Pub Date : 2022-05-03DOI: 10.1080/09596410.2022.2066302
Douglas Pratt
not limited to religious considerations. Her analysis of how ‘Islamic fashion’ is promoted in light of capitalist consumerism is thought-provoking, but she disappoints with her recurring simplifications and essentialization, her idealization of ‘Western styles’, and her biased judgements of the Iranian context, monolithically juxtaposing an oppressive religio-political regime with ‘youth and urban Iranians’ (410), who are allegedly in favour of ‘Western’ liberalism. Kayla Renée Wheeler’s chapter on constructing the ‘proper’ representation of how Muslim women dress is far more convincing. Through a feminist critical discourse analysis, she discusses the multilayered functions of the four biggest Muslim-owned fashion industries’ advertisements, which create racialized types of the ‘ideal Muslim woman’. Shabana Mir inspects the situation of Muslim women in — as she argues — aggressively laïcist and structurally anti-Muslim France. This vivid, enriching, and at times cynical feminist critique of secular body politics peruses social constructions of Muslim women’s body practices, especially sartorial modesty. Kristian Petersen’s superb chapter exceeds the ‘examination of the cinematic lives of Muslim women, as both images and image makers’ (458), focusing on the transnational, intercultural, interzonal transformative aspects of South Asian and other Muslim female filmmaking. Much of the substance of Megan Goodwin’s chapter on gendered anti-Muslim resentments is discussed in preceding chapters. Her analysis of American anti-Muslim hostility, white supremacy, and their gendered dimensions is particularly informative and an appropriate conclusion to this anthology, with its strong focus on North America.
不限于宗教方面的考虑。她对“伊斯兰时尚”如何在资本主义消费主义的背景下被推广的分析发人深省，但她反复出现的简单化和本质化，她对“西方风格”的理想化，以及她对伊朗环境的偏见判断令人失望，她将一个压迫性的宗教政治政权与“伊朗青年和城市”(410)并放在一起，后者被认为是支持“西方”自由主义的。凯拉?惠勒(Kayla ren e Wheeler)关于如何构建穆斯林女性着装的“恰当”表现的那一章要有说服力得多。通过女性主义的批评话语分析，她讨论了四大穆斯林时尚产业广告的多层次功能，这些广告创造了“理想的穆斯林女性”的种族化类型。Shabana Mir考察了穆斯林妇女在她所主张的极端laïcist和结构上反穆斯林的法国的处境。这本生动、丰富、时而愤世嫉俗的女性主义对世俗身体政治的批判细读了穆斯林女性身体实践的社会建构，尤其是着装上的谦逊。克里斯蒂安·彼得森(Kristian Petersen)的精彩章节超越了“对穆斯林女性电影生活的考察，既是形象又是形象创造者”(458)，重点关注南亚和其他穆斯林女性电影制作的跨国、跨文化、跨地区变革方面。梅根·古德温(Megan Goodwin)关于性别反穆斯林怨恨的那一章的大部分内容在前几章中已经讨论过了。她对美国人的反穆斯林敌意、白人至上主义及其性别维度的分析尤其翔实，是这本以北美为重点的选集的恰当结论。
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Pub Date : 2022-05-03DOI: 10.1080/09596410.2022.2069363
A. M. Oaks Takács
Content and substance can be highly variable even when parallel dynamics are at play. The final section takes the discussion of prejudice beyond the Western sphere, dealing in Chapter 8 with the phenomenon of Islamic antisemitism and the Palestine–Israel conflict. Although there is a historical trajectory to Muslim antipathy toward Jews and Judaism, modern Islamic or, perhaps more accurately, Islamist antisemitism is more a product of ‘colonial and Nazi influences’ (149) and a legacy of political Islamist ideologues such as Syed Qutb (1906–1966). Hedges concludes that Muslims whose worldview is framed by Islamic antisemitism pose, arguably, ‘today’s greatest threat to Jews globally’ and that this worldview ‘belies more than a millennia [sic] of history in which Jews and Muslims have, in general, lived amicably side by side, often seeing Christians as a threat against them both’ (164). Chapter 9 examines Islamophobia in the Buddhist world, focussing on examples of ultranationalist and ‘fundamentalist’ Buddhism. This chapter includes a useful review of the theme of violence and war in relation to Buddhism and of the history of relations between Islam and Buddhism. It then focuses on two recent cases of Buddhist Islamophobia in action: Sri Lanka and Myanmar. As ever, the situations and contributing factors are complex, but the bottom line is that Muslims and Islam are perceived as a threatening ‘other’, and so become the subjects of threat and prejudicially motivated enmity. In Chapter 10, the focus shifts to the context of Hindu India and hatred stoked against Muslims, courtesy of their radicalized othering by the Hindutva ultra religio-nationalist movement currently dominant in Indian life and politics. The fourth section concludes with an Interlude discussing the possibility of regulating religious hatred. As mentioned above, the book ends with an epilogue that explores the subject of dialogue, civil rights and peacebuilding. This is a kind of antidote to the book’s understandably relentless negativity. Hedges has tackled an important and difficult subject. My only criticisms are that the text is, at points, somewhat dense and often, but not always, relatively superficial. But these faults are almost to be expected in a book as ambitious as this one, given its size. In the end, they do not detract from its value, which is to introduce, discuss and stimulate reflection on and engagement with the vexed contemporary challenge of religious prejudice and hatred.
{"title":"The Horizons of Being: The Metaphysics of Ibn al-ʿArabī in the Muqaddimat al-Qayṣarī","authors":"A. M. Oaks Takács","doi":"10.1080/09596410.2022.2069363","DOIUrl":"https://doi.org/10.1080/09596410.2022.2069363","url":null,"abstract":"Content and substance can be highly variable even when parallel dynamics are at play. The final section takes the discussion of prejudice beyond the Western sphere, dealing in Chapter 8 with the phenomenon of Islamic antisemitism and the Palestine–Israel conflict. Although there is a historical trajectory to Muslim antipathy toward Jews and Judaism, modern Islamic or, perhaps more accurately, Islamist antisemitism is more a product of ‘colonial and Nazi influences’ (149) and a legacy of political Islamist ideologues such as Syed Qutb (1906–1966). Hedges concludes that Muslims whose worldview is framed by Islamic antisemitism pose, arguably, ‘today’s greatest threat to Jews globally’ and that this worldview ‘belies more than a millennia [sic] of history in which Jews and Muslims have, in general, lived amicably side by side, often seeing Christians as a threat against them both’ (164). Chapter 9 examines Islamophobia in the Buddhist world, focussing on examples of ultranationalist and ‘fundamentalist’ Buddhism. This chapter includes a useful review of the theme of violence and war in relation to Buddhism and of the history of relations between Islam and Buddhism. It then focuses on two recent cases of Buddhist Islamophobia in action: Sri Lanka and Myanmar. As ever, the situations and contributing factors are complex, but the bottom line is that Muslims and Islam are perceived as a threatening ‘other’, and so become the subjects of threat and prejudicially motivated enmity. In Chapter 10, the focus shifts to the context of Hindu India and hatred stoked against Muslims, courtesy of their radicalized othering by the Hindutva ultra religio-nationalist movement currently dominant in Indian life and politics. The fourth section concludes with an Interlude discussing the possibility of regulating religious hatred. As mentioned above, the book ends with an epilogue that explores the subject of dialogue, civil rights and peacebuilding. This is a kind of antidote to the book’s understandably relentless negativity. Hedges has tackled an important and difficult subject. My only criticisms are that the text is, at points, somewhat dense and often, but not always, relatively superficial. But these faults are almost to be expected in a book as ambitious as this one, given its size. In the end, they do not detract from its value, which is to introduce, discuss and stimulate reflection on and engagement with the vexed contemporary challenge of religious prejudice and hatred.","PeriodicalId":45172,"journal":{"name":"Islam and Christian-Muslim Relations","volume":null,"pages":null},"PeriodicalIF":0.6,"publicationDate":"2022-05-03","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"80845186","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 : 2022-04-03DOI: 10.1080/09596410.2021.1945751
Ma'en Omoush, M. Sinibaldi
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Pub Date : 2022-04-03DOI: 10.1080/09596410.2022.2074625
Samuel D. Blanch
ABSTRACT This article offers a critique of the descriptive power of subjectivity in studies of contemporary Muslim ethics. After Saba Mahmood and others, subjectivity has become perhaps the dominant analytical tool for the description of the ethical qualities of modern religious life. It is responsive to both the reflexivity held to be newly characteristic of modernity, and to the need to allow for the sheer diversity of modern religious life. However, through a multisite ethnographic study of the Shi‘i Muslim khums, an obligatory 20% ‘tithe’ or tax on annual income, the article argues that approaches to ethics in terms of subjectivity have been insufficiently attentive to the ethical gravity of the thing itself. The special characteristics of khums payment, administration and disbursement between fieldsites in Australia and Iran, serve to foreground issues neglected in a literature that has focused almost entirely on a Sunni ‘orthopraxy’. Methodologically, the article argues for a greater attentiveness to the materiality of the things of ethics and, conceptually, for a shift towards relations between persons and things as the locus of ethical investigation.
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Pub Date : 2022-04-03DOI: 10.1080/09596410.2022.2061785
A. Belhaj
different geographical locations. Chapter 9 (222–46) considers the Syrian Salafi armed group Aḥrār al-Shām. Here, Jérôme Drevon describes the group’s emergence, internal structure and role in the Syrian conflict. He shows how the armed group transformed itself and became politicized by putting forward realistic political objectives and engaging with other opposition groups and foreign states to reach the objectives. In Chapter 10 (247–71), Belal Shobaki examines the emergence of Salafi jihadism in Palestine. He argues that it is the result of the widening gap between Hamas’s original discourse and its new political discourse after taking part in the political process. Becoming aware of the inconsistencies, some members joined the Salafi-jihadi camp, which they find consistent with their religious and intellectual upbringing. The decline of the Muslim Brotherhood and some other factors also contributed to the emergence of Salafi daʿwa in Palestine. For the international community, there is no difference between the two, but adopting jurisprudence in their interpretation of religious texts makes Hamas different from the Salafi-jihadists, who read these texts literally. Again, for Hamas the only enemy is Israel, but for the Salafi-jihadists the enemy is everyone who disagrees with them. In the concluding chapter (272–86), ItzchakWeismann tries to pull together the issues discussed in the previous chapters and place them within the larger context. He deduces that the opening up of Saudi Arabia is the most influential factor in the evolution of Salafism. In general, the book brings the theoretical and practical diversification within the Salafi camp to the reader’s attention. It seems that the history of Salafism, particularly jihadi Salafism, is being re-written, and the reader must be carefully aware about the apologetic and propagandist outputs.
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Pub Date : 2022-04-03DOI: 10.1080/09596410.2022.2061786
Muammer İskenderoğlu
community (after all, Islam is a religion and religions are binding sacred narratives). Nevertheless, belonging and bonding are shaped by other elements – linguistic, regional, ethnic, local, customary, etc. – which makes many believe that the religious element can be discarded or ignored in a logic of ‘either or’. Most probably, this logic can be predicated on a secular bias: some believe that one is either religious or not and that religious experience stands in opposition to established religion. And so, the dichotomy between tradition and daily experience is a false one in most cases because both the self and the community are formed by both traditions and daily experiences. Launay refers to daily practices as an index of religiosity. Traditions can also be indices of daily experience (traditions emerged as practices of individuals and communities; dīn, sunna and sharīʿa all mean the straight path one should follow). Nonetheless, other elements such as language or ethnicity can play the same role as Islam in the formation of the self and the community. Consequently, private religious lives are connected to established religion in the same way as one is bonded to community, language and ethnicity. One can go around it, transgress at one’s own risk or adapt to it. Institutional Islam and traditions are source material that individuals play with while also being shaped by them. Perhaps that is why daily Islam looks stubbornly conservative and attached to tradition while at the same time being creative in playing with it.
(毕竟，伊斯兰教是一种宗教，而宗教是具有约束力的神圣叙述)。然而，归属和纽带是由其他因素塑造的——语言、地区、民族、地方、习俗等——这使得许多人认为，在“非此即彼”的逻辑下，宗教因素可以被丢弃或忽略。最有可能的是，这种逻辑可以建立在世俗偏见的基础上:有些人认为一个人要么信教，要么不信教，宗教经验与既定宗教是对立的。因此，传统和日常经验的二分法在大多数情况下是错误的，因为自我和社区都是由传统和日常经验形成的。Launay将日常实践作为宗教虔诚度的指标。传统也可以是日常经验的指标(传统作为个人和社区的实践而出现;d ā n, sunna和shari ā a都是指人们应该走的直路)。尽管如此，语言或种族等其他因素在形成自我和社区方面可以发挥与伊斯兰教相同的作用。因此，个人的宗教生活与国教有联系，就像一个人与社区、语言和种族有联系一样。人们可以绕开它，自担风险地越界，也可以适应它。制度伊斯兰教和传统是个人玩的素材，同时也被他们塑造。也许这就是为什么日常的伊斯兰教看起来顽固地保守，依附于传统，同时又创造性地玩弄传统。
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Pub Date : 2022-04-03DOI: 10.1080/09596410.2022.2052669
J. Hämeen-Anttila
emphasize the military campaigns based on their interpretation of the literary history, archaeological evidence does not always support this as the main means of the Arab expansion into all the geographical areas they took under their control. Given the complexity of the evidence, Sirry emphasizes that dialogue between scholars is essential because a reductionist approach cannot provide the full picture. Sirry wants the scholars in each camp to be self-critical. Historians may prefer sources that are contemporaneous with the events they recount, but there is no guarantee that all the details they record are authentic. In our own time, we can see how misinformation can be recorded and disseminated. Future historians may debate the facts concerning events happening today because the sources they will have, though plentiful, are highly conflicting. Indeed, it is difficult, even for people alive today, to discern truth from falsehood concerning contemporary events. Contemporaneous sources are not necessarily superior unless they are engaged with critically, and so Sirry is correct in saying that one needs to keep an open mind and be self-critical, regardless of the camp to which one belongs. I highly recommend this book for students, scholars and anyone interested in the history of early Islam. It provides extensive references to the wide variety of scholarship in the field that will be useful to any researcher in the field. It details the nature of the academic controversies, giving a very balanced assessment of the arguments and counter-arguments made by each party. Sirry highlights both the strengths and weaknesses of each and shows convincingly that, while some approaches may appear to conflict, they are sometimes actually closer than they seem. Sirry calls on scholars to appreciate the diverse theories, enter into constructive dialogue, and avoid polemics. How can anyone who seeks to know the truth of historical events be polemical? How can constructive dialogue not be beneficial? Sirry’s very positive outlook regarding the result of such dialogue for the field of qur’anic studies is something that I am sure everyone can appreciate. This book will certainly be on the reading list for my own students.
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Pub Date : 2022-04-03DOI: 10.1080/09596410.2022.2079257
F. Sheikh
ABSTRACT This essay is an attempt to think about, and think with, liberal critiques of Muslim religious commitments. Through an analysis of Akeel Bilgrami’s critique of Muslim identity, together with a consideration of the virtue of open-mindedness, the article turns to the qur’anic parable about the companions of the cave in chapter 18 of the Qur’an (The Cave) to find the lineaments of a temporal conception of Muslim subjectivity, a conception that allows for a theologically informed possibility, or rather imperative, of the virtue of open-mindedness and also hope. The essay uncovers the theological-ethical implications implicit in the qur’anic pericope about the companions of the cave and models how religious ethics can help recover resources within religious traditions (in a qur’anic parable in the present case and especially the apparently puzzling verses of Q 18.23–4) that can allow for more humane possibilities of living authentically Muslim lives in liberal, secular contexts.
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Pub Date : 2022-04-03DOI: 10.1080/09596410.2022.2066323
A. Cuciniello
ABSTRACT This article is an attempt to discuss the figure of al-Masīḥ al-Dajjāl, ‘the deceiving Messiah’, as one of the ten major ‘signs of the Hour’. According to Islamic sources, his arrival will announce the approach of the Hour, or the End Times, the eschatological event which the Qur’an portrays with powerful imagery. While the Qur’an does not explicitly mention the name ‘Dajjāl’ or allude to his function before the coming of the Day of Judgement, his role as an important sign of the Hour is widely assumed and references to it are scattered throughout Islamic texts. Who is the Dajjāl? How is he presented in the Islamic tradition? This article explores both the space given to these eschatological themes in qur’anic passages and Prophetic traditions (Hadiths), and the interpretations of such events in the most influential mainstream commentaries of the Sunni tradition and in present-day scholarship.
本文试图讨论al- masu ā z ā al-Dajjāl，即“欺骗的弥赛亚”，作为“时辰”的十个主要标志之一。根据伊斯兰教的说法，他的到来将宣告“时辰”或“末日”的到来，这是《古兰经》用强有力的意象描绘的末世事件。虽然《古兰经》没有明确提到“Dajjāl”这个名字，也没有暗示他在审判日到来之前的作用，但他作为一个重要的时点标志的作用被广泛认为，并且在整个伊斯兰文本中都有关于它的引用。谁是Dajjāl?他在伊斯兰传统中是如何呈现的?本文探讨了古兰经段落和先知传统(圣训)中这些末世论主题的空间，以及逊尼派传统和当今学术中最具影响力的主流评论对这些事件的解释。
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Pub Date : 2022-03-21DOI: 10.1080/09596410.2022.2053374
Muammer İskenderoğlu
{"title":"Salafi Social and Political Movements: National and Transnational Contexts","authors":"Muammer İskenderoğlu","doi":"10.1080/09596410.2022.2053374","DOIUrl":"https://doi.org/10.1080/09596410.2022.2053374","url":null,"abstract":"","PeriodicalId":45172,"journal":{"name":"Islam and Christian-Muslim Relations","volume":null,"pages":null},"PeriodicalIF":0.6,"publicationDate":"2022-03-21","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"86537213","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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