I am proud to announce the first release of Nurani, Meedan’s platform for cross-language scriptural discussion for Muslim and Christian scholars managed by the Cambridge Inter-faith Programme at the University of Cambridge, a programme of the Faculty of Divinity.

Nurani is a cross-language open source platform for inter-religious dialogue developed by Meedan. The goal is to facilitate improved understanding between different faith communities and between speakers of Arabic and English.

Nurani achieves this by enabling users to share and discuss scriptural and commentary texts from their faith traditions in two languages – Arabic and English – and annotate important terms and concepts from these texts and dialogues into a cross-language glossary. Test dialogues are already taking place behind the scenes, and there are exciting plans afoot for a forthcoming series of  dialogues that is public.

The platform, which is powered by open source technology developed by Meedan, was designed primarily for scholars taking part in an established practice of inter-faith dialogue developed by the Cambridge Inter-faith Programme over the past ten years called Scriptural Reasoning. The goal of Scriptural Reasoning is not to reach consensus, but rather to explore how we read texts and so better understand each other.

At Meedan, we paid close attention to Scriptural Reasoning in developing the site and talking extensively to prospective users about what they needed from it.  As part of this, I was lucky to observe a three-day academic Scriptural Reasoning forum in Cambridge and a civic Scriptural Reasoning group attended by 80 participants in the city. We also held test dialogues – synchronous and asynchronous, annotative and threaded – using a variety of existing software.

From these experiences, many of the key features of Nurani were developed:

• the discussion page, for example, features a palette of text passages gathered by a moderator at the top of the page, imitating the Scriptural Reasoning text packs used in face-to-face settings;
• the prominent attention to profile images is designed to help build trust and give users the sense they are seated around a table;
• the Nurani glossary was designed to encourage discussions around the precise meanings of important terms, and their differences in different languages and faiths, as observed in live Scriptural Reasoning;
• discussions are facilitated by a moderator who invites users and puts a time limit on the discussion, as in Scriptural Reasoning workshops and symposia.

We are also grateful to the many people in the field who we consulted about their motivations for using a site like this, including Grand Mufti of Egypt, Cairo Sheikh Ali Gomaa, Sheikhs Amr Wardani and Mahmoud Shabieb at Dar al-Iftaa, Cairo, internationally recognised translator Tarek Ghanem, Director of the  Woolf Institute for Muslim-Jewish Understanding Yousef Meri, AUD scholar and Tafsir translator Feras Hamza, University of Toronto and Al-Azhar trained scholar of fiqh Ahmed Saleh, and Tarek Elgawhary, former adviser to Ali Gomaa and Director of the Coexist Foundation’s US office.

Nurani was initially conceived of as a platform for dialogue around the A Common Word initiative (hence the colour scheme of the brand) and so supports bi-lateral Muslim-Christian discussion.  However, given CIP’s focus on the three Abrahamic faiths more broadly, we expect to develop other instances of the platform under different branding for different configurations of language and faith communities. For example,  we expect to replicate the technology under the branding of ScripturalReasoning.org for three-faith Jewish-Christian-Muslim dialogue, particularly civic dialogue, in the near future. Because the technology is modular, it can accommodate  many different configurations of discussions flexibly.

The long term goal is a federated system of discussion fora (Nurani, ScripturalReasoning.org and others run by new partners) drawing upon a common textual resource (the library).  The next phase in this vision is to be funded over 18 months by a UK Research Council Digital Economy Grant with two new developer positions to be hired at Cambridge with project management, design and strategy provided by Meedan.

Under this grant, we aim to develop the world’s first inter-faith library with available translations, including scriptures, commentary texts and other primary religious literature. Not only should users of Nurani and other fora built from the Meedan stack be able to draw seamlessly on this library for citations and translations, but visitors to the library itself should be able to see published discussion content alongside the appropriate passage. Additionally, glossary terms should provide dynamic concordance of references and linkages across the faith traditions for comparison and exploration. We think it’s a powerful vision for taking our users on a new journey of discovery and learning. To learn more about this please contact gweyman [at] meedan.net.

We hope you will soon have the chance to explore Nurani discussions and take part yourself. If you would like to be considered for a future dialogue series on Nurani or ScripturalReasoning.org send an email to cip@divinity.cam.ac.uk.

We are grateful to all the hard work and commitment of Kairm Ratib, Chris Blow, Zeinab Samir, and Andrea Burton in the development of Nurani.

A mockup of how the Nurani Library might look, developed by George Weyman and Chris Blow.

Switzerland's anti-Minaret campaign poster. Picture by rytc.

By Tom Trewinnard.

Switzerland’s controversial referendum decision to ban the construction of new minarets for Swiss mosques has caused varying degrees of concern in the Arab world, and attracted a wide ranging debate about the reasons behind the decision.

Independent online daily Nawwar reports that amongst observers, whether Swiss, Arab, or Muslims of any ethnicity “understanding the nature and significance of this initiative differs from one person to the next, some see it as a storm in a teacup, while others see it as flagrant evidence of the “spirit of religious war” persisting in the subconscious of many people in the West.”

فهم طبيعة هذه المبادرة ودلالتها يختلف من فئة إلى أخرى، فهناك من يرى أنها زوبعة في فنجان، وهناك من يرى أنها تعبير قاطع على أن “روح الحروب الدينية” لا تزال تتحكم في لاشعور فئات واسعة في الغرب

While observers playing down the significance of this vote are few and far between, this decision has left many Arab Muslims feeling angry and scared. “I don’t know what is happening in Switzeland. Islam is fought in every age by all possible means. May Allah (God) guide everyone. Oh Allah. Do not impose upon us, because of our sins, those who lack mercy and do not fear You,” reads one comment on the story, from popular Egyptian news site Al-Youm Al Sabia.

انا مش عارف ايه اللى بيحصل ده فى سويسرا ، الاسلام حظه كده فى كل عصر انه يتحارب باى شكل من الاشكال ، وربنا يهدى الناس جميعا ، اللهم لا تسلط علينا بذنوبنا من لا يخافك ولا يرحمنا

As for why the Swiss took the decision to ban new minarets, many commentators refer to a growing anti-Islam push that is taking place throughout Europe. Renowned novelist and political activist Alaa al-Aswani, in an Op-Ed for independent Egyptian daily Al-Shrouq, insists this is not the case:

“This incident proves to us that in reality not all westerners are enemies of Islam, as some of our extremist sheikhs would have us believe…. The western racist and islamophobic ideology is not new. What is new is the fact that this ideology has increased in support because of Westerners’ fear of the bloody, backwards image that some Muslims voluntarily portray of their religion. Those who signed the petition for the ban of minarets, are not necessarily racist haters of Islam, but they are afraid of a religion that they do not know and is only associated, in their minds, with murder, bloodshed and oppression of women…”

ن الفكر العنصرى الغربى الكاره للعرب والمسلمين، ليس جديدا لكن الجديد أنه يكتسب المزيد من المؤيدين وذلك بسبب خوف الغربيين من الصورة الدموية المتخلفة التى يتطوع بعض المسلمين بتقديمها عن دينهم، فالذين وقعوا العريضة من أجل منع المآذن، ليسوا بالضرورة عنصريين كارهين للإسلام، لكنهم خائفون من دين لا يعرفونه يرتبط دائما فى أذهانهم بالقتل والدماء واضطهاد المرأة.. ولنا أن نتخيل رد فعل المواطن الغربى عندما يشاهد فى التليفزيون السيد أسامة بن لادن وهو يطالب بذبح أكبر عدد من النصارى والكفار أو رد فعل المرأة الغربية عندما تستمع إلى أحد شيوخ التطرف وهو يؤكد أن المرأة المسلمة يجب أن ترتدى نقابا بعين واحدة

Another interesting dimension to this debate, is the way the decision in Switzerland has led many to question how religious minorities are treated in the Middle East. One of the 500 or so comments on al-Aswani’s post asks “Why does the author bother himself with what is happening in Switzerland but does not start a campaign to eradicate the cultural roots of the repeated and ongoing attacks against Copts in Egypt?”.

لماذا يوجع الكاتب رأسه بما يحدث في سويسرا ولا يقوم بتوجيه حملة تحاول القضاء على الجذور الثقافية للاعتداءات المتوالية على الأقباط في مصر

In a fascinating blog post discussing the role of the minaret not only in religion, but also in identity and heritage, Egyptian Muslim blogger Tarek closes by voicing his dissatisfaction at the ban, “in the end I am against the Swiss decision. But I am also against the Egyptian non-decision which contributes, in one way or another, to the oppression and dissolution of a people and its culture. While in Switzerland and other places, the governments may be to blame. Here the blame lies with the people.”

ففي النهاية أنا ضد القرار السويسري. لكنني أيضا ضد اللا قرار المصري الذي ساهم بشكل أو بأخر في طمس هوية شعب و ثقافته. و إن كان اللوم في سويسرا و غيرها قد يقع على الحكومات فاللوم هنا يقع على الناس

Thanks to Tom, Rebecca, and Nouran for help with translations.

Picture by Jacek.NL.

A Muslim blogger is creating waves for a book that tells her story of finding love.

Shelina Zahra Janmohamed’s ‘memoir of growing up as a Muslim woman’ tells of her quest to find the right man through the traditional route of arranged marriage.

With an extract published in The Daily Mail and an interview in The Guardian, Janmohamed has seen her book Love in a Headscarf shoot to a five star rating on Amazon, suggesting it has hit a chord with readers.

“I was really overwhelmed by how connected people felt to the story and how it had humanised what it meant to be a Muslim woman,” Janmohamed said. “That for me was really important.”

As a blogger writing about Muslim issues, Janmohamed has long sought to give  women within the Muslim community a voice.

“One of the reasons I wrote the book was to reach out to people who would never ordinarily read a book called, ‘What is Islam?’, or maybe never even had the opportunity to meet someone who is Muslim.”

“It becomes very challenging when the media creates very polarized characters to create narratives outside that.

“This is one of the challenges we’re facing as a Muslim community – if you’ve never met a Muslim and all you have is The Sun, The Daily Mail and Fox News then of course you’re not going to know what it’s like to be a Muslim.

“There are terrible things that happen to women who are Muslim but when you assign someone by only one story it becomes very difficult to break out of that mould.”

Janmohamed said the book was written to provide a narrative about a Muslim woman’s search for love from a ‘universal’ perspective.

“What I wanted to do was provide another portrayal of Muslim women so we can start to have a discussion about what it means to be a Muslim woman.”

“I wanted to write something that would have a universal appeal and have the kind of human tale that anyone can reach out to, and say ‘yeah that’s a little bit like my life’.”

“The closest story to that for everybody is the story of love. Everyone gets so intrigued when the topic of ‘How did you meet your partner?’ comes up.”

“The more I thought about that topic, the more I thought whatever culture you’re from the subject of love and what is love, and how do you find it and when you’ve got it what does it mean -  some critical questions come up with every generation as time changes.”

For Janmohamed, the universal concept of love is romantic rather than patriarchal.

But the pursuit of romance is set within the narrative of how a Muslim family approaches marriage.

In extracts published in The Mail Online, Janmohamed tells of the moment she is first formally introduced to a potential suitor at the age of 19.

In the encounter the men and women of the families take different sides of the room, ‘as is the norm’ in a Muslim setting according to Janmohamed.

When Janmohamed is given the chance to talk to her suitor – a 23-year-old accountant from a ‘good family’ – the door has to remain open, as ‘propriety dictates’.

But she remains adamant that this is how relationships should begin.

“I don’t find it strange that I might meet my future life partner this way,” she says.

“Is this any different to chatting to someone in a bar, club or restaurant?”

“At 19, all I want is to fall in love,” she adds.

Mail Online readers were won over, according to the comments thread.

“Very funny – I laughed out loud during a number of passages!” said Alison from Sheffield. “It just goes to show that we really are all sisters under the skin!!”

“That was a brilliant story, it goes to show that arranged marriages do not have to be painful,” said Sue from Surrey.

“It was really exciting that the Mail loved the book and it was even more overwhelming that their readers connected with the book,” Janmohamed told Muez i Diin Street blog.

“It’s that humanisation that we need to inject into the discussion. Muslims have the same kinds of aspirations as anyone else.”

“That kind of cross-cultural communication where you can look at all cultures and see what is good and what isn’t, and still love human beings – it just isn’t out there right now.”

But how does Janmohamed respond to the question of whether writing chick lit about her personal experiences of meeting men is acceptable in an Islamic context?

“What I find objectionable is when people talk about Muslim women and don’t let them talk for themselves. That’s what we need to address.

“Let Muslim women have their voices and decide for themselves what they want to do.

“Many Muslim women find their faith very important to  them and are remarkably well balanced. Where there are cases where women are not comfortable with their faith that’s usually because there’s a pressure on them to conform in particular way.”

“As a Muslim you can’t force anyone to do anything.  There are standards of tolerance we have to respect, and one of them is giving people their own opinion and their own voice.”

As a Muslim writer hoping to appeal to non-Muslim readers, it’s hardly surprising that Janmohamed has some advice for how individuals can better learn to live in a multicultural society.

“The best way to learn about anything when it comes to people is to talk to someone from that background.

“As soon as you make a personal connection to someone your whole attitude to them will change.  It’s about hearing the view from that person rather than making assumptions.

“That personal connection that can turn into understanding and dialogue, and create a way of living together.

“That was one of the reasons I wrote the book was to write people who might never meet a Muslim to see the world through our eyes and see it’s not that different.”