Abstract:This article advances an alternative approach to the academic dispute over the legacy of the eighteenth-century Sufi and scholar Shāh Walī Allāh of Delhi (d. 1762 CE). It shows that largely as the consequence of a Weberian teleology of modernization, Orientalism, and nationalism, works on Shāh Walī Allāh produced between the 1940s and 1980s overwhelmingly considered him a progenitor of modern Islam in South Asia. Although some scholars continue to assert the same into the present, the influence of post-modern critical theory since the 1980s has refined the argument about Shāh Walī Allāh's legacy in various ways but has also led to the rise of another current of scholarship that denies him any substantive legacy, largely because he worked in an environment free of European influence. Common to such scholarship are assumptions about Shāh Walī Allāh's motivations with respect to his policy of Islamic reform. Critical of such an approach, this article turns from the debate about his motivations to the agreed-upon implications of his thought relative to the eighteenth-century intellectual and social context in which he lived. On this basis, this article finds that Shāh Walī Allāh's legacy has been extensive in the modern period insofar as the latter-day South Asian thinkers who reference him-whether Sufi, fundamentalist, or modernist-attempt to follow through on his principles.
{"title":"Intention and Implication: The Disputed Legacy of Shāh Walī Allāh","authors":"Reza Pirbhai","doi":"10.2979/jims.5.2.02","DOIUrl":"https://doi.org/10.2979/jims.5.2.02","url":null,"abstract":"Abstract:This article advances an alternative approach to the academic dispute over the legacy of the eighteenth-century Sufi and scholar Shāh Walī Allāh of Delhi (d. 1762 CE). It shows that largely as the consequence of a Weberian teleology of modernization, Orientalism, and nationalism, works on Shāh Walī Allāh produced between the 1940s and 1980s overwhelmingly considered him a progenitor of modern Islam in South Asia. Although some scholars continue to assert the same into the present, the influence of post-modern critical theory since the 1980s has refined the argument about Shāh Walī Allāh's legacy in various ways but has also led to the rise of another current of scholarship that denies him any substantive legacy, largely because he worked in an environment free of European influence. Common to such scholarship are assumptions about Shāh Walī Allāh's motivations with respect to his policy of Islamic reform. Critical of such an approach, this article turns from the debate about his motivations to the agreed-upon implications of his thought relative to the eighteenth-century intellectual and social context in which he lived. On this basis, this article finds that Shāh Walī Allāh's legacy has been extensive in the modern period insofar as the latter-day South Asian thinkers who reference him-whether Sufi, fundamentalist, or modernist-attempt to follow through on his principles.","PeriodicalId":388440,"journal":{"name":"Journal of Islamic and Muslim Studies","volume":"70 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2021-07-23","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"115791095","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 a generally accepted "textbook" definition in Sufism, spiritual realization (taḥqīq) from an epistemological perspective is conceived as the process of obtaining knowledge from the Real (al-ḥaqīqa) through God's guidance in order to apprehend the Truth (al-Ḥaqq) through the self without an intermediary. The "realizer" (muḥaqqiq) is the person who has come to realize the Truth through a direct encounter. From an ontological perspective, however, taḥqīq can also be defined as the station of direct contact with the Real, in which the mystic attains to all the possibilities of human existence through divine solicitude. To explore these two contexts, this article will investigate the wide range of definitions of taḥqīq in major Sufi works and explore the meaning of this term in the context of Ibn ʿArabī's (d. 1240 CE) thought. Through a review of important Sufi texts, this article will also bring the concept of taḥqīq into conversation with contemporary philosophical theories of mystical knowledge, particularly that of Robert Forman, and explore Forman's concepts of the Pure Consciousness Event (PCE) and the Dualistic Mystical State (DMS) to assess whether the Sufi concept of taḥqīq is compatible with the states of experience he describes.
{"title":"Realization (Taḥqīq) in Sufism: An Assessment of Robert K.C. Forman's Pure Consciousness Event (PCE) and Dual Mystical State (DMS)","authors":"A. Vatanpour","doi":"10.2979/jims.5.2.01","DOIUrl":"https://doi.org/10.2979/jims.5.2.01","url":null,"abstract":"Abstract:As a generally accepted \"textbook\" definition in Sufism, spiritual realization (taḥqīq) from an epistemological perspective is conceived as the process of obtaining knowledge from the Real (al-ḥaqīqa) through God's guidance in order to apprehend the Truth (al-Ḥaqq) through the self without an intermediary. The \"realizer\" (muḥaqqiq) is the person who has come to realize the Truth through a direct encounter. From an ontological perspective, however, taḥqīq can also be defined as the station of direct contact with the Real, in which the mystic attains to all the possibilities of human existence through divine solicitude. To explore these two contexts, this article will investigate the wide range of definitions of taḥqīq in major Sufi works and explore the meaning of this term in the context of Ibn ʿArabī's (d. 1240 CE) thought. Through a review of important Sufi texts, this article will also bring the concept of taḥqīq into conversation with contemporary philosophical theories of mystical knowledge, particularly that of Robert Forman, and explore Forman's concepts of the Pure Consciousness Event (PCE) and the Dualistic Mystical State (DMS) to assess whether the Sufi concept of taḥqīq is compatible with the states of experience he describes.","PeriodicalId":388440,"journal":{"name":"Journal of Islamic and Muslim Studies","volume":"43 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2021-07-23","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"122392133","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":"Sainthood and Authority in Early Islam: Al-?ak?m al-Tirmidh?’s Theory of wil?ya and the Reenvisioning of the Sunn? Caliphate (By Aiyub Palmer)","authors":"Atif Khalil","doi":"10.2979/jims.5.2.07","DOIUrl":"https://doi.org/10.2979/jims.5.2.07","url":null,"abstract":"","PeriodicalId":388440,"journal":{"name":"Journal of Islamic and Muslim Studies","volume":"1 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2021-07-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"117199514","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":"Understanding Sharia: Islamic Law in a Globalized World by Raficq S. Abdulla and Mohamed M. Keshavjee (review)","authors":"A. Zaidi","doi":"10.2979/jims.5.2.05","DOIUrl":"https://doi.org/10.2979/jims.5.2.05","url":null,"abstract":"","PeriodicalId":388440,"journal":{"name":"Journal of Islamic and Muslim Studies","volume":"84 6 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2021-07-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"114944418","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":"Poetry in Praise of Prophetic Perfection: A Study of West African Arabic Mad?? Poetry and its Precedents (By Oludamini Ogunnaike)","authors":"Nicholas Boylston","doi":"10.2979/jims.5.2.06","DOIUrl":"https://doi.org/10.2979/jims.5.2.06","url":null,"abstract":"","PeriodicalId":388440,"journal":{"name":"Journal of Islamic and Muslim Studies","volume":"1 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2021-07-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"131351729","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}
Zobeda Abdullah, S. Banbury, A. Visick, Iqbal Mohiuddin
Abstract:Limited research has looked at how religiosity may be correlated with mental health, particularly among Muslim students in the UK. In this study, levels of religiosity were measured as a potential protective factor for well-being. Through an internet survey, 131 London-based participants completed an adapted version of the Intrinsic, Extrinsic, and Quest (IEQ) Religiosity questionnaire, the PHQ-9 Depression questionnaire, and the GAD-7 Anxiety questionnaire. Participants were divided into one of four groups based on their faith, gender, and student status. Higher levels of religiosity were correlated with lower levels of depression (r=−.394) and anxiety (r=−.461). Furthermore, female students experienced higher levels of depression and anxiety than male students. Muslim students who had recently moved to the UK had lower levels of depression and anxiety compared to British non-Muslims and British-born Muslims with lower religiosity. British-born Muslims reported lower levels of depression than British born non-Muslims, but comparable levels of anxiety. The results of this study suggest that religiosity may act as a coping strategy for disorders such as depression and anxiety among Muslim students. This study further explores how components of Islam may be integrated into culturally informed well-being intervention strategies and curriculum design so that a “whole-person approach” to learning and teaching can support a positive student experience.
{"title":"The Role of Religiosity in Depression and Anxiety among Muslim Students in the UK: A Whole-Person Approach to Teaching and Learning","authors":"Zobeda Abdullah, S. Banbury, A. Visick, Iqbal Mohiuddin","doi":"10.2979/jims.6.1.04","DOIUrl":"https://doi.org/10.2979/jims.6.1.04","url":null,"abstract":"Abstract:Limited research has looked at how religiosity may be correlated with mental health, particularly among Muslim students in the UK. In this study, levels of religiosity were measured as a potential protective factor for well-being. Through an internet survey, 131 London-based participants completed an adapted version of the Intrinsic, Extrinsic, and Quest (IEQ) Religiosity questionnaire, the PHQ-9 Depression questionnaire, and the GAD-7 Anxiety questionnaire. Participants were divided into one of four groups based on their faith, gender, and student status. Higher levels of religiosity were correlated with lower levels of depression (r=−.394) and anxiety (r=−.461). Furthermore, female students experienced higher levels of depression and anxiety than male students. Muslim students who had recently moved to the UK had lower levels of depression and anxiety compared to British non-Muslims and British-born Muslims with lower religiosity. British-born Muslims reported lower levels of depression than British born non-Muslims, but comparable levels of anxiety. The results of this study suggest that religiosity may act as a coping strategy for disorders such as depression and anxiety among Muslim students. This study further explores how components of Islam may be integrated into culturally informed well-being intervention strategies and curriculum design so that a “whole-person approach” to learning and teaching can support a positive student experience.","PeriodicalId":388440,"journal":{"name":"Journal of Islamic and Muslim Studies","volume":"55 12 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2021-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"123219839","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:In the course of this article, I address the following question: why does analytic philosophy, which predominates throughout higher education in the United Kingdom, not feature prominently in UK madrasas (Islamic schools)? I provide two responses to this question. The first focuses on a possible intellectual conflict between the types of philosophy that are practiced in madrasas and in mainstream institutions of higher education. The second response focuses on the kind of philosophy that various organizations promote and practice in communities of philosophic inquiry (CPI). These responses illustrate the conceptual and institutional reasons for madrasas’ reluctance toward analytic philosophy. Finally, I offer specific recommendations intended to help facilitate the introduction of analytic philosophy into madrasa curricula in the UK.
{"title":"The Possibility of Analytic Philosophy in United Kingdom Madrasas","authors":"Abbas Ahsan","doi":"10.2979/jims.6.1.03","DOIUrl":"https://doi.org/10.2979/jims.6.1.03","url":null,"abstract":"Abstract:In the course of this article, I address the following question: why does analytic philosophy, which predominates throughout higher education in the United Kingdom, not feature prominently in UK madrasas (Islamic schools)? I provide two responses to this question. The first focuses on a possible intellectual conflict between the types of philosophy that are practiced in madrasas and in mainstream institutions of higher education. The second response focuses on the kind of philosophy that various organizations promote and practice in communities of philosophic inquiry (CPI). These responses illustrate the conceptual and institutional reasons for madrasas’ reluctance toward analytic philosophy. Finally, I offer specific recommendations intended to help facilitate the introduction of analytic philosophy into madrasa curricula in the UK.","PeriodicalId":388440,"journal":{"name":"Journal of Islamic and Muslim Studies","volume":"7 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2021-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"124320081","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:Debates over the purported decline of Muslim intellectual life and scholarship have been featured in the writings of modern Muslim reformers for over two centuries. This article examines the writings of the Indonesian Islamic scholar Harun Nasution (1919–1998), focusing on his interest in the role of rationalism among Muslims in twentieth-century Southeast Asia. I argue that in response to a perceived decline in Muslim intellectual life and discourse, Nasution sought to promote the recovery of what he termed “dynamic Islamic rationality.” In his works, Nasution depicted “dynamic Islamic rationality” as a type of rationalism that reconsiders the scope of revelation, rehabilitates received approaches to Islamic interpretive traditions, and promotes a reformed theology responsive to the modern context of twentieth-century Southeast Asia.
{"title":"Bringing Rationality Back: Harun Nasution and the Burden of Muslim Thought in Twentieth-Century Southeast Asia","authors":"Khairudin Aljunied","doi":"10.2979/jims.6.1.02","DOIUrl":"https://doi.org/10.2979/jims.6.1.02","url":null,"abstract":"Abstract:Debates over the purported decline of Muslim intellectual life and scholarship have been featured in the writings of modern Muslim reformers for over two centuries. This article examines the writings of the Indonesian Islamic scholar Harun Nasution (1919–1998), focusing on his interest in the role of rationalism among Muslims in twentieth-century Southeast Asia. I argue that in response to a perceived decline in Muslim intellectual life and discourse, Nasution sought to promote the recovery of what he termed “dynamic Islamic rationality.” In his works, Nasution depicted “dynamic Islamic rationality” as a type of rationalism that reconsiders the scope of revelation, rehabilitates received approaches to Islamic interpretive traditions, and promotes a reformed theology responsive to the modern context of twentieth-century Southeast Asia.","PeriodicalId":388440,"journal":{"name":"Journal of Islamic and Muslim Studies","volume":"15 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2021-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"115128501","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 article re-interrogates the complex conceptions and debates concerning ideas of modernity expressed by Salafi leaders in Ghana between the 1970s and the 1980s. Previous research has suggested that the Salafi movement in Ghana, as in other parts of West Africa, inspired the appropriation of some ideas associated with modernity to help develop Muslim communities, and reinforce the appeal of their arguments against opponents. Arguing that while the Qur’ānic censure of reprehensible innovations (bid’a) is incompatible with material ideas of progress, they insisted that, if carefully analyzed, some modern ideas may in fact be consistent with the Qur’ān. This article presents a case study of two Muslim groups belonging to the broader Salafi movement in Ghana. It analyses the relationship between Salafi clerics trained in traditional and classical Islamic texts (‘ulamā), and the Western-educated scholars, referred to here as modernists, in the Islamic Research and Reformation Centre (IRRC) and their respective attitudes toward modernity. While this study highlights that these two groups of reformers both appropriated modern ideas for administrative efficiency, they differed among themselves on whether the Islamic reform project should engage in opportunities in the secular milieu, or solely focus on eradicating religious unorthodoxy. The study concludes that the ‘ulamā consciously navigated a complex balance between appropriating secular ideals for Islamic reform while asserting the relevance of eradicating what they believed to be unacceptable religious innovations that verged on apostasy.
{"title":"Contesting Visions of Modernity in Ghanaian Salafis’ Islamic Reform","authors":"Y. Dumbe, M. Abdul-Hamid, M. Ibrahim","doi":"10.2979/jims.6.1.01","DOIUrl":"https://doi.org/10.2979/jims.6.1.01","url":null,"abstract":"Abstract:This article re-interrogates the complex conceptions and debates concerning ideas of modernity expressed by Salafi leaders in Ghana between the 1970s and the 1980s. Previous research has suggested that the Salafi movement in Ghana, as in other parts of West Africa, inspired the appropriation of some ideas associated with modernity to help develop Muslim communities, and reinforce the appeal of their arguments against opponents. Arguing that while the Qur’ānic censure of reprehensible innovations (bid’a) is incompatible with material ideas of progress, they insisted that, if carefully analyzed, some modern ideas may in fact be consistent with the Qur’ān. This article presents a case study of two Muslim groups belonging to the broader Salafi movement in Ghana. It analyses the relationship between Salafi clerics trained in traditional and classical Islamic texts (‘ulamā), and the Western-educated scholars, referred to here as modernists, in the Islamic Research and Reformation Centre (IRRC) and their respective attitudes toward modernity. While this study highlights that these two groups of reformers both appropriated modern ideas for administrative efficiency, they differed among themselves on whether the Islamic reform project should engage in opportunities in the secular milieu, or solely focus on eradicating religious unorthodoxy. The study concludes that the ‘ulamā consciously navigated a complex balance between appropriating secular ideals for Islamic reform while asserting the relevance of eradicating what they believed to be unacceptable religious innovations that verged on apostasy.","PeriodicalId":388440,"journal":{"name":"Journal of Islamic and Muslim Studies","volume":"14 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2021-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"121065055","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":"The Pure Intention: On Knowledge of the Unique Name (Al-Qa?d al-Mujarrad f? Ma‘rifat al-Ism al-Mufrad by Ibn ‘A?? All?h al-Iskandar?) (By Translator: Khalid Williams)","authors":"Atif Khalil","doi":"10.2979/jims.6.1.06","DOIUrl":"https://doi.org/10.2979/jims.6.1.06","url":null,"abstract":"","PeriodicalId":388440,"journal":{"name":"Journal of Islamic and Muslim Studies","volume":"28 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2021-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"116714046","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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