{"title":"Secular States, Religious Politics: India, Turkey and the Future of Secularism by Sumantra Bose (review)","authors":"J. Dorsey","doi":"10.2979/jims.4.2.06","DOIUrl":"https://doi.org/10.2979/jims.4.2.06","url":null,"abstract":"","PeriodicalId":388440,"journal":{"name":"Journal of Islamic and Muslim Studies","volume":"70 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2020-03-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"116245646","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:Anbar Otin (1870–1915) was a Central Asian Muslim female poet who lived in the city of Khoqand, in contemporary Uzbekistan. She became paralyzed after acquiring a physical injury and was bedridden in her early adult life. Most of her literary works are the result of her hopes and reflect her physical and emotional distress. This paper draws on Anbar’s views of the concept of selfhood by employing her poetry and her only prose work Risalai Falsafai Siyahan [Treatise on the Philosophy of Blackness]. Anbar opposed the society of which she was a member and criticized views that degraded women and considered them unintelligent. Because Anbar’s physical disabilities accentuated her sense of powerlessness, she encouraged other women to be self-assertive in order to have better lives than hers. She contended that the determination of selfhood should not be dictated by others, especially men; instead, women should do so on their own.
{"title":"“I Was Born in the Wrong Time”: The Concept of Selfhood in the Writings of Anbar Otin","authors":"Donohon Abdugafurova","doi":"10.2979/jims.4.1.03","DOIUrl":"https://doi.org/10.2979/jims.4.1.03","url":null,"abstract":"Abstract:Anbar Otin (1870–1915) was a Central Asian Muslim female poet who lived in the city of Khoqand, in contemporary Uzbekistan. She became paralyzed after acquiring a physical injury and was bedridden in her early adult life. Most of her literary works are the result of her hopes and reflect her physical and emotional distress. This paper draws on Anbar’s views of the concept of selfhood by employing her poetry and her only prose work Risalai Falsafai Siyahan [Treatise on the Philosophy of Blackness]. Anbar opposed the society of which she was a member and criticized views that degraded women and considered them unintelligent. Because Anbar’s physical disabilities accentuated her sense of powerlessness, she encouraged other women to be self-assertive in order to have better lives than hers. She contended that the determination of selfhood should not be dictated by others, especially men; instead, women should do so on their own.","PeriodicalId":388440,"journal":{"name":"Journal of Islamic and Muslim Studies","volume":"6 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2019-10-25","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"122832298","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:Ibn Khaldūn’s defense of Mu‘āwiya’s accession to power and the appointment of his son Yazīd as his successor is a subject that is worthy of examination. Ibn Khaldūn’s reflections on Mu‘āwiya and his legacy are of particular interest because as a pioneer of historiography and sociology, he was neither tradition-bound nor did he blindly accept past information or scholarship. His trailblazing work, the Muqaddima, presents a theoretical framework for studying the rise and fall of nations contingent on the concepts of ‘aṣabīyya (group solidarity) and mulk (royal authority). Based on his work, Ibn Khaldūn’s position regarding Mu‘āwiya is documented in this article, supplemented with other relevant classical sources to evaluate the consistency of his stance with respect to the principles of scholarship and inquiry laid out in his magnum opus. This article also explains how Ibn Khaldūn’s conception of Mu‘āwiya’s counter-revolution against ‘Alī ibn Abū Ṭālib is pivotal to understanding the contemporary political culture and institutions extant in the Muslim world.
{"title":"Ibn Khaldūn’s Defense of Mu‘āwiya: The Dynamics of ‘Aṣabīyya, Mulk and the Counter-Revolution According to the Muqaddima","authors":"M. Farooq","doi":"10.2979/jims.4.1.04","DOIUrl":"https://doi.org/10.2979/jims.4.1.04","url":null,"abstract":"Abstract:Ibn Khaldūn’s defense of Mu‘āwiya’s accession to power and the appointment of his son Yazīd as his successor is a subject that is worthy of examination. Ibn Khaldūn’s reflections on Mu‘āwiya and his legacy are of particular interest because as a pioneer of historiography and sociology, he was neither tradition-bound nor did he blindly accept past information or scholarship. His trailblazing work, the Muqaddima, presents a theoretical framework for studying the rise and fall of nations contingent on the concepts of ‘aṣabīyya (group solidarity) and mulk (royal authority). Based on his work, Ibn Khaldūn’s position regarding Mu‘āwiya is documented in this article, supplemented with other relevant classical sources to evaluate the consistency of his stance with respect to the principles of scholarship and inquiry laid out in his magnum opus. This article also explains how Ibn Khaldūn’s conception of Mu‘āwiya’s counter-revolution against ‘Alī ibn Abū Ṭālib is pivotal to understanding the contemporary political culture and institutions extant in the Muslim world.","PeriodicalId":388440,"journal":{"name":"Journal of Islamic and Muslim Studies","volume":"11 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2019-10-25","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"128451586","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}
The Global Urban Studies Program, the Department of Anthropology, and the Muslim Studies Program are pleased to announce an interdisciplinary conference entitled Cities of the Arab World: Theory, Investigation and Critique. Conference panelists, from the Middle East, Europe and the United States, will address a number of topics including environmental issues in Arab cities, the contributions of ethnic and religious minorities to urban life, the political economy of redevelopment and questions of civil conflict and post-conflict reconstruction. The inclusion of cities with significant Arab populations outside the Middle East enables exploration of questions of coexistence and conflict, and of the rich cultural production that globalization makes possible.
{"title":"Cities of the Arab World: Theory, Investigation, and Critique","authors":"S. Hassan","doi":"10.2979/jims.4.1.11","DOIUrl":"https://doi.org/10.2979/jims.4.1.11","url":null,"abstract":"The Global Urban Studies Program, the Department of Anthropology, and the Muslim Studies Program are pleased to announce an interdisciplinary conference entitled Cities of the Arab World: Theory, Investigation and Critique. Conference panelists, from the Middle East, Europe and the United States, will address a number of topics including environmental issues in Arab cities, the contributions of ethnic and religious minorities to urban life, the political economy of redevelopment and questions of civil conflict and post-conflict reconstruction. The inclusion of cities with significant Arab populations outside the Middle East enables exploration of questions of coexistence and conflict, and of the rich cultural production that globalization makes possible.","PeriodicalId":388440,"journal":{"name":"Journal of Islamic and Muslim Studies","volume":"49 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2019-10-25","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"127134258","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 is intended to be part of a larger scholarly response to claims made by those whom Todd Green describes as “professional Islamophobes” that currently dominate the public narrative of Islam. The particular claim addressed in this essay is the claim that “Sharia does not permit freedom of conscience.” The essay addresses the meaning of “sharia” and its relationship to law, and then examines relevant verses from the Qur’an, together with Qur’anic commentary and Hadith texts, and contemporary scholarship in order to discover what the sacred texts say and how Muslims have understood them, on the issue of freedom of conscience and religion. This examination makes it clear that while some modern Muslim nations curtail religious freedoms, it is not because “Sharia does not permit freedom of conscience.” It is because those contemporary Muslims who exhibit a totalitarian supremacist mindset are influenced in their thinking by modern Western ideas rather than by the rich and extensive history of the Islamic intellectual tradition. Those scholars, both Muslim and non-Muslim who engage that tradition show that freedom of conscience is integral to it.
{"title":"Freedom of Conscience in the Qur’an and Hadith","authors":"Aisha Y. Musa","doi":"10.2979/jims.4.1.10","DOIUrl":"https://doi.org/10.2979/jims.4.1.10","url":null,"abstract":"Abstract:This essay is intended to be part of a larger scholarly response to claims made by those whom Todd Green describes as “professional Islamophobes” that currently dominate the public narrative of Islam. The particular claim addressed in this essay is the claim that “Sharia does not permit freedom of conscience.” The essay addresses the meaning of “sharia” and its relationship to law, and then examines relevant verses from the Qur’an, together with Qur’anic commentary and Hadith texts, and contemporary scholarship in order to discover what the sacred texts say and how Muslims have understood them, on the issue of freedom of conscience and religion. This examination makes it clear that while some modern Muslim nations curtail religious freedoms, it is not because “Sharia does not permit freedom of conscience.” It is because those contemporary Muslims who exhibit a totalitarian supremacist mindset are influenced in their thinking by modern Western ideas rather than by the rich and extensive history of the Islamic intellectual tradition. Those scholars, both Muslim and non-Muslim who engage that tradition show that freedom of conscience is integral to it.","PeriodicalId":388440,"journal":{"name":"Journal of Islamic and Muslim Studies","volume":"83 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2019-10-25","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"128421169","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 analyzes the Aga Khan’s discourse on pluralism and cosmopolitan ethics, arguing that these ideals are rooted in and expressive of his Muslim theological vision and constitute his interpretation of Islam. The Aga Khan is the forty-ninth hereditary Imam of the Nizari Ismaili Muslims and a public Muslim intellectual. Whereas many theorists’ approaches to pluralism are premised on the religious diversity of America, the Aga Khan pragmatically situates pluralism as a prerequisite for humanitarian development in a global context and as an antidote to dangers posed by both political tribalism and globalism. In common with the scholar of religion Diana Eck, the Aga Khan defines pluralism as a personal and civic orientation toward human diversity that actively embraces difference while also emphasizing commonality without overriding differences. At the same time, he presents pluralism as a divine imperative for humans in responding to God-given diversity and attaining self-knowledge. The theological underpinnings of the Aga Khan’s pluralistic vision are the integration of Faith (dīn) and World (dunyā) and a theology of “mono-realism” (waḥdat al-wujūd) stressing God’s continuous manifestation through diversity. Certain dimensions of this pluralism are rooted in the pre-modern Ismaili theological heritage. The Aga Khan also presents a concept of cosmopolitan ethics as a necessary concomitant of applied pluralism. Rejecting both moral relativism and a hegemonic universalism, the Aga Khan defines cosmopolitan ethics as universal virtue ethics informed by multiple religious traditions that can also accommodate a pluralism of values in local contexts. The Aga Khan theologically roots cosmopolitan ethics in the Qur’ānic vision of humankind as created from a single soul (Q 4:1).
{"title":"Divine Diversity: The Aga Khan’s Vision of Pluralism","authors":"Khalil Andani","doi":"10.2979/jims.4.1.01","DOIUrl":"https://doi.org/10.2979/jims.4.1.01","url":null,"abstract":"Abstract:This article analyzes the Aga Khan’s discourse on pluralism and cosmopolitan ethics, arguing that these ideals are rooted in and expressive of his Muslim theological vision and constitute his interpretation of Islam. The Aga Khan is the forty-ninth hereditary Imam of the Nizari Ismaili Muslims and a public Muslim intellectual. Whereas many theorists’ approaches to pluralism are premised on the religious diversity of America, the Aga Khan pragmatically situates pluralism as a prerequisite for humanitarian development in a global context and as an antidote to dangers posed by both political tribalism and globalism. In common with the scholar of religion Diana Eck, the Aga Khan defines pluralism as a personal and civic orientation toward human diversity that actively embraces difference while also emphasizing commonality without overriding differences. At the same time, he presents pluralism as a divine imperative for humans in responding to God-given diversity and attaining self-knowledge. The theological underpinnings of the Aga Khan’s pluralistic vision are the integration of Faith (dīn) and World (dunyā) and a theology of “mono-realism” (waḥdat al-wujūd) stressing God’s continuous manifestation through diversity. Certain dimensions of this pluralism are rooted in the pre-modern Ismaili theological heritage. The Aga Khan also presents a concept of cosmopolitan ethics as a necessary concomitant of applied pluralism. Rejecting both moral relativism and a hegemonic universalism, the Aga Khan defines cosmopolitan ethics as universal virtue ethics informed by multiple religious traditions that can also accommodate a pluralism of values in local contexts. The Aga Khan theologically roots cosmopolitan ethics in the Qur’ānic vision of humankind as created from a single soul (Q 4:1).","PeriodicalId":388440,"journal":{"name":"Journal of Islamic and Muslim Studies","volume":"47 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2019-10-25","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"128141475","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 is an analysis of the political thought of Ibn Rushd and its significance for the current conflict in Islamic political thought between liberal, secular and conservative Islamist thinkers over the meaning of the “virtuous society” and how it can be implemented. It is argued that the thought of Ibn Rushd offers a concept of the virtuous society that reconciles secular law and religious Sharī‘a law. The article analyzes Ibn Rushd’s Commentary on Plato’s Republic, and assesses it as potentially being able to reconcile the philosophical conflict between logically discerned law and revealed law. It is contended that the separation between “religious” and “political” (i.e., philosophical) domains often attributed to Ibn Rushd does not fully consider the entirety of Ibn Rushd’s writings and interprets his works without regard for their historical and religious contextual significance.
{"title":"The Contention Between Secular and Revealed Law: Analyzing Ibn Rushd’s Solution to the Problem of the “Virtuous Society”","authors":"Jaan S. Islam","doi":"10.2979/jims.4.1.02","DOIUrl":"https://doi.org/10.2979/jims.4.1.02","url":null,"abstract":"Abstract:This article is an analysis of the political thought of Ibn Rushd and its significance for the current conflict in Islamic political thought between liberal, secular and conservative Islamist thinkers over the meaning of the “virtuous society” and how it can be implemented. It is argued that the thought of Ibn Rushd offers a concept of the virtuous society that reconciles secular law and religious Sharī‘a law. The article analyzes Ibn Rushd’s Commentary on Plato’s Republic, and assesses it as potentially being able to reconcile the philosophical conflict between logically discerned law and revealed law. It is contended that the separation between “religious” and “political” (i.e., philosophical) domains often attributed to Ibn Rushd does not fully consider the entirety of Ibn Rushd’s writings and interprets his works without regard for their historical and religious contextual significance.","PeriodicalId":388440,"journal":{"name":"Journal of Islamic and Muslim Studies","volume":"21 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2019-10-25","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"116840838","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":"Education under Siege: Attacks on Scholars and Scholarship in Turbulent Times","authors":"S. Hassan","doi":"10.2979/jims.4.1.12","DOIUrl":"https://doi.org/10.2979/jims.4.1.12","url":null,"abstract":"","PeriodicalId":388440,"journal":{"name":"Journal of Islamic and Muslim Studies","volume":"63 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2019-10-25","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"122635662","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":"Suburban Islam (By Justine Howe)","authors":"E. Wills","doi":"10.2979/jims.4.1.06","DOIUrl":"https://doi.org/10.2979/jims.4.1.06","url":null,"abstract":"","PeriodicalId":388440,"journal":{"name":"Journal of Islamic and Muslim Studies","volume":"26 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2019-10-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"132650590","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}
Associate professor of American and comparative politics at the University of Ottawa, Ontario, Canada. She is the co-director of the Community Mobilization in Crisis project which develops and implements innovative multilingual digital pedagogical tools for teaching community mobilization skills in the Middle East and elsewhere. Her first book, Arab New York: Politics and Community in the Everyday Lives of Arab Americans was published by New York University Press, 2019. Her articles have appeared in such publications as Contention, Journal of Borderlands Studies, Journal of Muslim Minority Affairs, Constellation, and Middle East Journal, among others. Her current work focuses on the effects of transnational linkages between the Middle East and North America on everyday politics in the Arab world, with a particular focus on Palestinian transnationalism.
{"title":"The Political Lives of Saints: Christian-Muslim Mediation in Egypt by Angie Heo (review)","authors":"A. Boum","doi":"10.2979/jims.4.1.07","DOIUrl":"https://doi.org/10.2979/jims.4.1.07","url":null,"abstract":"Associate professor of American and comparative politics at the University of Ottawa, Ontario, Canada. She is the co-director of the Community Mobilization in Crisis project which develops and implements innovative multilingual digital pedagogical tools for teaching community mobilization skills in the Middle East and elsewhere. Her first book, Arab New York: Politics and Community in the Everyday Lives of Arab Americans was published by New York University Press, 2019. Her articles have appeared in such publications as Contention, Journal of Borderlands Studies, Journal of Muslim Minority Affairs, Constellation, and Middle East Journal, among others. Her current work focuses on the effects of transnational linkages between the Middle East and North America on everyday politics in the Arab world, with a particular focus on Palestinian transnationalism.","PeriodicalId":388440,"journal":{"name":"Journal of Islamic and Muslim Studies","volume":"161 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2019-10-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"114628713","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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