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| 1 |
ID:
131784
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2014.
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| Summary/Abstract |
The madrasa, the Islamic institution of learning, has for centuries occupied a central role in the transmission of religious knowledge and the shaping of the identity of the global Muslim community (umma). This paper explores the sharp rise in the number of madrasas in contemporary Hong Kong. It examines, in particular, how South Asian Muslim youth, after receiving a modern education in a conventional day school, remain faithful to their religious tradition by spending their evenings at a madrasa studying and memorizing the Qur'an. Engaging with the stereotypical bias of Islamophobia and national security concerns regarding the ties of madrasas to Islamic terrorist movements over the last decade, this paper argues that the burgeoning South Asian madrasa networks have to be understood in the context of Hong Kong's tripartite Islamic traditions-South Asian Muslim, Chinese Hui Muslims, and Indonesian Muslims-and within each Muslim community's unique expression of Islamic piety. Furthermore, the paper also identifies factors contributing to the increase in madrasas in Hong Kong after the transition from British colonial rule to China's resumption of sovereign power in 1997.
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| 2 |
ID:
061493
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Jan-Mar 2005.
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| 3 |
ID:
082360
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2007.
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| Summary/Abstract |
The paper investigates early Soviet policies regarding the institution of waqf (charitable endowment) in Turkestan, questioning the issue of the post-colonial character of the early Soviet administration. After taking into consideration practices related to waqf management in modern Muslim states and European colonial empires, the paper briefly describes the tsarist administrative approach to the issue. We then address the ambiguity inherent in Soviet policies on waqf requisition and restitution during Civil War years. In the section that follows we deal with different groups of Muslim intellectuals that attempted to use the Soviet state in their mutual struggle over authority in Central Asian society and describe the creation and functioning of the bureaucracies responsible for managing waqf. Finally, we outline some provisional conclusions on the legacy of tsarist colonialism for Soviet power in Central Asia and the role played by progressive Muslim intellectuals
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