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1
Vawda, Shahid. "Recognizing Islam." American Journal of Islam and Society 13, no. 4 (January 1, 1996): 585–88. http://dx.doi.org/10.35632/ajis.v13i4.2292.
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Michael Gilsenan is an anthropologist who has done extensive fieldworkin Egypt and Lebanon and has extensive knowledge of the literature,paticularly ethnography, on the Middle East, including North Africa. Hisbook Recognising Islam is a detailed ethnography of the practice of Islamin the Middle East. When it was fi.rst published, it was considered a significantanthropological contribution to the understanding of the complexitiesof Islamic societies in the Middle East. To be more precise, it is aboutIslam as practiced in the villages and urban centers of Lebanon, Egypt,Morocco, Algeria, Libya, and Iran. These are the places from which hedraws illustrative enthnographic material, weaving into the narrative hisanalysis of the specific case studies of urban and village !if e showing howIslam is practiced in the context of much larger national and internationalevents taking place.The Islam that Gilsenan wishes to be recognized is not that of the literatespecialists or of learned sheikhs. Neither is it of theological discussionsand debate, although no doubt it has implications for those debates, nor is itof Orientalist conceptions or the Western media's caricature of Muslims asthe inscrutable "other"----the barbarous, corrupt, enemy of Christianity, andnemesis of Western civilization. In other words, the focus on the practice ofIslam in the villages of the Middle East and urban enclaves of such majorcities as Cairo is not just a description of the exotic or strange practices ofpeople as bounded entities, each one being an isolated species of Muslimgroupings. Rather, Gilsenan's work shows how daily life is informed by ...
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Fitria, Vita. "SISTEM WAKAF DI NEGARA LEBANON: Undang-undang Perwakafan dalam Heterogenitas Agama." HUMANIKA 16, no. 1 (December 22, 2016): 114–25. http://dx.doi.org/10.21831/hum.v16i1.12072.
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Persoalan wakaf dalam Islam semakin mempunyai wilayah yang lebih kompleks baik dalam penerapan, persyaratan maupun pengelolaan. Beberapa negara Muslim mulai membentuk satu Undang-undang atau lembaga tersendiri yang khusus mengatur masalah perwakafan. Lembaga ini berfungsi untuk mengoptimalkan operasionalisasi perwakafan berikut administrasinya, agar terhindar dari penyimpangan dan kesimpangsiuran terutama dengan pihak ahli waris atau keturunan dari si pemberi wakaf . Lebanon merupakan salah satu negara Muslim yang mempunyai heterogenitas keagamaan. Meskipun Islam sebagai agama mayoritas, ada agama-agama lain yang mempunyai otoritas hukum yang sama. Dalam menyelesaikan masalah wakaf, masyarakat Muslim Lebanon sudah mempunyai Undang-undang sendiri yaitu Undang-undang Wakaf Keluarga tahun 1947 yang diadopsi dari Undang-undang Wakaf Mesir tahun 1946. Tulisan ini akan memaparkan tentang sistematika hukum perwakafan bagi masyarakat Muslim di Lebanon, berikut catatan dinamika penerapannya sistem wakaf bagi komunitas Druze ( sekte keagamaan yang berkembang di Lebanon) sebagai pembanding.
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Habibis, Daphne. "Millenarianism and Mahdism in Lebanon." European Journal of Sociology 30, no. 2 (November 1989): 221–40. http://dx.doi.org/10.1017/s0003975600005877.
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The image of the Ayatollah Khomeini is inextricably bound up with the popular conception of Islam today. This view of Islam as a religion of fanaticism and violence ignores the existence of a powerful mystical strand in the form of Sufism in which a philosophy of love is central. Between 1980 and 1981, as part of my doctoral research, I spent six months in the northern Lebanese city of Tripoli, living with the pupils of a Sufi sheik. This group had millenarian beliefs which acted, not as a means of violent insurrection, but rather as a means of reconciling the contradictory and often violent forces to which they were subjected.
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Marcinkowski, Christoph. "Irfan A. Omar (ed.) - A Muslim view of Christianity: Essays on Dialogue by Mahmoud Ayoub." ICR Journal 2, no. 1 (October 15, 2010): 201–4. http://dx.doi.org/10.52282/icr.v2i1.694.
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A Muslim View of Christianity features key texts on Muslim-Christian relations from the pen of Professor Mahmoud Ayoub, who is currently Faculty Associate in Shi‘ite Islam and Christian-Muslim Relations at the renowned Macdonald Center for the Study of Islam and Christian-Muslim Relations in the United States and who was born into a Shi‘ite family in Southern Lebanon. His authority in both the scholarship and comparative study of Islam and Muslim-Christian relations, as well as interreligious dialogue, is demonstrated by the national and international recognition he has received. Hailing himself from a multireligious kaleidoscopic setting - in Southern Lebanon, Shi‘ite Muslims have for centuries lived side-by-side with Christians of various denominations - Ayoub is perhaps particularly well suited when it comes to discussing Christianity from the perspective of Islam.
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Tătaru-Cazaban, Bogdan. "Encountering the Other. André Scrima’s Hermeneutics of Spiritual Hospitality." Religions 13, no. 8 (July 22, 2022): 671. http://dx.doi.org/10.3390/rel13080671.
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A key figure in the ecumenical dialogue in the second half of the 20th Century, Fr André Scrima was also involved in the academic and interreligious life in Lebanon as a co-founder of the Institut d’Études Islamo-Chrétiennes at St.-Joseph Catholic University. In his courses, articles, and occasional papers, he developed a hermeneutical method to study the diversity of religious traditions, especially of the three Monotheisms, and to make possible the encounter with the religious otherness. This article aimed to shed light on hospitality as a hermeneutical category and spiritual practice in Scrima’s thought, having as a background Louis Massignon’s intellectual and mystical perspective on the relations between Christianity and Islam.
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Khan, M. A. Muqtedar. "Islam and Peace." American Journal of Islam and Society 15, no. 1 (April 1, 1998): 158–62. http://dx.doi.org/10.35632/ajis.v15i1.2211.
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February 6-7, 1998. Sponsored by NonviolenceInternational and the Mohammad Said Farsi Chair of IslamicPeace at The American University, Washington, DC.At a time when the Muslim world is suffering from an unmitigated epidemicof violence, both from within and from without, Muslim scholarsand peace and social activists got together for two days to examine theIslamic tradition of peace and to explore strategies to once again realizethis Islamic ideal. The conference consisted of over 25 panelists withnearly 75 attendees in the audience. For reasons not divulged, the conferencewas closed and attendance was by invitation only. The hosts,Mubad Awad and Karim Crow of Nonviolence International andAbdul Aziz Said, the Mohammed Said Farsi Professor of Islamic Peaceat American University, were very gracious and managed to put up anexcellent show that was reminiscent of the hey days of Islamic civilization.In a land so far away from the Islamic heartland, for two days, theconference repduced a feeling that once again the world was under themerciful and benign shadow of Islamic traditions.The conference had an unusual format. Only a few of the participantswere invited to present papers on subjects that dealt with the meaning ofpeace in Islam, the barriers to peace in the Muslim world, and the tensionsbetween heightened religious identity and violence. The rest of thepanelists acted as discussants who contributed their own perspectives onthe subject. The audience was allowed extended time to interact with thepanel. The conference consisted of two keynote addresse- One on eachday- by Seyyed Hossein Nasr (Professor of Islamic Studies at GeorgeWashington University) and Seyyeda Rabab Sadr Chareffedine(Chaqerson of Imam Al-Sadr Foundation of Lebanon). However,Seyyeda Rabab Chareffedine could not make it, instead her son Raedread her speech.The participants came from the Muslim world as well as the West.Maulana Wahekduddin came from India, Jawadat Sa'id came fromSyria, Laith Kubba from London, Sakeena Yakoobi from Afghanistan,Kamal Hassan from Malaysia, Mokhtar Lamani represented OIC, Su'adal-Hakim from Lebanon, Mehmet Ersoy from Turkey and AmbassadorSadek Sulaiman from Oman. The American contingent consisted of M. ...
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Senyushkina, T. O. "Modern Islam: European and Ukrainian Dimension." Ukrainian Religious Studies, no. 31-32 (November 9, 2004): 142–56. http://dx.doi.org/10.32420/2004.31-32.1543.
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In the world today, over a billion believers consider themselves Muslim. Of these, more than two-thirds live in Asia, almost 30% in Africa. Of the more than 120 countries in which Muslim communities operate, 35 of them are from all North Africa, Western Asia (except Cyprus, Lebanon and Israel), as well as in countries such as Senegal, Gambia, Nigeria, Somalia, Afghanistan , Pakistan, Bangladesh and Indonesia, Muslims make up the majority of the population - over 80%.
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Avakian, Sylvie. "Women in Lebanon: Living with Christianity, Islam, and Multiculturalism." Islam and Christian–Muslim Relations 26, no. 1 (October 31, 2014): 121–23. http://dx.doi.org/10.1080/09596410.2014.966610.
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Rabil, Robert. "Lebanon-Turkey Relations: Reclaiming the “Sword” and “Crescent” of Islam." Asian Journal of Middle Eastern and Islamic Studies 15, no. 1 (January 2, 2021): 84–107. http://dx.doi.org/10.1080/25765949.2021.1886512.
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Haddad, Simon. "Fatah al-Islam in Lebanon: Anatomy of a Terrorist Organization." Studies in Conflict & Terrorism 33, no. 6 (May 17, 2010): 548–69. http://dx.doi.org/10.1080/10576101003754677.
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Anzalone, Christopher. "Review of Shia Islam and Politics: Iran, Iraq, and Lebanon." Journal of Social Encounters 7, no. 1 (March 19, 2023): 304–6. http://dx.doi.org/10.69755/2995-2212.1183.
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Deeb, Lara, and Mona Harb. "Politics, Culture, Religion: How Hizbullah is Constructing an Islamic Milieu in Lebanon." Review of Middle East Studies 43, no. 2 (2009): 198–206. http://dx.doi.org/10.1017/s2151348100000653.
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What might the wreckage of a former prison in south Lebanon that was destroyed during Israeli bombardment in 2006 have in common with a series of “family-oriented” amusement parks built by a corporate investment group? How might these sites be related to an ecotourism facility high in the mountains above Saida and the 70-some cafés and restaurants that have opened in the southern suburbs of Beirut since 2000? Aside from being fieldsites in our ongoing research on Islam and leisure in Lebanon, these places are significant to the political party Hizbullah. They tell us something about the relationship of culture to politics in the Hizbullah community, and they can be considered part of a recently emergent “Islamic milieu” in Lebanon.
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Islam, Md Thowhidul. "The Religious Philosophy of Abdullah ibn Muhammad Al-Habashi Al-Harari and the Doctrines and Politics of Al-Ahbash: an Evaluation." International Journal of Interreligious and Intercultural Studies 4, no. 2 (December 26, 2021): 22–37. http://dx.doi.org/10.32795/ijiis.vol4.iss2.2021.755.
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Shaikh Abdullah ibn Muhammad ibn Yusuf Al-Habashi Al-Harari of Ethiopia is a controversial Islamic scholar and founder of Al-Ahbash in Lebanon. He was involved in the struggle mainly with the Islamic fundamentalist Wahhabis there and was expelled from Ethiopia in 1947. After living in different cities, he settled down at Beirut, Lebanon in 1950. He was declared leader of the Jam’iyyat al-mashari’ al-khayriyya al-islamiyya (Association of Islamic Charitable Projects) in 1983 after the death of its founder Shiakh Muhiyy al-Din al-Ajuz. Since then, it has been known as ‘Al-Ahbash’ (the Ethiopians) after his title Al-Habashi. Al-Ahbash became one of the most controversial Muslim associations in the contemporary spectrum of Islamic groups because of its religious philosophy and doctrines.
Al-Ahbash philosophy blended Sunni and Shi’a theology with Sufi spiritualism into a doctrinal eclecticism. Its ideological discourses mainly follow Shafi’i, Ash’ari and Maturidi doctrines. Al-Ahbash’s doctrine has also been influenced by some Sufi orders (tariqas) like Rifa’iyya and Qadiriyya. It emphasized Islam’s innate pluralism and determines the religious and political program, which do not fit with the conventional Islamists idea. It advocated for opposition to Islamic political activism and the use of violence against the ruling order. These attributes opposed to the political thoughts of many Islamic thinkers like Ibn Taymiyya, Ibn Abd Al-Wahhab, Sayyid Qutb. The most controversial issue in Al-Ahbash doctrine is the question of the relation among religion, politics, and the state in Islam. Al-Ahbash advocated the separation of religion and state and thereby rejected the idea of an Islamic state. Its views on education, women and science also contradict many of the above named writers opinions. Thus, Al-Ahbash represents a new but controversial view in Islam. This paper is aimed at understanding the philosophy and political doctrines of al-Ahbash.
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Sternke, Elizabeth A. "Islam and New Kinship: Reproductive Technology and the Shariah in Lebanon." Contemporary Sociology: A Journal of Reviews 39, no. 5 (September 2010): 562–63. http://dx.doi.org/10.1177/0094306110380384l.
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Kabha, Mustafa, and Haggai Erlich. "AL-AHBASH AND WAHHABIYYA: INTERPRETATIONS OF ISLAM." International Journal of Middle East Studies 38, no. 4 (October 25, 2006): 519–38. http://dx.doi.org/10.1017/s0020743806412459.
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Islam is a universal religion and culture. Scholars who tend to focus on Islam in specific societies may overlook connections that, over the centuries, were important in shaping various Islamic intercultural dialogs. One case in point is the role of Ethiopia in the history of Islam. Although situated next door to the cradle of Islam, Ethiopia conveniently has been perceived by many Western historians of the Arab Middle East as an African “Christian island,” and as largely irrelevant. In practice, however, the Christian-dominated empire has remained meaningful to all Muslims from Islam's inception. It has also been the home of Islamic communities that maintained constant contact with the Middle East. Indeed, one of the side aspects of the resurgence of political Islam since the 1970s is the emergence in Lebanon of the “The Association of Islamic Philanthropic Projects” (Jamעiyyat al-Mashariע al-Khayriyya al-Islamiyya), better known as “The Ethiopians,” al-Ahbash. Its leader came to Beirut from Ethiopia with a rather flexible interpretation of Islam, which revolved around political coexistence with Christians. Al-Ahbash of Lebanon expanded to become arguably the leading factor in the local Sunni community. They opened branches on all continents and spread their interpretation of Islam to many Islamic as well as non-Islamic countries. This article is an attempt to relate some of the Middle Eastern–Ethiopian Islamic history as the background to an analysis of a significant issue on today's all-Islamic agenda. It aims to present the Ahbash history, beliefs, and rivalry with the Wahhabiyya beginning in the mid-1980s. It does so by addressing conceptual, political, and theological aspects, which had been developed against the background of Ethiopia as a land of Islamic–Christian dialogue, and their collision with respective aspects developed in the Wahhabi kingdom of the Saudis. The contemporary inner-Islamic, Ahbash-Wahhabiyya conceptual rivalry turned in the 1990s into a verbal war conducted in traditional ways, as well as by means of modern channels of Internet exchanges and polemics. Their debate goes to the heart of Islam's major dilemmas as it attracts attention and draws active participation from all over the world.
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Sutkutė, Rūta. "MEDIA, STEREOTYPES AND MUSLIM REPRESENTATION: WORLD AFTER JYLLANDS-POSTEN MUHAMMAD CARTOONS CONTROVERSY." EUREKA: Social and Humanities 6 (November 30, 2019): 59–72. http://dx.doi.org/10.21303/2504-5571.2019.001054.
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In the 21st century media has become the dominant source of knowledge of Islam and Muslims and selectively decides what the West should know about Islam and what should be hidden. However, the underlying assumption is that, the media as an institution forming stereotypes depends on the local socio-cultural context. The goal of this paper – to find out how media (as the mediator) forms values, world view of a society, creates stereotypes in different cultural environments through analysis of Muhammad cartoons. The objectives are: to define the concepts of Neo-Orientalism, Muslimophobia and Islamophobia; to find out the connection between media representations and negative images of Islam and Muslims in the society; to reveal the main stereotypes of Muslims and Islam in online media in 4 different countries by analysing the case of Muhammad cartoons. The conducted qualitative and quantitative content analysis confirmed the hypothesis that in the specific cultures the same event is presented in different ways while forming value based orientation for a specific audience. Western media seeks to portray Muslims as terrorists / Islamists that are against West, their values and any possibility of integration in Western societies. Meanwhile, Lebanon and India (Kashmir) media does not portray orientalism and Islamophobic views, because audiences are dominated by Muslims. However there are noticeable manifestations of Occidentalism - resistance to the West and the Islamophobic portrayal of public in media. Moreover, information serves as a public mobilization function, so there are reasons to believe that violent protests in Kashmir and Lebanon could have been encouraged by the media.
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Ali, Nabil Hage. "Islamic Ecumenism in the Early Political Thought of Muḥammad Ḥusayn Faḍlallāh." Die Welt des Islams 59, no. 3-4 (September 11, 2019): 339–59. http://dx.doi.org/10.1163/15700607-05934p04.
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AbstractBetween the late 1960s and early 1970s, political-economic turmoil led not only to the exodus of religious scholars and students from Iraq to Lebanon but also to the transnationalization of their activism. As they settled in Lebanon, these activists circulated key Islamist concepts that transcended religious factionalism. This article examines the early 1970s’ political thought of the Lebanese intellectual Muḥammad Ḥusayn Faḍlallāh (d. 2010), a prominent returning cleric from Iraq, intervening in discussions on the formative ideas of the Shiʿi Islamic movement in Lebanon. Furthermore, an analysis of concepts in Faḍlallāh’s works highlights a climate of intellectual openness and Islamic ecumenism. Linking the development of Faḍlallāh’s ecumenical thinking to the formation of overlapping spaces of activism in a context of secular-religious encounters in Iraq from the 1950s, this article also contributes to the scholarship that argues against the assumption that sectarianism, involving Sunni and Shiʿi Muslims, has existed since the onset of political discord in early Islam.
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Seif, Da'na. "Islamic Resistance in Palestine: Hamas, the Gaza War and the Future of Political Islam." Holy Land Studies 8, no. 2 (November 2009): 211–28. http://dx.doi.org/10.3366/e1474947509000559.
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The significant events stirring the Middle East can hardly be comprehended without recognising and conceptualising the considerable cultural transformations in the region. Hamas' electoral victory in January 2006 in Palestine, Hizbullah's political and military victory in Lebanon in the July war of the same year, and the instantaneous initiation of Iraqi resistance in April 2003 following the American invasion are neither isolated nor random events but events that require explanation. This paper examines the ‘New Islamic Phenomenon’, the latest reinvention of Islam and the corresponding new trend in political Islam, focusing primarily on the rise of Hamas, in order to explain the region's cultural transformations and consider the future trajectory of political Islam following Israel's war on Gaza. This article sharply distinguishes the new Islamic movements, politically and theologically, from other fundamentalist orientations and agues that the new trend in Islam represents both the new Arab nationalism and a major endeavour in Islamic intellectual and theological renewalism.
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Womack, Deanna Ferree. "Images of Islam: American Missionary and Arab Perspectives." Studies in World Christianity 22, no. 1 (April 2016): 22–36. http://dx.doi.org/10.3366/swc.2016.0135.
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This article examines the story of Protestant missions in nineteenth- and early twentieth-century Ottoman Syria, a region of the Ottoman Empire that included present day Syria and Lebanon. It moves the study of the American Syria Mission away from Euro-centric modes of historiography, first, by adding to the small body of recent scholarship on Arab Protestantism and mission schools in Syria. Second, it focuses on Islam and Christian–Muslim relations in Syrian missionary history, a topic that has received little scholarly attention. Arguing that Muslims played an active part in this history even when they resisted missionary overtures, the article considers the perspectives of Syrian Muslims alongside images of Islam in American and Syrian Protestant publications. By pointing to the interreligious collaboration between Syrian Christian and Muslim intellectuals and the respect many Syrian Protestant writers exhibited for the Islamic tradition, this article questions assumptions of innate conflict between Muslims and Christians in the Middle East.
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Leichtman, Mara. "Revolution, Modernity and (Trans)National Shi'i Islam: Rethinking Religious Conversion in Senegal." Journal of Religion in Africa 39, no. 3 (2009): 319–51. http://dx.doi.org/10.1163/157006609x461456.
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AbstractThe establishment of a Shi'i Islamic network in Senegal is one alternative to following the country's dominant Sufi orders. I examine Senegalese conversion narratives and the central role played by the Iranian Revolution, contextualizing life stories (trans)nationally in Senegal's political economy and global networks with Iran and Lebanon. Converts localize foreign religious ideologies into a 'national' Islam through the discourse that Shi'i education can bring peace and economic development to Senegal. Senegalese Shi'a perceive that proselytizing, media technologies, and Muslim networking can lead to social, cultural and perhaps even political change through translating the Iranian Revolution into a non-violent reform movement.
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Saeidi, Shirin. "Faith and Resistance: The Politics of Love and War in Lebanon." American Journal of Islamic Social Sciences 36, no. 4 (October 1, 2019): 113–16. http://dx.doi.org/10.35632/ajiss.v36i4.663.
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Faith and Resistance: The Politics of Love and War in Lebanon by Sarah Marusek is a brave, timely, and innovative investigation that not only introduces readers to the historical development of Lebanon and Shi‘i Islam in the modern era but also challenges scholars to question how they study religious activism. The volume is based on over two years of intermittent fieldwork in Lebanon and Iran spread out from 2009 and 2017. The gist of Marusek’s argument is that the religious activism of Lebanon’s Hizbollah, and the wider Islamic resistance movement, can be examined through the lens of liberation theology. This analytical move is grounded in her desire to push the boundaries on how Shi‘i activism is conceptualized and studied by Western scholars—to show us that there are multiple ways of making sense from fieldwork experience and archival research. This openness to experiment with new theoretical frameworks, research methods, and, perhaps most importantly, to engage in comparative studies of the Middle East makes the volume a significant contribution to different fields of study.
To download full review, click on PDF.
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Saeidi, Shirin. "Faith and Resistance." American Journal of Islam and Society 36, no. 4 (October 1, 2019): 113–16. http://dx.doi.org/10.35632/ajis.v36i4.663.
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Faith and Resistance: The Politics of Love and War in Lebanon by Sarah Marusek is a brave, timely, and innovative investigation that not only introduces readers to the historical development of Lebanon and Shi‘i Islam in the modern era but also challenges scholars to question how they study religious activism. The volume is based on over two years of intermittent fieldwork in Lebanon and Iran spread out from 2009 and 2017. The gist of Marusek’s argument is that the religious activism of Lebanon’s Hizbollah, and the wider Islamic resistance movement, can be examined through the lens of liberation theology. This analytical move is grounded in her desire to push the boundaries on how Shi‘i activism is conceptualized and studied by Western scholars—to show us that there are multiple ways of making sense from fieldwork experience and archival research. This openness to experiment with new theoretical frameworks, research methods, and, perhaps most importantly, to engage in comparative studies of the Middle East makes the volume a significant contribution to different fields of study.
To download full review, click on PDF.
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Sargent, Carolyn. "Morgan Clarke, Islam and new kinship: reproductive technology and the shariah in Lebanon." Contemporary Islam 6, no. 1 (July 13, 2010): 93–94. http://dx.doi.org/10.1007/s11562-010-0133-8.
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Bustam, Betty Mauli Rosa. "Lebanon Shiite Woman in the Middle of Discrimination Feminist Literary Criticism Analysis of the Novel Hikayah Az-Zahra." Humanus 19, no. 1 (March 31, 2020): 47. http://dx.doi.org/10.24036/humanus.v19i1.104527.
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This article reveals a picture of discrimination against women that occurs in a Shiite Muslims community in Lebanon. As is well known, Shi'a Muslims are second only to Sunnis in Lebanese Muslims as a whole, even though both populations are balanced. Islam itself became the second religion after Christianity in Lebanon and there are still several other religions (sects). Lebanon accommodates the growth of many religions that have a variety rules for their followers, so there is often attraction in making decisions regarding state laws and regulations, especially relating to women. Feminist Literary Criticism is used to explain all literary phenomena relating to women that aesthetically spread in the Hikayah az-Zahra novel which is the object of the research, this is due to the peculiarities of women which can only be explained using their own perspective. The results of this study will show a variety of forms of discrimination against women in Shiite circles, which are part of the daily lives of Lebanese people in situations of prolonged conflict. Shiite women, represented by the character of Zahra, cannot even expect protection from anywhere, including family members.
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Savieheva, Elena M. "Muslim–Christian Relations in the Middle East." Arabist: Budapest Studies in Arabic 21-22 (1999): 63–66. http://dx.doi.org/10.58513/arabist.1999.21-22.6.
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In a variety of different ways, the encounter between Christianity and Islam, between the Muslim world and Christendom, has acquired increasing significance in recent years. This issue can be analyzed from several points of view. The present paper is dealing with relations between Muslims and Christians in the Middle East in general, and in Arab states in particular. Special attention is paid to Muslim-Christian relations in Lebanon. The analysis has been conducted in a multidisciplinary framework.
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Hartman, Michelle. "Gender, Politics and Islam." American Journal of Islam and Society 21, no. 1 (January 1, 2004): 107–10. http://dx.doi.org/10.35632/ajis.v21i1.1817.
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Though women’s studies and Islamic studies have not often met in scholarlydiscourse, Gender, Politics and Islam is evidence that they should. Thisbook is a testament to the breadth and quality of scholarship in Muslimwomen’s studies. All of its articles originally appeared in Signs: Journal ofWomen in Culture and Society, of which Therese Saliba, Carolyn Allen, andJudith A. Howard, previously served as editors and associate editors.Saliba’s competent introduction summarizes the articles and promptlydebunks simplistic understandings of Muslim women and their lives, and highlights their diverse and complex engagements with religion, politics,society, and culture. Not only does this introduction speak for and tonuanced understandings of Islam and Muslims, it also links feminist strugglestransnationally and explicitly positions itself against the exceptionalismof Muslim women.Although all nine chapters were previously published, this volumemerits separate publication for several reasons. First, it promotes goodscholarship on Muslim women. Second, it undoubtedly will reach a largeraudience as a collection than as individual articles. This audience includesnot only those outside academia, but also academics who might not normallyread specialized women’s studies journals – many in the field ofIslamic studies, traditionally defined, for example. Moreover, the bookcould be used effectively in teaching Islamic studies and women’s studies;indeed, some of its articles are already being used this way. Though thearticles were not written for a general audience, many could easily appealto the interested nonspecialist.Finally, these serious, scholarly essays complement each other and representa breadth of disciplinary approaches (e.g., literary studies, sociology,history, anthropology, and political science), geographical regions (e.g.,Iran, Pakistan, Palestine, Lebanon, Yemen, Bangladesh, and Canada), andissues (e.g., legal rights, religious rituals, political empowerment, receptionpolitics, and Islamic feminism, among many others). Despite this breadth,each essay speaks extremely well to at least several others and highlightsMuslim women’s strategies and practices of crafting spaces for action andengagement in politics and society.Valentine Moghadem’s “Islamic Feminism and its Discontents:Towards a Resolution of the Debate” provides an overview of Iranianwomen’s many contrasting positions in relation to their rights in theIslamic Republic. She also draws useful comparisons between U.S. liberalfeminists and Iranian Islamic feminists, thereby providing an analysisof current trends, issues, and debates. “The Politics of Feminism inIslam,” by Anouar Majid, continues this inquiry into women crafting afeminist theory and practice that engages Islam. Like Moghadem, he seesa positive side to Iran’s Islamic feminist movement, as it resists “theeffects of global capitalism and contributes to a rich egalitarian polycentricworld” (p. 87) ...
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Sing, Manfred. "Brothers in Arms: How Palestinian Maoists Turned Jihadists." Die Welt des Islams 51, no. 1 (2011): 1–44. http://dx.doi.org/10.1163/157006011x556111.
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AbstractAt the beginning of the 1980s, the idea of armed jihād against Israel was not only promoted by renegades from the Muslim Brothers in the Gaza strip, but also by former Maoists of Fatah in Lebanon. After the pull-out of most PLO-fighters from Beirut in 1982, a group around its spokesman Munīr Shafīq formed the Brigades of Islamic Jihad which were subsequently responsible for attacks in Israel. In a posthumously published booklet, two activists explained their reasons for their turn from Maoism to Islamism. The following article exposes the activists' trajectory and the stages of their ideological and religious conversion. According to their own narration, the former Maoists at first came to the conviction that Islam was a factor for mass mobilization and then individually adopted Islam to become practising Muslims.
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Tokmajyan, Armenak. "Hezbollah's Military Intervention in Syria: political choice or religious obligation?" Approaching Religion 4, no. 2 (December 8, 2014): 105–12. http://dx.doi.org/10.30664/ar.67554.
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Hezbollah has been an important political and military actor in Lebanon and the Middle East since the mid-1980s. Its popularity grew especially after successfully deterring the Israeli invasion of Lebanon in 2006. With the emergence of the so-called Arab Spring, however, the party’s popularity declined for many reasons. One of these was its military intervention in Syria on the side of the Syrian government. This event has been interpreted in various ways, sometimes explaining it as religiously-motivated decision, due to Hezbollah’s strong affiliation to Shia Islam. This empirical research finds that, on the contrary, Hezbollah’s intervention is politically rather than religiously motivated. The data presented here shows that Hezbollah politicizes certain aspects of the religious sensitivities in the region in order to mobilize troops, yet, a study of its military activities inside Syria indicates that Hezbollah actually follows its political and geostrategic interests.
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Umah, Habibah Nurul, and Sadari Sadari. "Pembaharuan Hukum Perkawinan Di Dunia Muslim Modern Dinamika dan Ragamnya." MISYKAT Jurnal Ilmu-ilmu Al-Quran Hadist Syari ah dan Tarbiyah 7, no. 1 (June 29, 2022): 86. http://dx.doi.org/10.33511/misykat.v7n1.86-99.
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Fenomena abad 20 di dunia Islam adanya upaya pembaruan hukum keluarga yang dilakukan oleh negara-negara yang berpenduduk mayoritas muslim. Hal ini dilakukan sebagai respon terhadap dinamika yang terjadi di tengah masyarakat. Tujuannya secara umum untuk: (1) unifikasi hukum perkawinan, (2) peningkatan status perempuan (3) dan merespon perkembangan dan tuntutan zaman karena konsep fiqh tradisional dianggap kurang mampu menjawabnya. Babak sejarah pembaruan hukum keluarga Islam dimulai dari Turki, sebagai negara pertama yang melakukan reformasi hukum keluarga Muslim, kemudian diikuti Lebanon dan Mesir kemudin Brunei, Malaysia dan Indonesia. Konsepsinya didasarkan pada tiga hal yakni: (1) Konsepsi hukum keluarga, (2) Sumber hukum keluarga yakni Sumber hukum keluarga Islam adalah Al-Qur’an dan Al-Hadis. Kedua sumber tersebut kemudian digali yang hasilnya dapat berupa fiqh, fatwa dan bahkan peraturan perundang-undangan (qânun). (3) Metode dan tujuan pembaharuan hukum keluarga Islam tujuan utamanya adalah untuk terjadinya semacam unifikasi hukum. Sedangkan tujuan utamanya peningkatan status perempuan dengan menyesuaikan dengan perkembangan zaman. Pembaruan hukum keluarga Islam di Indonesia mencuat kepermukaan bermula dari diakuinya peradilan agama (PA) secara resmi sebagai ‘judicial power’ dalam negara hukum melalui Pasal 10 Undang-Undang No. 14 Tahun 1970. Lebih lanjut, kedudukan, kewenangan atau yurisdiksi dan organisatorisnya telah diatur dan dijabarkan dalam Undang-Undang No. 7 Tahun 1989, Undang-Undang No. 3 Tahun 2006, yang mempunyai kewenangan mengadili perkara tertentu: (1) perkawinan, (2) waris, (3) wasiat, (4) hibah, (5) wakaf, (6) infaq,(7) shadaqah, (8) zakat dan (9) ekonomi syariah, bagi penduduk yang beragama Islam.
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Khan, Shahnaz. "The Idea of Woman in Fundamentalist Islam." American Journal of Islam and Society 22, no. 1 (January 1, 2005): 109–12. http://dx.doi.org/10.35632/ajis.v22i1.1735.
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Lamia Rustum Shehadeh’s timely book, The Idea of Woman inFundamentalist Islam, begins with a brief biography of influential “fundamentalists.” She examines the context in which they formulated their theoriesand the extent to which they influenced each other, a process thatallows us to see their ideas as a response to the historical, political, andsocial environments in which they lived. For example, the MuslimBrotherhood, founded by Hasan al-Banna in 1928, not only helped formulateand consolidate Islamic revivalism in Egypt, but also helped provide ablueprint for a sociopolitical organization that promoted the political Islamor Islamism influencing chapters in Syria, Lebanon, Iraq, and Palestine.The ideas promoted by the Brotherhood also spread to Sudan, where theycontinue to guide the current regime’s policies. In some cases, as in Iran andSudan, pronouncements of these ideologues influence state law and publicpolicy. At other times they challenge the state, as in Tunisia.Al-Banna promotes the view that Muslim countries became impoverishedand fell under European control because they have deviated fromIslam. He suggests that Muslims see Islam as the solution to their problems.However, al-Banna and other Islamists believe that Islam’s historicaltraditions are irrelevant for modern times. Instead, they propose areturn to what they believe to be the traditions of the Prophet’s time andthat of the first four caliphs. Moreover, they advocate the use of ijtihad(independent judgment), a practice that allows them to interpret seventhcenturytraditions in light of modern needs. Islamist ideologues reservethis practice for themselves, and thus largely marginalize its alternativeuses by feminists and other progressive groups to advance women’s rightsor minority rights ...
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KNOLL, EVA-MARIA. "Islam and new kinship. Reproductive technology and the shariah in Lebanon by Clarke, Morgan." Social Anthropology 18, no. 3 (August 16, 2010): 361–62. http://dx.doi.org/10.1111/j.1469-8676.2010.00117_5.x.
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DeJong, Jocelyn. "Islam and new kinship: reproductive technology and the Shariah in Lebanon - By Morgan Clarke." Journal of the Royal Anthropological Institute 17, no. 1 (February 5, 2011): 194–95. http://dx.doi.org/10.1111/j.1467-9655.2010.01675_17.x.
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RISPLER-CHAIM, VARDIT. "Islam and New Kinship, Reproductive Technologies and the Shariah in Lebanon - By Morgan Clarke." Bioethics 26, no. 3 (February 3, 2012): 171–72. http://dx.doi.org/10.1111/j.1467-8519.2011.01905.x.
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Stewart, Kerry R. "Everyday Jihad: The Rise of Militant Islam among Palestinians in Lebanon - By Bernard Rougier." Digest of Middle East Studies 19, no. 1 (March 2010): 123–25. http://dx.doi.org/10.1111/j.1949-3606.2010.00013.x.
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Weiss, Max. "THE CULTURAL POLITICS OF SHIءI MODERNISM: MORALITY AND GENDER IN EARLY 20TH-CENTURY LEBANON." International Journal of Middle East Studies 39, no. 2 (May 2007): 270a. http://dx.doi.org/10.1017/s0020743807070407.
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This article contributes to the history of Shiء Islam in Lebanon under the French Mandate by looking at Shiءi religious and cultural engagements with the problem of gender. In the first section, religious treatises written by ءulamaʿ in the context of a politicized “culture war” waged over the proposed reformation of ءAshuraʿ mourning practices during the 1920s and 1930s are analyzed to elucidate the relationship between idealised gender behavior and religious practice. In the second section the Shiءi modernist monthly journal al-ءIrfan is utilized to show how it advocated certain “proper” roles for men and women in an adequately pious Shiءi society. Finally, jokes and other materials published in al-ءIrfan are examined to demonstrate how multifaceted gender norms were in Shiءi Lebanon. These sources paint a rich historical portrait of Shiءi cultural politics by complicating conventional conceptualizations of Shiءi society under the Mandate and illustrating how Shiءi cultural identities have been produced and negotiated over time.
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Leichtman, Mara A. "MIGRATION, WAR, AND THE MAKING OF A TRANSNATIONAL LEBANESE SHIʿI COMMUNITY IN SENEGAL." International Journal of Middle East Studies 42, no. 2 (April 13, 2010): 290a. http://dx.doi.org/10.1017/s002074381000036x.
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This article investigates links between religious and political transnationalisms through analyzing responses to the 2006 Lebanon war from the diaspora. I examine the role of a shaykh in bringing Lebanese Shiʿa in Senegal “back to Islam” as well as (spiritually if not physically) back to Lebanon. I explore his efforts to institute formal religious education through a Friday sermon, encourage public expressions of piety, and introduce new religious rituals in commemorations of ʿAshuraʾ and Ramadan. This ethnographic study adds a diaspora component to debates about Lebanese nationalism and suggests that the ideology of the umma does not hold for a marginalized Muslim minority community in a Muslim majority country, which instead defines itself along reformulated ethnic, religious, and national boundaries. The paper contributes to newly emerging scholarship on transnational Shiʿi linkages by demonstrating how the African example adds another dimension to our understanding of the relationship between religion and nationalism in the Middle East.
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Anzalone, Christopher. "The Sunni Tragedy in the Middle East." American Journal of Islam and Society 34, no. 1 (January 1, 2017): 123–26. http://dx.doi.org/10.35632/ajis.v34i1.867.
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Northern Lebanon, the mountainous terrain bordering Syria and the coastalplain centered on the city of Tripoli with its nearly 130,000 residents, has longbeen the heartland of the country’s Sunni Arabs, along with the old scholasticand population hub in the southern city of Sidon. The outbreak of mass popularprotests and eventually armed rebellion in neighboring Syria againstBashar al-Asad’s government in the spring of 2011, and that country’s continuingdescent into an increasingly violent and sectarian civil war, has had aprofound effect upon Lebanon, particularly in the north, for both geographicaland demographic reasons. First, northern Lebanon borders strategic areas ofcentral-western Syria (e.g., the town of al-Qusayr) and is located just south ofthe major Syrian port city of Tartus. Second, the north’s population includessignificant minority communities of Christians and Alawis, the latter of whichare largely aligned politically with Damascus. These factors have made theborder regions particularly dangerous, for while the Lebanese army attemptsto maintain control of the country’s territory, Iran-aligned Hizbullah poursfighters and military supplies into Syria and militant Sunni groups (e.g., ISISand Jabhat Fath al-Sham [JFS]) seek to establish a foothold in Lebanon fromwhich they can pursue their anti-Asad campaign.Bernard Rougier is uniquely placed to write about the contemporary historyand complex web of politics among Lebanon’s Sunni factions and particularlythe rise of jihadi militancy among some of its segments. The bookunder review, like Everyday Jihad: The Rise of Militant Islam among Palestiniansin Lebanon (Cambridge, MA: Harvard University Press, 2007), isbased upon extensive in-country fieldwork and interviews beginning in theearly 2000s and ending in 2014. It provides a fascinating and nuancedoverview of jihadism’s rise as a viable avenue of political frustration and expressionin the wider milieu of Lebanon’s intra-Sunni socio-political competitionand a fast-changing regional situation.Rougier argues that the contentious political disputes and competitionamong the country’s mainstream Sunni political figures (e.g., the al-Haririfamily), as well as the impact of Syrian control of large parts of Lebanon between1976 and 2005 and ensuing power vacuum after its withdrawal, enabledthe emergence of jihadi militancy. Northern Lebanon also became a center ofcompetition among regional actors through their local allies, which pitted ...
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Acevedo, Gabriel A., and Sarah Shah. "Sectarian Affiliation and Gender Traditionalism." Sociology of Islam 3, no. 1-2 (August 25, 2015): 1–29. http://dx.doi.org/10.1163/22131418-00301001.
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This paper will add to the expanding scholarship in the sociology of Islam and explore the influence of Sunni-Shi’a affiliation on views of gender traditionalism. Using a subset of the World Values Survey, we contrast views towards women’s roles in society held by Sunni and Shi’a respondents in Iran, Iraq, Lebanon and Pakistan (n = 10,799). Our findings suggest that views of gender traditionalism are not solely a function of sectarian affiliation but that educational attainment, income, demographic factors and national culture are stronger and more consistent predictors of gender traditionalism than sectarian affiliation alone. We draw from theories of religious incongruence and discuss the theoretical implications of our findings. These findings suggest the need for additional research that links sociological theories of religion to the empirical study of Islam, as well as a greater emphasis on the role that social context plays in shaping Muslim public opinion.
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BARBOUR, BERNADETTE, and PASCALE SALAMEH. "CONSANGUINITY IN LEBANON: PREVALENCE, DISTRIBUTION AND DETERMINANTS." Journal of Biosocial Science 41, no. 4 (January 28, 2009): 505–17. http://dx.doi.org/10.1017/s0021932009003290.
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SummaryThe union of individuals with a common ancestor may lead to serious health consequences in their offspring. Consanguinity is high in Middle Eastern communities; it was around 26% in 1988. The objective of this study was to determine the prevalence of consanguinity in Beirut and other Lebanese regions, and its associated factors in different subgroups. The cross-sectional study was performed on a convenience sample of married women in Lebanon. The women were administered a standardized questionnaire in a face-to-face interview by independent enquirers. Among 1556 women, the overall prevalence of consanguineous marriages was 35·5%, and the consanguinity coefficient was 0·020; 968 marriages (62·2%) were not consanguineous, 492 (31·6%) were first cousin, 61 (3·9%) were second cousin and 36 (2·3%) had lower degrees of consanguinity. Beirut suburb dwelling, low education subgroups, women working in the home and non-Christian religion presented the highest rates of consanguinity (p<0·05). Consanguinity is associated with couples' nulliparity and child chronic morbidity. Factors that could affect consanguinity are having consanguineous parents, having a favourable opinion towards consanguinity, choosing a spouse for religious reasons, particularly in Islam, woman having a low education, woman working in the home and women thinking that consanguinity would not lead to serious diseases. Consanguinity is therefore still a prevailing problem in Lebanon. Specific health education, and genetic counselling in particular, are suggested to explain the consequences of consanguinity to the general population and to help couples make informed choices.
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Atçıl, Abdurrahman. "Decentralization, Imperialism, and Ottoman Sovereignty in the Arab Lands before 1914." Welt des Islams 53, no. 1 (2013): 26–49. http://dx.doi.org/10.1163/15700607-0002a0002.
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Before the First World War, Shakīb Arslān’s political views and polemic against the Ottoman Administrative Decentralization Party was primarily based on his and his family’s experiences in the politics of Mount Lebanon since 1861. His contacts with Jamāl al-Dīn al-Afghānī and Muḥammad ʿAbduh did not inspire him to adopt a pan-Islamist or reformist stance. When he became involved in politics at the Ottoman imperial level after 1911, he called for strengthening Ottoman central control in the Arab lands. He interpreted the demands of decentralization and autonomy as the desire to establish a political system along the lines of the special administration in Mount Lebanon, which he viewed as an invitation to increase of European influence. He therefore accused those who promoted decentralization of dishonesty and treason. His essential motive at this time was to preserve and justify the strength and control of the Ottoman center. His view of Islam as a political unifier did not have a reformist edge, but was designed as a counterpoise to the idea of Arab exclusivity.
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Clarke, Morgan. "New kinship, Islam, and the liberal tradition: sexual morality and new reproductive technology in Lebanon." Journal of the Royal Anthropological Institute 14, no. 1 (March 2008): 153–69. http://dx.doi.org/10.1111/j.1467-9655.2007.00483.x.
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Nasiki, Haling. "Dinamika Hukum Keluarga Islam di Kuwait dalam Bidang Perwakafan dan Waṣiyyat al-Wājibah." Al-Mizan 15, no. 2 (December 1, 2019): 224–43. http://dx.doi.org/10.30603/am.v15i2.1316.
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The development of family law in an area follows the development of time, space, circumstances, intentions and customs in the area as Ibn Qayyim al-Jauziyah's theory. This article discusses the dynamics of family law in Kuwait related to waqf (charitable endowment) and waṣiyyat al-wājibah (special wills). This research is a qualitative descriptive study with the Islamic legal approach method. The results showed that the dynamics of family law in Kuwait developed over time. In the field of representation in Kuwait, people apply two forms of waqf, namely waqf ahli (family) and waqf khairi (the interest for people) This provision adapted the system of representation in Egypt and Lebanon. This representation was stipulated by the Endowment Act of 1951. While in the field of waṣiyyat al-wājibah in Kuwait derived Egyptian legislation and used the opinions of Imam Maliki, Hanbali and Shafi'i, waṣiyyat al-wājibah this is regulated in Law Number 5 Year 1977.
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Thompson, Todd M. "Charles Malik and the Origins of a Christian Critique of Orientalism in Lebanon and Britain." Studies in Church History 51 (2015): 350–65. http://dx.doi.org/10.1017/s0424208400050282.
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The field of Oriental studies was the main context in which amateur and professional scholars developed the academic study of Islam before World War II. The role of religion in the rise of this discipline is now widely acknowledged, but the role of religion, particularly Christianity, in the critique and transformation of Orientalism after World War II has never been explored. Given the prevalence of Christian scholars in Islamic studies after 1945, why has this been the case?
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Sorgenfrei, Simon, and Simon Stjernholm. "Salafi Sufism?" Approaching Religion 12, no. 2 (June 14, 2022): 77–91. http://dx.doi.org/10.30664/ar.112832.
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The aim of this article is to analyse a local expression of the transnational Ahbash Sufi movement in light of recent scholarship on the relationship between Salafism and Sufism as well as Islamic neo-traditionalism. Some researchers have reacted against a dichotomous relationship between fundamentalism and Sufism, instead suggesting a continuum and a mutual interdependence. We aim to contribute to a developed understanding of the process whereby some Sufi actors go on the attack against their Islamic foes by publicly and loudly claiming to represent ‘true Islam’ as found in the ‘fundamentals’ of Islam – but with a different understanding of what those fundamentals are. We analyse a series of interviews with a local representative of the transnational Ahbash Sufi movement in Malmö, Sweden; the Ahbash movement has its central leadership in Lebanon. Through discussing the representative’s understanding of ‘good’ and ‘bad’ bidʿa, in particular concerning the celebration of the prophet Muhammad’s birthday (mawlid al-nabi), we note a combined emphasis on authoritative textual sources – including the Qurʾan and hadith literature – and the allegedly unbroken traditional knowledge transmission which secures a correct understanding of Islam. This shows an ambiguous space of Islamic thought and practice, an arguably Salafi-affected neo-traditionalist defense of Sufism, which transgresses commonly employed dichotomies between Salafism and Sufism.
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Bajrektarevic, Anis H. "Lucrative Busines sof Othering." ICR Journal 7, no. 2 (April 15, 2016): 276–80. http://dx.doi.org/10.52282/icr.v7i2.270.
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One of the leading figures of Renaissance Europe, Dante, put the Prophet Muhammad in the eighth circle of Hell. The only individuals below Muhammad were Judas, Brutus, and Satan. As Rana Kabbani noted in her luminary piece, Imperial Fictions, “Islam was seen as the negation of Christianity, as anti-Europe…and Muhammed as an Antichrist in alliance with the Devil.” Nevertheless, both religions trace their origin back to Abraham. They also both lived in harmony (or at least cohabitated) within the Middle East (notably in Lebanon, Syria and Iraq). Why, then, was there no wider harmonious relationship between Christian Europe and the Middle East?
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Blomfield, Bridget. "An Enchanted Modern." American Journal of Islam and Society 24, no. 2 (April 1, 2007): 111–13. http://dx.doi.org/10.35632/ajis.v24i2.1550.
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In An Enchanted Modern: Gender and Public Piety in Shi`i Lebanon, culturalanthropologist Lara Deeb writes an ethnography about a group ofShi`i Muslim women in a Beirut community. She follows their religiousand social commitments, allows them to express their individual and collectivesentiments, and describes their understanding of piety and how theymanifest it in their commitment to social activism. She argues that they createa space for Islam within the modern world and that the notions Islamand modernity are not contradictory, but rather complementary. Her subjectspractice authenticated Islam, which she defines as an Islam that has amodern interpretation based on knowledge and understanding, in contrastto a traditional, unquestioned Islam that is followed blindly by the oldergenerations.
Deeb uses interviews and participant observation to ascertain her interlocutors’multiple discourses. These women, having steadfastly studied theirreligion, locate themselves as pious women who can construct and definethemselves in the modern world without succumbing to the pressures ofwestern standards of modernity. Loosely associated with the Hizbullah politicalparty, her subjects live in al-Dahiyya, an area of southern suburbanBeirut (considered a Shi`i ghetto) that houses some 500,000 people.In the West, these women are seen as religious fundamentalists akin tothe Taliban. The goals of Deeb’s book are to dismiss this gross inaccuracy,suggest that Islam is not a static and monolithic religion, and show that Islamand modernity are compatible. She describes how the women she interviewedperceived modernity in the western sense, as well as their own ideaof what Deeb calls “enchanted ways of being modern.” This “enchantedmodern” form of piety emphasizes the importance of both material and spiritualprogress as well as a “new kind of religiosity, one that involves consciousand conscientious commitment.” ...
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Gleave, Robert. "Review of Islam and Law in Lebanon: Sharia within and without the State by Morgan Clarke." Marjaʿiyya and Society: A special issue of the Journal of the Contemporary Study of Islam 2, no. 1 (March 2021): 71–73. http://dx.doi.org/10.37264/jcsi.v2i1.73.
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HADDAD, SIMON. "Islam and Attitudes toward U.S. Policy in the Middle East: Evidence from Survey Research in Lebanon." Studies in Conflict & Terrorism 26, no. 2 (March 2003): 135–54. http://dx.doi.org/10.1080/10576100390145206.
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Haveric, Dzavid. "Muslim Memories in Victoria." Australian Journal of Islamic Studies 2, no. 3 (October 18, 2017): 20–39. http://dx.doi.org/10.55831/ajis.v2i3.55.
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There is no history of Islam in Australia without a history of Muslim communities; there is no history of these Muslim communities without the memories of Australian Muslims. Within Australia’s religiously pluralistic mosaic there is no history of the Muslim faith without sharing universal values with other faiths.
This paper is primarily based on empirical research undertaken in Victoria. It is a pioneering exploration of the building of multiethnic Muslim communities and interfaith relations from the 1950s to the 1980s. It is part of much broader research on the history of Islam in Australia. It is kaleidoscopic in its gathering of individual and family migrant memories from Muslims in all walks of life. It includes an older Muslim generation as well as those who came later, in subsequent waves. Muslim interviewees in the research were migrants of various ethnicities from Albania, Bosnia, Cyprus, Egypt, India, Indonesia, Jordan, Kosovo, Lebanon, Pakistan, Palestine, Sri Lanka, Syria, Turkey, Tanzania and Kenya. Muslim men and women are represented, and also those born in Australia. This research was enhanced by consulting Islamic and Christian archival sources.
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Daou, Ana Maria. "Common Public Life Values: A Roadmap to Inclusivity and Understanding – the Case of Lebanon." International Journal of Asian Christianity 5, no. 1 (March 3, 2022): 23–44. http://dx.doi.org/10.1163/25424246-05010003.
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Abstract In the recent past, many religious and secular organisations worked on developing declarations that called for the celebration of all forms of diversity, the protection of Freedom of Religion or Belief, the inclusion of marginalised groups in decision-making, and the promotion of active citizenship. However, the rise of populist movements worldwide increased the propagation of hate speech and violent narratives. This article explores how common public life values in Christianity and Islam could contribute to the development of peaceful and inclusive societies and studies the added layer this provides to practical interfaith dialogue. The article draws on real-life examples from the Lebanese context – especially from the experiences of members of the Forum for Religious Social Responsibility at Adyan Foundation.