The Egyptian intellectual Nasr Hamid Abu Zayd, who passed away in 2010 at the age of 67, made a major contribution to the study of the Qur’an and other important aspects of Islam, for which he was branded an apostate in Egypt. For a summary of his life with links to videos and major works, check out the page on him in the series of “A Profile from the Archives” on al-Jadaliyya. For a film on his thinking, Youtube has the Lebanese film ÙÙŠ إنتظار أبو زيد .
by Ayesha Chaudhry, The Globe and Mail, March 27, 2014
Muslims have a problem with domestic violence. Let me be clear – most think it’s a terrible thing. But the troubling fact remains that it’s difficult for Muslims to argue that all forms of domestic violence are religiously prohibited. That is because a verse in our sacred scripture can be interpreted as allowing husbands to hit their wives.
This verse, found in Chapter 4, Verse 34, has been historically understood as saying that husbands can admonish disobedient wives, abandon them in bed and even strike them physically. This verse creates a conundrum for modern Muslims who believe in gender equality and do not believe that husbands have the right to discipline their wives at all, never mind hit them. How can devout Muslims both speak out against domestic violence and be faithful to a religious text that permits wife-beating?
As it turns out, the way out of this problem lies not only in the Koran itself – but in the very verse. Continue reading Does the Koran allow wife-beating? Not if Muslims don’t want it to
from Ibn Balkhi’s manuscript on astronomy, 850 CE
It was He that gave the sun his brightness and the moon her light, ordaining her phases that you may learn to compute the seasons and the years. He created them only to manifest the truth. He makes plain His revelation to men of understanding. Yûnus 10:9 (Dawood 1968:64)
When the Quran was revealed in seventh century Arabia as the basis for Islam, references were made to the sun, moon and stars as evidence of the creative power and practical foresight of God. The idea that God, or a particular god or goddess, had created the visible heavens was not unique. Creating stories about astronomical phenomena is as old as the first civilizations that appeared in the ancient Near East. Some of these survived, in highly edited variants, in the scriptures of Judaism and Christianity. As Muslim science evolved, a variety of religious and scientific knowledge from classical Greek texts, as well as Zoroastrian and Hindu sources, was encountered. While the influence of these classical and textual traditions on Islamic astronomy has been the focus of much previous study on the history of Islamic science, little attention has been paid to the oral folk traditions of peoples who embraced Islam. How ordinary Muslims viewed the same heavens visible to educated scientist or illiterate shepherd is the subject of this chapter. For practical reasons the focus here will be on the Middle East, especially the textual information on the pre-Islamic Arabs of the Arabian Peninsula and contemporary tribal groups in the region.
What is Islamic Folk Astronomy?
It is unfortunate that many times the idea of “folk astronomy†is understood mainly by what it is not. Continue reading Tabsir Redux: Islamic Folk Astronomy, #1
Yemeni man voting; photo by Hani Mohammed/AP
By Samira Ali BinDaair, Sanaa, Republic of Yemen
This essay is an attempt at shedding some light on the relationship between democracy, Islam and the Western world and in the process dispelling some of the misconceptions about the chasm between Islam and democracy. It is nowhere easy for the entire society to have unanimity on any given issue let alone such a complex one as what constitutes good governance and the best political system to be adopted. The Arab world has tried it all but I would like to point out that any system when transplanted and adopted without the necessary conditions for its success is bound to fail, leading to the condemnation of the system rather than analysis of the causes of failure in implementation.
Democracy as a pure concept
I would like to start with the concept of democracy which some Muslims have rejected on the basis of its emanating from the West within secular governments and secular ideas. However, if one examines the concept in its pure form it simply means rule of the people by the people for the people. To demystify it further, what it simply boils down to is that people have a voice in national affairs and choice of their leader and by virtue of the same fact are able to remove the leader through general consensus and legal means if the leader proves to be incapable of living up to the responsibilities entrusted to him/her. Continue reading Democracy … the West … and Islam: Part One
Celebrating Saudi Arabia’s National Day
In case you missed it, September 23 was Saudi Arabia’s National Day, the oil-driven nation’s 4th of July. Not surprisingly many people, proud of their country, took to the streets to celebrate. But what is good for the state is not necessarily seen as good for the faith, especially in the conservative Wahhabi/Salafi variety that weds tribal origin with a dogmatic theology. The tension between a strict form of Islamic practice and the diversity that instills cultural practices has always been a problem, perhaps even more so with the wealth economy that the current generation of Saudi youth has grown up in. In 1927 King Abdul Aziz established the Committee for Promotion of Virtue and The Prevention of Vice. In short this is known as the “religious police.” For those less familiar with Islamic doctrine, this relates back to the classic Quranic principle of al-amr bi- al-maÊ¿ruf wa-al-nahy Ê¿an al-munkar, generally translated as commanding right and and forbidding wrong. There is a long history about the use of this penchant phrase, analyzed in detail by Michael Cook in his Commanding Right and Forbidding Wrong in Islamic Thought (Cambridge University Press, 2010), a work of over 700 pages.
Abdullah Hamidaddin has written an interesting commentary on a recent tragedy on the Saudi National Day in which a car of religious police chased a vehicle that apparently was thought to contain two drunken men. In the chase the car careened off the road, killing the driver and his brother. The religious police fled the scene, but the chase was captured on a cell phone video. When the video was posted to social media, there was an outcry to rein in the zealous religious police. In this case it turned out the men had not been drinking.
What were these “thought police” thinking? I say “thought” rather than “religious” police, because the very nature of the committee leads to a kind of witchcraft mentality. Continue reading Thought Police: What were they thinking?
Top of page from 1347 CE copy of Miftah al-‘ulum of al-Sakaki in the al-Aqsa Mosque Library
The British Museum is sponsoring a project to digitalize Arabic manuscripts in the al-Aqsa Mosque library of Jerusalem. Details below and at their website:
EAP521: Digitisation of manuscripts at the Al-aqsa Mosque Library, East Jerusalem
The main goal of this project is to preserve the historical manuscript collection housed at the Al-aqsa Mosque Library in Jerusalem. The Al-aqsa Library located at the heart of the Old City of Jerusalem serves as a primary research center for Islamic studies and as a reference library for scholars and students from Jerusalem and other Palestinian cities. The library’s rare and most valuable collection consists of approximately 2000 manuscripts. The manuscripts were acquired by the Al-aqsa Library from prominent scholars, private collections, and from libraries in Palestine that have ceased to exist. The materials selected for this project represent 119 manuscript titles in the most immediate need of preservation.
EAP521/1: Al-Aqsa Mosque Library Collection of Historical Manuscripts [12th century-19th century]
“This manuscript collection contains 119 Arabic language titles that span over several Islamic periods from the 9th century CE to the end of the Ottoman rule in Palestine at the beginning of the 20th century. Most of the manuscripts relate to aspects of the Islamic religion, but also cover Arabic literature, the Arabic language, logic, math and Sufism and provide a unique insight into centuries of Arabic culture in Palestine. The numbers of pages of original material represent double pages, often librarians of islamic manuscripts use one number for every two pages. ”
Digitisation is planned primarily as a means of preservation in order to create high-quality archival digital copies of the original source materials that are at risk of deterioration. Environmental factors, wear and tear of manuscripts due to poor storage conditions, the lack of security at the library, and the unstable political situation in Jerusalem contribute to the sense of urgency and make digitisation of these unique manuscript materials a top priority. Continue reading Al-Aqsa Arabic Manuscripts Going Online
By Qasim Rashid and Chris Stedman, Religion & Politics, March 5, 2013
Thomas Jefferson once wrote: “But it does me no injury for my neighbor to say there are twenty gods or no God. It neither picks my pocket nor breaks my leg.â€
For many of us, it’s easy to appreciate Jefferson’s eloquently stated advocacy of religious freedom of conscience, as well as the idea that all individuals should be able to express religious or nonreligious positions independent of others’ beliefs. Likewise, at the United Nations, both the Universal Declaration on Human Rights and the binding International Covenant on Civil and Political Rights guarantee “freedom of thought, conscience and religion†to all individuals. But, in spite of international agreements and Jefferson’s beautiful words, the reality is that these tenets are often forgotten.
Today, few corners of the world are immune from the oppression of conscience. Last year, Pakistan’s Malala Yousafzai captivated the world after the Taliban viciously attacked her for promoting education for girls and women. Nearby, Pakistani Christian Rimsha Masih’s future and safety are still uncertain after she beat a blasphemy charge. In 2010, the Taliban murdered 86 Ahmadi Muslims on account of their faith. In Indonesia, Alexander Aan continues to languish in prison for the “crime†of professing his atheism, and atheist Alber Saber has been persecuted in Egypt for his lack of faith. In Iran, U.S. Pastor Saeed Abedini is serving an eight-year prison sentence for the alleged crime of preaching Christianity. And these examples are just a snapshot of what Pew reports as roughly 75 percent of the world—5.25 billion people—that live under some sort of social or governmental oppression of religious conscience. Continue reading Can Atheists and Muslims Support Freedom of Conscience Together?
For International Women’s Day, it is important to reflect on issues that are of significant impact on women around the world. Let’s start with a beginning, the Genesis one. The original creation story familiar to Judaism, Christianity and Islam starts out with man alone. Not only is the first man not like other animals, which he has no problem naming, but he has no family: no nurturing mother, no moral father, no brothers or sisters. He was formed as a lump of clay with breath and a spirit connection to the divine. Even the presence of God, his creator father figure, was not enough for this lonely man. Surely this garden paradise was hell for the man alone.
So God put Adam to sleep, extracted a rib and fashioned a woman to be his mate. But again this was still a fool’s paradise with no other human beings around the first pair. No doubt it was less boring, but there seem to have been few challenges for the couple, since everything they needed (except clothes which were not yet fashioned) were at hand. Yes, they had each other, but apparently only as a brother and sister might. Until that fruitful day when Eve bit into the knowledge of good and evil, it must have been boring beyond belief. Disobedience by the pair, something quite normal for all children who could hardly know better, led to a disaster for the first couple, their children and all children ever after. So the story goes. Hell would now shift from the lonely boredom of Paradise to the sweat and blood reality of a world where both had to work for a living.
The gender gap, foretold in the curses on Adam and Eve, has many variants, but the vast majority of societies give the male precedence. Post Eden became a man’s world, where brother kills brother and the line of begats is male to a fault. One assumes all this begetting involved sex, but the opening chapters of Genesis are strangely silent about sex. One can understand the desire not to draw attention to the original incest, but one wonders about the libido of these descendants of Adam and Eve. By the time of Noah sex is a serious issue, one in which the “sons of God” saw that the “daughters of men” were “fair”, at least in the sense of fair game. So when we are told “And God saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually” (Genesis 6:5), we have finally arrived at and beyond what might be called the gender gape. Continue reading Rape and the Gender Gape