Pub Date : 2021-10-02DOI: 10.1080/09596410.2021.2014692
M. Pollitt
ABSTRACT Around 1141, Peter the Venerable, one of the most prominent Christian leaders in Europe, commissioned Robert of Ketton, an otherwise undistinguished astronomer from Rutland, to translate the Qur’an into Latin for the first time. His objective was to provide an accurate understanding of the Qur’an, so that Christian refutations of Islam and Muslim belief could be more effective. The resulting text would become the most popular version of the Qur’an in Europe for the next six hundred years. However, the verb aslama, from which the words ‘Islam’ and ‘Muslim’ derive, was so thoroughly paraphrased in this translation that historian Norman Daniel would be moved to condemn it in 1960 for attempting ‘to obscure passages which define the religion of Islam and thin the more specifically Islamic content of the Qur’ān’. Since then, despite a renewed appreciation for his methods in general, recent scholarship on Robert of Ketton’s translation has failed to address this damning accusation in particular. This article therefore re-assesses the handling of the verb aslama in the first Latin translation of the Qur’an, by asking to what extent an authentic understanding of Islam and Muslim belief was provided by Robert of Ketton’s paraphrase.
大约在1141年，欧洲最著名的基督教领袖之一，德高望重的彼得，委托来自拉特兰的一位不起眼的天文学家，凯顿的罗伯特，第一次将《古兰经》翻译成拉丁文。他的目标是提供对古兰经的准确理解，以便基督教对伊斯兰教和穆斯林信仰的反驳可以更有效。由此产生的文本将成为未来600年欧洲最受欢迎的古兰经版本。然而，“伊斯兰”和“穆斯林”这两个词的来源动词aslama在这个译本中被彻底改写，以至于历史学家诺曼·丹尼尔(Norman Daniel)在1960年谴责它试图“模糊定义伊斯兰宗教的段落，淡化古兰经ān中更具体的伊斯兰内容”。从那时起，尽管人们对他的翻译方法有了新的认识，但最近关于罗伯特·凯顿翻译的学术研究却未能特别解决这一该死的指控。因此，本文通过询问罗伯特·克顿(Robert of Ketton)的解释在多大程度上提供了对伊斯兰教和穆斯林信仰的真实理解，重新评估了古兰经的第一个拉丁翻译中对动词aslama的处理。
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Pub Date : 2021-09-30DOI: 10.1080/09596410.2021.1979817
John Robinson
{"title":"Power, Divine and Human: Christian and Muslim Perspectives","authors":"John Robinson","doi":"10.1080/09596410.2021.1979817","DOIUrl":"https://doi.org/10.1080/09596410.2021.1979817","url":null,"abstract":"","PeriodicalId":45172,"journal":{"name":"Islam and Christian-Muslim Relations","volume":null,"pages":null},"PeriodicalIF":0.6,"publicationDate":"2021-09-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"88972348","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 : 2021-09-22DOI: 10.1080/09596410.2021.1979816
M. Kuiper
{"title":"A History of Christian–Muslim Relations","authors":"M. Kuiper","doi":"10.1080/09596410.2021.1979816","DOIUrl":"https://doi.org/10.1080/09596410.2021.1979816","url":null,"abstract":"","PeriodicalId":45172,"journal":{"name":"Islam and Christian-Muslim Relations","volume":null,"pages":null},"PeriodicalIF":0.6,"publicationDate":"2021-09-22","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"81594995","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 : 2021-09-15DOI: 10.1080/09596410.2021.1971390
Wael Abu-ʿUksa
ABSTRACT The article sheds light on the intellectual biography and theology of Khrīsṭufūrus Jibāra (d. 1901), a Christian Eastern Orthodox archimandrite who had a falling out with the church because of his controversial beliefs. Jibāra was born in Damascus and lived in Beirut, Cairo, Moscow, New York and Boston. He believed that harmonization between Christianity, Judaism and Islam would provide a remedy for religious conflicts and was a precondition for peace. Living in the second half of the nineteenth century, Jibāra developed a unique political theology that was shaped against a background of religious conflicts in Greater Syria, the Ottoman state policy of Pan-Islamism, and the global religious reaction to secularism. Influenced by ancient anti-Trinitarian Christian traditions and by contemporary puritan Unitarian theology, he developed a doctrine that he called ‘the straight path’, which challenged traditional Islam, traditional Christianity and secularism. His unique views shed light on the transreligious postulations of the reformist Islamic movement and present an exceptional attempt to reform Eastern Orthodox Christianity.
{"title":"Heterodox Christianity, Unitarianism and the Harmonization of Monotheism: The ‘Heresy’ of Khrīsṭufūrus Jibāra in Nineteenth-Century Syria","authors":"Wael Abu-ʿUksa","doi":"10.1080/09596410.2021.1971390","DOIUrl":"https://doi.org/10.1080/09596410.2021.1971390","url":null,"abstract":"ABSTRACT The article sheds light on the intellectual biography and theology of Khrīsṭufūrus Jibāra (d. 1901), a Christian Eastern Orthodox archimandrite who had a falling out with the church because of his controversial beliefs. Jibāra was born in Damascus and lived in Beirut, Cairo, Moscow, New York and Boston. He believed that harmonization between Christianity, Judaism and Islam would provide a remedy for religious conflicts and was a precondition for peace. Living in the second half of the nineteenth century, Jibāra developed a unique political theology that was shaped against a background of religious conflicts in Greater Syria, the Ottoman state policy of Pan-Islamism, and the global religious reaction to secularism. Influenced by ancient anti-Trinitarian Christian traditions and by contemporary puritan Unitarian theology, he developed a doctrine that he called ‘the straight path’, which challenged traditional Islam, traditional Christianity and secularism. His unique views shed light on the transreligious postulations of the reformist Islamic movement and present an exceptional attempt to reform Eastern Orthodox Christianity.","PeriodicalId":45172,"journal":{"name":"Islam and Christian-Muslim Relations","volume":null,"pages":null},"PeriodicalIF":0.6,"publicationDate":"2021-09-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"79729515","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 : 2021-09-14DOI: 10.1080/09596410.2021.1974189
Erdem Dikici
{"title":"Homegrown Hate: Why White Nationalists and Militant Islamists Are Waging War against the United States","authors":"Erdem Dikici","doi":"10.1080/09596410.2021.1974189","DOIUrl":"https://doi.org/10.1080/09596410.2021.1974189","url":null,"abstract":"","PeriodicalId":45172,"journal":{"name":"Islam and Christian-Muslim Relations","volume":null,"pages":null},"PeriodicalIF":0.6,"publicationDate":"2021-09-14","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"76872808","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 : 2021-09-14DOI: 10.1080/09596410.2021.1974188
Erdem Dikici
{"title":"Fear in Our Hearts: What Islamophobia Tells Us about America","authors":"Erdem Dikici","doi":"10.1080/09596410.2021.1974188","DOIUrl":"https://doi.org/10.1080/09596410.2021.1974188","url":null,"abstract":"","PeriodicalId":45172,"journal":{"name":"Islam and Christian-Muslim Relations","volume":null,"pages":null},"PeriodicalIF":0.6,"publicationDate":"2021-09-14","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"87950106","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 : 2021-09-14DOI: 10.1080/09596410.2021.1974190
Muammer İskenderoğlu
while the ultimate goal of White nationalists is to establish an ethno-national state, American militant Islamists seek to make America part of a global caliphate; similarly, whereas RAHOWA is at the intersection of race and religion, jihad has nothing to do with race. This is not to say that these two cohorts cannot be or should not be compared, but to underline the need to point out divergences as much as similarities, and then justify the comparison as viable and imperative. A second issue relates to the transnational aspect, which is rather poorly framed. Kamali does refer to transnational aspects of White nationalism and militant Islamism (235, 250), but her account of the concept is inadequate. Although the book primarily focuses on American militant White nationalists and Islamists, it inevitably emphasizes cross-border aspects and dimensions of the phenomenon here and there. However, it says little, if anything, about how European White nationalist groups (e.g. the German AfD, Les Identitaires and its youth wing Generation Identity in France, the Italian Lega Nord, and Jobbik in Hungary) interact with and influence American White nationalists and vice versa. Similarly, although the book points to how some Muslim ideologues from various parts of the world, such as al-Mawdudi and Qutb, have shaped the worldviews of American militant Islamists, underlining the transnational aspect, no serious insight is provided into how American militant Islamists interact, if at all, with organized transnational political Islamist groups such as the Muslim Brotherhood or militant networks such as the Al-Qaeda. A third issue concerns the book’s suggestion that an ethics of empathy is the way forward for confronting terrorism, tackling systemic/structural racism, and building a shared sense of belonging among citizens. Kamali rather naively claims that her alternative counterterrorism strategy, i.e. holistic justice, would be instrumental not only in preventing White nationalist and militant Islamist terrorism but also in developing greater understanding between people of different backgrounds (265). One could argue, however, that empathy is too abstract and fragile to counter the systemic and institutional problems that are thoroughly discussed throughout the book. Overall, Homegrown Hate is a thought-provoking, informative and timely book, successfully demonstrating that White nationalist terrorism is as significant as militant Islamism. This is a must-read for students, academics, journalists and, in particular, policy-makers and actors in security bureaucracy, who are interested in White nationalism, domestic terrorism and counterterrorism in the USA.
{"title":"Islam in Modern Turkey","authors":"Muammer İskenderoğlu","doi":"10.1080/09596410.2021.1974190","DOIUrl":"https://doi.org/10.1080/09596410.2021.1974190","url":null,"abstract":"while the ultimate goal of White nationalists is to establish an ethno-national state, American militant Islamists seek to make America part of a global caliphate; similarly, whereas RAHOWA is at the intersection of race and religion, jihad has nothing to do with race. This is not to say that these two cohorts cannot be or should not be compared, but to underline the need to point out divergences as much as similarities, and then justify the comparison as viable and imperative. A second issue relates to the transnational aspect, which is rather poorly framed. Kamali does refer to transnational aspects of White nationalism and militant Islamism (235, 250), but her account of the concept is inadequate. Although the book primarily focuses on American militant White nationalists and Islamists, it inevitably emphasizes cross-border aspects and dimensions of the phenomenon here and there. However, it says little, if anything, about how European White nationalist groups (e.g. the German AfD, Les Identitaires and its youth wing Generation Identity in France, the Italian Lega Nord, and Jobbik in Hungary) interact with and influence American White nationalists and vice versa. Similarly, although the book points to how some Muslim ideologues from various parts of the world, such as al-Mawdudi and Qutb, have shaped the worldviews of American militant Islamists, underlining the transnational aspect, no serious insight is provided into how American militant Islamists interact, if at all, with organized transnational political Islamist groups such as the Muslim Brotherhood or militant networks such as the Al-Qaeda. A third issue concerns the book’s suggestion that an ethics of empathy is the way forward for confronting terrorism, tackling systemic/structural racism, and building a shared sense of belonging among citizens. Kamali rather naively claims that her alternative counterterrorism strategy, i.e. holistic justice, would be instrumental not only in preventing White nationalist and militant Islamist terrorism but also in developing greater understanding between people of different backgrounds (265). One could argue, however, that empathy is too abstract and fragile to counter the systemic and institutional problems that are thoroughly discussed throughout the book. Overall, Homegrown Hate is a thought-provoking, informative and timely book, successfully demonstrating that White nationalist terrorism is as significant as militant Islamism. This is a must-read for students, academics, journalists and, in particular, policy-makers and actors in security bureaucracy, who are interested in White nationalism, domestic terrorism and counterterrorism in the USA.","PeriodicalId":45172,"journal":{"name":"Islam and Christian-Muslim Relations","volume":null,"pages":null},"PeriodicalIF":0.6,"publicationDate":"2021-09-14","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"91312103","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 : 2021-07-03DOI: 10.1080/09596410.2021.1956136
A. Belhaj
{"title":"Muslims and Capitalism: An Uneasy Relationship?","authors":"A. Belhaj","doi":"10.1080/09596410.2021.1956136","DOIUrl":"https://doi.org/10.1080/09596410.2021.1956136","url":null,"abstract":"","PeriodicalId":45172,"journal":{"name":"Islam and Christian-Muslim Relations","volume":null,"pages":null},"PeriodicalIF":0.6,"publicationDate":"2021-07-03","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"78239684","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 : 2021-07-03DOI: 10.1080/09596410.2021.1956137
Heather J. Sharkey
ism, and seeing in Islaman alternative viewof justice. However,Mazlumder has not been able to escape the paradox between opposing the state while displaying affinities with theAKP. Béatrice Hendrich closes this part with Chapter 11, on Şeyh Bedreddin, presenting the historical background of his revolt against the Ottoman Empire, and how his story is appropriated by various discourses on social justice in Turkey in modern times, including in leftist and Alevi narratives. Part IV, ‘Different Ways to Non-capitalism’, consists of three chapters. Chapter 12, by Hans Visser, addresses a rather unusual topic in research on Islamic economics, that of calls by small Islamist groups (the Murabitun movement in particular) to return to the use of gold and silver as currencies. After reading the text, one may wonder what the movement would think of the current flourishing development of cryptocurrencies in the world. Chapter 13, by Anthony T. Fiscella, presents the views of Isabelle Eberhardt’s, Muammar Qaddafi’s and Heba Raouf Ezzat’s ideas on Islamic socialism and anarchism. Finally, Michelangelo Guida’s Chapter 15 returns to Turkey, arguing that the conservative Turkish thinker Nurettin Topçu (d. 1979) and Necmettin Erbakan (d. 2011), the Islamist activist and Turkish politician, engineer and academic who was the prime minister of Turkey from 1996 to 1997, developed projects to combine Islamist ideas with capitalist modernization, despite their strong criticisms of Western modernity. The book covers a wide range of material from the Qur’an to recent developments of ‘Islamist capitalism’ in Turkey, and the reader may enjoy reading about all these Muslim ideas about economics. However, the book’s organization makes it difficult to persevere. For example, there is no reason why Turkish anti-capitalist groups should be discussed in different parts of the book, or why the modern Islamist discourses on social justice of Sharīʿatī and Qutḅ should also be dealt with in different sections parts of the book. Historical, geographical or thematic criteria could have been applied to better organize the chapters and content. A strong focus in the book is on Turkey, but the introduction gives no justification for this. Another shortcoming is perhaps the exclusive study of Islamic discourses, disregarding economic practices and experiences that can be found in various Muslim contexts concerning finance and halal, for example. That said, I recommend the book for social scientists, especially scholars and students carrying out research on the Middle East from a sociological, historical, anthropological or political perspective.
{"title":"Voyage en Haute-Égypte: Prêtres, coptes, et catholiques","authors":"Heather J. Sharkey","doi":"10.1080/09596410.2021.1956137","DOIUrl":"https://doi.org/10.1080/09596410.2021.1956137","url":null,"abstract":"ism, and seeing in Islaman alternative viewof justice. However,Mazlumder has not been able to escape the paradox between opposing the state while displaying affinities with theAKP. Béatrice Hendrich closes this part with Chapter 11, on Şeyh Bedreddin, presenting the historical background of his revolt against the Ottoman Empire, and how his story is appropriated by various discourses on social justice in Turkey in modern times, including in leftist and Alevi narratives. Part IV, ‘Different Ways to Non-capitalism’, consists of three chapters. Chapter 12, by Hans Visser, addresses a rather unusual topic in research on Islamic economics, that of calls by small Islamist groups (the Murabitun movement in particular) to return to the use of gold and silver as currencies. After reading the text, one may wonder what the movement would think of the current flourishing development of cryptocurrencies in the world. Chapter 13, by Anthony T. Fiscella, presents the views of Isabelle Eberhardt’s, Muammar Qaddafi’s and Heba Raouf Ezzat’s ideas on Islamic socialism and anarchism. Finally, Michelangelo Guida’s Chapter 15 returns to Turkey, arguing that the conservative Turkish thinker Nurettin Topçu (d. 1979) and Necmettin Erbakan (d. 2011), the Islamist activist and Turkish politician, engineer and academic who was the prime minister of Turkey from 1996 to 1997, developed projects to combine Islamist ideas with capitalist modernization, despite their strong criticisms of Western modernity. The book covers a wide range of material from the Qur’an to recent developments of ‘Islamist capitalism’ in Turkey, and the reader may enjoy reading about all these Muslim ideas about economics. However, the book’s organization makes it difficult to persevere. For example, there is no reason why Turkish anti-capitalist groups should be discussed in different parts of the book, or why the modern Islamist discourses on social justice of Sharīʿatī and Qutḅ should also be dealt with in different sections parts of the book. Historical, geographical or thematic criteria could have been applied to better organize the chapters and content. A strong focus in the book is on Turkey, but the introduction gives no justification for this. Another shortcoming is perhaps the exclusive study of Islamic discourses, disregarding economic practices and experiences that can be found in various Muslim contexts concerning finance and halal, for example. That said, I recommend the book for social scientists, especially scholars and students carrying out research on the Middle East from a sociological, historical, anthropological or political perspective.","PeriodicalId":45172,"journal":{"name":"Islam and Christian-Muslim Relations","volume":null,"pages":null},"PeriodicalIF":0.6,"publicationDate":"2021-07-03","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"83365808","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 : 2021-07-03DOI: 10.1080/09596410.2021.1945796
F. Sheikh
{"title":"The Polished Mirror: Storytelling and the Pursuit of Virtue in Islamic Philosophy and Sufism","authors":"F. Sheikh","doi":"10.1080/09596410.2021.1945796","DOIUrl":"https://doi.org/10.1080/09596410.2021.1945796","url":null,"abstract":"","PeriodicalId":45172,"journal":{"name":"Islam and Christian-Muslim Relations","volume":null,"pages":null},"PeriodicalIF":0.6,"publicationDate":"2021-07-03","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"86787085","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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