In Debating Sharia: Islam, Gender Politics, and Family Law Arbitration, editors Anna C. Korteweg and Jennifer A. Selby gather a multidisciplinary group of academics to tackle the challenge of promoting diversity while protecting religious freedom and women’s equality.
Posts Tagged ‘sharia’
I would like to begin with a famous case in Egypt that, though over a decade and a half old, remains salient for thinking about religious freedom. This is the apostasy case of Nasr Abu Zayd, the professor of Arabic and Islamic studies who was declared an apostate by the Egyptian courts, and whose marriage was forcibly annulled as a result. The case was raised using a highly controversial principle within Egyptian law, and much of the debate was about whether its use was acceptable within this case. This principle was called hisba, and it technically means, “the commanding of the good when its practice is manifestly neglected, and the forbidding of the detestable when its practice becomes manifest.”
There has been considerable amount of research on how commodification and the Internet are transforming the religious lives of young people. For young Muslims, Internet use is an important means of building a consensus about, for example, whether the use of henna for cosmetic purposes is compatible with Muslim tradition or whether dating and premarital intimacies are compatible with the life of a “good Muslim.” Whereas the religious system of communication in an age of revelation was hierarchical, unitary, and authoritative, the system of communicative acts in a new media environment are typically horizontal rather than vertical, diverse and fragmented rather than unitary, devolved rather than centralized. Furthermore, the authority of any message is constantly negotiable and negotiated. The growth of these diverse centers of interpretation in a global communication system has produced considerable instability in the formal system of religious belief and practice.
The AAOIFI, a Bahrain-based regulatory body for Islamic financial institutions, announced that it will revise its guidelines.
The Tunisian uprisings of December 2010 are often depicted in negative terms, as lacking leadership, ideology, and political organization. Nahda (the Tunisian Islamist movement that, after decades of exile and repression, won 40 percent of the seats in the elections of October 2011) members are now accused of working to turn Tunisia into a “sharia state,” in which religious freedom, women’s rights, and freedom of expression would cease to exist. While the fears of individuals and groups who disagree with Islamists have to be taken seriously, discussion of current changes needs to be based on a real engagement, not on caricature.
The place of religion in the political order is arguably the most contentious issue in post-Mubarak Egypt. With Islamist-oriented parties controlling over 70 percent of seats in the new People’s Assembly and the constitution-writing process about to begin, liberals and leftists are apprehensive about the implications for Egyptian law and society, including the rights of Egypt’s millions of Coptic Christians.
In this installment of the Rites and Responsibilities dialogue series, I met with the Boston University anthropologist and scholar of Islam Robert W. Hefner. A world renowned expert on Muslim culture, politics, and education in Southeast Asia and beyond, Hefner is the author or co-editor of more than a dozen books, including Civil Islam: Muslims and Democratization in Indonesia and Shari‘a Politics: Law and Society in the Modern World.
Lila Abu-Lughod and Anumpama Rao—editors of Women’s Rights, Muslim Family Law, and the Politics of Consent, a special issue of SocialDifference-Online—sat down for a conversation with the editors of Jadaliyya.
Goldman Sachs is facing new controversy, this time in the Islamic world.
The 9/11 debate was centered on a single issue: Islam. Osama Bin Laden was taken at his own words by the West: Al-Qaeda, even if its methods were supposedly not approved by most Muslims, was seen as the vanguard or at least a symptom of “Muslim wrath” against the West… Then came, just ten years after 9/11, the Arab Spring, in which Islam did not play a role, and the killing of Osama Bin Laden, whose death went almost unnoticed among Muslim public opinion. What about the “Muslim wrath”? Suddenly, the issue of Islam and jihad being at the core of the political mobilization in Muslim societies seemed to become, at least for a time, irrelevant. So what went wrong with the perception of the Western media, leaders, and public opinion? Was the West wrong about the role of Islam in shaping political mobilization in Muslim societies? Yes. The essentialist and culturalist approach, common to both the clash of and dialogue of civilizations theories, missed three elements: society, politics, and more astonishingly . . . religion.