Abstract:Muslim communities in Lebanon have developed radically new institutions of religious leadership since the advent of the confessional state. These leaderships were created or refined over the course of Lebanon’s first five decades (1920s–1970s), often building on pre-existing institutional norms but shaped by common patterns of integration into a state-centric system of confessional representation. Such institutions have played a key role in representing and reinforcing the sectarianisation of Islam in the country. On the other hand, their proximity to the state has made them prominent advocates of peaceful coexistence and political participation. This paper shows (1) how three Islamic religious leaderships have become institutional expressions of a distinctive Lebanese sectarianism, and (2) how they have in the process become defenders of the nation-state. Focusing on the Sunni office of mufti, this leadership is surveyed alongside its Shi‘i and Druze counterparts to highlight their convergence on a single institutional model. These developments began in response to a French colonial demand for interlocutors with religious communities, and gained urgency as these interlocutors negotiated communal autonomy in religious affairs. The project of communal self-governance – which included jurisdiction over personal status law – called for centralized religious institutions that could manage nationwide bureaucracies. Thus a Sunni mufti, Shi‘i sheikh, and Druze sheikh al-‘aql were each elevated to leadership of new religious hierarchies. While competition among these three leaderships played a part in their development, this paper uses the history of the 1975–90 civil war to show how their common enculturation into the life of the state has generated a strong centripetal tendency in their political behavior.
{"title":"Between Sect and State in Lebanon: Religious Leaders at the Interface","authors":"Alexander Henley","doi":"10.2979/JIMS.1.1.02","DOIUrl":"https://doi.org/10.2979/JIMS.1.1.02","url":null,"abstract":"Abstract:Muslim communities in Lebanon have developed radically new institutions of religious leadership since the advent of the confessional state. These leaderships were created or refined over the course of Lebanon’s first five decades (1920s–1970s), often building on pre-existing institutional norms but shaped by common patterns of integration into a state-centric system of confessional representation. Such institutions have played a key role in representing and reinforcing the sectarianisation of Islam in the country. On the other hand, their proximity to the state has made them prominent advocates of peaceful coexistence and political participation. This paper shows (1) how three Islamic religious leaderships have become institutional expressions of a distinctive Lebanese sectarianism, and (2) how they have in the process become defenders of the nation-state. Focusing on the Sunni office of mufti, this leadership is surveyed alongside its Shi‘i and Druze counterparts to highlight their convergence on a single institutional model. These developments began in response to a French colonial demand for interlocutors with religious communities, and gained urgency as these interlocutors negotiated communal autonomy in religious affairs. The project of communal self-governance – which included jurisdiction over personal status law – called for centralized religious institutions that could manage nationwide bureaucracies. Thus a Sunni mufti, Shi‘i sheikh, and Druze sheikh al-‘aql were each elevated to leadership of new religious hierarchies. While competition among these three leaderships played a part in their development, this paper uses the history of the 1975–90 civil war to show how their common enculturation into the life of the state has generated a strong centripetal tendency in their political behavior.","PeriodicalId":388440,"journal":{"name":"Journal of Islamic and Muslim Studies","volume":"299 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":"132489651","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:What is it about Ibn Rushd that has made him such a lodestar for two different generations of Arab intellectuals–one which emerged in the early 1900s, the other in the late 1970s? Focusing on the second group, which arose in the milieu of young intellectuals who had been shaped by the secular pan-Arab nationalist and socialist ideologies of the 1950s and 1960s, but who now confronted the bankruptcy of those ideologies in the face of an insurgent populist Islamism, the following review identifies two currents in contemporary Arabic Rushdian scholarship: cultural nationalism and modernizing universalism. After analyzing how each sought inspiration in Ibn Rushd for its vision of Arab renewal, and then showing how deepening exposure to Ibn Rushd's texts revealed the incommensurability of his political philosophy with their nationalist, secularist or egalitarian agendas, I suggest that this "Second Wave" of Rushdian enthusiasm is already beginning to ebb. As pressure for democratization intensifies, the consolidation of democratic norms is narrowing the options for Arab intellectuals to a choice between a comprehensive liberalism and a religious populism neither of which seems to have any use for Ibn Rushd's political philosophy. While some individuals are opting for the latter choice, it appears that the majority of both currents are converging around a comprehensively liberal consensus. In such a context, can Ibn Rushd with his insistence on differentiating between high and low still provide, if not an alternative, at least a corrective to the prevailing spirit of the age?
{"title":"Ibn Rushd's Political Philosophy in Contemporary Arab Scholarship: A Transient Revival?","authors":"Malik Mufti","doi":"10.2979/JIMS.2.1.02","DOIUrl":"https://doi.org/10.2979/JIMS.2.1.02","url":null,"abstract":"Abstract:What is it about Ibn Rushd that has made him such a lodestar for two different generations of Arab intellectuals–one which emerged in the early 1900s, the other in the late 1970s? Focusing on the second group, which arose in the milieu of young intellectuals who had been shaped by the secular pan-Arab nationalist and socialist ideologies of the 1950s and 1960s, but who now confronted the bankruptcy of those ideologies in the face of an insurgent populist Islamism, the following review identifies two currents in contemporary Arabic Rushdian scholarship: cultural nationalism and modernizing universalism. After analyzing how each sought inspiration in Ibn Rushd for its vision of Arab renewal, and then showing how deepening exposure to Ibn Rushd's texts revealed the incommensurability of his political philosophy with their nationalist, secularist or egalitarian agendas, I suggest that this \"Second Wave\" of Rushdian enthusiasm is already beginning to ebb. As pressure for democratization intensifies, the consolidation of democratic norms is narrowing the options for Arab intellectuals to a choice between a comprehensive liberalism and a religious populism neither of which seems to have any use for Ibn Rushd's political philosophy. While some individuals are opting for the latter choice, it appears that the majority of both currents are converging around a comprehensively liberal consensus. In such a context, can Ibn Rushd with his insistence on differentiating between high and low still provide, if not an alternative, at least a corrective to the prevailing spirit of the age?","PeriodicalId":388440,"journal":{"name":"Journal of Islamic and Muslim Studies","volume":"91 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":"122814997","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":"Muslims and the City","authors":"Layla Sein","doi":"10.2979/JIMS.2.2.10","DOIUrl":"https://doi.org/10.2979/JIMS.2.2.10","url":null,"abstract":"","PeriodicalId":388440,"journal":{"name":"Journal of Islamic and Muslim Studies","volume":"80 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":"127015278","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 bird known as the hoopoe (Lat. upupa epops, Ar. hudhud) has been a common motif in the literature and folklore of eastern Mediterranean and Middle Eastern cultures, from ancient to modern times. As a solar symbol, it was often associated with kingship, filial piety, and wisdom, and its body was believed to possess potent magical and medicinal properties. In the medieval Islamic world, the hoopoe also played a prominent cultural role, most notably via its inclusion in the Qur'ānic narrative surrounding the prophet Solomon, and its prominence as the central character in Farīd al-Dīn 'Aṭṭār's (d. ca. 1220 ce) book-length poem The Conference of the Birds (Manṭiq al-Ṭayr). Through a review of Biblical, Egyptian, and Greco-Roman sources alongside medieval Islamic literature and modern folklore, this article argues that the medieval Islamic world did not develop an independent tradition of literature and folklore related to hoopoes, but rather drew upon and continued pre-existing ancient and late antique traditions.
摘要:一种被称为“天头鸟”的鸟。从古代到现代，乌帕·波普斯(乌帕·波普斯)一直是地中海东部和中东文化的文学和民间传说的共同主题。作为太阳的象征，它经常与王权、孝顺和智慧联系在一起，它的身体被认为具有强大的魔力和药用特性。在中世纪的伊斯兰世界，戴套鸟也扮演了一个重要的文化角色，最引人注目的是它在古兰经ānic中围绕先知所罗门的叙述，以及它作为farfard al- d n 'Aṭṭār(公元1220年左右)的书长诗《鸟的会议》(Manṭiq al-Ṭayr)的中心人物的突出地位。通过对圣经、埃及和希腊罗马文献以及中世纪伊斯兰文学和现代民间传说的回顾，本文认为中世纪伊斯兰世界并没有发展出与箍球有关的独立的文学和民间传说传统，而是借鉴并延续了先前存在的古代和晚期古代传统。
{"title":"From Egypt to Mount Qāf: The Symbolism of the Hoopoe in Muslim Literature and Folklore","authors":"T. Schum","doi":"10.2979/JIMS.3.1.04","DOIUrl":"https://doi.org/10.2979/JIMS.3.1.04","url":null,"abstract":"Abstract:The bird known as the hoopoe (Lat. upupa epops, Ar. hudhud) has been a common motif in the literature and folklore of eastern Mediterranean and Middle Eastern cultures, from ancient to modern times. As a solar symbol, it was often associated with kingship, filial piety, and wisdom, and its body was believed to possess potent magical and medicinal properties. In the medieval Islamic world, the hoopoe also played a prominent cultural role, most notably via its inclusion in the Qur'ānic narrative surrounding the prophet Solomon, and its prominence as the central character in Farīd al-Dīn 'Aṭṭār's (d. ca. 1220 ce) book-length poem The Conference of the Birds (Manṭiq al-Ṭayr). Through a review of Biblical, Egyptian, and Greco-Roman sources alongside medieval Islamic literature and modern folklore, this article argues that the medieval Islamic world did not develop an independent tradition of literature and folklore related to hoopoes, but rather drew upon and continued pre-existing ancient and late antique traditions.","PeriodicalId":388440,"journal":{"name":"Journal of Islamic and Muslim Studies","volume":"3 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":"130143800","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 investigates the centrality of language in the Qur'ānic story of Adam as a human being or insān. Based on the Qur'ān's view of human creation, Adam emerges as a creature who is uniquely capable of naming things. Analyzing the semantic difference between the two key concepts of insān and bashar, I argue that the human being as khalīfa is the "successor" to non-speaking creatures rather than a successor to God, as is commonly understood. The appearance of the concept of insān in the Qur'ānic model of creation refers primarily to the creation of a speaking animal. Hence, the Qur'ānic use of the term khalīfa should also be seen as signifying an evolutionary stage in humanity's social life on earth rather than providing the basis for a political institution. Understanding the concept of khalīfa in the light of the human acquisition of language instead of mastery over God's earthly creation leads to a fundamentally different picture of political sovereignty in Islam from that held by proponents of political Islam.
{"title":"I Speak, Therefore I am Adam: The Question of Language and Becoming Human in the Qur'ān","authors":"K. Soleimani","doi":"10.2979/JIMS.3.1.03","DOIUrl":"https://doi.org/10.2979/JIMS.3.1.03","url":null,"abstract":"Abstract:This article investigates the centrality of language in the Qur'ānic story of Adam as a human being or insān. Based on the Qur'ān's view of human creation, Adam emerges as a creature who is uniquely capable of naming things. Analyzing the semantic difference between the two key concepts of insān and bashar, I argue that the human being as khalīfa is the \"successor\" to non-speaking creatures rather than a successor to God, as is commonly understood. The appearance of the concept of insān in the Qur'ānic model of creation refers primarily to the creation of a speaking animal. Hence, the Qur'ānic use of the term khalīfa should also be seen as signifying an evolutionary stage in humanity's social life on earth rather than providing the basis for a political institution. Understanding the concept of khalīfa in the light of the human acquisition of language instead of mastery over God's earthly creation leads to a fundamentally different picture of political sovereignty in Islam from that held by proponents of political Islam.","PeriodicalId":388440,"journal":{"name":"Journal of Islamic and Muslim Studies","volume":"13 5 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":"128958405","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:Increasing diversity is pressing states to re-negotiate the narratives of political membership and the meaning of nationhood. Who belongs, and how one belongs, has been a topic of heated contestation, including in Europe and North America. The following article looks at two cases–R v NS (Supreme Court of Canada) and SAS v France (European Court of Human Rights)–that come to different conclusions as to how far a Muslim woman with a face veil, or niqab, can be included in the public sphere. It is argued that any investigation into how people belong must be complex, multi-perspectival, and must expand traditional notions of civic participation in order to ensure freedom, facilitate religious manifestation, and foster diversity.
{"title":"Faith in the Courthouse: Muslims, Law, and Political Belonging in Europe and Canada","authors":"M. Adrian","doi":"10.2979/JIMS.2.1.01","DOIUrl":"https://doi.org/10.2979/JIMS.2.1.01","url":null,"abstract":"Abstract:Increasing diversity is pressing states to re-negotiate the narratives of political membership and the meaning of nationhood. Who belongs, and how one belongs, has been a topic of heated contestation, including in Europe and North America. The following article looks at two cases–R v NS (Supreme Court of Canada) and SAS v France (European Court of Human Rights)–that come to different conclusions as to how far a Muslim woman with a face veil, or niqab, can be included in the public sphere. It is argued that any investigation into how people belong must be complex, multi-perspectival, and must expand traditional notions of civic participation in order to ensure freedom, facilitate religious manifestation, and foster diversity.","PeriodicalId":388440,"journal":{"name":"Journal of Islamic and Muslim Studies","volume":"29 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":"116949451","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":"What is Islam? Conventional Views and Contemporary Perspectives","authors":"A. S. Tekelioglu","doi":"10.2979/jims.3.1.12","DOIUrl":"https://doi.org/10.2979/jims.3.1.12","url":null,"abstract":"","PeriodicalId":388440,"journal":{"name":"Journal of Islamic and Muslim Studies","volume":"74 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":"121495074","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 analyses specific examples of repeated passages within the Qurʼānic story of Moses to discuss the use of repetition as a purposeful tool that evidences both literary and thematic coherence. This is conducted through an intertextual analysis of repeated texts and any variations observed. An initial discussion surrounding the Qur’an’s coherence is presented as well as a review of the classical scholarship written on the topic of repetition in the Qurʼān, focusing on the work of Maḥmūd ibn Ḥamza al-Kirmānī (d. 504/1111), one of the few classical scholars to have written a sole text dedicated to repetition, and Muḥammad b. Bahādur al-Zarkashī (d. 794/1392), who dedicates a chapter on repetition in his famous work al-Burhān fī ʿulūm al-Qur’ān. The analysis of selected examples of repetitions across the narrative of Moses will show that repeated passages, rather than being “editorial mistakes,” evidence variations (both subtle and apparent) for numerous purposes including: (1) macro-textual coherence, (2) phonetic and rhythmic compatibility, (3) rhetorical (irony), and (4) thematic emphasis. In addition, lexical and thematic repetitions exist to typologically link both the story of Moses and Muḥammad’s mission, providing wider cross-narrative character depth for the audience and reassurance to Muḥammad.
摘要:本文分析了古兰经ānic摩西故事中重复段落的具体例子，讨论了重复作为一种有目的的工具的使用，以证明文学和主题的连贯性。这是通过对重复文本和观察到的任何变化进行互文分析来进行的。围绕古兰经的一致性进行了初步的讨论，并对古兰经ān中重复主题的古典学术进行了回顾，重点是Maḥmūd ibn Ḥamza al-Kirmānī (d. 504/1111)的工作，他是为数不多的专门撰写重复文本的古典学者之一，以及Muḥammad b. Bahādur al- zarkashi (d. 794/1392)，他在他的着作al-Burhān f ā ā ulūm al-Qur ' ān中专门讨论了重复。对摩西故事中重复的例子的分析将表明，重复的段落，而不是“编辑错误”，证明了多种目的的变化(无论是微妙的还是明显的)，包括:(1)宏观文本的一致性，(2)语音和节奏的兼容性，(3)修辞(讽刺)，(4)主题强调。此外，词汇和主题重复的存在是为了在类型上将摩西的故事和Muḥammad的使命联系起来，为观众提供更广泛的跨叙事角色深度，并让Muḥammad放心。
{"title":"Repetition in Qurʾānic Qaṣaṣ: With Reference to Thematic and Literary Coherence in the Story of Moses","authors":"Faraan Alamgir Sayed","doi":"10.2979/JIMS.2.2.03","DOIUrl":"https://doi.org/10.2979/JIMS.2.2.03","url":null,"abstract":"Abstract:This article analyses specific examples of repeated passages within the Qurʼānic story of Moses to discuss the use of repetition as a purposeful tool that evidences both literary and thematic coherence. This is conducted through an intertextual analysis of repeated texts and any variations observed. An initial discussion surrounding the Qur’an’s coherence is presented as well as a review of the classical scholarship written on the topic of repetition in the Qurʼān, focusing on the work of Maḥmūd ibn Ḥamza al-Kirmānī (d. 504/1111), one of the few classical scholars to have written a sole text dedicated to repetition, and Muḥammad b. Bahādur al-Zarkashī (d. 794/1392), who dedicates a chapter on repetition in his famous work al-Burhān fī ʿulūm al-Qur’ān. The analysis of selected examples of repetitions across the narrative of Moses will show that repeated passages, rather than being “editorial mistakes,” evidence variations (both subtle and apparent) for numerous purposes including: (1) macro-textual coherence, (2) phonetic and rhythmic compatibility, (3) rhetorical (irony), and (4) thematic emphasis. In addition, lexical and thematic repetitions exist to typologically link both the story of Moses and Muḥammad’s mission, providing wider cross-narrative character depth for the audience and reassurance to Muḥammad.","PeriodicalId":388440,"journal":{"name":"Journal of Islamic and Muslim Studies","volume":"36 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":"134353667","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 Kharijites were an early movement of anti-government activists, self-proclaimed pious rebels who began their protests in the seventh century of the common era. Their initial complaint was against ʿUthmān ibn ʿAffān (d. 656 ce), the third Caliph, for what they perceived as abuses of power and improper execution of Divine Law. Throughout Islamic history, many groups have appeared to protest deeply corrupt systems and injustices. Many women participated vigorously in antigovernment protests, many going so far as to take up arms. Even today, any group engaged in governmental protest or anti-government activities might easily be dubbed Kharijites and thus dismissed as "extremist." This paper focuses on women in Kharijite movements of late antiquity. The sources for this inquiry are early writers including Jāḥiẓ (d. 869 ce), Mubarrad (d. 900 ce), and Ṭabarī (d. 923 ce), with reference to the modern-era biographical compendium of ʿUmar Riḍā al-Kaḥḥāla. The three women discussed span three generations of Kharijite activity. Each of the three has a story with the ruler of the time. For Qaṭām, it is a story of revenge against the Caliph ʿAlī ibn Abī Ṭālib (d. 660 ce). For Baljāʾ, it is one of political protest against the Caliph Muʿāwiya (d. 680 ce), directed against his governors Ziyād ibn Abīhi (d. 673 ce) and his son ʿUbayd Allāh ibn Ziyād (d. 686 ce). And for Ghazāla, it is a story of a year of battle and bloodshed during the rule of the Umayyad Caliph ʿAbd al-Mālik ibn Marwān's (d. 705 ce) tyrannical governor, al-Ḥajjāj ibn Yūsuf (d. 714 ce). The ways these deeply opinionated and activist women are depicted provide telling insight into how Muslim historiography has grappled with women revolutionaries.
{"title":"Revolting Women? Early Kharijite Women in Islamic Sources","authors":"Carolyn G. Baugh","doi":"10.2979/JIMS.2.1.03","DOIUrl":"https://doi.org/10.2979/JIMS.2.1.03","url":null,"abstract":"Abstract:The Kharijites were an early movement of anti-government activists, self-proclaimed pious rebels who began their protests in the seventh century of the common era. Their initial complaint was against ʿUthmān ibn ʿAffān (d. 656 ce), the third Caliph, for what they perceived as abuses of power and improper execution of Divine Law. Throughout Islamic history, many groups have appeared to protest deeply corrupt systems and injustices. Many women participated vigorously in antigovernment protests, many going so far as to take up arms. Even today, any group engaged in governmental protest or anti-government activities might easily be dubbed Kharijites and thus dismissed as \"extremist.\" This paper focuses on women in Kharijite movements of late antiquity. The sources for this inquiry are early writers including Jāḥiẓ (d. 869 ce), Mubarrad (d. 900 ce), and Ṭabarī (d. 923 ce), with reference to the modern-era biographical compendium of ʿUmar Riḍā al-Kaḥḥāla. The three women discussed span three generations of Kharijite activity. Each of the three has a story with the ruler of the time. For Qaṭām, it is a story of revenge against the Caliph ʿAlī ibn Abī Ṭālib (d. 660 ce). For Baljāʾ, it is one of political protest against the Caliph Muʿāwiya (d. 680 ce), directed against his governors Ziyād ibn Abīhi (d. 673 ce) and his son ʿUbayd Allāh ibn Ziyād (d. 686 ce). And for Ghazāla, it is a story of a year of battle and bloodshed during the rule of the Umayyad Caliph ʿAbd al-Mālik ibn Marwān's (d. 705 ce) tyrannical governor, al-Ḥajjāj ibn Yūsuf (d. 714 ce). The ways these deeply opinionated and activist women are depicted provide telling insight into how Muslim historiography has grappled with women revolutionaries.","PeriodicalId":388440,"journal":{"name":"Journal of Islamic and Muslim Studies","volume":"22 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":"115118617","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: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}
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