Pub Date : 2022-01-02DOI: 10.1080/09596410.2022.2025562
J. Richmond
ABSTRACT This article examines al-Ghazālī’s conception of experiential knowledge and imaginal cosmology with special attention to his Kitāb sharḥ ʿajāʾib al-qalb (Marvels of the Heart) and other relevant works. In the process, it demonstrates how, for al-Ghazālī, unseen forces – benevolent and malevolent – insinuate, inspire and communicate to the human being on a subtle level through incoming suggestions or thoughts (khawāṭir; sing. khāṭir). Key to his understanding of this idea is the heart’s receptivity to influences that emerge from the hierarchical realms that descend from God all the way down to the human soul. According to later theoretical Sufism, the imagination is a faculty of the soul’s psychology, but it is also considered an external and subtle aspect of creation. This article argues that al-Ghazālī explained the teaching in a distinct fashion before the theory of imagination was elaborated by later Muslim writers.
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Pub Date : 2022-01-02DOI: 10.1080/09596410.2021.2018798
Laura Jones-Ahmed
A Culture of Ambiguity is one of several books authored by Thomas Bauer, professor of Arabic and Islamic Studies at the University of Münster, which contributed to his being awarded Germany’s prestigious Leibniz Prize in 2013. It has only recently been translated into English, although the original German work was written ten years ago, with some suggesting it may be as influential as Edward Said’s Orientalism. While Bauer demonstrates his expertise in language and texts, he also covers a vast spectrum of fields including linguistics, theology, scriptural analysis and sociology to outline his argument that Islam, at least historically, can be described as a culture of ambiguity. In the Introduction and Chapter 1 (‘Cultural Ambiguity’), Bauer sets out his thesis that Islamic history was characterized by an acceptance of ambiguity and contradiction, in contrast to the modern West, which opposes ambiguity, following its ‘obsession with truth’ (213). While the West seeks to eradicate ambiguity, the historical Islamic tradition has been content with maintaining but ‘domesticating’ ambiguity. The influence of the West on Islam — in part due to colonialism — has meant, however, that this ‘tolerance’ of ambiguity has been stifled in the contemporary period, bringing ‘considerable devastation to the Islamic world’ (16). It is worth elaborating on Bauer’s concept of ‘cultural ambiguity’, which he outlines in depth in Chapter 1. Bauer defines it as follows:
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Pub Date : 2022-01-02DOI: 10.1080/09596410.2022.2031656
R. Marcotte
New Trends in Qur’anic Studies: Text, Context, and Interpretation includes research undertaken by an international team of qur’anic scholars who participated in the first biennial conference of the International Qur’anic Studies Association, held in 2015 at the State Islamic University (UIN Sunan Kalijaga), Yogyakarta (Indonesia). Edited by Mun‘im Sirry, the work provides a good introduction to a number of contemporary trends, issues and approaches. Sirry pens an introductory overview of some recent international trends in the study of the Qur’an and its commentaries (tafsīr). The first part explores specific issues in qur’anic studies. Fred M. Donner reflects on some historical trends in the Western study of the Qur’an since the beginning of the twentieth century: scholarship vs. polemic, rationalist tradition, contextualizing afforded by historical-critical approaches, the critical edition of the Qur’an project, revisionist wave (since the 1970s), new discoveries (the Ṣan‘a’ Qur’an and the Corpus Coranicum project), renewed contextualizing, literary and structural analyses, and the way the Qur’an is experienced. Yusuf Rahman details how Indonesian Muslims have responded to non-Muslim Western qur’anic studies scholarship, notably to the more controversial revisionist theses. The responses are either apologetic (Western scholarship being based on prejudice and scepticism) or reformist (attempts ‘to identify different streams of Western scholarship’ and ‘adopt a critical attitude’ towards the different approaches), the former being represented by scholars trained at the International Institute of Islamic Thought and Civilisation (ISTAC, Malaysia), and the latter by Western trained lecturers at UIN state universities in Jakarta and Yogyakarta (60). Adnane Mokrani provides a ‘brief introduction’ to Michel Cuypers’s Semitic rhetorical analysis (SRA) of the Qur’an. He sets out to explain how Cuypers’s SRA works by presenting components of the various levels of the text and of figures of composition of Semitic texts, showing various types of total and partial symmetries. The presentation, though highly technical, remains accessible to those unfamiliar with Cuypers’s SRA (cf. Farrin). Emran El-Badawi examines the possibility of dialogue between the Arabic Qur’an and Syriac religious literature (Acts of the Apostles, New Testament) by focusing on the issue of rabbinic and priestly authority in Late Antiquity, thus providing an interesting intertextual analysis of the shift from clerical (qur’anic condemnation) to scriptural authority. David Penchansky provides an interpretation of the two Moses stories contained in Sūrat alKahf (Q 18.60–82): Moses and his servant andMoses the student of a stranger. A presentation and analysis of each story illustrates how two distinct voices ‘respond to suffering’: the voice of piety and the voice of Moses, an illustration of ‘qur’anic theodicy’. Seyfeddin Kara presents the less known contemporary Shi‘i approaches of Abū
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Pub Date : 2022-01-02DOI: 10.1080/09596410.2022.2031080
Jesper Petersen
ing received civil rights history have on Muslim–Christian relations? The dominant narrative of the civil rights movement has been that it was centred on and spiritually sustained by the Black church. Is credit for the successes of the civil rights movement a zero-sum game, so that the Black church will lose out if the historical record includes a broader account of Black contributions, including from the NOI? The answer must be no, for the primary reason that the civil right struggle is ongoing. The next front of Black liberation must and does include both resistance to police brutality and an all-out transformation of the carceral state. Felber offers a measure of hope in predicting that prisons will be abolished and perceived as a barbaric feature of the past (188). In the story of that struggle, the NOI will have its rightful place as the prophetic catalyst of human freedom and dignity. Felber’s argument is compelling and contributes to the unfolding civil rights story, past and present. He brings an historian’s eye to a movement that also includes important theological and religious dimensions that should be further explored. As a member of a peace church (Mennonites), I found my attention drawn to the NOI conscientious objectors who resisted the draft. Some of the language they used was blatantly political and racial, such as Malcolm X and ElijahMuhammad referring toWorldWar II as a ‘white man’s war’ in which they identified with the Japanese cause. But other examples of deeply rooted religious pacifism resonate across faiths; RogerAxfordwas described by his supporters as a ‘prisoner of the Lord’ andwrote to the draft board that he could not ‘serveGod andWar’ (22). OtherMuslims gave their defence in court, saying, ‘I have registered with Allah’ (16). Given that the decision to resist registration with the Selective Service set the course for the development of the NOI, the Black freedom movement and the carceral state, the question of what religious commitments drove this resistance in the first place is an important one to interrogate further.
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Pub Date : 2022-01-02DOI: 10.1080/09596410.2022.2035941
A. Belhaj
Di Cesare, Michelina. The Pseudo-Historical Image of the Prophet Muhammad in Medieval Latin Literature: A Repertory. Berlin: de Gruyter, 2011. Freidenreich, David M. Jewish Muslims: How Christians Imagined Islam as the Enemy. Oakland: University of California Press, 2022 (forthcoming). Hyatte, Reginald. The Prophet of Islam in Old French. Leiden: Brill, 1997. Newman, N. A., ed. The Early Christian–Muslim Dialogue: A Collection of Documents from the First Three Islamic Centuries (632–900 A.D.), Translations with Commentary. Hatfield, PA: Interdisciplinary Biblical Research Institute, 1993. Tolan, John V. Faces of Muhammad: Western Perceptions of the Prophet of Islam from the Middle Ages to Today. Princeton, NJ: Princeton University Press, 2019. Wolf, Kenneth B. ‘The Earliest Latin Lives of Muḥammad’, in Conversion and Continuity: Indigenous Christian Communities in Islamic Lands, Eighth to Eighteenth Centuries, eds. Michael Gervers and Ramzi Jibran Bikhazi, 89–101. Toronto: Pontifical Institute of Mediaeval Studies, 1990.
Di Cesare, Michelina。中世纪拉丁文学中先知穆罕默德的伪历史形象:一个汇编。柏林:de Gruyter, 2011。犹太穆斯林:基督徒如何把伊斯兰教想象成敌人。奥克兰:加州大学出版社，2022(即将出版)。Hyatte,雷金纳德。古法语中伊斯兰教的先知莱顿:布里尔出版社，1997。纽曼，n.a.编，《早期基督教-穆斯林对话:前三个伊斯兰世纪(公元632-900年)的文献汇编》，翻译及注释。哈特菲尔德，宾夕法尼亚州:跨学科圣经研究所，1993。约翰·托兰，《穆罕默德的面孔:从中世纪至今西方对伊斯兰教先知的看法》。普林斯顿，新泽西州:普林斯顿大学出版社，2019。沃尔夫，肯尼斯B.“Muḥammad最早的拉丁生活”，在转换和连续性:土著基督教社区在伊斯兰土地，第八至十八世纪，编辑。Michael Gervers和Ramzi Jibran Bikhazi, 89-101。多伦多:宗座中世纪研究所，1990。
{"title":"Islamic Political Theology","authors":"A. Belhaj","doi":"10.1080/09596410.2022.2035941","DOIUrl":"https://doi.org/10.1080/09596410.2022.2035941","url":null,"abstract":"Di Cesare, Michelina. The Pseudo-Historical Image of the Prophet Muhammad in Medieval Latin Literature: A Repertory. Berlin: de Gruyter, 2011. Freidenreich, David M. Jewish Muslims: How Christians Imagined Islam as the Enemy. Oakland: University of California Press, 2022 (forthcoming). Hyatte, Reginald. The Prophet of Islam in Old French. Leiden: Brill, 1997. Newman, N. A., ed. The Early Christian–Muslim Dialogue: A Collection of Documents from the First Three Islamic Centuries (632–900 A.D.), Translations with Commentary. Hatfield, PA: Interdisciplinary Biblical Research Institute, 1993. Tolan, John V. Faces of Muhammad: Western Perceptions of the Prophet of Islam from the Middle Ages to Today. Princeton, NJ: Princeton University Press, 2019. Wolf, Kenneth B. ‘The Earliest Latin Lives of Muḥammad’, in Conversion and Continuity: Indigenous Christian Communities in Islamic Lands, Eighth to Eighteenth Centuries, eds. Michael Gervers and Ramzi Jibran Bikhazi, 89–101. Toronto: Pontifical Institute of Mediaeval Studies, 1990.","PeriodicalId":45172,"journal":{"name":"Islam and Christian-Muslim Relations","volume":"34 1","pages":"103 - 105"},"PeriodicalIF":0.6,"publicationDate":"2022-01-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"91293960","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 : 2022-01-02DOI: 10.1080/09596410.2022.2036031
Sayed Hassan Akhlaq
contexts and conditions that are still ‘experimenting’ with modern conceptions of the state. Moreover, the state in Muslim contexts does not only incorporate religion, albeit in different ways depending on the country, but also represents socio-ethnic and tribal alliances (playing the role of judge, maintaining order against dissidence, assuring the loyalty of the army, redistributing resources, etc.). This dimension is absent from the perspectives reviewed here. And thus, for as long as we discard the ethnic-tribal dimension of political power (focusing only on its relations to religious authority), understanding the role of the state in Muslim contexts is incomplete. For both Sunnis and Shiʿism, legitimate political and religious authority is expected to be supreme only if the religious-political guide also claims a Qurayshite or Hashemite genealogy. This book stimulates discussions that will be of interest to historians of Islamic political thought. The findings reported here shed new light on the possibility of rethinking the idea of the state’s sovereignty in Muslim contexts. In addition, the chapters in this volume make several contributions to the current literature on political dilemmas in Islamic ethics, especially with regard to secularization, the limits of democracy and liberalism, and the place of religion in Muslims societies.
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Pub Date : 2021-11-01DOI: 10.1080/09596410.2021.1989815
Meir Hatina
ABSTRACT Ivan Aguéli became a celebrated painter in Sweden, his native country. However, his pioneering role in the rapprochement between West and East in the early twentieth century has remained largely unexplored. Aguéli’s universal humanism, with Sufism as its main lever, is analysed and located within a transnational intellectual landscape through networks of people, ideas and print media. By attracting Western pilgrims, Sufism served as a nexus of cultural transfer from the Middle East to Europe, thus casting doubts on the prevailing paradigm of Western enlightenment as the backbone of global intellectual history. Sufism was presented by Aguéli as a spiritual philosophy that dealt with the liberation of man from materialism and selfishness. The article deals with a number of issues: How did Aguéli transform Islam and Sufism into a cosmopolitan vision? To what extent was his humanism nurtured by anarchist philosophy, which promoted a just society? Did Aguéli reconcile the anarchist perception of human beings as free creatures with the Sufi perception of total submission to a Sufi master? Consideration of these questions will shed light on a moralist intellectual, whose own personal experience captured a defiant European mood, intertwining rationalism and esotericism, material progress and universal brotherhood.
Ivan agusamli在他的祖国瑞典成为了一位著名的画家。然而，他在二十世纪初东西方和解中的先锋作用在很大程度上仍未被发掘。阿古萨梅利的普世人文主义，以苏菲主义为主要杠杆，通过人、思想和印刷媒体的网络，在跨国知识分子的视野中被分析和定位。通过吸引西方朝圣者，苏菲主义成为了从中东到欧洲的文化转移的纽带，从而对西方启蒙作为全球思想史支柱的主流范式产生了怀疑。苏非主义是阿古萨梅利提出的一种精神哲学，旨在将人从物质主义和自私中解放出来。这篇文章涉及了一些问题:阿古萨梅利是如何将伊斯兰教和苏菲主义转变为世界主义的?他的人文主义在多大程度上受到了提倡公正社会的无政府主义哲学的滋养?阿古萨梅里是否调和了无政府主义者对人类作为自由生物的看法与苏菲派对苏菲大师的完全服从的看法?对这些问题的思考将有助于揭示一位道德主义知识分子，他自己的个人经历捕捉到了一种挑衅的欧洲情绪，将理性主义与神秘主义、物质进步与普遍兄弟情谊交织在一起。
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Pub Date : 2021-10-07DOI: 10.1080/09596410.2021.1981632
Ali Akbar
ABSTRACT The Iranian scholar Abdolkarim Soroush has recently developed an account of revelation referred to as the theory of Prophetic Dreams. This article seeks to analyse this theory and its relation to two earlier theories developed by him (that of the Contraction and Expansion of Religious Knowledge and that of the Expansion of Prophetic Experience). In addition, it explores whether the theory of Prophetic Dreams has any roots in classical Islamic literature and the ideas of Muslim theologians, mystics and philosophers in the pre-modern era. Finally, it discusses the implications of Soroush’s theory of Prophetic Dreams for issues related to exegesis and theology, suggesting that it has an important bearing on Islamic theological discourses. The article aims to contribute to scholarly understanding of the development of Soroush’s thought by investigating aspects of his project that have not hitherto been explored.
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Pub Date : 2021-10-02DOI: 10.1080/09596410.2021.1996978
Nur Ali, Benny Afwadzi, I. Abdullah, M. I. Mukmin
ABSTRACT Extremism and radicalization have become serious problems that are spreading rapidly around the world, penetrating even institutions of higher education in Indonesia. In response, institutions of Islamic higher education in Indonesia have developed interreligious literacy (IL) learning. To analyse this model’s effectiveness in reducing radicalization, this article maps recent changes in the management of religious lectures and courses by focusing on two renowned institutions in Indonesia: Maulana Malik Ibrahim State Islamic University (UIN), Malang, and Tulungagung State Islamic Institute (IAIN). This study finds that IL learning involves direct learning at Christian colleges and places of worship, living in villages, and inviting leaders of various faiths to institutions of Islamic higher education. Under this model, religious learning has shifted from a doctrinal to a humanistic-functional approach. This article presents the IL model as a ‘best practice’ and urges the revitalization of religious education materials and learning models to improve students’ religious experiences and communicate peaceful, inclusive and humanistic religious values.
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Pub Date : 2021-10-02DOI: 10.1080/09596410.2021.1988260
C. Tieszen
Stephen Shoemaker’s most recent book is a collection of Christian and Jewish sources, almost all of which come from the seventh century, that help to shed light on the development of what would bec...
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