Over on Eteraz.org, I have seen Jinzaman invoke Shehu Usman before. In one case actually in relation to the process of how an Amirul Momineen is picked. Which makes his new post even more jarring.

Sexual Ethics and Islam is finally in my hot little hands, so get yourself to a bookstore and get it NOW. I'll try to post a review soon.

In case you've been hiding under a rock for the past three weeks, Inside the Gender Jihad is in stores now as well, so pick them both up and save yourself a second trip.  

Speaking of jihad, more on the Fashion Jihad later, and I mean it. 

Now, I've got to get reading!

*mwah* 

200 innocent civilians were killed in Mumbai a few days ago. I'm re-posting this old article of mine in response. -Z.

Some of the most successful political movements in the twentieth century have been based upon the principle of non-violence. However, Islamic political movements have remained relatively unaffected by widespread ideological moves towards non-violence, as these were generally developed in non-Muslim contexts; Mahatma Gandhi's peaceful resistance against the British, for example, was never integrated into a Muslim religious framework. In the post 9/11 geopolitical scenario, however, it is important to remember that Islam, like all great religious traditions, contains a fundamental message of peace and tolerance; one which can in fact be developed theologically into a full-blown Muslim theory of non-violence. In examining this issue, first we need to look at particular Qur'anic passages which support non-violence. Then we may try to understand some of the historical reasons why Muslim ideals of non-violence have not been realized.