Muqaddima Il Lu At Al Qur N

The unheralded contribution of women to Egypt's Islamist movement—and how they talk about women's rights in Islamic terms In the decades leading up to the Arab Spring in 2011, when Hosni Mubarak's authoritarian regime was swept from power in Egypt, Muslim women took a leading role in developing a robust Islamist presence in the country’s public sphere. Soft Force examines the writings and activism of these women—including scholars, preachers, journalists, critics, actors, and public intellectuals—who envisioned an Islamic awakening in which women’s rights and the family, equality, and emancipation were at the center. Challenging Western conceptions of Muslim women as being oppressed by Islam, Ellen McLarney shows how women used "soft force"—a women’s jihad characterized by nonviolent protest—to oppose secular dictatorship and articulate a public sphere that was both Islamic and democratic. McLarney draws on memoirs, political essays, sermons, newspaper articles, and other writings to explore how these women imagined the home and the family as sites of the free practice of religion in a climate where Islamists were under siege by the secular state. While they seem to reinforce women’s traditional roles in a male-dominated society, these Islamist writers also reoriented Islamist politics in domains coded as feminine, putting women at the very forefront in imagining an Islamic polity. Bold and insightful, Soft Force transforms our understanding of women’s rights, women’s liberation, and women’s equality in Egypt’s Islamic revival.

Wael B. Hallaq boldly argues that the ÒIslamic state,Ó judged by any standard definition of what the modern state represents, is both impossible and inherently self-contradictory. Comparing the legal, political, moral, and constitutional histories of premodern Islam and Euro-America, he finds the adoption and practice of the modern state to be highly problematic for modern Muslims. He also critiques more expansively modernityÕs moral predicament, which renders impossible any project resting solely on ethical foundations. The modern state not only suffers from serious legal, political, and constitutional issues, Hallaq argues, but also, by its very nature, fashions a subject inconsistent with what it means to be, or to live as, a Muslim. By Islamic standards, the stateÕs technologies of the self are severely lacking in moral substance, and todayÕs Islamic state, as Hallaq shows, has done little to advance an acceptable form of genuine ShariÕa governance. The IslamistsÕ constitutional battles in Egypt and Pakistan, the Islamic legal and political failures of the Iranian Revolution, and similar disappointments underscore this fact. Nevertheless, the state remains the favored template of the Islamists and the ulama (Muslim clergymen). Providing Muslims with a path toward realizing the good life, Hallaq turns to the rich moral resources of Islamic history. Along the way, he proves political and other Òcrises of IslamÓ are not unique to the Islamic world nor to the Muslim religion. These crises are integral to the modern condition of both East and West, and by acknowledging these parallels, Muslims can engage more productively with their Western counterparts.

Includes entries for maps and atlases.

The Encyclopaedia of the Qur'ān online contains the complete articles of the printed volumes 1 to 5, the indices will be added as they become available.

The Encyclopaedia of the Qur'ān online contains the complete articles of the printed volumes 1 to 5, the indices will be added as they become available.