New Books in Islamic Studies

What does the everyday experience of Muslim minorities look like? We have often heard about what Muslims deal with in the West. But what about Muslim minorities in the East? This was one of the questions Paul O’Connor, professor in the Anthropology department at the Chinese University of Hong Kong, explores in the cosmopolitan city of Hong Kong. In Islam in Hong Kong: Muslims and Everyday Life in China’s World City (Hong Kong University Press, 2012), O’Connor provides an ethnography of everyday life for the various Muslim communities in this modern city. He outlines institutions and organizations in the religious landscape of permanent Muslim minority communities. He explores the meaning of various spaces in the urban environment, such as home, school, mosque, and public spaces like malls or the Chungking Mansions. He also examines the dynamics of food and language in shaping everyday practices and relationships. In our conversation we discuss changes occurring after the end of colonial power, multilingual opportunities, halal food, religious and secular education, racism, Indonesian foreign domestic workers, Muslim youth use of urban public and online spaces, Muslim minority experiences in East and West, and everyday hybridity.

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A top five finalist for the Best First Book in the History of Religion Award, Damascus after the Muslim Conquest (Oxford University Press, 2011) by Nancy Khalek, professor of Religious Studies at Brown University, is a study of the city of Damascus, the seat of power for the Umayyad dynasty.  More specifically, this book explores the interaction between the recently arrived Muslim Arab rulers and the Byzantine-Christian peoples who made up the majority of the population in Syria. Khalek employs both traditional historical texts, such as Ibn ‘Asākir’s TārÄ«kh Dimashq, along with art and architecture from the region. She displays a mastery of both the Muslim and Christian sources, discerning the value of their historicity but highlighting the narrative and iconographic significance that can be extrapolate from those sources. During her study of the stories and art, the narratives and iconography reveal that the Muslim and Christian cultures of Syria were in a type of dialogue with each other. She takes care to avoid stating this was a replacement one culture or one borrowing from anther, but instead wishes to portray a blending of these cultures; a blending whose legacy lived on for centuries. Khalek’s work is truly a significant contribution to the field of Islamic Studies and an indispensable interdisciplinary study for both its use of a variety of lesser known source material and its re-imagining of Umayyad history in Syria.

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Robert Kevin Jaques‘ work, Ibn Hajar: Makers of Islamic Civilization (I. B. Tauris, 2013), focuses on the life of one of the most eminent Muslim scholars, Ibn Ḥajar al-‘AsqalānÄ« (d. 852/1449). Jaques provides his readers with a concise yet intimate biography of this great scholar based on the accounts of his students, chiefly the al-Jawāhir of al-SakhāwÄ«, and works penned by Ibn Ḥajar himself. Beginning life as an orphan, Ibn Ḥajar rose to the most prominent academic position as the chief Shāfi‛ī judge of the Egyptian MamlÅ«k system. His accomplishment made all the more remarkable as he had to contest with countless political machinations and personal tragedies including the death of many of his children. While many of Ibn Ḥajar’s contemporary’s rose and fell due to their inability to successfully navigate the ever changing political landscape, Jaques ascribes Ibn Ḥajar’s longevity and lasting legacy to his enchanting personality, religious devotion, and inimitable acumen; qualities often ignored or downplayed by social historians studying the political intrigues of MamlÅ«k society. Jaques discusses the significance of Ibn Ḥajar’s historical and biographical texts, such as the Inbā’ al-ghumr bi-anbā’ al-‘umr and al-Durar al-kāmina, but he devotes much time to Ibn Ḥajar’s massive commentary on al-BukhārÄ«’s Ṣāḥīḥ, Fatḥ al-bārÄ«. The study of ḥadÄ«th became Ibn Ḥajar’s way to combat personal losses and the constant threat of plague; phenomena which he believed were not occasions of Divine retribution for the transgressions of the community. Excellent in its composition and structure, Makers of Islamic Civilization: Ibn Ḥajar is a book which will benefit both the novice and expert in the study of Islam.

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In his book Free to Learn: Why Unleashing the Instinct to Play Will Make Our Children Happier, More Self-Reliant, and Better Students for Life (Basic Books, 2013), Peter Gray proposes the following big idea: we shouldn’t force children to learn, rather we should allow them to play and learn by themselves. This, of course, is a radical proposal. But Peter points out that the play-and-learn-along-the-way style of education was practiced by humans for over 99% our history: hunter-gatherers did not have schools, but children in them somehow managed to learn everything they needed to be good members of their bands. Peter says we should take a page out of their book and points to a school that has done just that: The Sudbury Valley School. (BTW: Peter has some very thoughtful things to say about the way standard schools actually promote bullying and are powerless to prevent it or remedy it once it’s happened. Listen in.)

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Justin Jones‘ book, Shi’a Islam in Colonial India: Religion, Community and Sectarianism (Cambridge University Press, 2012) is all about Lucknow, and colonial India, and Shia Islam – and the links and interlinks between these and the outer world.

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The famous Abu’l-Qasim al-Qushayri (d. 465/1072) is well known as one of the most influential figures in the formative period of Sufism. He was part of a network of prominent Sufis in Nishapur that were shaping the competing forms of spirituality during the eleventh century. Due to this noteworthy role in Sufism al-Qushayri’s work has rarely been examined within the contexts of the concurrent and intimately connected traditions with which he was also engaged. Martin Nguyen, Assistant Professor in the Religious Studies Department at Fairfield University and founder of the great site Islamicana, has meticulously reconstructed the nexus of al-Qushayri’s intellectual field through a close examination of his Qur’an commentary, Lata’if al-isharat (Subtleties of the Signs). In Sufi Master and Qur’an Scholar: Abu’l-Qasim al-Qushayri and the Lata’if al-isharat (Oxford University Press, 2012), part of the Oxford Qur’an series in association with The Institute of Ismaili Studies, Nguyen draws al-Qushayri’s legal training in the Shafi’i madhhab and his theological positioning the Ash’ari school to the surface. He also demonstrates that al-Qushayri had a continuing exegetical corpus and was long committed to Qur’anic commentary. As the final iteration of his tafsir, the Lata’if points to al-Qushayri’s alignment with a Nishapuri collective of exegetical hermeneutics. Some of the various issues Nguyen’s close reading explores include muhkam and mutashabih (clear and ambiguous) Qur’an verses, naskh (abrogation), the ascension narrative (Q. 53.1-18) comparing al-Qushayri’s Kitab al-Mi’raj and the Lata’if, the disconnected letters in the Qur’an (al-huruf al-muqatta’a), the narrative of Job, anthropomorphism, and the Master and aspirant (Shaykh and murid) relationship. In our conversation we also discussed the notion of tradition, exploring archives and manuscripts, composition and audience, attribution, exoteric versus esoteric commentaries.

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Patrick Dunleavy is the author of The Fertile Soil of Jihad: Terrorism’s Prison Connection (Potomac Books, 2011). He provides us with a fascinating insight into the radicalization process within the prison system. This is a sensitive topic but Dunleavy does not provide a political commentary on radicalization or Islam but rather acknowledges that the process can occur and gives us a detailed recounting of one such group within the New York Correctional system. He discusses a few key characters and how they ended up in prison and the circumstances that led to their participation in radical thought. The most interesting parts of the book for me were the methods of prison life that aided the process; the ability to communicate with the outside world and the massaging of internal security routines to allow interaction and coordination with others inside the system. This is not a morality play, but rather a description of a process. We can certainly learn a lot through books such as these that reduce our naivety about the ingenuity of prison inmates who have a lot of time to think and experiment with their immediate environment. Radicalization is a serious issue but for me this was a book more about the world of incarceration than terrorism.

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Many academics, especially in the aftermath of September 11th, have had to become a public authority on Islam. This is largely due to the ongoing negative portrayal of Muslims in the media and the numerous misconceptions individuals derive from these portraits. Others have noted some of the consequences of this new call many Islamicists choose to answer but in this new volume, Theorizing Islam: Disciplinary Deconstruction and Reconstruction (Equinox, 2012), the types of scholarship scholars of Islam produce are put under the microscope. In this book, Aaron Hughes, professor in the Department of Religion and Classics at the University of Rochester, does not reflect on how Muslims understand the boundaries of their tradition but offers a study of the study of Islam. Overall, Hughes contends that scholars of Islam working in Religious Studies Departments generally reproduce apologetic portraits of Islam that do not effectively demonstrate the spectrum of Muslim perspectives. For Hughes, the result is that the complicated relationship between Islamic and Religious Studies is never resolved and Islamicist continue to remain relegated to their own quarter of the field and avoid contributing to larger ongoing discourses. The provocation introduced in Theorizing Islam is a call for a more sophisticated approach to the academic study of Islam, which accounts for critical theory and methodology. In our conversation we discuss contemporary presentations of Muhammad’s life, how research is affected when stepping into the public discourse about Islam, the rhetorical dichotomy of culture and religion, orientalism, historicity versus redaction, institutional and academic affiliation, and when the academic study of religion work best.

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In 2005, Amina Wadud led a mixed-gender congregation of Muslims in prayer. This event became the focal point of substantial media attention and highlighted some of the tensions within the Muslim community. However, this prayer gathering was the culmination of a series of events and embodied several ongoing intra-Muslim debates. In American Muslim Women, Religious Authority, and Activism: More Than a Prayer (University of Texas Press, 2012), Juliane Hammer, Professor of Islamic Studies at the University of North Carolina at Chapel Hill, outlines the circumstances leading up to the prayer event and employs it as point of convergence to explore the multiple discourses surrounding Muslim gender issues. The debates following the prayer fell into two discursive frameworks, legal and symbolic. Hammer explores these themes through a broader body of sources written by American Muslim women both in relation to exegetical projects or legalistic frameworks leading towards gender equality or human rights. While gender remains central to the arguments of the book Hammer uses this subject to examine various issues related to contemporary Islam, including participation, leadership, law, media, and self-representation. In our conversation, we discuss the disintegration of traditional modes of authority, “progressive” Muslims, embodied tafsir, feminism, the permissibility and validity of women lead prayer, the hijab, book covers, mosques, networks, Asra Nomani, and Amina Wadud, but are only able to scratch the surface of this wonderful book.

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What does a wedding in Karbala in the year 680 have to do with South Asian Muslims today? As it turns out, this event informs contemporary ideas of personal piety and social understanding of gender roles. The battlefield wedding of Qasem and Fatimah Kubra on 7 Muharram is commemorated annually by Hyderabadi Shi’a Muslims. In Gender, Sainthood, and Everyday Practice in South Asian Shi’ism (University of North Carolina Press, 2011), Karen Ruffle, Assistant Professor of History of Religions and Women’s and Gender Studies at the University of Toronto, explores the relationship between devotional literature and ritual practice in the formulation of social consciousness and embodied ethics. She accomplishes this task through great ethnographic detail and deep investigation into a rich literary tradition of devotional hagiographical texts. Ruffle argues that hagiography when enacted through contemporary ritual performances establishes typologies of Shi’i sainthood. Altogether, these localized models of ethics and gendered normativity reflect the realities of the religiously plural geographies Hyderabadi Shi’a Muslims inhabit. In our conversation, we discuss annual mourning assemblies, Husaini ethics, imitable sainthood, gender roles, martyrdom and kinship, the relationship between texts and performance, The Garden of the Martyrs, vernacular and cosmopolitan Islams, sectarian affiliation and religious identity, and the homogenization of Shi’ism.

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