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| 1 |
ID:
120852
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2013.
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| Summary/Abstract |
During the last 15 years several important sources have been published allowing the appraisal of the role of ulema during the Iranian constitutional movement (1906-11) and thus opening new lines of research. The 2006-7 edition compiled by Muhsin Kadivar from several unknown documents written by Akhund Muhammad Kazim Khurasani (d. 1330/1911) make it possible to measure his importance and his impact on the evolution of the events as well as his ideological influence. The usuli rationalist jurist Akhund Khurasani was considered at the beginning of the constitutional movement as one of the principal mujtahid and marja'-i taqlid of the Shiite world, and was possibly the best-known. After introducing the life and work of Akhund Khurasani and the theoretical principles (nazari) that he uses to define the constitutional movement, the main topics that arise in the study of this literature are identified. Particular attention is paid to his position as a rallying point and legitimizing force, his enthusiasm for an ambitious progressive policy, his intricate relations with western powers and his links with the Qajar.
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| 2 |
ID:
164478
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Since the inception of the Baha’ism as an independent faith in Persia, its adherents came under attack from the religious clergy which perceived the growing popularity of this new faith as a threat to their monopolistic position in the society. Education and economy were the two dominant fields where the Baha’is prospered in pre-revolution Iran, thereby contributing to the modernization of Persia. However, being a post-Abrahamic faith in its origin, the Islamic clergy viewed the Baha’is as apostates and an enemy of Islam, which led to the persistent targeting and attacks on the Baha’is over the faith’s origin and as an essentially incompatible and contradictory disposition in the Baha’i–ulema relations. While the pre-revolution Iran show an ulema–monarchy convergence in their attack on the Baha’is, the post-revolution Iran witnessed the same through consolidation of state–ulema powers in the form of the new Islamic Republic. The discrimination and persecutions of the Baha’is in the post-1979 Iran increased considerably, and one can witness a deviation of the homogenous perception on the Baha’is by the religious clergy class. The conservative reformist faction of the ulema has given rise to newer and opposing perspectives on the Baha’is, the largest non-recognized religious minority in Iran.
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| 3 |
ID:
115092
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2012.
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| Summary/Abstract |
The mufti recounted with fondness a drive he made with his wife from Montreal via Toronto to New York in 1994. Somewhere past Niagara Falls, the couple stopped at a McDonald's. All the seats were taken. "I was dressed like this," the mufti said, pulling at the lapel of his robes, "and my wife was in hijab." An American man, aged about sixty-five, got up and offered them his table. When the mufti declined, the man insisted, "I'm an American, and I can go home and eat. You are my guest."
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| 4 |
ID:
174158
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Modern Kurdish thought encompasses many factions with diverse social, political, religious and ideological positions in and outside of Turkey.1 While our knowledge about the evolutions of the nationalist thought among Kurdish secular intellectuals has radically increased, the intellectual heritage of Kurdish religious intellectuals, the ulema, who have been searching for the best ways of delivering their societies from internal and external exploitations, have been mostly overlooked in Western academia. This article aims to bring to light the intellectual wrestling of a Kurdish mullah, Ali Zile of Diyarbakır, with the problems he believed Kurds faced from many angles: sheikhs, the passive madrasa tradition, the Kurdish secular/Marxist nationalism from the inside, and the Turkish nationalism and the Western imperialism from the outside.
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| 5 |
ID:
109050
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| 6 |
ID:
089122
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2009.
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| Summary/Abstract |
This article tackles the question of why an attempt to uncover an indigenous history of limited government in the early modern Ottoman Empire has not been undertaken in twentieth-century Turkish historiography despite the obvious existence of several constituents for such a history, such as the political power and prestige of jurists (ulema), the political role of the janissary corps, and the many depositions and other revolts that they staged in cooperation with the jurists, which, in practice, limited the political authority of the sultan. The answer suggested by the article focuses on the political concerns of the early republic, the socio-economic concerns of the Muslim democrats currently in power, and the theoretical concerns of contemporary western historians who have been influenced by Edward Said's critique of Orientalism.
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| 7 |
ID:
114015
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2012.
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| Summary/Abstract |
During the British Raj, as part of an effort to reform the Muslim community through religious regeneration and in the absence of Muslim political power on the subcontinent, Islamic scholars (ulema) from the Darul Uloom Deoband seminary urged the setting up of separate institutions of religious education for Muslim women. The reformist discourse of the Deobandi ulema had, and still has, a profound influence on the pedagogy of madrasah education for women in South Asia, including Bangladesh. This study examines how Deobandi reformist ideals continue to be reflected in a non-government female madrasah in Bangladesh. The study provides an ethnographic account which illustrates the development of a sense of Muslim womanhood, rooted in ideas of moral guidance and the pious lifestyles of the female students of the madrasah. Madrasah education increases Muslim women's participation in religious institutions and forums, thereby heightening the possibility of a broader impact on religious life. Although madrasah education empowers female students to improve their religious consciousness, it has less impact on patriarchal ideology, which is deeply embedded in Bangladeshi society and culture.
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| 8 |
ID:
044027
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| Publication |
London, Rontledge and Kegan Paul, 1970.
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| Description |
x, 174p.hbk
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| Standard Number |
0415035627
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Copies: C:1/I:0,R:0,Q:0
Circulation
| Accession# | Call# | Current Location | Status | Policy | Location |
| 032298 | 955.053/KAM 032298 | Main | On Shelf | General | |
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