Interview and articles from Riffat Hassan, the progressive theologian and academic specialized in Islamic sciences. Riffat Hassan defends a more humane, democratic and feminist interpretation of Islam in general and of the Quran and other sacred texts in particular (in French).
Revealed narratives and legislation are then pursued through their
medieval, modern, and contemporary interpretations. The theological exegetic
sources here chosen, all Sunni, include the major classical works as well as,
for the modern period, examples of modernist, traditionalist, and
fundamentalist exegesis. For Hadith
materials beyond the theological tafsir, Stowasser analyzes both popular
narratives of the "tales of the prophets" genre and representative samples of
the classical historical and legal hadith.
Based on the sharing that took place at the 1999 WLUML Outreach Strategies Exchange Programme meeting, this tool documents some of the network’s experiences of outreach and identifies the basic principles that underlie outreach activities – no matter how diverse the actual activities have been across the Network With the aim of inspiring experimentation and dialogue among groups conducting outreach activities, it shared strategies at both general and specific illustrative levels.
often scarce space available to them in very different political circumstances,
women’s strategies in defence of their human rights range from entryism to
While fundamentalists read all women’s strategies as equally
significant of betrayal of their identity, liberals outside Muslim countries and
communities - and increasingly inside too - select the entryist strategy as the
only legitimate one insofar as it matches our “nature”.
the women’s movement remains united in standing for the need to use
While the increasing
internationalization of feminism provides new prospects for women’s solidarity
throughout the world, theoretical perspectives such as identity politics,
cultural relativism and postmodernism emphasize the uniqueness, particularism,
and localism of each and every feminist movement.
Internationally, it has
become quite fashionable to speak of living in a global village. The expression
is usually intended to positively express the linkages now established
throughout the world, the similarities of issues confronting the different
people who inhabit it and our ability, therefore, to connect with one another.
There are few beliefs more entrenched in the
modern liberal imagination than that of the virtues of pluralism and a
multicultural society. The degree to which Sarajevo has assumed symbolic
significance expresses the measure of attachment to the principles of a
multicultural, multiethnic community. Just as in the thirties the struggle for
Barcelona during the Spanish Civil War became symbolic of the defence of
democracy against fascism, so the siege of Sarajevo has assumed a mythic status
as a struggle between pluralism and barbarism.
In recent years, some post-modern
feminists have warned us about the perils of generalizations in feminist theory
that transcend the boundaries of culture and region, while feminist critics of
postmodernism have argued conversely that abandoning cross-cultural and
comparative theoretical perspectives may lead to relativism and eventual
political paralysis.As I will argue in
this article, t
“That was an army of Black men
standing in front of me...They loved the message and they loved the
Messenger,” Minister Louis Farrakhan on the
Million Man March (Arizona Republic, 1996:
movement or agenda that defines manhood in the narrowest terms and seeks to make
women lesser partners...can be considered a positive step,” Angela Davis on the Million Man
March (Pooley, E
“To The Beat of His Drum” Time, Vol 143, No.
There are few women interpreters in
the history of Islam because women are seen to be the subject of the Islamic
shari’a and not its legislators. Yet even the few interpreters who have appeared
during the long history of Islam have been kept at the periphery, their views
never allowed to influence Islamic legislation. Moreover, even men interpreters
who were open-minded about women were marginalized and, in some cases, found
their authority questioned.