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What does it mean to interpret the Qur’an? What kinds of literary genres have produced and continue to produce such inquiry? Is tafsir only a line-by-line commentary or could it be something broader, blended with genres of law, storytelling, or translation? Whose authority counts and why? Tafsir and Islamic Intellectual History: Exploring the Boundaries of a Genre (Oxford University Press, 2015) aims to address these questions in its ambitious agenda. Johanna Pink and Andreas Gorke have provided a great service to the field of Qur’anic studies by compiling this fine volume, penned by fifteen established as well as rising scholars in the field. The book is conveniently organized according to five sections, which explore the challenges of Qur’anic exegesis in modern and premodern contexts. The authors also explore a number of languages and geographical regions, which showcases the diverse expressions of exegesis that Muslims have produced over the centuries. Pink’s own chapter in the volume, for example, analyzes the exegetical works of Yemeni scholar, Muhammad al-Shawkani (d. 1835) and provocatively argues that labels (e.g., modern or Salafi) have their uses but can nonetheless introduce other problematics, and readers should be careful before assuming an easy fit. In addition to appealing to Qur’anic studies scholars of many stripes the edited volume also presents itself as a reference work, given its broad scope, meticulous notes, and extensive bibliography and should appeal to diverse readers accordingly.
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The term ‘sectarianism’ has dominated much of the discourse on the Middle East and dictates that much of the unrest in the region is due to religious and cultural differences stemming back centuries. However, with Sectarianization:Mapping the New Politics of the Middle East (Oxford University Press, 2017), Nader Hashimi and Danny Postel have sought to redefine the term, locating the manifestation of sectarian differences in sectarianization, a process utilized by a variety of regional actors in political power plays. Featuring a host of historians, anthropologists, and political scientists, the edited volume intends to push back against careless usage of the term and redefine the histories of sectarian violence in the Middle East.
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Few images attached to Islam and to the Islamic legal tradition (the Sharia) in particular are more often and more disturbingly sensationalized than that of the stoning punishment. In her riveting new book Shari’ah on Trial: Northern Nigeria’s Islamic Revolution (University of California Press, 2017), Sarah Eltantawi, Assistant Professor of Comparative Religion at Evergreen State College, offers a dazzlingly nuanced and lucid account of the past and present of the stoning punishment in Northern Nigeria. Effortlessly moving between pre-modern and contemporary archives and contexts, Eltantawi traces the shifting meanings and political projects that have been invested into the stoning punishment over time. Historically grounded, theoretically exciting, and lucidly composed, this book is sure to spark important conversations and debates in multiple fields. It will also make a wonderful text for undergraduate and graduate seminars for courses on Islam, Islamic Law, Gender and Sexuality, and on Islam in Africa.
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In mid-March, Europeans observed the Dutch national elections with intense interest. Onlookers believed that a victory of the Party for Freedom led by Geert Wilders will influence the results of coming elections in France, the UK, and Germany. It was thought that it would impact these countries immigration policies, and shape their attitudes to their Muslim population. The media coverage stressed the racist and xenophobic rhetoric of Wilders and his supporters, and emphasized the growing tensions between the Netherland’s Muslim and non-Muslim citizens.
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Iranian cinema has close connections to the 1979 Islamic revolution. Ayatollah Khomeini , explicitly pointed to the uses of cinema for religious and revolutionary political purposes. But Iranian films and the means of film production gradually changed in the post-Khomeini period. In Reform Cinema in Iran: Film and Political Change in the Islamic Republic (Columbia University Press, 2016), Blake Atwood, Assistant Professor in the Department of Middle Eastern Studies at the University of Texas at Austin, explores the trajectories of Iranian cinema within the transforming cultural and political landscapes of the 1990s. Many of these changes were fostered by the leader of the Reformist Movement and then Iranian president, Mohammad Khatami. Atwood explores documentary and narrative films, political speeches, and institutional policies to determine how reform cinema shaped public opinion, social practices, and political sensibilities. During this period, there are observable changes in industrial and aesthetic cinematic practices that solidify into many of the characteristic features of Iranian film. In our conversation we discuss reform politics, spectatorship, new political opportunities for filmmakers, famous directors such as Mohsen Makhmalbaf and Abbas Kiarostami, campaign films, technological changes and video, documentaries, popular Filmfārsi, Iran’s Cinema Museum, and the legacy of reform cinema today.
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In his new book, Islamophobia and Racism in America (New York University Press, 2017), Sociologist Erik Love provides a historical and current snapshot of civil rights issues surrounding people from the “middle east” in America. Much like other racial and ethnic categorizations, Middle Eastern is a term that does not fit quite right and is also so broad it is vague, but the concept is used widely in the mainstream media and literature and so Love uses it here to help the reader connect to current events and the language used to talk about this particular demographic group. Love starts off by providing the reader with a clear understanding of the social construction of race and how we see and do not see race as tied to Islamophobia.
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Michael Muhammed Knight writes this book from a first-person perspective, as a piece of creative non-fiction. The book includes a liberal amount of swearing and sexual references, and Knight’s writing style is raw, sometimes jarring, but smart and sophisticated. Indeed by pushing boundaries, it offers the reader an experience and angle that many authors prefer to avoid.
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Ever since their composition in the 13th century the poems of the Persian writer Rumi have enthralled millions of readers around the world. In Rumi’s Secret: The Life of the Sufi Poet of Love (Harper, 2017), Brad Gooch describes the life of their author and the path that took him from scholarship to poetry. The son of a scholar and cleric, Rumi traveled extensively as a child and enjoyed a wide-ranging education that prepared him for a life as a teacher and jurist. His meeting with the traveling mystic Shams of Tabriz transformed Rumi’s life, as he soon abandoned his education and responsibilities in favor of immersion into a life of aestheticism. As Gooch explains, it was this relationship which sparked Rumi’s development into the poet he became, as his deep and passionate relationship with Shams created a wellspring of emotions that were subsequently embodied in some of the most enduring verses ever written.
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Armando Salvatore’s (Professor Global Religious Studies, McGill University) formidable new book Sociology of Islam: Knowledge, Power, Civility (Wiley, 2016) is a dense yet delightful meditation on the concept of sociology of Islam. Building on the work of the towering Marshall Hodgson, this book combines intellectual, social, and institutional history with remarkable nimbleness. Among the signature contributions of this book is the theorization of Islamic conceptualizations and articulations of civility in a manner that help provincialize Eurocentric understandings of this concept. Salvatore also traces ways in which pre-modern Islamic articulations of civility transformed in the conditions of colonial modernity. Sure to spark debate, this book will also enliven upper level undergraduate and graduate seminars in the study of religion and Islam.
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Jeanette Jouili‘s fascinating new book Pious Practice and Secular Constraints: Women in the Islamic Revival in Europe (Stanford University Press, 2015) navigates practices and challenges of living pious ethical lives in inhospitable conditions. Through a finely textured analysis of quotidian practices of piety among conservative Muslim women in France and Germany, this book offers a nuanced and analytically rich examination of the intersection of ethics, secular conditions, and religious normative imaginaries. The strength of this book lies in the way it brilliantly hues the tensions of everyday life with sharp theoretical reflections on questions of ethics, moral agency, and gender. Although a commentary of aspirations of piety among Muslim women in Europe, this book also shows fractures in European promises of pluralism.
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