Fatima, the daughter of Prophet Muhammad, has an interesting legacy, one that is often shaped by sectarian differences and tensions. The sermon of Fatima, which is the focus of Mahjabeen Dhala's Feminist Theology and Sociology of Islam: A Study of the Sermon of Fatima (Cambridge University Press, 2024), though itself riddled with questions of authenticity, is a compelling incident which brings to light various possibilities of analysis and insights. The issue of fadak or inheritance, which prompts Fatima to take a public stance against the male leaders of the community, such as Abu Bakr, after the passing of her father, results in a rich sermon that has theological and social justice implications, as Dhala highlights. In Dhala's reading of the sermon by Fatima and her response to an injustice experienced by her and her family, Fatima is seen as a theologian and a social activist. Moreover, this study also sheds on light of an example of pre-modern history of Muslim woman’s resistance. This book will be of interest to those who think about gender and Islam, social justice, theology, feminism and much more. 

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Contemporary thought typically places a strong emphasis on the exclusive and competitive nature of Abrahamic monotheisms. This instinct is certainly borne out by the histories of religious wars, theological polemic, and social exclusion involving Jews, Christians, and Muslims. But there is also another side to the Abrahamic coin. Even in the midst of communal rivalry, Jews, Christians, and Muslim practitioners have frequently turned to each other to think through religious concepts, elucidate sacred history, and enrich their ritual practices.

Scholarship often describes these interactions between the Abrahamic monotheisms using metaphors of exchange between individuals-as if one tradition might borrow a theological idea from another in the same way that a neighbour might borrow a recipe. The Abrahamic Vernacular (Cambridge University Press, 2024) by Dr. Rebecca Wollenberg proposes that there are deeper forms of entanglement at work in these historical moments.

This interview was conducted by Dr. Miranda Melcher whose new book focuses on post-conflict military integration, understanding treaty negotiation and implementation in civil war contexts, with qualitative analysis of the Angolan and Mozambican civil wars.

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In this very exciting book that I couldn’t put down - Neo-Traditionalism in Islam in the West: Orthodoxy, Spirituality, and Politics (Edinburgh University Press, 2023) - Walaa Quisay explores the trend of white male convert neo-traditionalist scholars in the West and their relationship with young seekers of sacred knowledge. She highlights the meanings of "tradition" that these scholars imagine and preach, even if it does not fit the reality of the Muslim cultures and countries that they imagine as purveyors of tradition. 

Walaa particularly tells the story of three main shaykhs - Hamza Yusuf, Abdal Hakim Murad, and Umar Faruq Abd-Allah. She analyzes their perceptions of modernity, which they insist is destructive to the tradition, their ideas being very similar to white conservative western thinkers. Their idea of the tradition involves a kind of authentic Islam and Islamic tradition that only existed in the past because they have been polluted with modernity, especially with ideas of gender and social equality and Black Lives Matter. These white male convert scholars’ Islam is deeply orientalist, as they scold Arab Muslims who no longer live in tents and enjoy modern technology, for example. For these shaykhs, authentic Islam can only be practiced without these modern innovations – which, to be sure, they themselves enjoy in the western countries where they live; it also necessitates a uniquely Moroccan aesthetic, such as in the clothing style, which is imposed on seekers from all over the world in these retreats.

These seekers are individual Muslims of various backgrounds, from all around the world, who are eager to learn about their faith and to experience tradition and traditional Islam from these shaykhs. They pay large sums of money, depending on the retreat, to learn and connect with other Muslims. Notably, these shyakhs do not seem to think of the capitalism of the retreats and the costs as a modern practice that is worthy of rejection.

The book’s primary argument is that the concept of tradition is in fact not entirely theological or stable but, for the neo-traditionalists, it represents the antidote to modernity. Additionally, Walaa shows that while the neo-traditionalist shaykhs present the story of modernity and tradition one way, which is that modernity is fundamentally harmful to the tradition, the seekers engage with it differently, some even expressing their critiques of the shaykhs’ arguments and the retreats at times. Throughout the book, Walaa describes the ways that these seekers receive and engage with the knowledge of the shyakhs. The seekers are tasked with the challenge of returning to modernity, to the real world, after the retreats, to practice their faith in a world the shaykhs teach them to escape, a world where politics of all forms, from gender and race and injustices, is harmful to the soul and should be avoided at all costs. The shyakhs are also very clear in their teachings that injustices are a punishment from God and those who experience them deserve them because they had distanced themselves from God. Yet, their appeal persists, and one of Walaa’s objectives in the book is to explain why.

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In this episode Hizer Mir and his co-author Sahar Ghumkhor talk to Shareef Muhammad about the phenomenon of Muslims in the Manosphere. Shareef is a scholar of history based in Atlanta, Georgia, who works on Muslims, race and third worldism - especially the experience of Black Muslims in the context of imperial America. This interview results from an article Sahar and Hizer wrote about the Muslim Manosphere, which observes the behaviour of Muslim men in alt right online spaces. Together with Shareef, they explain what drives these Muslim men to make alarming alliances with the far-right white supremacist men they meet online, and what this means for their understanding of Muslim masculinity.

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An interview with Dr. Nadia Fadil who speaks about secularism the state and Islam. We delve into questions such as what it means to call Islam a lived and embodied reality and what the relationship is between Islam and secularism.

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In this episode we celebrate the release of a special issue of the ReOrient journal, ‘Hindutva and the Muslim Subject’, edited by Sheheen Kattiparambil. Shvetal Vyas Pare and Sheheen sat down to discuss the special issue, introducing what Hindutva is and how it relates to global projects of Islamophobia within and beyond India (including Tel Aviv’s genocide in Palestine). ‘Hindutva and the Muslim Subject’ is issue 8.2 of ReOrient, and is available freely via open access from Pluto Journals here. Let us know what you think by contacting us on socials: @cmsreorient.

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 Dr Sabrina Lei, Director of Tawasul Europe Centre for Dialogue and Research, is an emerging Italian Muslim philosopher and thinker. Trained in Latin, Greek and ancient philosophy for over a decade, with a PhD from Pontifical Gregorian University (one of the prominent centres of Catholic scholarship in Rome) in ancient Greek philosophy. Dr Sabrina has, so far, translated over 25 Muslim classics into Italian, besides producing her own five books, including a biography of Prophet Muhammad (peace be upon him) and the recently released book : Le comunita religioso non-musulmane nel mondo islamico : Un introduzione storica ( The non-Muslim Religious Community in the Muslim World : A Historical Introduction, March 2019). Some of her noted achievements include acclaimed Italian translations of Muhammad Iqbal’s philosophical reflection on Islam called The Reconstruction of Religious Thought in Islam.  Dr Sabrina is currently working to publish a new edition of Abdullah Yusuf Ali’s original English Quran translation, with an introductory study, to address the growing need for Quran translations with an inclusive and refined language in the West. This new edition of Yusuf Ali’s Quran translation is set to be published by Tawasul Europe later this year, insha Allah.

Dr Sabrina is also currently in the final phase of her study on the first Latin translation of the Quran (Lex Mahumet pseudoprophete, 1143). This study, backed up by linguistic, theological and philosophical insights, is set to show how this translation internalized and solidified many of the medieval Christian subjective notions about Islam, the Quran and Prophet (peace be upon him), and how it went on to influence the later western approaches to the Quran translation, etc. 

Tawasul Europe, a registered Italian Muslim charity-cum- think tank, founded by Dr Sabrina, is at the forefront of building bridges across cultures and religions in Italy. Tawasul Europe works with Vatican’s Interfaith Section, Rome Municipality and the Grand Mosque of Rome, along with around 10 universities and educational centres in Italy. 

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The third episode of this season of Radio ReOrient continues our project this season of returning to the first principles of Critical Muslim Studies. In the previous episode, Hizer Mir and Salman Sayyid discussed post-positivism: here they turn to post-orientalism. The advent of Edward Said’s Orientalism in 1978 shook the foundations of many academic disciplines. Not only Oriental Studies (which was the most obvious object of Said’s critique) but almost every discipline found itself asking the question: how should we respond to Said’s Orientalism? How should our subjects be studied differently now that we know what we know about knowledge production? In this episode we delve into some of these questions.

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A conversation with award-winning academic Dr. Shabana Mir discussing her book Muslim American Women on Campus: Undergraduate Social Life and Identity (UNC Press, 2016) Interviewer: Sofia Rehman.

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This episode is the first of three special episodes in this season of Radio ReOrient in which we look back on the first principles of Critical Muslim Studies. In this episode, Hizer Mir talks to Salman Sayyid about post-positivism - what it means, what it offers, and how it relates to the project of decolonising. The discussion that we kick off here will reverberate throughout this series, as we return to talk in later episodes about post-orientalism and decoloniality.

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