ISLAMIC CONTEMPORARY STUDIES

Beyond “Liberal” Female Piety or “Women Read the Qur’an Too” by Amy Levin

by Feminism and Religion

Originally published on the Feminism and Religion project

I’m a teacher’s assistant for an undergraduate course at New York University called, “What is Islam?” The other day in... more I’m a teacher’s assistant for an undergraduate course at New York University called, “What is Islam?” The other day in class, my professor asked the students whether or not the Qur’an is considered a “book”. Fraught with anxiety over inheriting such a problematic scholarly tradition of defining and delineating what “religion” is, I kept quiet. While my professor was aiming more for something sounding like, “a book is read, while the Qur’an is recited,” I kept thinking about the physicality and sacrality of the Qur’an (among other authoritative religious texts) and the way it is handled, revered, preserved, loved, an constantly under interpretation. It was about a week later when news broke out that U.S. soldiers in Afghanistan were guilty of burning several copies of the Qur’an on their military base, followed by an unfortunate slew of casualties including at least 30 Afghan deaths and five US soldiers.

Knowledge and volition in Early AsHʿari Doctrine of Faith

by Ferit Uslu

© The Author (2007). Published by Oxford University Press on behalf of the Oxford Centre for Islamic Studies. All rights reserved. For Permissions, please email: journals.permissions@oxfordjournals.org

This article, on the place of knowledge and volition in early Ashʿari theory of faith up to al-Ghazālī (d. 1111),... more This article, on the place of knowledge and volition in early Ashʿari theory of faith up to al-Ghazālī (d. 1111), argues that early Ashʿaris had a rationalistic theory of faith rather than a voluntaristic one. Two lines of evidence are given to support this argument: one based on the Ashʿari approach to faith as inferential knowledge (knowledge by taṣdīq), the other based on their view that knowledge accrues its certainty from conclusive evidence. Further, the paper shows that—because they held that the evidence leading people to faith is sufficient and conclusive—the Ashʿaris believed that there was no need for a volitional ‘leap of faith’. The paper concludes that early Ashʿari theory of faith depended upon a strong rationalistic view and is completely rationalistic.

"Tintin in the Arab World and Arabic in the World of Tintin." Alternative Francophone 1.5 (2012): 26-39.

by Ziad Bentahar

The Craft of Fatwa: A Window into Contemporary Islamic Juristic Thought

by David Drennan

Law has long been studied as a social and cultural force and we can discover the socio-political concerns of jurists... more Law has long been studied as a social and cultural force and we can discover the socio-political concerns of jurists and lawyers through linguistic analysis of their texts. This attentiveness to ‘linguistic practice’ is common in studying Western law through the ‘law and literature’ movement; however, it is an underdeveloped area in the study of Islamic juristic literature. Furthermore, little focus has been given to the role of muftis and fatwas in Muslim societies since colonialism and the heralding of ‘modernity’ in the Muslim world.

In this paper I look at the genre of adab al-mufti (juristic etiquette), which is a neglected resource for understanding the relationship between the mufti and his fatwas in the contemporary context. Studying the adab al-mufti genre gives us a further avenue towards understanding the intellectual and institutional changes within the Islamic religious tradition caused in no small part by the onset of colonialism and modernity.

I argue that the concerns of the ulama have demonstrated a fundamental shift in authority, from the ulama being part of an established intellectual and legal system (the madhahib) in Muslim societies, to having persuasive moral authority among individuals and communities only. Furthermore, with the decline of both endowments and the madhāhib as structured institutional authorities in the modern age, the interpretative approach taken by modern scholars tends to be redefined. It is comparative and principle-based, focusing on universal legal maxims and the objectives of the shari'a as interpretive tools rather than strict adherence to their specific madhhab alone. This is seen most clearly in the context of Muslim-minority communities in Western societies, which allows no official institutionalised structure for Muslim authority.

Mazhab In Islamic Economics (Indonesian Language)

by Ali Muhayatsyah

Ada tiga sudut pandang/mazhab atau corak pemikiran dalam mengkaji ilmu Ekonomi Islam. Mazhab tersebut adalah Mazhab... more Ada tiga sudut pandang/mazhab atau corak pemikiran dalam mengkaji ilmu Ekonomi Islam. Mazhab tersebut adalah Mazhab Baqir as-Sadr, Mazhab Mainstream, Mazhab Alternatif Kritis.

The Common Word: Reflections on Muslim-Christian Dialogue

by Khalil Andani

Originally published by KeepingitHalal.com

This article proposes a method of theological Muslim-Christian dialogue – which is in fact a da`wah based on knowledge... more This article proposes a method of theological Muslim-Christian dialogue – which is in fact a da`wah based on knowledge as opposed to adversarial debate or polemic – that seeks to fulfill the spirit of the Qur’anic emphasis on beautiful discourse:

“O mankind! We created you from male and female, and made you into nations and tribes, that ye may know each other (lita‘arafoo).” (Holy Qur’an 49:13)

This “recognition” (ma‘rifah) can only occur if all participants in the dialogue (as opposed to an adversarial debate) are permitted to clearly present the principles of their faith tradition whereby all parties are able to truly understand each others’ positions. The paper evokes one the most contentious issues which separate Christianity and Islam – the Christian doctrine of the Divine Sonship of Christ – which Muslims reject. However, the application of the above method to this specific Christian belief can actually allow a Christian to come to a deeper understanding and appreciation of the Qur’an being the Word of God for Muslims and likewise, clear up Muslim misconceptions of Christian theology.

Early and Medieval Jihad Doctrine and Its Relevance in Understandng Contemporary Islamic Fundamentalism

by Nadim Pabani

This paper attempts to uncover the relationship, if any, between the early and medieval doctrine of Jihad in... more This paper attempts to uncover the relationship, if any, between the early and medieval doctrine of Jihad in understanding the actions of contemporary Islamic fundamentalism.

We suggest that early writings on the doctrine of Jihad and warfare are of little relevance unless studied alongside and in conjunction with a study of the specific individuals and contexts involved.

Light upon Light: Succession in the Shia Ismaili Imamat

by Khalil Andani

Published by IsmailiMail

In Shi‘a Isma‘ili Islam, the succession of the Imamate – including the demise of the predecessor and the enthronement... more In Shi‘a Isma‘ili Islam, the succession of the Imamate – including the demise of the predecessor and the enthronement of his successor – is an event which combines both clarity as well as ambiguity. The face of the succession is clear – this Imam has succeeded thatImam. But the underlying matters are nebulous and in modern times are often subject to speculation: How is the next Imam chosen? Does the Imam-to-be know of his own status beforehand? Was he prepared for his function? Why does the Imamate continue in a single line of male descent? This article, written from a theological perspective, will explore these questions pertaining to the Isma‘ili Imamate and the matter of succession in light of some of the historical sources from the intellectual heritage of Isma‘ilism.

They Killed Him Not: The Crucifixion in Shi'a Isma'ili Islam

by Khalil Andani

This article explains the Isma‘ili Muslim understanding of the Qur’anic verses on the  Crucifixion, the meaning... more This article explains the Isma‘ili Muslim understanding of the Qur’anic verses on the  Crucifixion, the meaning of the Crucifixion in Isma‘ili eschatology and the esoteric  exegesis (ta’wil) of the Cross, according to the Isma‘ili philosophers.  These Isma‘ili
Muslim perspectives were articulated in the tenth and eleventh century when Isma‘ili  philosophy underwent a great flowering.  But there is reason to believe that such  perspectives, due to their pluralistic, ecumenical and esoteric outlook, can play a great role in the modern age towards opening further doors of understanding and recognition between the faiths of Christianity and Islam.

Movimentos sociais em contextos islâmicos: abordagens antropológicas

by maria cardeira da silva

Schatten über den Anfängen ? Wie viel sagen frühislamische Quellen über das aus, was wirklich war?

by David Kiltz

Published in: Schneiders, Thorsten Gerald ( Hrsg.), Islamverherrlichung.
Wenn die Kritik zum Tabu wird. 2010.
http://www.vs-verlag.de/Buch/978-3-531-16258-4/Islamverherrlichung-(Arbeitstitel).html

Ḥadīth as scripture: discussions on the authority of prophetic traditions in Islam

by Aisha Musa

The Qur'anists

by Aisha Musa

Darfur: Ground Zero for Africa’s Crises of Identity

by Patrick James Christian

A psycho-Historiography of Darfur's Tribes in Conflict
Nova Southeastern University Graduate School of Humanities & Social Science, Department of Conflict Analysis & Resolution

Introduction 2
Darfur: A Broken Place 3
Identity Disintegration in Darfur 5
Applying identity conflict theory 6
The Arabs 8
Arab Identity Subordination of Islam 9
Arab Hierarchical Ownership of the Islamic Ummah 10
Islamic Universality and the Fractured Identity of Arab Muslims 10
Islamic Universality of Ethnic Inclusion versus African Diffusion 12
The Africans 12
The Language of Religion and of Slaves 17
Islam and Paganism: the Sacred and the profane in Contest in Darfur 18
Law & Social Order: Sharia versus African Communal Justice 20
Psychological and Emotional Trauma as Spoilers to Identity Definition 22
“Intervention” Resolving Identity Conflict & Managing Psychological Trauma 24
Securing the Population 24
Stabilizing the Population 25
Rebuilding the Psycho-Sociological Structures of Human Societies 26
Conclusion 27
References 29
Notes 36

Diplomatic and peacekeeping initiatives by the international community in emerging cultures in conflict have failed to... more Diplomatic and peacekeeping initiatives by the international community in emerging cultures in conflict have failed to stem the violence and resolve the underlying conditions. Based primarily on political analysis, such initiatives do not address the underlying causes of the civil war at the individual, family, and tribal levels. This paper examines the psychological and sociological motivations for the violence within and between the Arab and African tribes of Darfur, to include motivation exploration of ethnic defections, failing cultural identity markers, and the effects of cognitive dissonance of the personal and social identities of the Darfur tribes. Research suggests that the identities of the African and Arab tribes are deeply contested over ethnicity, tribalism, religion, race and the generational memory that historical narratives provide. This fundamental identity conflict is overlaid by decades of violent physical, psychological and emotional assault upon the population. The result is a fundamental change of the psycho-sociology of tribal life and threatens disintegration and disestablishment of large group identity. The resulting societal and leadership breakdown of and within the tribes creates conditions of warlord-ism commonly found in ungoverned states such as Somalia. The paper concludes that the international community will ultimately fail unless measures are taken to create conditions for survival of the tribes physically, psychologically and sociologically.

Muʿtazilism in a 20th Century Zaydī Qurʾān Commentary

by Gregor Schwarb أغريغور شوارب גריגור שוורב

to be published in Arabica 59,3-4 (2012):371–402

The Zaydīs in Yemen are the only current within Islam that fostered the continuous transmission and study of Muʿtazilī... more The Zaydīs in Yemen are the only current within Islam that fostered the continuous transmission and study of Muʿtazilī kalām up to the present time. This article aims to examine the presence and quality of Muʿtazilī kalām in a major Zaydī composition of the 20th century, namely ʿAlī b. Muḥammad al-ʿAǧrī’s (1320-1407/1902-1987) Miftāḥ al-saʿāda, which was completed in May 1952. The Miftāḥ and other works of Zaydī scholars written during the first half of the 20th century provide us with valuable insights into Zaydī-Hādawī scholarship in Northern Yemen prior to the Republican revolution of 1962 and furnish important information about the education of 20th century Zaydī-Hādawī scholars and the contents of their libraries. The wide range of Muʿtazilī and non-Muʿtazilī sources used and quoted in the Miftāḥ sheds light on the distinct impact of various phases of a centuries-old school- and teaching-tradition.

On a Knife-edge or in the Fray

by Abdulkader Tayob

TOWARDS AN ISLAMIC PSYCHOLOGY: AN INTRODUCTION TO REMOVE THEORETICAL BARRIERS

by Khosrow Bagheri Noaparast

There have been some suggestions concerning the subject matter of Islamic psychology. It seems that these suggestions... more There have been some suggestions concerning the subject matter of Islamic psychology. It seems that these suggestions could not overcome the theoretical barrier for providing a subject matter for psychology. Some have considered the divine Spirit (Run) within the human as the subject matter, some others have regarded the Soul (Nafs)and still others, the divine creation of the human (Fitrah) as the candidates for doing the job. However, these suggestions could be challenged in different ways on being able to provide a suitable subject for scientific studies of psychology. The present essay is an introductory attempt to give an alternative. Accordingly, an alternative to the three abovementioned suggestions seems to be the important Islamic concept of Action. We can consider Action as the suitable subject matter for psychology. This is because action is so wide that it could cover all the humans whether believers or non-believers in God, whether their Fitrah is active or silent. An action, as it is used in the Islamic texts, refers to a behavior (being observable or non-observable) that is based on, at least, three kinds of foundations: cognition, emotion, and will. In addition to being a suitable subject for psychology, action is a key concept in referring to the human nature or identity.

Three Approaches In Islamic Science: Case Studies in Iran

by Khosrow Bagheri Noaparast

co-authored with Zohreh Khosravi

Traditionalism-as a school established at 20th century by Rene Guenon, Amanda Coomaraswamy and expanding and... more Traditionalism-as a school established at 20th century by Rene Guenon, Amanda Coomaraswamy and expanding and developing by figures like Seyyed Hossein Nasr, Martin Lings, and Titus Burckhardt…- assumes human as vicegerent of God which has an important role in the universe. In this point of view Egalitarianism isn’t acceptable because human beings are different in respect of sexuality, emotions, talents and races. Differences between races and societies prove the necessity of religious plurality on one hand, and unity of the Reality above the forms prove “Transcendence Unity of Religion” on the other.

The need for a Quranic Ethical Framework in Bioethics

by Imranali Panjwani

Published in: Co-authored with Dr. Sibtain Panjwani, Eubios Journal of Asian and International Bioethics (EJAIB), Vol.21 (3), May 2011, pp77-88

Increasingly, advances in areas such as medically assisted procreation, genetic screening, and cloning are raising... more Increasingly, advances in areas such as medically assisted procreation, genetic screening, and cloning are raising important issues relating to human intervention in natural biological processes. These biotechnological advances evoke hope for new therapies and drugs. However, they also bring about profound concerns about fundamental norms, values and beliefs. Muslim communities now form integral parts of countries all over the world. At the same time, Islamic scholarship is developing in many universities. As such, Islamic thought is beginning to occupy a place in contemporary intellectual dialogue.
It is, therefore, important for Islamic scholars to understand the issues that dominate current bioethics debates so as to firstly, exchange views in mutual forums in their respective countries and secondly, to arrive at possible cooperation with fellow bioethicists towards framing international guidelines.

This introductory article seeks to propose that Islamic scholars should use the huge conceptual resources available in the Qur’an from which to formulate a Qur’anic ethical framework for bioethics. We believe that this framework can be the subject of debate amongst Islamic scholars as well those from other traditions, be they secular or religious.

L'Islamisme Turc à L'épreuve Du Pouvoir Municipal. Production d'espaces, pratiques de gouvernement et gestion des sociétés locales.

by Elise Massicard

Published in 'Critique Internationale', 2009/1 (n°42)

C’est sur un discours de rupture que les islamistes ont conquis les mairies au milieu des années 1990, en s’élevant... more C’est sur un discours de rupture que les islamistes ont conquis les mairies au milieu des années 1990, en s’élevant contre un « système » décrit comme injuste et corrompu, et en capitalisant sur les désillusions de l’électorat à l’égard des partis établis. Dans quelle mesure cependant ont-ils introduit de nouvelles pratiques, une fois installés aux commandes municipales ? Si les mairies islamistes ont mis en place des changements symboliques faisant la part belle à l’islam, leurs traits oppositionnels ont vite laissé la place à la production d’espaces conservateurs et à un discours de la bonne gestion. Les mairies islamistes turques ont introduit de nouveaux modes de gouvernement, au niveau de la consultation des citoyens, de la transparence et de la probité, mais elles les ont plus souvent vantés dans leurs discours que mis en pratique, confirmant ainsi une continuité avec les équipes précédentes. Enfin, les mairies islamistes ont opéré un tournant libéral ; leur alliance avec les couches populaires – leur principal soutien électoral – s’est produite à travers l’organisation de la bienfaisance à grande échelle, qui permet en outre d’intégrer dans les réseaux municipaux associations, donateurs et cercles entrepreneuriaux. Cette approche par le biais des pratiques de pouvoir permet de reconsidérer la spécificité islamiste, question qui ne concerne pas seulement l’AKP.