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Intro -- Contents -- List of Figures -- List of Tables -- Preface -- Acknowledgments -- Part One: Celebratory Poems and Keynote Remarks -- Greatness in Smallness: A Centium Poem of Peace in Honor and Appreciation of Professor Abdul Aziz Said -- My Love: A Poem for -- Professor Abdul Aziz Said -- Fifty Years of Inspiration -- Keynote Remarks -- Keynote Remarks -- Peace Is a Process -- Why Spiritual Experience Is Required for Outer Peace -- Peace as Inner Experience -- Framework for Conflict Resolution or When I Am Peace, Peace Emanates from Me and Peace Returns to Me -- Conclusion -- Acknowledgments -- Part Two: Africa -- Chapter 1 -- African-Centered Conceptualizations of Africa in Mwalimu Abdul Aziz Said's Work -- Abstract -- Introduction -- The African Phenomenon (1968): A Brief Exposé -- Mwalimu Said's Conceptualizations of Africa and Their Underlying Meanings -- Gnoseology -- African/Black Nationalism -- Ujamaa/Unity through Universal Confraternity -- Essential Dignity -- Militancy -- Situating Mwalimu Said's Work within the Pan-Blackist Black Power Paradigm -- Conclusion -- References -- Chapter 2 -- Fractal Complexity in Mwalimu Abdul Aziz Said's The African Phenomenon -- Abstract -- Introduction -- Research Methodology -- Pluridisciplinary Methodology -- Linguistic Presupposition -- Fractal Methodology -- Data Analysis -- The Revolutionary Impulse Undergirding The African Phenomenon -- Conclusion -- References -- Chapter 3 -- Petroleum and the Nigerian State: A Historical Analysis of Mismanagement Using Abdul Aziz Said's African Phenomenon Postulates -- Abstract -- Introduction -- Postulates of The African Phenomenon -- Literature Review -- Mismanagement of Revenue from Oil and Gas -- Mismanagement of Infrastructure -- Mismanagement of Security -- Conclusion -- References -- Chapter 4

Examines the rise of Muslim doctors embracing radical ideologies. A link between religion & medicine in Islam is acknowledged, noting that doctors are sometimes seen as superior to clerics. Islamic bioethics are next outlined, asserting that in the Sunni community, in particular, there is an Islamist revision of these bioethics occurring. After discussing how Islamist groups link the provision of medical care to jihad, it is argued that some of these, eg, the Muslim Brotherhood, look to reconcile Islam & (Western) science. Attention is then given to the role of scientifically trained elites in propagating radical ideology in Iran, the advantages that doctors have in advancing jihad, & how radicalized Muslim doctors spread to the West. D. Edelman

Islam has been often presented or perceived, in the West and even by some Muslims, as a fixed template religion which can hardly keep pace with a developing and changing worldly context. Despite the great deal of Arabic and Islamic literature on the topic of Islam in changing contexts the problem of the conflict between certain Islamic principles and some modern global notions still persists. My aim in the present study is to examine and analyze the concept of diachronic development and variability of time and place within the Islamic tradition and the relevant Muslim views which can frame the debates on pluralism and democracy in a modern Islamic context. Specifically, these views will be approached in light of their respective classical and modernistic Muslim interpretations of the source texts. Moreover, I try to give a clear idea about the changeable and the unchangeable in Islam through an explanation of the parameters of the tradition of exegesis (tafsīr) and how these are utilized in the field of Islamic jurisprudence (fiqh)

Explores Dante's relationship with Islam as manifest in the Divine Comedy with an eye toward critiquing Edward Said's assertion that Dante's presentation of Islam is sullied by Orientalism. It is argued that textual ambivalences challenge Said's viewpoint & that Dante's Islam is far less foreign than that; indeed, Dante's Islam is argued to be familiar & historical, geographically & theologically closer to Dante's Christianity than Said's Orientalized reading allows. Eschewing a reading according to any specific teleological arc ending in Orientalism, the Divine Comedy is read in terms of its internal poetic structure & the external historic moment in which it was written. A postcolonial perspective embodying instability & decentralization is used because, it is asserted, that a reading of pre-Enlightenment & pre-colonial works requires a different historical theorization than Said's given the discursive shifts that accompanied a shift from religiosity to secularity. Thus, the question of Islam's representation in the Divine Comedy is analyzed in light of its "extra-colonial" context. Beginning with depictions of Muslim personae in Inferno IV & XXVIII, it is contended that Dante does not conflate Islam & the Orient in the manner that Said does & that Dante's representation of Muslims is not a result of a process of radical distinction or alien exoticism, but are linked to Christianity as part of a vision of the Christian otherworld. Demonstrated is Dante's ambivalent relationship to Islam, which is revealed to be an object of a "non-Orientalized radical un-Othering.". D. Edelman

Title Page -- Copyright -- Dedication -- Contents -- Foreword, by Philip Jenkins -- Prologue: To Travel -- Map -- Introduction: Weddings in Five Cultures -- Saudi Arabia -- Pakistan -- Indonesia -- Iran -- Turkey -- Introduction: Religion, Gender, and Modernity -- Women and Modern Social Melee -- Religion: 1979 as a Pivotal Year -- Dialogues -- Secular and Islamic Feminisms -- Religion and Secularism: Osmosis -- 1. Indonesia -- Islam in Oceania -- Islamic Revival, Poverty, and Disaster -- Matriliny against Wahhabi Zeal -- The Qur'an and Women's Clothing -- Ijtihad: Interpretation -- "What Happened to the Smiling Face of Indonesian Islam?" -- 2. Pakistan -- Whispers to the Newborn Nation -- Sahabzada Yacub Khan and the Modern Nation-State -- A.Q. Khan and the Islamic Bomb -- Poverty and Misogyny -- Madrasas and Social Dysfunction -- Disaster and Decorum -- Violence against Women -- Democracy and Murder -- 3. Saudi Arabia -- Puritans Compared -- Arab Tribes at War -- Modern Travel in the Arabian Desert -- Developing Saudi State and Society -- Seven Prominent Female Professionals -- Sheikh Culture, "The Smile," and the Family -- The Identity of God -- 4. Iran -- Challenging the "Sacred System," 2009 -- Divine Banquet and God-Tempest, 2005 -- Revolution Now: The Cooled Volcano -- Women in Mythology, Movies, and Investments -- Protestant Pilgrim in the City of Martyrs -- Surgers against the Systems, 1844-2009 -- 5. Turkey -- Atatürk's New Nation -- Demirel's Fifty-Year View -- The Military and Kemalism -- Attempting a Judiciary -- Islamic Bureaucracy, Turkish Pieties, and the Pope -- Duygu Asena and Feminist Achievers -- The Scarved, the Uncovered, and the Transparent -- Prosecuting Honor Killings -- The New "Critical Culture" -- Rumi and Old Anatolia -- Popular Culture and National Poise -- Conclusion: Power, Culture, and Equality

Anti-democractic thought is typically, though not always associated with the western ideology and product of secularism that is alien to Islam. In fact, there are scholars who totally reject democracy and consider it as a system, which is not only incompatible with Islam but a modern form of shirk. The struggle and failure of democracy in the Middle East seems affirming these rejectionist views. In fact, the people who have lost faith in democracy in the Arab countries now may incline towards radicalism and extremism in their political thought. The failure of democracy in the Muslim world then opens the question of compatibility of democracy with Islam. In modern context, particularly with the collapse of Islamic empire and the rise of nation states in the 20th and 21st centuries, the concept of democracy should be understood within its true meaning. This article hence aims at generating discourse pertaining to several issues on the concept of democracy from Islamic perspective within the context of pluralistic world today. This article employs analytical and critical qualitative methods in analysing the issues. In conclusion thereof, the study finds that democracy is compatible with Islamic principles. Keywords: Democracy, Islam, al-Hurriyyah, al-Hakimiyyah Demokrasi sering kali dikaitkan dengan ideologi Barat dan produk sekularisme yang asing dalam Islam. Hatta ada segelintir golongan yang menolak demokrasi secara total dan menganggapnya sebagai perbuatan menyekutukan Tuhan dan bertentangan dengan prinsip Shari'ah Islam. Insiden dan tragedi kegagalan sistem demokrasi yang berlaku di Timur Tengah seakan mengiyakan pandangan-pandangan yang mengkritik kerelevanan demokrasi di dunia Islam. Malahan, ia menerbitkan satu kegelisahan yang lain di mana warga yang sebelum ini mempunyai sedikit keyakinan pada demokrasi kini sudah mula cenderung dan memikirkan perjuangan yang lebih radikal dan ekstrim. Segala faktor ini menimbulkan persoalan tipikal yang kerap kali diajukan, adakah demokrasi itu selari dengan Islam. Dalam konteks dunia masakini khususnya setelah kejatuhan empayar Islam dan timbulnya konsep negara bangsa, konsep demokrasi ini seharusnya difahami dengan makna yang lebih luas dan terbuka sesuai dengan peredaran zaman. Sehubungan dengan itu, artikel ini bertujuan membicarakan beberapa persoalan mengenai konsep demokrasi menurut perspektif Islam sesuai dengan konteks dunia yang pluralistik pada hari ini. Artikel ini menggunakan kaedah analitis dan kritis kualitatif bagi menghuraikan isu-isu berkaitan dengan menyeluruh. Dapatan awal mendapati bahawa secara umumnya demokrasi itu adalah selari dengan prinsip-prinsip yang terkandung dalam ajaran Islam. Kata Kunci: Demokrasi, Islam, al-Hurriyyah, al-Hakimiyyah.

Islam is more than a set of laws, rites and beliefs presented as a religious and social totality. As a word it covers a multitude of everyday forms and practices that are interwoven in complex, sometimes almost invisible ways in daily existence. Drawing exclusively on his own fieldwork in Egypt, South Arabia and the Lebanon, the author explores the nature of Islam and its impact on the daily lives of its followers; he shows that all the Western stereotypes of Islam and its practitioners need to be treated with considerable scepticism.He demonstrates also that the understanding of Isl

International audience ; The nativist ideology of ivoirité of the 1990s generated brutal discriminatory policies against those labelled as 'strangers', especially Muslims. Reversing the perspective, the article focuses on the interface between religion and national identity in twentieth century Côte d'Ivoire from within Muslim society. The argument is divided into two parts. The first puts forward the counter-hegemonic, patriotic-cum-cosmopolitan narratives that a new Muslim leadership formulated to write Islam into national history. The second focuses on grassroots, demotic, day-to-day realities. It explores Muslim takes on belonging and alienating in practice, with careful attention to the community's internal diversity. It shows how Ivoirian Muslims showcased over time varying degrees of cosmopolitan patriotism but also of their own, local xenophobia. The concluding section comes back to the new Muslim leadership and their multifaceted endeavours to bring Muslim lived experiences to terms with their cosmopolitan patriotic aspirations. The article ends with a short epilogue surveying the violent armed conflicts from 2002 to 2011 and how Muslims were a part thereof. ; Conçue dans les années 1990, l'idéologie de l'ivoirité a généré des politiques discriminatoires à l'encontre des dits 'étrangers' et spécifiquement des musulmans. L'article opère un renversement de perspective en interrogeant l'interface entre religion et identité nationale dans la Côte d'Ivoire du XXe siècle au prisme des acteurs musulmans. Le propos est divisé en deux parties. La première partie présente les narratifs contre-hégémoniques, patriotico-cosmopolites, qu'une nouvelle élite musulmane a élaborés pour inscrire l'islam dans l'histoire nationale. La seconde partie se penche sur les réalités ordinaires du vécu local au quotidien. Elle explore les pratiques musulmanes concrètes d'inclusion et d'exclusion, en prêtant attention à la diversité interne des communautés. Elle expose comment les musulmans ivoiriens ont fait montre à travers le ...