Abstract:Since 9/11 and the 2003–2005 terrorist attacks within Saudi Arabia, Saudi Shi’a have been variously considered as Iranian agents, terrorists within, apostates, political dissidents, partners in national dialogue, targets of development projects, and aspiring students and citizens. This multiplicity of portrayals suggests that the status and role of Saudi Shi’a fluctuates according to national priorities, domestic, regional, and international political concerns, and fluctuations in the economy. This paper analyzes the interplay between events and trends, on the one hand, and the status and perceptions of Shi’a, on the other, giving attention to both moments of hope, such as the Saudi National Dialogue on dealing with the religious “Other,” the inclusion of Shi’a in the King Abdullah Scholarship Program, and the growing youth activist population creating points of connection and cooperation between Sunnis and Shi’a in social media, and crackdowns, such as during the Arab Spring and the uprising in Bahrain, and concerns about the growing regional influence of Iran in the midst of conflicts in Yemen and Syria. Ultimately, the question is whether Saudi society overall will continue to follow the twin paths of wasatiyya (moderation) and wataniyya (love of nation) declared by former King Abdullah, asserting a supra-national identity uniting otherwise disparate identities, or if regional political instability will result in a resurgence and perpetuation of perceived sectarian strife.
摘要:自9/11事件和2003-2005年沙特阿拉伯境内的恐怖袭击以来，沙特什叶派被各种各样地视为伊朗特工、内部恐怖分子、叛教者、持不同政见者、全国对话伙伴、发展项目的目标，以及有抱负的学生和公民。这种多样性的描述表明，沙特什叶派的地位和作用随着国家优先事项、国内、区域和国际政治关切以及经济波动而波动。本文一方面分析了事件和趋势之间的相互作用，另一方面分析了什叶派的地位和观念，并关注了这两个充满希望的时刻，例如沙特阿拉伯国家对话处理宗教“他者”，什叶派被纳入阿卜杜拉国王奖学金计划(King Abdullah Scholarship Program)，越来越多的青年活动人士在社交媒体上为逊尼派和什叶派之间创造了联系与合作的点，以及阿拉伯之春和巴林起义等镇压行动，以及对伊朗在也门和叙利亚冲突中日益增长的地区影响力的担忧。最终的问题是，沙特社会整体是否会继续遵循前国王阿卜杜拉(Abdullah)宣布的wasatiyya(温和)和wataniyya(热爱国家)的双重道路，坚持超国家身份，团结其他不同的身份，或者地区政治不稳定是否会导致宗教冲突的复苏和延续。
{"title":"Between Conflict and Coexistence: Saudi Shi’a as Subjects, Objects, and Agents in Wasatiyya and Wataniyya","authors":"Natana J. DeLong‐Bas","doi":"10.2979/JIMS.1.1.04","DOIUrl":"https://doi.org/10.2979/JIMS.1.1.04","url":null,"abstract":"Abstract:Since 9/11 and the 2003–2005 terrorist attacks within Saudi Arabia, Saudi Shi’a have been variously considered as Iranian agents, terrorists within, apostates, political dissidents, partners in national dialogue, targets of development projects, and aspiring students and citizens. This multiplicity of portrayals suggests that the status and role of Saudi Shi’a fluctuates according to national priorities, domestic, regional, and international political concerns, and fluctuations in the economy. This paper analyzes the interplay between events and trends, on the one hand, and the status and perceptions of Shi’a, on the other, giving attention to both moments of hope, such as the Saudi National Dialogue on dealing with the religious “Other,” the inclusion of Shi’a in the King Abdullah Scholarship Program, and the growing youth activist population creating points of connection and cooperation between Sunnis and Shi’a in social media, and crackdowns, such as during the Arab Spring and the uprising in Bahrain, and concerns about the growing regional influence of Iran in the midst of conflicts in Yemen and Syria. Ultimately, the question is whether Saudi society overall will continue to follow the twin paths of wasatiyya (moderation) and wataniyya (love of nation) declared by former King Abdullah, asserting a supra-national identity uniting otherwise disparate identities, or if regional political instability will result in a resurgence and perpetuation of perceived sectarian strife.","PeriodicalId":388440,"journal":{"name":"Journal of Islamic and Muslim Studies","volume":"62 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2019-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"132698118","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Majdouline Aziz, Randy Lowell, Kelsey Granger, Katy Self
Abstract:Previous religious identity research has focused on Christian and Jewish religious identity formation, with only a few studies focusing on religious identity development within the American Muslim population. Because of the growing number of Muslims in the United States, it is critical to expand our understanding of this population. The current study samples self-identified Muslim students (N = 194), with the aim of developing a 92-item assessment instrument to examine religious identity as an empirically unique component of overall identity. This study utilizes Bell's (2009) Religious Identity Statuses (RISt) scale and examines factors that have previously been found to be significant predictors for Jewish religious identity and ethnic identity development. The results of factor structure analyses on the RISt and predictor variable scales in the present study yielded factor structures parallel to the original scales in Jewish identity studies. Reliability analyses on the RISt and predictor variable scales suggest that these scales are also reliable measures of Muslim religious identity. Implications of these findings are discussed and recommendations for future research are provided.
{"title":"Measuring Muslim Religious Identity Formation: Instrument Assessment with A Sample of Muslim-American Students","authors":"Majdouline Aziz, Randy Lowell, Kelsey Granger, Katy Self","doi":"10.2979/JIMS.3.1.05","DOIUrl":"https://doi.org/10.2979/JIMS.3.1.05","url":null,"abstract":"Abstract:Previous religious identity research has focused on Christian and Jewish religious identity formation, with only a few studies focusing on religious identity development within the American Muslim population. Because of the growing number of Muslims in the United States, it is critical to expand our understanding of this population. The current study samples self-identified Muslim students (N = 194), with the aim of developing a 92-item assessment instrument to examine religious identity as an empirically unique component of overall identity. This study utilizes Bell's (2009) Religious Identity Statuses (RISt) scale and examines factors that have previously been found to be significant predictors for Jewish religious identity and ethnic identity development. The results of factor structure analyses on the RISt and predictor variable scales in the present study yielded factor structures parallel to the original scales in Jewish identity studies. Reliability analyses on the RISt and predictor variable scales suggest that these scales are also reliable measures of Muslim religious identity. Implications of these findings are discussed and recommendations for future research are provided.","PeriodicalId":388440,"journal":{"name":"Journal of Islamic and Muslim Studies","volume":"16 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2019-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"133623740","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Abstract:Much has been written on the rise of Sufi Qurʾān exegesis (tafsīr ṣūfī) with an emphasis on the continuity of exegetical practices in mysticism across time. In a break with this analysis, some historians have called into question whether Sufi tafsīr constitutes a distinct genre of Qurʾān exegesis, particularly given the extent to which it shares analytical categories and conceptual tools with the tafsīr genre more broadly. This article sheds new light on this debate by asking a simple question: What makes Sufi tafsīr “mystical” at the level of hermeneutics? The current study uses Sahl al-Tustarī’s (d. 283/896) tafsīr as a case study to identify the intersection of three key elements that formed the foundation of an influential hermeneutical method for mystical experience in early Islam: (1) the use of an esoteric scriptural hermeneutic based on an exterior-interior (ẓāhir-bāṭin) interpretive framework; (2) the use of the supererogatory invocation (dhikr) of the Names of God (al-asmāʾ al-ḥusnā); and (3) the achievement of a state of “certainty” (yaqīn) that facilitates the acquisition of mystical perception (baṣar) of God’s Oneness and the reception of knowledge (maʿrifa) and wisdom (ḥikma) from the unseen (al-ghayb). Tustarī’s integration of a unique hermeneutical methodology with a methodology of mystical experience constitutes a major hallmark of the writings of mystics in early Islam, and his synthesis found adherents among later philosophically oriented Sufis in the generations of Ibn al-ʿArabī (d. 638/1240) and Shihāb al-Dīn al-Suhrawardī (d. ca. 587/1191). A key outcome of this study is the claim that there was an early tradition of mystical exegesis that was initiated by Sahl al-Tustarī and that transmitted in the writings of, among others, Abū Ṭālib al-Makkī (d. 386/996), IbnMasarra (d. 319/931), and Ibn Barrajān (d. 536/1141).
摘要:关于苏菲派古兰经ān训诂学(tafs ā r ṣūfī)的兴起，已经写了很多文章，其中强调了神秘主义训诂实践的连续性。在与这种分析决裂的过程中，一些历史学家质疑苏菲派(Sufi)是否构成了古兰经ān训诂学的一个独特流派，特别是考虑到它在更广泛的程度上与塔夫斯 (tafs)流派共享分析类别和概念工具。本文通过提出一个简单的问题，为这场争论提供了新的线索:在解释学的层面上，是什么使苏菲派“神秘”?当前的研究使用Sahl al- tustari ' s (d. 283/896)的tafs (r)作为案例研究，以确定形成早期伊斯兰神秘经验的有影响力的解释学方法基础的三个关键要素的交叉点:(1)使用基于外部-内部(ẓāhir-bāṭin)解释框架的深奥圣经解释学;(2)对真主之名(al- asmahu - al-ḥusnā)的迭加称呼(dhikr)的使用;(3)达到一种“确定”的状态(yaq.n)，这种状态有助于获得对神的独一性的神秘感知(baṣar)和从看不见的(al-ghayb)中接受知识(ma ā rifa)和智慧(ḥikma)。图斯塔伊将一种独特的解释学方法与神秘经验的方法相结合，构成了早期伊斯兰教神秘主义者著作的一个主要标志，他的综合在后来的几代以哲学为导向的苏非主义者中找到了追随者，这些人是伊本·阿拉比(公元638/1240年)和Shihāb al- d n al- suhraward(公元587/1191年)。这项研究的一个关键结果是，声称有一个早期的神秘训诂传统，是由Sahl al- tustari发起的，并在其他著作中传播，其中包括abi Ṭālib al- makki (d. 386/996)， IbnMasarra (d. 319/931)和Ibn Barrajān (d. 536/1141)。
{"title":"Identifying Mysticism in Early Esoteric Scriptural Hermeneutics: Sahl al-Tustarī’s (d. 283/896) Tafsīr Reconsidered","authors":"A. Akhtar","doi":"10.2979/JIMS.2.2.02","DOIUrl":"https://doi.org/10.2979/JIMS.2.2.02","url":null,"abstract":"Abstract:Much has been written on the rise of Sufi Qurʾān exegesis (tafsīr ṣūfī) with an emphasis on the continuity of exegetical practices in mysticism across time. In a break with this analysis, some historians have called into question whether Sufi tafsīr constitutes a distinct genre of Qurʾān exegesis, particularly given the extent to which it shares analytical categories and conceptual tools with the tafsīr genre more broadly. This article sheds new light on this debate by asking a simple question: What makes Sufi tafsīr “mystical” at the level of hermeneutics? The current study uses Sahl al-Tustarī’s (d. 283/896) tafsīr as a case study to identify the intersection of three key elements that formed the foundation of an influential hermeneutical method for mystical experience in early Islam: (1) the use of an esoteric scriptural hermeneutic based on an exterior-interior (ẓāhir-bāṭin) interpretive framework; (2) the use of the supererogatory invocation (dhikr) of the Names of God (al-asmāʾ al-ḥusnā); and (3) the achievement of a state of “certainty” (yaqīn) that facilitates the acquisition of mystical perception (baṣar) of God’s Oneness and the reception of knowledge (maʿrifa) and wisdom (ḥikma) from the unseen (al-ghayb). Tustarī’s integration of a unique hermeneutical methodology with a methodology of mystical experience constitutes a major hallmark of the writings of mystics in early Islam, and his synthesis found adherents among later philosophically oriented Sufis in the generations of Ibn al-ʿArabī (d. 638/1240) and Shihāb al-Dīn al-Suhrawardī (d. ca. 587/1191). A key outcome of this study is the claim that there was an early tradition of mystical exegesis that was initiated by Sahl al-Tustarī and that transmitted in the writings of, among others, Abū Ṭālib al-Makkī (d. 386/996), IbnMasarra (d. 319/931), and Ibn Barrajān (d. 536/1141).","PeriodicalId":388440,"journal":{"name":"Journal of Islamic and Muslim Studies","volume":"2 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2019-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"130814346","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Abstract:This essay argues that the Western caricature of Islam as inherently uncivilized and irrational elicits a construction of Islamic material heritage that positions itself in opposition to the Sharī‘a. I use evidence from two recent museum exhibitions of Islamic material culture to show that a positive representation of an “Islamic” identity is typically cast in ways that run counter to the Sharī‘a. The two case studies analysed here are drawn from the history of science. In each case study, “Islamic” is conceived as related to rational and civilizational values rather than those based on religious textual authority. I argue that the cultural narrative articulated by these case studies has arisen as a reaction to the Western representation of Islam and Muslims as bound to religious dogma, and thus ipso facto, as being irrational and uncivilized.
{"title":"Countering the Sharī‘a: How Material Culture Constructs A Narrative of an “Islamic” Identity that Counters the Sharī‘a","authors":"S. Malik","doi":"10.2979/JIMS.2.2.04","DOIUrl":"https://doi.org/10.2979/JIMS.2.2.04","url":null,"abstract":"Abstract:This essay argues that the Western caricature of Islam as inherently uncivilized and irrational elicits a construction of Islamic material heritage that positions itself in opposition to the Sharī‘a. I use evidence from two recent museum exhibitions of Islamic material culture to show that a positive representation of an “Islamic” identity is typically cast in ways that run counter to the Sharī‘a. The two case studies analysed here are drawn from the history of science. In each case study, “Islamic” is conceived as related to rational and civilizational values rather than those based on religious textual authority. I argue that the cultural narrative articulated by these case studies has arisen as a reaction to the Western representation of Islam and Muslims as bound to religious dogma, and thus ipso facto, as being irrational and uncivilized.","PeriodicalId":388440,"journal":{"name":"Journal of Islamic and Muslim Studies","volume":"148 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2017-11-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"132013115","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Abstract:The Chinese Communist Party defines the Hui people as an ethnic group based on shared customs related to Islam and descent from Muslim immigrants who arrived centuries ago, but sectarian revival movements have destabilized this conflation of religious and ethnic identity. Lengthy periods of isolation under imperial dynasties and Maoist isolationists have incubated syncretic sects and practices among Chinese Muslims, but as more of them have begun traveling abroad for study, business, and pilgrimage, sects critical of syncretic Chinese Islam have grown. Historians and anthropologists have traced several waves of Islamic revival, but few have focused on the growing Salafıyya movement and its conflict with other Chinese sects. This paper, based on eleven months of anthropological interviews and participant observation in the urban Hui community of Xining, Qinghai Province, examines sectarian conflict between the locally dominant, Wahhabi-inspired Yihewani sect that developed at the turn of the twentieth century and a rapidly growing Salafı minority. Fierce debate between Salafıs who argue that Allah is above Heaven versus Yihewani and other sects who argue that Allah is omnipresent also represents disagreement about where in the world the “real Muslims” are located, whether religious authority is located in imams or the understanding of individual believers, and whether Chinese Muslims should perpetuate ethnic religious traditions or aspire to a universal Muslim identity and transnational sense of orthodoxy. In achieving independent understanding of Islamic texts, Hui Salafıs attempt to transcend local structures of power to forge a direct connection with an imagined transnational ummah.
{"title":"Where is Allah? Sectarian Debate, Ethnicity, and Transnational Identity among the Salafıs of Northwest China","authors":"A. Stewart","doi":"10.2979/JIMS.1.1.03","DOIUrl":"https://doi.org/10.2979/JIMS.1.1.03","url":null,"abstract":"Abstract:The Chinese Communist Party defines the Hui people as an ethnic group based on shared customs related to Islam and descent from Muslim immigrants who arrived centuries ago, but sectarian revival movements have destabilized this conflation of religious and ethnic identity. Lengthy periods of isolation under imperial dynasties and Maoist isolationists have incubated syncretic sects and practices among Chinese Muslims, but as more of them have begun traveling abroad for study, business, and pilgrimage, sects critical of syncretic Chinese Islam have grown. Historians and anthropologists have traced several waves of Islamic revival, but few have focused on the growing Salafıyya movement and its conflict with other Chinese sects. This paper, based on eleven months of anthropological interviews and participant observation in the urban Hui community of Xining, Qinghai Province, examines sectarian conflict between the locally dominant, Wahhabi-inspired Yihewani sect that developed at the turn of the twentieth century and a rapidly growing Salafı minority. Fierce debate between Salafıs who argue that Allah is above Heaven versus Yihewani and other sects who argue that Allah is omnipresent also represents disagreement about where in the world the “real Muslims” are located, whether religious authority is located in imams or the understanding of individual believers, and whether Chinese Muslims should perpetuate ethnic religious traditions or aspire to a universal Muslim identity and transnational sense of orthodoxy. In achieving independent understanding of Islamic texts, Hui Salafıs attempt to transcend local structures of power to forge a direct connection with an imagined transnational ummah.","PeriodicalId":388440,"journal":{"name":"Journal of Islamic and Muslim Studies","volume":"8 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"1900-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"115416887","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Abstract:Shi‘i-Sunni dynamics in America have to be contextualized within the framework of the history of the early Muslim community (around the 1900s), which comprised both groups. Faced with the challenge of assimilation to American culture, the early Muslims sought to keep their faith intact and perform their religious obligations. They also felt the need to socialize and maintain regular contact with their religious brethren. Since they were a minority in America, Muslims stressed their Islamic, rather than sectarian identity. Hence, despite their sectarian differences, Shi‘i and Sunni Muslims often intermarried, worshipped in the same mosques, marked social occasions, and together represented Islam to the non-American community. Recent events in the Middle East have heightened tensions that have impacted the North America Muslim community. Muslim leaders in different parts of North America have sought to reduce these tensions through various measures which have brought a better understanding of what it means to be the other.
{"title":"Sectarianism and American Islam","authors":"Liyakat Takim","doi":"10.2979/JIMS.1.1.13","DOIUrl":"https://doi.org/10.2979/JIMS.1.1.13","url":null,"abstract":"Abstract:Shi‘i-Sunni dynamics in America have to be contextualized within the framework of the history of the early Muslim community (around the 1900s), which comprised both groups. Faced with the challenge of assimilation to American culture, the early Muslims sought to keep their faith intact and perform their religious obligations. They also felt the need to socialize and maintain regular contact with their religious brethren. Since they were a minority in America, Muslims stressed their Islamic, rather than sectarian identity. Hence, despite their sectarian differences, Shi‘i and Sunni Muslims often intermarried, worshipped in the same mosques, marked social occasions, and together represented Islam to the non-American community. Recent events in the Middle East have heightened tensions that have impacted the North America Muslim community. Muslim leaders in different parts of North America have sought to reduce these tensions through various measures which have brought a better understanding of what it means to be the other.","PeriodicalId":388440,"journal":{"name":"Journal of Islamic and Muslim Studies","volume":"1 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"1900-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"130174352","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Abstract:The securitization of Muslims has been an ongoing process in the “war on terror” discourse of the past 15 years. It has solidified the perception of Muslims as enemies in and of the West through a logic which creates hierarchies of belonging and undermines their claims to citizenship. In addition, securitization has expanded to include not only the state, but also members of society to be vigilant about threats and to protect the country through their everyday roles and activities. In this broader context, this paper critically examines the securitization of Muslims in the war on terror in Canada in the context of state concerns about violent radicalization among Muslim youth. While this has been an ongoing federal matter since 2011, when the Canadian government released its counter-terrorism policy, Canada did not have a centralized national Countering Violent Extremism (CVE) program. This creates space for Quebec to propose and implement its own Anti-Radicalization Plan (2015–2018). This paper undertakes an analysis of how the Quebec government’s counter-radicalization plan reframes the issue and expands it from being a political and legal issue into a social problem, reinforcing Quebec-specific concerns about diversity, identity and intercultural social relations between white francophone majorities and minority Muslim immigrant youth. The plan illustrates how securitization works as an expansive process that involves both the state and society by making national security the primary lens for the provision of health, education and related social services. It reinforces the social construction of Muslims as threats to the nation, and more broadly, to the West.
{"title":"The War on Terror in Canada: Securitizing Muslims","authors":"U. Jamil","doi":"10.2979/JIMS.1.2.12","DOIUrl":"https://doi.org/10.2979/JIMS.1.2.12","url":null,"abstract":"Abstract:The securitization of Muslims has been an ongoing process in the “war on terror” discourse of the past 15 years. It has solidified the perception of Muslims as enemies in and of the West through a logic which creates hierarchies of belonging and undermines their claims to citizenship. In addition, securitization has expanded to include not only the state, but also members of society to be vigilant about threats and to protect the country through their everyday roles and activities. In this broader context, this paper critically examines the securitization of Muslims in the war on terror in Canada in the context of state concerns about violent radicalization among Muslim youth. While this has been an ongoing federal matter since 2011, when the Canadian government released its counter-terrorism policy, Canada did not have a centralized national Countering Violent Extremism (CVE) program. This creates space for Quebec to propose and implement its own Anti-Radicalization Plan (2015–2018). This paper undertakes an analysis of how the Quebec government’s counter-radicalization plan reframes the issue and expands it from being a political and legal issue into a social problem, reinforcing Quebec-specific concerns about diversity, identity and intercultural social relations between white francophone majorities and minority Muslim immigrant youth. The plan illustrates how securitization works as an expansive process that involves both the state and society by making national security the primary lens for the provision of health, education and related social services. It reinforces the social construction of Muslims as threats to the nation, and more broadly, to the West.","PeriodicalId":388440,"journal":{"name":"Journal of Islamic and Muslim Studies","volume":"95 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"1900-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"121505184","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
{"title":"Divorce: A View from Abbasid Adab Collections","authors":"Cheikh","doi":"10.2979/jims.4.2.02","DOIUrl":"https://doi.org/10.2979/jims.4.2.02","url":null,"abstract":"","PeriodicalId":388440,"journal":{"name":"Journal of Islamic and Muslim Studies","volume":"36 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"1900-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"123185913","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
{"title":"Sectarianism in Islam and Muslim Communities","authors":"Layla Sein","doi":"10.2979/jims.1.1.14","DOIUrl":"https://doi.org/10.2979/jims.1.1.14","url":null,"abstract":"","PeriodicalId":388440,"journal":{"name":"Journal of Islamic and Muslim Studies","volume":"40 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"1900-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"126852009","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Abstract:As any survey of Islamic history will show, Muslims spoke about the rights and wrongs of employing armed force in a variety of ways. This presentation deals with one of these. The work of jurists in developing judgments pertaining to armed struggle provides one of the most extensive examples of the more general attempt by human communities to regulate the use of lethal force. In its form and substance, this aspect of Muslim tradition invites comparison with Christian notions about just war, as well as with a number of other religious and moral traditions. I begin with some general remarks regarding such traditions, then take up a number of questions related to the historic role of right authority in the Muslim law of war and peace. I then turn to contemporary jihadist rhetoric, suggesting that its focus on fighting as an individual duty points to a crisis of authority. I conclude with reflections on the responsibilities of scholars working in a troubled time.
{"title":"The Muslim Law of War and Peace","authors":"John Kelsay","doi":"10.2979/JIMS.1.2.02","DOIUrl":"https://doi.org/10.2979/JIMS.1.2.02","url":null,"abstract":"Abstract:As any survey of Islamic history will show, Muslims spoke about the rights and wrongs of employing armed force in a variety of ways. This presentation deals with one of these. The work of jurists in developing judgments pertaining to armed struggle provides one of the most extensive examples of the more general attempt by human communities to regulate the use of lethal force. In its form and substance, this aspect of Muslim tradition invites comparison with Christian notions about just war, as well as with a number of other religious and moral traditions. I begin with some general remarks regarding such traditions, then take up a number of questions related to the historic role of right authority in the Muslim law of war and peace. I then turn to contemporary jihadist rhetoric, suggesting that its focus on fighting as an individual duty points to a crisis of authority. I conclude with reflections on the responsibilities of scholars working in a troubled time.","PeriodicalId":388440,"journal":{"name":"Journal of Islamic and Muslim Studies","volume":"64 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"1900-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"125872406","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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