Pub Date : 2023-04-03DOI: 10.1080/09596410.2023.2217623
Natana J. DeLong‐Bas
larities between Sabri’s concept of ḥukm al-Islām and Qutb’s concept of ḥākimiyya, Hammond (235–7) argues that Qutb was more likely to have been influenced by Sabri than by others (such as, e.g., the German political philosopher Carl Schmitt, as Khaled Abou el-Fadl has argued). However, the book presents no evidence that Sabri had a direct influence on Qutb; there is no evidence, for example, of Qutb citing any of Sabri’s works, let alone embracing his concepts, apart from the fact that both ‘attended same salons’ in Cairo, and some of Sabri’s publications were supported by al-Banna (236). The evidence presented for Mustafa Sabri’s influence on Sayyid Qutb is not persuasive. Second, some chapters devote disproportionately little space to discussion of the views of the three chosen intellectuals. For example, while Chapter 5 promises to discuss the views of Akif, Sabri and Kevseri regarding the modern nation-state, it is in fact less about them and more about the origins of the political Islamist movement in Egypt. Third, while the last chapter discusses modern Islamic though in Turkey, and specifically how Said Nursi’s views and followers influenced republican Islam and the trajectory of Islamism, Hammond fails to discuss whether and how students and followers of Akif, Sabri and Kevseri such as Ali Ulvi Kurucu, Mehmet Ihsan Efendi and Mustafa Runyun, amongst others, may have influenced present-day Islamic thinking. Overall, Late Ottoman Origins of Modern Islamic Though offers a refreshing analysis of the views of Mehmet Akif Ersoy, Mustafa Sabri and Zahid Kevseri, who have indeed been ‘largely erased via disciplinary conventions’ (265) but who play a significant part in broader Islamic intellectual history with their influential anti-modernist and anti-Salafist views. This is a must read for those interested in modern Islamic thought.
{"title":"Rebellious Wives, Neglectful Husbands: Controversies in Modern Qur’anic Commentaries","authors":"Natana J. DeLong‐Bas","doi":"10.1080/09596410.2023.2217623","DOIUrl":"https://doi.org/10.1080/09596410.2023.2217623","url":null,"abstract":"larities between Sabri’s concept of ḥukm al-Islām and Qutb’s concept of ḥākimiyya, Hammond (235–7) argues that Qutb was more likely to have been influenced by Sabri than by others (such as, e.g., the German political philosopher Carl Schmitt, as Khaled Abou el-Fadl has argued). However, the book presents no evidence that Sabri had a direct influence on Qutb; there is no evidence, for example, of Qutb citing any of Sabri’s works, let alone embracing his concepts, apart from the fact that both ‘attended same salons’ in Cairo, and some of Sabri’s publications were supported by al-Banna (236). The evidence presented for Mustafa Sabri’s influence on Sayyid Qutb is not persuasive. Second, some chapters devote disproportionately little space to discussion of the views of the three chosen intellectuals. For example, while Chapter 5 promises to discuss the views of Akif, Sabri and Kevseri regarding the modern nation-state, it is in fact less about them and more about the origins of the political Islamist movement in Egypt. Third, while the last chapter discusses modern Islamic though in Turkey, and specifically how Said Nursi’s views and followers influenced republican Islam and the trajectory of Islamism, Hammond fails to discuss whether and how students and followers of Akif, Sabri and Kevseri such as Ali Ulvi Kurucu, Mehmet Ihsan Efendi and Mustafa Runyun, amongst others, may have influenced present-day Islamic thinking. Overall, Late Ottoman Origins of Modern Islamic Though offers a refreshing analysis of the views of Mehmet Akif Ersoy, Mustafa Sabri and Zahid Kevseri, who have indeed been ‘largely erased via disciplinary conventions’ (265) but who play a significant part in broader Islamic intellectual history with their influential anti-modernist and anti-Salafist views. This is a must read for those interested in modern Islamic thought.","PeriodicalId":45172,"journal":{"name":"Islam and Christian-Muslim Relations","volume":"10 1","pages":"190 - 192"},"PeriodicalIF":0.6,"publicationDate":"2023-04-03","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"81883181","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-04-03DOI: 10.1080/09596410.2023.2214019
Emmanuel Kwame Tettey
ABSTRACT Often, interreligious and political engagements by religious communities are hampered by internal disunity. This article examines efforts by the Ghanaian Muslim community to establish umbrella bodies to facilitate religious and socio-political engagement on behalf of the national umma. Focus is given to the inter-sectarian Office of the National Chief Imam (ONCI) and the role of the National Chief Imam, Sheik Osman Nuhu Sharubutu. The article first sets out the nature of fragmentation within the Muslim community and the religion– state relational context that inspires the establishment of such multiple bridge-building and advocacy groups. Whereas rapid failure was a prominent feature of previous Muslim councils, the Sheik Sharubutu led ONCI has been relatively successful at mediating intra– and inter-religious dialogue as well as socio- political engagement of Ghanaian Muslims for over three decades since 1989. Whilst highlighting the legacies and success factors of Sheik Sharubutu in this regard, the article also critiques the institutional weaknesses of the ONCI and discusses the feasibility of adopting for the ONCI the structures of a Christian ecumenical body as proposed by some of the Muslim leaders interviewed. The discussion is then broadened to generally examine some essentials for an effective Islamic umbrella body.
{"title":"Ghanaian Muslims in Search of a Representative Institution: The Legacy of Sheik Osman Nuhu Sharubutu and Future Prospects","authors":"Emmanuel Kwame Tettey","doi":"10.1080/09596410.2023.2214019","DOIUrl":"https://doi.org/10.1080/09596410.2023.2214019","url":null,"abstract":"ABSTRACT Often, interreligious and political engagements by religious communities are hampered by internal disunity. This article examines efforts by the Ghanaian Muslim community to establish umbrella bodies to facilitate religious and socio-political engagement on behalf of the national umma. Focus is given to the inter-sectarian Office of the National Chief Imam (ONCI) and the role of the National Chief Imam, Sheik Osman Nuhu Sharubutu. The article first sets out the nature of fragmentation within the Muslim community and the religion– state relational context that inspires the establishment of such multiple bridge-building and advocacy groups. Whereas rapid failure was a prominent feature of previous Muslim councils, the Sheik Sharubutu led ONCI has been relatively successful at mediating intra– and inter-religious dialogue as well as socio- political engagement of Ghanaian Muslims for over three decades since 1989. Whilst highlighting the legacies and success factors of Sheik Sharubutu in this regard, the article also critiques the institutional weaknesses of the ONCI and discusses the feasibility of adopting for the ONCI the structures of a Christian ecumenical body as proposed by some of the Muslim leaders interviewed. The discussion is then broadened to generally examine some essentials for an effective Islamic umbrella body.","PeriodicalId":45172,"journal":{"name":"Islam and Christian-Muslim Relations","volume":"34 1","pages":"135 - 155"},"PeriodicalIF":0.6,"publicationDate":"2023-04-03","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"87624413","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-04-03DOI: 10.1080/09596410.2023.2246314
Mohsen Goudarzi
ABSTRACT A passage in the Qur’an’s fifth sura (verses 112–15) relates that Jesus’s disciples asked him if God could send them a table or meal (māʾida) from heaven. The precise referent of this story and its significance have been the subject of debate in Qur’an scholarship. This study first argues that Q 5.112–5 refers to the institution of the Eucharist, by showing that worship is a central concern of Q 5 and that this passage is connected to earlier verses of the sura that refer to Christian worship. Second, the study provides a brief discussion of Christian conceptions of the Eucharist and of the prayers recited during this ritual in Late Antiquity, suggesting that the qur’anic account and its surrounding verses address critically three main issues: the affirmation of the Christian creed during the Eucharist, the capacity of this rite to bring about forgiveness and salvation, and the related idea of Christ as the prime mediator between God (the Father) and humanity. This critical engagement with Christian worship seems to be a reaction to Christian criticism of the Believers’ way of worship, which is referenced earlier in the sura.
{"title":"The Eucharist in the Qur’an","authors":"Mohsen Goudarzi","doi":"10.1080/09596410.2023.2246314","DOIUrl":"https://doi.org/10.1080/09596410.2023.2246314","url":null,"abstract":"ABSTRACT A passage in the Qur’an’s fifth sura (verses 112–15) relates that Jesus’s disciples asked him if God could send them a table or meal (māʾida) from heaven. The precise referent of this story and its significance have been the subject of debate in Qur’an scholarship. This study first argues that Q 5.112–5 refers to the institution of the Eucharist, by showing that worship is a central concern of Q 5 and that this passage is connected to earlier verses of the sura that refer to Christian worship. Second, the study provides a brief discussion of Christian conceptions of the Eucharist and of the prayers recited during this ritual in Late Antiquity, suggesting that the qur’anic account and its surrounding verses address critically three main issues: the affirmation of the Christian creed during the Eucharist, the capacity of this rite to bring about forgiveness and salvation, and the related idea of Christ as the prime mediator between God (the Father) and humanity. This critical engagement with Christian worship seems to be a reaction to Christian criticism of the Believers’ way of worship, which is referenced earlier in the sura.","PeriodicalId":45172,"journal":{"name":"Islam and Christian-Muslim Relations","volume":"31 1","pages":"113 - 133"},"PeriodicalIF":0.6,"publicationDate":"2023-04-03","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"89913212","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-04-03DOI: 10.1080/09596410.2023.2217624
A. Grant
This book comprises an ambitious survey of how Armenian texts engaged with Islam and Muslims across fourteen centuries, from the emergence of the religion to the present day. This remit includes both engagement with Islam as a religion
{"title":"Islam in Armenian Literary Culture: Texts, Contexts, Dynamics","authors":"A. Grant","doi":"10.1080/09596410.2023.2217624","DOIUrl":"https://doi.org/10.1080/09596410.2023.2217624","url":null,"abstract":"This book comprises an ambitious survey of how Armenian texts engaged with Islam and Muslims across fourteen centuries, from the emergence of the religion to the present day. This remit includes both engagement with Islam as a religion","PeriodicalId":45172,"journal":{"name":"Islam and Christian-Muslim Relations","volume":"78 1","pages":"193 - 194"},"PeriodicalIF":0.6,"publicationDate":"2023-04-03","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"89013626","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-04-03DOI: 10.1080/09596410.2023.2239044
Axel M. Oaks Takacs
mandments by their own efforts (185). Part VI discusses the limits to being and the limits to naming God and contains three chapters. The first (193–202), by Simone Dario Nardella, examines ʿAbd al-Ghanī al-Nābulusī’s explanation of the intellect’s ability to know God in his Al-wujūd al-ḥaqq. Al-Nābulusī, a Sufimaster who died in 1144/1731, highlighted the oneness of being, which shows divine perfections in creation (198). The next chapter (204–20), by Paul Hardy, addresses the theme of naming and silencing. This is fine piece, examining theological, philosophical and mystical thought simultaneously; Hardy succeeds in giving to silence its theological significance as the place ‘where the self is not’ (217), making the claim that the exemplary existence is ‘a road sign that lets the bridge show up silently in the Open’ (218). Conor Cunningham concludes this part with a chapter on Thomas Aquinas’s anthropology (221–42), which focuses on his understanding of the soul. He argues against the impoverished imagination that separates the various realms of the soul, seeing it as a relationship in tension, a marriage of ascent and descent, transcendence and immanence and the body, time and eternity (237–38). Finally, Part VII entitled ‘Futures’, ends the book with a chapter by Michael Kirwan and Ahmad Achtar (243–56), which studies the significance of the interfaith initiative ‘A Common Word between Us and You’ for the Christian and Muslim understanding of humanity. They emphasize the correspondences between Islam and Christianity in the Abrahamic tradition, and its core ideas of one true God and sacrifice. They also draw attention to the different ways in which the two religions treat the human condition: while Christianity emphasizes God’s being ‘within the fray’ and the biblical stories and characters as they go through turmoil and drama, Islam stresses God’s control of events ‘above the fray’, celebrating his beneficent and merciful purposes (255). In sum, this book engages with serious problems of anthropology in Christianity and Islam, especially in what pertains to being and becoming human in relation to God. Beyond theological anthropology, it is also a helpful contribution to a better understanding of religious ethics. Most of the chapters contain refreshing insights and are intended as theological/ philosophical contributions to the field. Thus, this book achieves two goals: it deepens Christian and Muslim thought on theological anthropology, and it explores the possibilities for dialogue between the two religions on man and God. The volume’s thorough historicalanalytic methodology and specialized theological vocabulary make it difficult to read for the general public so it is to be primarily recommended for students and researchers working in religious and Islamic studies.
{"title":"Hajj to the Heart: Sufi Journeys across the Indian Ocean","authors":"Axel M. Oaks Takacs","doi":"10.1080/09596410.2023.2239044","DOIUrl":"https://doi.org/10.1080/09596410.2023.2239044","url":null,"abstract":"mandments by their own efforts (185). Part VI discusses the limits to being and the limits to naming God and contains three chapters. The first (193–202), by Simone Dario Nardella, examines ʿAbd al-Ghanī al-Nābulusī’s explanation of the intellect’s ability to know God in his Al-wujūd al-ḥaqq. Al-Nābulusī, a Sufimaster who died in 1144/1731, highlighted the oneness of being, which shows divine perfections in creation (198). The next chapter (204–20), by Paul Hardy, addresses the theme of naming and silencing. This is fine piece, examining theological, philosophical and mystical thought simultaneously; Hardy succeeds in giving to silence its theological significance as the place ‘where the self is not’ (217), making the claim that the exemplary existence is ‘a road sign that lets the bridge show up silently in the Open’ (218). Conor Cunningham concludes this part with a chapter on Thomas Aquinas’s anthropology (221–42), which focuses on his understanding of the soul. He argues against the impoverished imagination that separates the various realms of the soul, seeing it as a relationship in tension, a marriage of ascent and descent, transcendence and immanence and the body, time and eternity (237–38). Finally, Part VII entitled ‘Futures’, ends the book with a chapter by Michael Kirwan and Ahmad Achtar (243–56), which studies the significance of the interfaith initiative ‘A Common Word between Us and You’ for the Christian and Muslim understanding of humanity. They emphasize the correspondences between Islam and Christianity in the Abrahamic tradition, and its core ideas of one true God and sacrifice. They also draw attention to the different ways in which the two religions treat the human condition: while Christianity emphasizes God’s being ‘within the fray’ and the biblical stories and characters as they go through turmoil and drama, Islam stresses God’s control of events ‘above the fray’, celebrating his beneficent and merciful purposes (255). In sum, this book engages with serious problems of anthropology in Christianity and Islam, especially in what pertains to being and becoming human in relation to God. Beyond theological anthropology, it is also a helpful contribution to a better understanding of religious ethics. Most of the chapters contain refreshing insights and are intended as theological/ philosophical contributions to the field. Thus, this book achieves two goals: it deepens Christian and Muslim thought on theological anthropology, and it explores the possibilities for dialogue between the two religions on man and God. The volume’s thorough historicalanalytic methodology and specialized theological vocabulary make it difficult to read for the general public so it is to be primarily recommended for students and researchers working in religious and Islamic studies.","PeriodicalId":45172,"journal":{"name":"Islam and Christian-Muslim Relations","volume":"10 1","pages":"196 - 200"},"PeriodicalIF":0.6,"publicationDate":"2023-04-03","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"84107421","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-04-03DOI: 10.1080/09596410.2023.2216595
Muammer İskenderoğlu
social and natural orders that have allowed billions of humans to survive for millions of years. Although this book does not offer immediate solutions to the ecological crisis, it clearly identifies the economic and political factors that are responsible for it, and helps raise awareness of the disastrous consequences of the current economic model. This book could serve as an excellent textbook for courses in comparative religion or ethics, as it is thoroughly researched and well-structured, and its language and themes are also accessible to readers beyond the academic readership, especially those interested in ecology.
{"title":"Mysticism and Ethics in Islam","authors":"Muammer İskenderoğlu","doi":"10.1080/09596410.2023.2216595","DOIUrl":"https://doi.org/10.1080/09596410.2023.2216595","url":null,"abstract":"social and natural orders that have allowed billions of humans to survive for millions of years. Although this book does not offer immediate solutions to the ecological crisis, it clearly identifies the economic and political factors that are responsible for it, and helps raise awareness of the disastrous consequences of the current economic model. This book could serve as an excellent textbook for courses in comparative religion or ethics, as it is thoroughly researched and well-structured, and its language and themes are also accessible to readers beyond the academic readership, especially those interested in ecology.","PeriodicalId":45172,"journal":{"name":"Islam and Christian-Muslim Relations","volume":"46 1 1","pages":"185 - 187"},"PeriodicalIF":0.6,"publicationDate":"2023-04-03","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"77476326","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-01-02DOI: 10.1080/09596410.2023.2167679
Sayed Hassan Akhlaq
{"title":"Handbook of Islamic Sects and Movements","authors":"Sayed Hassan Akhlaq","doi":"10.1080/09596410.2023.2167679","DOIUrl":"https://doi.org/10.1080/09596410.2023.2167679","url":null,"abstract":"","PeriodicalId":45172,"journal":{"name":"Islam and Christian-Muslim Relations","volume":"39 1","pages":"101 - 103"},"PeriodicalIF":0.6,"publicationDate":"2023-01-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"79868364","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-01-02DOI: 10.1080/09596410.2023.2178627
Natana J. DeLong‐Bas
{"title":"Solomon and the Ant: The Qur’an in Conversation with the Bible","authors":"Natana J. DeLong‐Bas","doi":"10.1080/09596410.2023.2178627","DOIUrl":"https://doi.org/10.1080/09596410.2023.2178627","url":null,"abstract":"","PeriodicalId":45172,"journal":{"name":"Islam and Christian-Muslim Relations","volume":"32 6 1","pages":"106 - 107"},"PeriodicalIF":0.6,"publicationDate":"2023-01-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"87666603","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-01-02DOI: 10.1080/09596410.2023.2166726
Ismail Lala
ABSTRACT Numerous sociological studies indicate that the societal perception of women in Muslim countries is generally poor. These perceptions, argue the promulgators of such ideas, are based on the Qur’an. There is, nevertheless, no consensus on the interpretation of the qur’anic verses that supposedly promote such views. One of the main sources of negative perceptions of women is the Hellenistic learning that permeated the corpus of qur’anic commentaries. This article explores the influence of the translation movement on the exegetical tradition. There is a marked difference between the earliest qur’anic commentaries, written before the works of Aristotle and Galen were translated into Arabic by around 850 AD, and those that came after. While the former show relatively little in the way of androcentric interpretations of the Qur’an, the latter adopt Aristotelian and Galenic views of women’s ontological inferiority due to increased coldness and wetness, and use these to justify patriarchal interpretations.
{"title":"Exploring Misogyny in Modern Muslim Societies: The Influence of Greek Philosophy on Qur’anic Exegesis","authors":"Ismail Lala","doi":"10.1080/09596410.2023.2166726","DOIUrl":"https://doi.org/10.1080/09596410.2023.2166726","url":null,"abstract":"ABSTRACT Numerous sociological studies indicate that the societal perception of women in Muslim countries is generally poor. These perceptions, argue the promulgators of such ideas, are based on the Qur’an. There is, nevertheless, no consensus on the interpretation of the qur’anic verses that supposedly promote such views. One of the main sources of negative perceptions of women is the Hellenistic learning that permeated the corpus of qur’anic commentaries. This article explores the influence of the translation movement on the exegetical tradition. There is a marked difference between the earliest qur’anic commentaries, written before the works of Aristotle and Galen were translated into Arabic by around 850 AD, and those that came after. While the former show relatively little in the way of androcentric interpretations of the Qur’an, the latter adopt Aristotelian and Galenic views of women’s ontological inferiority due to increased coldness and wetness, and use these to justify patriarchal interpretations.","PeriodicalId":45172,"journal":{"name":"Islam and Christian-Muslim Relations","volume":"17 1","pages":"31 - 52"},"PeriodicalIF":0.6,"publicationDate":"2023-01-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"84795989","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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