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Front Cover -- Title Page -- Copyright -- Dedication -- Contents -- List of Illustrations -- List of Abbreviations -- Preface -- Acknowledgements -- 1. Introduction to the Status of Arab-Muslim Women -- 2. The Ulama, al-Azhar and the State in Contemporary Egypt -- 3. The Egyptian Feminist Movement: Past and Present -- 4. The Egyptian Constitution and its Influence on Women's Rights -- 5. Fieldwork and Data Presentation -- 6. Discussion of Findings -- Appendix I: Egyptian Constitution -- Appendix II: Map of Egypt -- Appendix III: Qena Governorate Map -- Appendix IV: Cairo Governorate Map

The article studies the basic and complicated evolution of different approaches for investigating Russian post-Soviet Islamic transformation. The authors describe the logic and dynamic of scrutinizing such kind of problems as Islamic consciousness and Muslim institutes, relationships between Islam and ethnic political develoments, forms and manifestations of Islamic fundamentalism. In an effort to identify and assess the signs of post-Soviet Islamic revival, the Russian academic community has obviously been driven to despair. Especially since the tragedy of 9/11/2001 as a source of studying Islam as an evasive object. The main goal of this paper is the methodological innovation which consists in multilayered approach. The authors argue that changes of parameters and structure of post-Soviet policy is reflected in the change of format and unities of analysis. The paper examines the character of academic discussion about different understanding of such political phenomena as politization of Islam as well as bordering Islam in terms of multi-level methodology. This methodology could be able to clarify very complicated Islamic features: socio-territorial organization, communication, and the reproduction channels. It alone will help us explain changing Islam as a social and political enigma. In this paper the authors have correctly identified the phenomenon of Muslim regionalization as a situation under which the Islamic leaders concentrate on religious development at the local level. It is not the authors' aim to discuss the forms of Islamic existence and its religious-teaching component. The authors favor the wider approach typical of political science in which there is a component of Islamic studies. This analysis has demonstrated that the multi-layered approach to Islam, which identifies its viable segments, has a considerable heuristic potential. This approach helps to understand the inner dynamics of the Islamic development as a complex social and political phenomenon. This reconfirms the old truth that the deeper the analysis goes into the past the more integral an image of reality it acquires. (author's abstract)

The Masyumi Party, which was active in Indonesia from 1945 to 1960, constitutes the boldest attempt to date at reconciling Islam and democracy. Masyumi proposed a vision of society and government which was not bound by a literalist application of Islamic doctrine but rather inspired by the values of Islam. It set out moderate policies which were tolerant towards other religious communities in Indonesia. Its achievements were nonetheless precarious: it was eventually outlawed in 1960. Many of its leaders then turned to integralism, a radical doctrine echoing certain characteristics of 19th-century Catholic integralism, which contributed to the advent of Muslim neo-fundamentalism in Indonesia. This book examines the Masyumi Party from its roots in early 20th-century Muslim reformism to its contemporary legacy

Despite the attempts made by radical Islamists to engulf the political arena of post-Suharto Indonesia by promoting mandatory implementation of shari'a law and jihad, Indonesia has witnessed a new trend in the discourses, actions and movements that seek to push Islam into the center stage. The strategy of implementing the shari'a from below, promoting da'wa (Islamic proselytizing) and non-violent endeavors has been appealing and considered more appropriate to deal with the current situations. There is reason to believe that Indonesia today is in the throes of a post-Islamist path. A sort of synthesis between the call for Islam's importance for public life and democracy, post-Islamism has emerged to be an alternative to Islamist radicalism. Through its endeavour to fuse religiosity and rights, faith and freedom, as well as Islam and liberty, this post-Islamist alternative has enabled Muslims to express their religious beliefs and practices,without plunging into violence and joining a cycle of militancy.