The Muslim World

Published by Wiley
Online ISSN: 1478-1913
Print ISSN: 0027-4909
Publications
L'A. examine l'emergence d'une societe civile dans les pays islamiques du Proche-Orient arabe (Egypte, Palestine, Syrie, Jordanie). Les organismes d'initiative privee (hopitaux, ecoles, universites...) dans les pays musulmans ont tous ete fondes par des mouvements religieux (Freres musulmans, Hamas), sauf ou ils ont ete recuperes par le systeme gouvernemental. L'A. etudie les rapports de ses organismes islamistes avec les Etats.
 
It is striking to note that [like Europe] [,] no such fears about Muslim youth are on the minds of Americans. Instead, we are preoccupied with the possible connections between Muslims here and terrorist activities. But such concerns also, inevitably, come back to Muslim youth particularly to the sons and even daughters of immigrants, the so-called second generation. Such concerns are not totally misplaced: with more immigrant groups, the biggest problems arise not with the first generation of newcomers, but with their children, whose heightened expectations are not always easily met by the host society.(1)
 
Binary stereotypes silence Muslim women in post 9/11 America, but little has been written about how Muslim women's leadership can enable voice. This article presents two leadership models based on the philosophy of ijtihād (independent reasoning), which facilitate self-worth and solidarity, key elements of voice. The less visible spiritual colleague model, which has a followership of practising Muslim women, facilitates self-worth through ijtihād, allowing women to seek self-definition through their own interpretation of the Qur'ān. As strategy, the leader converts her home into a space which is simultaneously sacred and political where such informal discussions take place around religious rituals. The public bridge-builder model creates solidarity between and among its following of practising and nonpractising Muslims and non-Muslim men and women. The strategy focuses on effective dialogue between different groups. Ijtihād as discourse in pursuit of knowledge (‘ilm) creates equality and respect, the basis of sustainable alliances.
 
L'analyse de la pensee cosmogonique d'Abū al-'lā' al-Ma'arrīs, homme de lettre syein musulman du 11 eme siecle revele que ce dernier accordait une place centrale aux quatre elements (feu, eau, terre, air), a l'espace, au temps et aux etoiles qu'il considerait tous comme eternels. Selon lui, Dieu etait necessaire mais non suffisant a la creation du monde. Sa philosophie montre des points communs avec Aristote, le neo-platonisme, la zoroastrisme, le zurvanisme, Pythagore, le philosophe perse Abū Bakr al-Rāzī, et le « dahriyyah » (materialisme)
 
Listen here, professor. You're the one that needs an American history lesson! You don't know nothing about Lady Liberty standing there in the harbor with her torch on high, saying ‘Give me your poor, your dead-beats, your filthy.’ -Archie Bunker All in the Family
 
L'article est consacre a la notion de pelerinage dans le soufisme et plus specialement dans l'oeuvre du soufi persan Rūzbihān Baqlī de Shiraz (mort en 1209). Le monde interieur decrit dans cette oeuvre est structure par une imagerie de l'ascension verticale interpretee de facon mystique. L'A. cite un certain nombre de visions de cette oeuvre utilisant une scenographie spatiale exprimant la transcendance.
 
Dans son ouvrage intitule Al-Jawāb al-Sahīh li man Baddala dīn al-Masīh, on remarque qu'Ibn Taymiyyah connait tout a fait l'Ancien et le Nouveau Testament tout comme la doctrine chretienne et en particulier le credo de Nicee. A travers cet ouvrage, Ibn Taymiyyah cherche a presenter la doctrine chretienne de la maniere la plus precise. Il accuse les chretiens d'avoir denature la religion du Christ a travers par exemple une pratique comme le monachisme dont la Bible ne fait aucune mention. Cependant, il partage la conviction des chretiens qui veut que la Bible soit un livre intact
 
Originally linked to the military associations of the Middle Ages, the Islamic tradition of futuwwa was with time inherited by artisanship associations. The Anatolian Akh?s of the 14th century represent an important link in the evolution of the futuwwa tradition, and it was thanks to them that this tradition survived well into the Ottoman era, this time within the framework of the more centralized, professional trade-guilds. Together with other Ottoman institutions, administrative, military and economic, Ottoman crafts and their trade-guilds appeared in Bosnia soon after the final fall of the country to the Ottomans in 1463. Sources which provide information on the organization and activities of Bosnian guilds also give a picture of their religious character and, related to it, the presence of futuwwa tradition within them. The most important of these sources are those that originate from the guilds themselves, the guild defters and their statutes, which are often called fütüvetnames. A number of documents of this kind found in Bosnia illustrate a strong presence of different futuwwa traditions within Bosnian guilds from their establishment well into the 19th century, while some also provide valuable information on the futuwwa tradition in Ottoman guilds in general.
 
A partir de sources europeennes (notamment celles de D. Forsyth et C. P. Skrine), chinoises (documents qing, et du XX e siecle) et turques (chansons, proverbes et poemes), l'A. decrit la perception des femmes turkestanes de Xinjiang, leur statut et les institutions du mariage et du divorce ainsi que leur rapport avec la loi islamique entre 1850 et 1950.
 
L'etude de la vision sioniste de la communaute juive palestinienne (« yishūv ») entre 1917 (Declaration de Balfour puis en 1918 les demandes nationales a la conference d'Israel) et 1936 (acceptation de la partition en deux d'Israel) en passant par le projet de constitution de David Ben Gourion en 1929 montre un mouvement progressif de l'optimisme au pessimiste, et de la naivete a la conscience
 
Top-cited authors
Riaz Hassan
  • Flinders University
Ihsan Yilmaz
  • Deakin University
Soufiane Jouili
  • University of Carthage
Gokhan Cetinsaya
  • Istanbul Sehir University
Syed Ali
  • Birmingham City University