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Recent years have seen new waves of research in Syriac studies, the medieval Middle East, and family history. Combining all three, Lev Weitz’s Between Christ and Caliph: Law, Marriage, and Christian Community in Early Islam (University of Pennsylvania Press, 2018), revisits the early years of Islamic civilization by looking at an oft-neglected population in the secondary literature, Syriac Christians. Weitz’s study uses marital practice from the seventh through tenth centuries to illustrate how Islamic law influenced the development of Christian law and the role religious authorities –that is the Christian bishops– had to play in it. We talk through polygamy, confessional boundaries, and what households meant now and then; Weitz also fills us in on what the growing field of Syriac studies looks like, how it is changing, and how a scholar of the medieval Middle East gets their sources.
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Harold Morales, an associate professor of Religion at Morgan State University, is the author of the momentous new book, Latino and Muslim in America: Race, Religion, and the Making of a New Minority (Oxford University Press, 2018). Morales’ monograph provides a rich ethnographic analysis of various Latino Muslim communities, groups, and individuals in America. Situated in the context of hyper-racialization of post 9/11, Morales carefully lays out his interlocutors’ powerful journeys of reversion (instead of conversion) to Islam and how they form historical and cultural continuities but also transformations, such as through evoking Islamic Spain (Al-Andalus) or food cultures. With its intersection of race, ethnicity, religion, and media studies, Morales’ has made a formidable contribution to the study of Islam in America, but also broadly on American religious experiences.
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Cyrus Ali Zargar, Associate Professor at the University of Central Florida, is the author of The Polished Mirror: Storytelling and the Pursuit of Virtue in Islamic Philosophy and Sufism (Oneworld, 2017). Zargar explores how the study of good character and the pursuit of perfection, or virtue ethics, was part of a broader discursive network that included Islamic jurisprudence, theology, philosophy and mysticism. Using the metaphor of the polished mirror and the tradition of storytelling shared by Islamic philosophers and Sufis, Zargar frames virtue ethics not as a fixed notion, but as part of a network that broadly engages ideal positive character traits. Each chapter of the book focuses on various philosophers or Sufis from the years 900 to 1300. Each of these figures variously framed ethics through sacred revelation (Qur’an) and prophetic tradition (hadith) all the while incorporating rationality or traditions of exemplary saintly figures. Despite their differing modes and methodologies, at times, their conclusions were similar. For instance, the philosophers, such as Avicenna and Ibn Tufayl, having gleaned from the ancient Greek traditions, amplified traits of friendship and love for the betterment of society. While for some Sufis, the quest for human perfection set them on a path that focused on the cultivation of internal qualities, as seen in the tales of Ansari, ‘Attar, and Rumi. The stories told here are provocative, humorous, and truly pedagogical. They help the reader transcend normative notions of ethics, especially as limited to Islamic jurisprudence and positive law, and highlights the complex ways in which philosophers and Sufis were intimately focused on being good and doing good as taught through storytelling. This book is a must for anyone working on Islamic philosophy and Sufism.
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In Middle Eastern and Islamic intellectual history, there has long been an assumption of decline in the eighteenth century, right before the nineteenth century, when the nahda or Arabic intellectual renaissance, began: intellectuals were caught in a period of stagnation and retrograde. Ahmad Dallal pushes back against this in Islam without Europe: Traditions of Reform in Eighteenth Century Islamic Thought (University of North Carolina Press, 2018), bringing together an intricate matrix of ideas stemming from multiple fields of knowledge. He pins this all together with the notion of reform, all the while reminding us that reform is also about tradition. He starts with Wahhabism, carefully dissecting the thought of Muhammad ibn Abdel Wahhab, and then connects it to eighteenth century responses to Wahhabism. From there on, he draws in Hadith studies, Sufism, the concept of Ijtihad in legal reasoning, and legal theory to paint a tapestry of interlaced and dynamic ideas. Overwhelmingly, Dallal demonstrates that reform was tied to giving practicing Muslims increasing control over their own faith. Beyond that, Dallal talks to us about Islamic studies, Orientalism, and modernity, elucidating why we need to bring the 18th century back into the fold of Islamic and Middle Eastern intellectual history.
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How was the Soviet Union able to avoid issues of religious and national conflict with its large and diverse Islamic population? In his new book, Soviet and Muslim: The Institutionalization of Islam in Central Asia (Oxford University Press, 2017), Eren Tasar argues that the Soviet Union was successful in building its relationship with Muslims in Central Asia because it created a space for Islam within the state’s ideology.
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How was the Soviet Union able to avoid issues of religious and national conflict with its large and diverse Islamic population? In his new book, Soviet and Muslim: The Institutionalization of Islam in Central Asia (Oxford University Press, 2017), Eren Tasar argues that the Soviet Union was successful in building its relationship with Muslims in Central Asia because it created a space for Islam within the state’s ideology.
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What do the social worlds of teenage Muslim American boys look like? What issues do they grapple with and how do they think about issues that arise in their everyday lives? In his new book Keeping it Halal: The Everyday Lives of Muslim American Teenage Boys (Princeton University Press, 2017), John O’Brien answers these questions and more. An overarching theme of the book is just how ordinary and common, in a teenage sense of things, these boys’ lives are. O’Brien uses three years of ethnographic data and interviews to provide context and analysis of the lived experiences of Muslim American teenage boys. Emphasizing the culturally contested lives of these boys, O’Brien explores topics like music, dating, and balancing their religious experiences with their teenage experiences. In addition to learning about the boys’ lives, O’Brien encourages us to experience some of the broader issues that the Muslim American community deals with in everyday life.
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In his sparkling new book, “Mysticism” in Iran: The Safavid Roots of a Modern Concept (University of South Carolina Press, 2017), Ata Anzali, Assistant Professor of Religion at Middlebury College, offers a sweeping and brilliant intellectual history of the concept of ‘Irfan in medieval, early Modern, and modern contexts. Combining a mesmerizingly layered analysis of previously unexplored manuscripts with close attention to shifting social and political contexts, Anzali shows, with dazzling nuance, the processes and dynamics that informed the institutionalization of ‘Irfan in Iran. This nimbly written book will be of considerable interest to scholars of Muslim intellectual history and Religious Studies. In this conversation, we talked about the key themes, theoretical interventions, and arguments of this book.
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In The Republic of Arabic Letters: Islam and the European Enlightenment (Harvard University Press, 2018), Alexander Bevilacqua uncovers a different side of the European Enlightenment, at least with regards to its engagement with Arabic and Islam. Instead of polemics, he tells the story of how books and ideas moved across continents and were studied in Europe, where they were considered a serious object of engagement. He first tracks the movement of books to Europe, then the translation of Arabic’s most famous book—the Qur’an—culminating in the study of Arabic-language materials, which he refers to as the Republic of Arabic Letters. He draws on sources in multiple languages to paint a picture of a vibrant long-distance intellectual community (or the Republic of Arabic Letters) that, for a brief period before European colonial encounters, admired, rather than derided the Arab and Muslim intellectual traditions. He talks to us about the inspiration for the book, why he thinks this intellectual community was so important, and where he sees his work amidst the greater sea of scholarship.
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