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Adam Gaiser‘s majestic new book Shurat Legends, Ibadi Identities: Martyrdom, Asceticism and the Making of an Early Islamic Community (University of South Carolina Press, 2016), treats readers to a dazzling analysis of a wide range of Shurat/Kharijite texts centered on the themes of martyrdom, asceticism, and the body. Providing a rare and sympathetic window into this often misunderstood tradition, Gaiser presents a compelling and nuanced account of ways in which discursive concepts, constructs, and narratives accumulate in a tradition overtime. In our conversation, we talked about a number of the book’s major themes including the meaning and significance of the category of Shira’, Shurat and Ibadi poetry, and intra-Kharijite contestations over the boundaries of religious identity. This beautifully written book is sure to interest and spark conversations amongst scholars of Islam, asceticism, literature, and poetry.
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Is there one principal avenue of exploration that could lead to the very heart of the religious experience? For David L. Weddle, professor emeritus of Religion at Colorado College, that way in is the practice of ritual sacrifice. In his new book, Sacrifice in Judaism, Christianity, and Islam (New York University Press, 2017) Weddle conducts a comparative study of the practice and the social significance of sacrifice in the three “religions of Abraham.”
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As the basis for a major world religion, the Qur’an is one of the most influential books of all time. But when it first appeared, the Qur’an was in Arabic. Most Muslims today are not native-Arabic speakers. Bruce B. Lawrence deals with this issue of translation and more by specifically focusing on the Qur’an (or the Koran) in English in the aptly titled The Koran in English: A Biography (Princeton University Press, 2017). He goes back to the earliest English translations, which he terms the “Orientalist Koran,” by non-Muslims, then explores how Muslims themselves translated the document and how modern concerns shape contemporary interactions with the Qur’an. Translation, politics, and belief weave together a biography of the Koran in English that reflects how millions of Muslims today interact with their faith.
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The question of how to write the history of the modern Middle East is a much contested one. Do we write national histories, focused on modern-nation states? Do we treat the Middle East as an integrated unit? What even constitutes the Middle East? At that, how do we deal with the great changes that swept the region during the late 19th and early 20th centuries? Cyrus Schayegh in The Middle East and the Making of the Modern World (Harvard University Press, 2017) introduces the concept of transpatialization, which denotes simultaneous processes of globalization, urbanization and state formation, to present a vision of bilad al-sham, or the Levant transitioning from the rule of the Ottoman Empire to the mandatory system to independence.
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Within a few generations after the death of Muhammad Muslims developed complex legal and theological traditions that shaped the boundaries of what was deemed Islamic. In Coercion and Responsibility in Islam: A Study in Ethics and Law (Oxford University Press, 2017), Mairaj Syed, Associate Professor of Religious Studies at University of California, Davis, examines how the constraints of interpretive traditions were tested under questions of coercion. He demonstrates that very often theological and legal reasoning moves beyond our expectations and interpretive conclusions are contradictory within seemingly uniform schools. He shows how members of the Mu’tazila and Ashari schools of theology determine the legal and moral responsibility of individuals who have been pressured to say or do something under coercive conditions. He also explores Hanafi and Shafi’i legal definitions of coercion and the various types of reasoning principles for drawing what is licit. These conundrums are hashed out through hypothetical coerced speech acts, such as proclamations of divorce, sale transactions, or legal acknowledgement, and coerced harm, as in rape or homicide.
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Religion is big business nowadays. Within the global context of Muslim consumers Islamic commodities have become increasingly popular over the past few decades. Faegheh Shirazi, Professor in the Department of Middle Eastern Studies at the University of Texas at Austin, explores the industrial and discursive production of halal products in Brand Islam: The Marketing and Commodification of Piety (University of Texas Press, 2016). In the wake of increased insecurity due to the rise of anti-Muslim sentiments and policy, Islamic-branded products have become an essential means for shaping and expressing social identities. The commodification of a religious orientation has produced a halal consumerism that pervades the branding and marketing logic of several industries. In our conversation we discuss the corporatization of the halal food industry, Islamic products and non-Muslim publics, the politics of slaughtering animals, Islamic branded toys, such as hijabi dolls, cosmetic and toiletry products, and the Muslim fashion industry.
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The relationship between religion and economic activity has attracted generations of scholars working in myriad settings. In recent years, many have turned to questions of how Islamic ideas are generative of economic activity, to Islamic finance and capital, and to the relationship between contemporary Islam and capitalism more broadly. In Corporate Islam: Sharia and the Modern Workplace (Cambridge University Press, 2017), Patricia Sloane-White builds on this work by asking “not only how the spread of global capitalism transforms the lives of Muslims… but how capitalism empowers the spread of Islam.” Drawing from interviews and ethnographic fieldwork over a seven-year period, and a wealth of knowledge from over two decades of research in Malaysia, Sloane-White argues that the “sharia space” of the today’s corporate Islamic workplace is a third domain between the public and the private in which employees must submit to the guidance of their professional and personal lives by men who insist that their businesses can and must be both profitable and pious.
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In her inspiring new book, Muslim Women’s Quest for Justice: Gender, Law and Activism in India (Cambridge University Press, 2017), Mengia Hong Tschalaer charts the strivings and creative struggles of Muslim women’s organizations in contemporary North India for gender justice. Carefully historicized and brimming with nuanced analysis, this book shows the discursive and political strategies through which overlapping and at times competing women’s organizations navigate a contested and complicated public sphere, as they seek to curate a gender emancipatory understanding of Islam. The major strength of this book is the way it presents a vivid picture of the quest for gender justice on the ground, leavened by such critical processes as the composition of gender-just nikah-namas. This important book will engage the interests of a range of scholars and courses on Islam, gender, South Asia, and Islamic law and society.
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Hussein Fancy’s book The Mercenary Mediterranean: Sovereignty, Religion, and Violence in the Medieval Crown of Aragon (University of Chicago Press, 2016) begins with the description of five Muslim jenets, or cavalrymen, journeying through Spain in 1285 to serve as soldiers for the crown of Aragon. As Fancy explains, these men were not outliers, but just a few of the many thousands who were employed by successive Aragonese kings over the course of the 13th and 14th centuries, and their service challenges many of our long-held assumptions of the divide between the Christian and Islamic worlds during the Middle Ages. For the kings of Aragon, hiring jenets gave them a powerful force of light cavalry that could be used to foster their imperial ambitions, while the jenets themselves saw their service for Christian kings as fully compatible with their tradition of jihad. By describing their relationship, Fancy’s work highlights one of the many ties that linked Christian Aragon to Muslim North Africa, two regions that are usually treated separately rather than part of the interconnected Mediterranean world that emerges from his pages.
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In contemporary South Asia, the question of Muslim origins emerges in school textbooks, political dialogues, or at tourist or pilgrimage cites. The repeated narrative revolves around the foreign Muslim leader, Muhammad bin Qasim, and his conquest of Sind in the year 712. Manan Ahmed Asif, Assistant Professor of History at Columbia University, provides a critical interrogation of this narrative in A Book of Conquest: The Chachnama and Muslim Origins in South Asia (Harvard University Press, 2017).
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