structures of thought erected by previous scholars—African, Muslim, Occidental, or otherwise. As he explains, his attempt at a positive innovation is rooted in the traditions of Africa, Islam, and the academe.

In the last email it sent to journalist James Foley's parents, the Islamic State of Iraq and Syria (ISIS) mentioned one person by name: Dr. Aafia Siddiqui. "We have also offered prisoner exchanges to free the Muslims currently in your detention like our sister Dr. Aafia Siddiqui," it said, "however you proved very quickly to us that this is NOT what you are interested in." Days later, Foley was beheaded. More beheadings—gruesome, grotesque, and professionally filmed—have followed, drawing the United States further into the conflict in Iraq and Syria.

Composed by Amīr Khwurd around the middle of the fourteenth century, the Siyar al-Awliyā' presents a coherent history of the Chishti spiritual order (silsilah) in the Indian subcontinent from the early thirteenth to the mid-fourteenth century. Historians have mined the text for information on Sufis and Sufism while ignoring its special attributes. This article makes a historiographical and methodological intervention by showing how a Sufi biographical compendium (tazkira) can be used to write a history of the Muslim society and an incipient Chishti fraternity.

Crónica de Flores y Blancaflor is a medieval romance interpolated into a thirteenth-century account of the struggles of the kings of Asturias (eighth–ninth centuries) with the Umayyad Caliphate in Cordova. In this essay I demonstrate how the chronicler mapped political concerns onto courtly adventure narrative in order to promote ideologies of conquest and conversion. Flores's conversion to Christianity in the context of his lifelong love relationship with Blancaflor is a metaphor for the Christian dream of the conquest of al-Andalus and the conversion of Iberian Muslims and Jews.

Teil VII unserer Serie zum "Islamischen Staat": "Blogforum 'Kalifat des Terrors: Interdisziplinäre Perspektiven auf den Islamischen Staat". Viel ist in den letzten Wochen und Monaten über den so genannten "Islamischen Staat", ISIS oder ISIL gesprochen und geschrieben worden. Die "abstrakte Bedrohungslage", die von der "Terrormiliz" und ihren Anhängern ausgeht, scheint jedoch der deutschen Öffentlichkeit kaum deutlicher vor Augen geführt zu werden, als bei den Demonstrationen, die von Dresden ausgehend seit geraumer Zeit in verschiedenen Großstädten stattfinden bzw. stattgefunden haben. Die Wendung gegen das Austragen von "Glaubenskriegen auf deutschem Boden" und noch deutlicher die Sorge vor einer bevorstehenden "Islamisierung des Abendlandes", speist sich bei diesen zu einem gewissen Teil auch aus den Bildern und Tönen, die von und über den Islamischen Staat mittels unterschiedlicher Medienkanäle verbreitet werden. Zudem werden Befürchtungen artikuliert, die durch den Islamischen Staat ausgelösten Flüchtlingswellen bewirkten einen signifikanten Zuzug von Muslimen, der zu tiefgreifenden sozio-kulturellen Veränderungen führe.

Muslim cummunity is a part of world communities who dream rechtstaat or rule of law. The politic philosophers or experties have different opinions about principles which contained by rule of law concept. Islam, as the religion with it's doctrins on law, has distinguish concept of rule of law. Islamic rule of law is a variant of rule of law concepts. After studying some literatures, it is founded that Islamic rule of law has some principles: adherence, faith, equality, honouring the human right, and judge independency.

Many muslim scholars believed that the idea and model of legal state had exsited since the first hijriya Islamic century ago, when the prophet of Muhammad SAW declared Madina State, including with all instruments and its requirement of the state such as territory, constitution, society, and declaration. This view is also admitted by the Western Scholars who stated that the Prophet of Muhammad SAW had successfully implemented the bases of political authority and the model of the strongly modern state with the spirit of democracy in the past.

The 'war on terror' has ushered in a domestic Homeland Security State – one of the fastest growing and privatised areas in US government. The author reveals the way that individuals from government are free to link to private businesses and go back to government. She argues that a decade of information collection and internal surveillance have not so much prevented terror attacks at home as alienated whole Muslim and Arab communities that are under scrutiny. And the involvement of the private sector in federal programmes now puts their human rights at risk.

This article explores the importance of ethical discipline in resolving the ambiguities characteristic of legal interpretation. Drawing on ethnographic fieldwork among religious scholars at Egypt's al‐Azhar, I demonstrate that traditional Muslim educational techniques are structured with the aim of imparting a particular set of dispositions (modelled on those of the Prophet) by enjoining meticulous and constant imitation of the Prophet's personal habits (sunna). By transforming themselves into living replicas of the Prophet, jurists believe that they acquire the ability to mirror his textual interpretations.

This study introduces the issue of the depiction of church history in the work of writer Louis de Wohl (1903–1961), focusing on his novels about four individuals living at the time of the Christian- -Muslim wars (Francis of Assisi, Thomas Aquinas, Ignatius of Loyola and Don John of Austria). The author finds that these figures personify the various forms of the victory of Christianity over Islam. De Wohl believes that the two religions are engaged in an ongoing struggle both on a spiritual and a military level.

Many right wingers believe they are the only real Americans and are persecuted by progressives, environmentalists, Muslims, atheists, minorities, foreigners, poor people, women, and gays — typically the least powerful people in America. This combination of grandiose and persecutory delusions creates the seeds of hatred, war, slavery and genocide. We are not paranoid to link these delusions to such crimes. We've seen these delusions lead European-Americans to commit war and genocide against Native Americans, to enslave Africans and to wage wars against Vietnamese people, Iraqis, and many others.

This paper describes the stories about the relationship between Sufi with the king in the process of Islamization of a society that is a lot of coloring the literature in the Muslim world. This happens due to the fact that the relationship between the world religions (spiritual) with the world powers (the material) is always a problem that is somewhat typical. On the one hand, people tend to assume that a Sufi should not approach politics, because it is contrary to the ascetic world she lived.DOI:10.15408/sdi.v3i3.798

AbstractThis article is part of a special issue on the five Muslim democracies. It aims at understanding the role played by religion, and particularly by religiously oriented actors, in Turkey's democratization processes. The first section analyzes the different theoretical approaches to the role of religion in democratization. The second section analyzes the different phases of Turkey's political history since the 1980 coup, taking into account both democratization processes and the role played by religious actors in the political system, and trying to understand the possible relations between the two phenomena.