This video interview with Talal Asad (Professor of Anthropology, Graduate Center of
the City University of New York), recorded in 2008, is well worth watching. Harry Kreisler welcomes Professor Talal Asad who reflects on his life and work as an anthropologist focusing on religion, modernity, and the complex relationships between Islam and the West.
By Samira Ali BinDaair, Sanaa, Republic of Yemen
[for Part One of this essay, click here]
Islam and Democracy
“Al-adala” (Justice) is a keyword in Islam, and Islam like the great religions preceding it came to regulate man’s life on earth and Allah sent many prophets to admonish the people who had gone to excesses and violated “Nawamis al-kawn” (Allah’s laws governing human interaction with the cosmos). Islam came to complete all the preceding messages in its being comprehensive, encompassing both the spiritual and material. When it is said in the Holy Quran that Allah has created man and jinn to worship Him, obedience to Allah’s laws of how man is to conduct himself on earth is part of that process of worship. In reading the Hadith literature (sayings of the Prophet PBH) and the Sira (biography of the Prophet,PBH), one can see how Islamic teachings were operationalized and exemplified, and what stands out is the absolute sense of justice in Islam.
The way Islamic affairs are to be conducted is through a consultative process (Shura) and in fact the concept of Shura is so important in Islam that a whole Sura (chapter) has been devoted to Shura. In Surat al Shura (ayya 38), it says: “Those who hearken to their Lord and establish regular prayer ….. who conduct their affairs by mutual consultation”. In choosing their leaders, Muslims should undertake the “Mubaya” ( declaring allegiance through the process of “Ijmaa” ( general consensus). No one practiced Shura more than the Prophet (PBH) himself. He always consulted with young and old on all matters. He consulted with Um Salama and Zainab bint Gahsh (wives of the Prophet) and respected their opinions. When the message was first revealed to him, he consulted with Khadija (his first wife) who reassured him and allayed his fears and consulted with her couisin Waraka ibn Nofal Christian monk at the time) who in turn reassured him that it was the angel Gabriel who had also been sent to prophets before him. During the battle of the “Khandak” (trenches) Salman Al-Farisi had informed the Prophet(PBH) about building trenches in battles as practiced in Persia where he came from; this was then adopted by the Muslims. The Prophet(PBH) was not autocratic and left some worldly matters to others who knew better than him. When when farmers in Medina asked him about cross pollination in date planting, his answer was:”You know better about these affairs”. Continue reading Democracy … the West … and Islam: Part Two
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
The National Endowment for the Humanities has a fantastic website on Islam with a variety of resources, especially valuable for teaching about Islam, but also just for browsing. The outreach part of the project is “The Muslim Journeys Bookshelf,” a collection of 25 books and 3 films, noted as “a collection of resources carefully curated to present to the American public new and diverse perspectives on the people, places, histories, beliefs, practices, and cultures of Muslims in the United States and around the world.” American libraries can apply for receipt of this collection. Available on the site are images, samples from texts, audio recordings and short film clips, web links and a bibliography.This website is worth spending a few hours on and coming back to; it is precisely what a virtual museum should be.
Here is a sample text excerpt to whet your appetite. This is from al-Jahiz, who died in 869 CE, on “The Disadvantages of Parchmentâ€
Continue reading Muslim Journeys
[Webshaykh’s note: There are many Christians and Jews who still find spiritual and moral value in their faiths while rejecting literalist interpretations, especially those that preach exclusivity rather than tolerance. This same holds for many Muslims, although their voice are seldom given a chance to be heard or else are gobbled up with relish by Islamophobes. The following commentary by Ali A. Rizvi is well worth reading.]
An Atheist Muslim’s Perspective on the ‘Root Causes’ of Islamist Jihadism and the Politics of Islamophobia
by Ali A. Rizvi, Huntington Post, May 3, 2013
The ambassador answered us that [their right] was founded on the Laws of the Prophet, that it was written in their Koran, that all nations who should not have answered their authority were sinners, that it was their right and duty to make war upon them wherever they could be found, and to make slaves of all they could take as prisoners, and that every Mussulman who should be slain in battle was sure to go to Paradise.
The above passage is not a reference to a declaration by al Qaeda or some Iranian fatwa. They are the words of Thomas Jefferson, then the U.S. ambassador to France, reporting to Secretary of State John Jay a conversation he’d had with Sidi Haji Abdul Rahman Adja, Tripoli’s envoy to London, in 1786 — more than two and a quarter centuries ago.
That is before al Qaeda and the Taliban, before the creation of Israel or the Arab-Israeli conflict, before Khomeini, before Saudi Arabia, before drones, before most Americans even knew what jihad or Islam was, and, most importantly, well before the United States had engaged in a single military incursion overseas or even had an established foreign policy.
At the time, thousands of American and European trade ships entering the Mediterranean had been targeted by pirates from the Muslim Barbary states (modern-day North Africa). More than a million Westerners had been kidnapped, imprisoned and enslaved. Tripoli was the nexus for these operations. Jefferson’s attempts to negotiate resulted in deadlock, and he was told simply that the kidnapping and enslavement of the infidels would continue, tersely articulated by Adja in the exchange paraphrased above.
Adja’s position wasn’t a random one-off. This conflict continued for years, seminally resulting in the Treaty of Tripoli, signed into law by President John Adams in 1797. Article 11 of the document, a direct product of the United States’ first-ever overseas conflict, contained these famous words, cementing America’s fundamental commitment to secularism:
As the Government of the United States of America is not, in any sense, founded on the Christian religion; as it has in itself no character of enmity against the laws, religion, or tranquility, of Mussulmen; and, as the said States never entered into any war, or act of hostility against any Mahometan nation, it is declared by the parties, that no pretext, arising from religious opinions, shall ever produce an interruption of the harmony existing between the two countries.
Yes, the establishment of secularism in America back in the 18th century was largely related to a conflict with Islamist jihadism.
So where did Abdul Rahman Adja’s bin Laden-esque words come from?
They couldn’t have been a response to American imperialism (the start of the conflict precedes the presidency of George Washington), U.S. foreign policy, globalization, AIPAC or Islamophobia. Yet his words are virtually identical to those spouted ad nauseum by jihadists today who justify their bellicosity as a reaction to these U.S.-centric factors, which were nonexistent in Adja’s time.
How do we make sense of this? Well, the common denominator here just happens to be the elephant in the room. Continue reading Islam minus “Theism”
The Center for Middle East Studies at the University of Denver has published its second Occasional Paper, “Religion and the State in Islam: From Medieval Caliphate to the Muslim Brotherhood.” Adapted from a lecture given by Richard Bulliet, Columbia University Professor of History, when he visited DU in February, the paper seeks to contextualize ongoing political changes in the Muslim world by providing a more nuanced reading of Islamic history. To read the pdf online, click here.
Recently I received news of three new journals with laudable goals: one is Mashriq & Mahjar: Journal of Middle East Migration Studies, an online, open access, peer-reviewed journal; the second is The Sociology of Islam Journal, which will be published by Brill on a subscription basis. The third is Anthropology of the Contemporary Middle East and Central Eurasia (ACME). When I started my graduate career in the early 1970s there were only a few journals dedicated specifically to the study of Islam and none to the anthropology of the Middle East or Central Asia. Der Islam, Studia Islamica, the Muslim World were solely for Islam, although they rarely had sociological or anthropological articles. Most scholars published in journals of their discipline or broader Middle Eastern Studies, such as the Middle East Journal, the International Journal of Middle East Studies, Arabica, Quaderni di Studi Arabi, and the like. The first journal devoted solely to contemporary Islam, with an anthropological focus, is Contemporary Islam, founded by Gabriele Marranci. The first journal created for the anthropology of the Middle East is, appropriately enough, Anthropology of the Middle East.
As the co-editor of a major Springer journal, Contemporary Islam, and the editor-in-chief of an online, peer-reviewed open access journal, CyberOrient, I am probably the last person who should be complaining about more new journals. It is not really a complaint as much as it is a contemplation: why are there more and more subscription-based academic journals when library budgets are being skimmed and few scholars can afford the exorbitant individual subscription prices of major presses? Is it the case that there are too few journals out there? Given the quality of the articles I sometimes see in professional journals, it seems as though quality or cogency is not always significant for getting into print. An argument could be made that there are so many more academic scholars these days, that new journals are needed to accommodate them. I can see this point, but then why not create open-source journals, like Mashriq & Mahjar, which can as easily be peer-reviewed as those distributed by major publishing houses?
There are several disadvantages I see with the expanding number of subscription-based academic journals. Continue reading Journaling On, but why?
The World’s Muslims: Religion, Politics and Society
The Pew Forum on Religion and Public Life, April 30, 2013
Executive Summary
A new Pew Research Center survey of Muslims around the globe finds that most adherents of the world’s second-largest religion are deeply committed to their faith and want its teachings to shape not only their personal lives but also their societies and politics. In all but a handful of the 39 countries surveyed, a majority of Muslims say that Islam is the one true faith leading to eternal life in heaven and that belief in God is necessary to be a moral person. Many also think that their religious leaders should have at least some influence over political matters. And many express a desire for sharia – traditional Islamic law – to be recognized as the official law of their country.
The percentage of Muslims who say they want sharia to be “the official law of the land†varies widely around the world, from fewer than one-in-ten in Azerbaijan (8%) to near unanimity in Afghanistan (99%). But solid majorities in most of the countries surveyed across the Middle East and North Africa, sub-Saharan Africa, South Asia and Southeast Asia favor the establishment of sharia, including 71% of Muslims in Nigeria, 72% in Indonesia, 74% in Egypt and 89% in the Palestinian territories. Continue reading Pew Survey on World’s Muslims