Social and Behavioral Sciences Commons^™

Warfare And Welcome: Practicality And Qur’Ānic Hierarchy In Ibāḍī Muslims’ Jurisprudential Rulings On Music, Bradford J. Garvey

Yale Journal of Music & Religion

While much ink has been spilled by musicologists on the legal standing of music in Islamic jurisprudential scholarship, few scholars have offered as comprehensive a view as Lois Ibsen Al-Faruqi. Thirty-five years after her major works on this issue, this article seeks to reassess her model of musical legitimacy within Muslim scholarship. Al-Faruqi places Qur’ānic recitation at the apex of a unidirectional continuum of sound art, with genres less similar to the recitation of the Qur’ān located progressively further away from it. Based on fieldwork in the Sultanate of Oman in 2015-17 and engaging with recent reinvigorations on the anthropological …

Schisms And Boundaries: Islamic Organizations And Sectarianism Between South Asia And Spain, Guillermo Martín-Sáiz

Arts & Sciences Electronic Theses and Dissertations

Since the September 11 attacks, numerous researchers—from security experts and political scientists to sociologists and anthropologists—have discussed how Islamic organizations establish within mosques across Europe and spread sectarianism among Muslims in the region. While these researchers have provided valuable insights, the dynamics that characterize the relationship between these mosques and organizations and the resulting sectarianism seem far from self-explanatory and remain rather unclear.

This dissertation focuses on how the intersections between global and local phenomena—the so-called War on Terror and Clash of Civilizations on the one hand, and urban transformations and gentrification on the other—shape support for—and opposition to—Islamic organizations …

The Mischaracterization Of The Pakhtun-Islamic Peace Culture Created By Abdul Ghaffar Khan And The Khudai Khidmatgars, Shelini Harris

The Journal of Social Encounters

Abdul Ghaffar Khan and his Khudai Khidmatgar Movement, whose peace activities included nonviolent resistance to British rule in India, have remained relatively unknown despite the magnitude of their achievement and significance (100,000 strong peace army). Even among appreciative peace scholars their nonviolence has been mischaracterized as an adoption of Gandhi’s teachings; Khan is referred to as the Muslim Gandhi. I argue that this is due to a reliance on biased colonial sources, concomitant racist characterization of the Pakhtuns and Islam, and an insufficient understanding of violence. I illustrate how this movement’s motivation and inspiration were deeply rooted in Pakhtun culture …