Category Archives: Islam: Introduction

The Meaning of Islam

by William Chittick, Huffington Post, September 22, 2010

A few years back, long before 9/11, one of our Religious Studies majors told me that she had taken my course to learn why she should hate Islam. As a normal young American growing up on Long Island, she had no doubt that she should hate Islam, but she still wanted to know what was so bad about it.

There are many historical, political, and cultural reasons for the negative stereotypes of Islam that permeate American society. One of the more obvious is that people confuse religion and ideology.

Scholars often distinguish between “Islam,” meaning the religion as taught and practiced over the centuries, and “Islamism,” meaning the various ideologies that have appeared over the past century claiming to speak on its behalf. As one of these scholars put it, “An ideology is a clear blueprint that requires only mechanical implementation. … It offers easy answers to the most difficult and fundamental questions. … [It] renders redundant the human processes of constantly thinking, evaluating, facing hard choices, and balancing” (Farhang Rajaee, Islamism and Modernism, p. 4). Continue reading The Meaning of Islam

On Professor Mohammed Arkoun


Professor Mohammed Arkoun: A Courageous Intellectual Who Advocated A Tolerant, Liberal and Modern Islam

Simerg, September 18, 2010

Algerian born scholar Mohammed Arkoun (February 1, 1928 – September 14, 2010) was a Senior Research Fellow at the Institute of Ismaili Studies and also a member of its Board of Governors, which is chaired by His Highness the Aga Khan

In a tribute to the Algerian Islamic scholar Mohammed Arkoun, who died at the age of 82 in Paris, France, on Tuesday, September 14, 2010, Algeria’s Minister of Culture, Khalida Toumi, said that Professor Arkoun “believed in dialogue between cultures and civilizations of which he was an ardent activist” and “his sincerity and dedication to bringing people and religions together have made him a true messenger of peace and harmony between different societies.” In her condolence message she also stated that he was “the author of books in the field of critical thinking who taught in the most prestigious universities of the East and the West.”

Amongst his peers around the world, Professor Arkoun was regarded as one of the most influential scholars in Islamic studies contributing to contemporary Islamic reform. Continue reading On Professor Mohammed Arkoun

On al-Kindi

[Note: The following is a lengthy review of a recent book on the Muslim philosopher al-Kindi from the website Notre Dame Philosophical Reviews. Check out the website for accessible and useful reviews of recent books on philosophy.].

Peter Adamson
Al-Kindī

Peter Adamson, Al-Kindī, Oxford University Press, 2007, 272pp., $40.00 (pbk), ISBN 9780195181432.

Reviewed by Daniel Davies, Clare Hall, Cambridge for Notre Dame Philosophical Reviews,May, 2009

Al-Kindī is widely known as the first of the Islamic philosophers. In ninth century Baghdad he gathered around himself a circle that was highly active in translating the Greek sciences into Arabic. As well as being the first of the Arab philosophers Al-Kindī is now the first of the Arab philosophers to be included in the Great Medieval Thinkers series. Al-Kindī was expert in a vast array of scientific disciplines and in this book Peter Adamson concentrates on the philosophical topics on which Al-Kindī wrote, as is appropriate for the series: metaphysics; ethics; psychology; medicine; cosmology. One of the many virtues of the book is that it focuses on elucidating the philosophical arguments themselves, in a way that is both sympathetic and critical, rather than only seeking their provenance or tracing their after-effects. Certainly, al-Kindī has long been recognised as a creative and voluminous writer, though, until now, the extent and nature of his originality had yet to be mapped. Adamson shows that al-Kindī deserves a place amongst the great philosophers in his own right and not only because of the pervading presence of his work in later Islamic and Arabic thought. Continue reading On al-Kindi

Is there one “Islam” or many “islams”?


Riyadiya Mosque, Lamu

The essential problem in the study of Islam is precisely that: essentialist reduction of a diverse religious tradition across cultures into an ideal essence. In a provocative article published three decades ago, Muslim anthropologist Abdul Hamid el-Zein wondered in print “if a single true Islam exists at all.” (1) This was not an attempt to dismiss the faith of Islam, but a challenge to scholars who blithely assume the existential ‘truth’ of concepts. “But what if…” asked el-Zein, analysis of Islam “were to begin from the assumption that ‘Islam,’ ‘economy,’ ‘history,’ ‘religion’ and so on do not exist as things or entities with meaning inherent in them, but rather as articulations of structural relations, and are the outcome of these relations and not simply a set of positive terms from which we start our studies?” (2) If so, he reasoned, it would do no good to start with a textbook version of the five pillars, a famous scholar such as Ibn Khaldun, or a Western sociologist like Max Weber, because all this is what Islam is supposed to be. For el-Zein, true to his anthropological roots, it was important to start with the “native’s model of Islam” as it is articulated in a given social context. This is not because the native is “right,” a nonsensical term for non-theologian el-Zein, but in order to see how Muslims adapt what analysts call “religion” to everyday life. Continue reading Is there one “Islam” or many “islams”?

Donner 1, Lewis 0


[Note: The following is a perceptive review of two recently published books:
FAITH AND POWER: Religion and Politics in the Middle East by Bernard Lewis
(Oxford University Press, 2010) and MUHAMMAD AND THE BELIEVERS At the Origins of Islam by Fred M. Donner (The Belknap Press/Harvard University Press, 2010). The latest same-old stuff by Lewis can be consigned to the dustbin but Donner should be carefully read by a wide audience.]

by Max Rodenbeck, The New York Times, June 27

In the United States, a country saturated with instant punditry, serious scholars rarely attain celebrity as public intellectuals. Yet Bernard Lewis, a professor emeritus of Near Eastern studies at Princeton, has long radiated influence far beyond his specialization in Ottoman studies. A friend of Henry Kissinger and a mentor to subsequent cohorts of conservative policy makers, Lewis arguably has done more than any Mideast expert to mold American attitudes to the region.

His latest book, “Faith and Power,” a collection of essays, lectures and speeches from the past two decades loosely linked to the theme of relations between Islam and the state, reminds us why. Lewis is a fine writer, with a commanding authorial voice that sweeps magisterially across the ages. His linkage of diverting historical anecdotes to pressing current issues and his skill at contracting complex ideas into clever apothegms do much to explain his appeal to politicians in search of a punchy quote. Continue reading Donner 1, Lewis 0

New M.A. In Islamic Studies at GTU


Dr. Munir Jiwa, Graduate Theological Union

Announcing a new area of concentration in Islamic Studies for fall 2010

We are pleased to announce this new concentration with a primary focus on the study of contemporary Islam within its theological, historical, and cultural contexts. The application deadline for this program has been extended until May 21. To apply, follow the instructions on this webpage.

Islamic Studies
A specialized program offered by the Graduate Theological Union faculty at the Center for Islamic Studies and Associate Faculty

The primary focus of this area is on the study of contemporary Islam within its theological, historical, and cultural contexts. In addition to the core courses in classical Islamic scholarship, students have the opportunity to develop expertise in specific topics such as Muslim Cultures (especially Muslims in America), Islamic Education, or Islam and Media. Interdisciplinary and interreligious approaches to the study of Islam in which Muslims are understood in their diversity and in dialogue with other religious traditions are an implicit part of the program, fostered by the unique environment of the GTU.

For more information, contact
Munir Jiwa, Ph.D.
Director and Assistant Professor
Center for Islamic Studies
Graduate Theological Union
2400 Ridge Road
Berkeley, CA 94709
Office: 510 649 2562

Muslim Cinema: The List

Muslim Cinema: an introduction
With 101 must-see Muslim-themed films

Javed Mohammed, Culture Wars, March 11

The Muslim World and Cinema

Every culture promotes its history, beliefs, heroes, values, norms, and attitude. The African-American director Spike Lee said about his films, ‘I’m just trying to tell a good story and make thought-provoking, entertaining films. I just try and draw upon the great culture we have as a people, from music, novels, the streets’. Is there a parallel to African-American, Asian, or Latin cinema, called ‘Muslim Cinema’? Does it exist, and if so, how can it be understood? Before one can understand the cinema of a people, a little more light needs to be shed on the actual people.

The Muslim world, with approximately one fifth of the world population and in turn its politics, economics, and culture, plays a very important role on the world stage. Headline news is the most popular venue promoting what is known about Muslims, so it becomes imperative for Muslims to be seen and heard from other vantage points. One of these vistas is art, and in the present world Cinema, due its mass appeal and significant availability. An introduction to Muslim Cinema allows Muslims to take a critical reflection about their own beliefs and culture, as well as providing a window for those who are of other faiths to see who Muslims are. Where does one start? Continue reading Muslim Cinema: The List

The Baraka 500

Every good capitalist knows about the Fortune 500, the annual ranking of the top grossing corporations in the United States. Now Muslims who read English have their own ranking of the top 500 most influential Muslims. The Royal Islamic Strategic Studies Center in Amman and Prince Alwaleed Bin Talal Center for Muslim-Christian Understanding have jointly issued a new book, edited by John Esposito and Ibrahim Kalin of Georgetown University. This is scheduled as the first in an annual series that will provide short biographies of prominent Muslims in a variety of fields. According to the editors, the aim is to “highlight people who are influential as Muslims, that is, people whose influence is derived from their practice of Islam or from the fact that they are Muslim.” So who tops the list?

As fortune would have it, this effort should probably be dubbed the Baraka 500, but more for the politics of the sponsors than the demonstrated holiness of the individuals. Deciding who are the influential individuals that happen to be Muslim is no easy task, especially considering that most Muslims have not been consulted in the process. So before you read any further, jot down who you think are the top ten Muslims in the world. I suspect that you will not duplicate the “official” list provided by Esposito and Kalin for their Saudi and Jordanian sponsors. Continue reading The Baraka 500