New Books In Islamic Studies

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 inimit

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.)Learn more about your ad choices. Visit megaphone.fm/adchoices

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. Jones’ is a fascinating study, that draws upon English, Persian and Urdu sources, official and otherwise, to detail a narrative of Shi’ism in Lucknow after the deposition of its nawabs – who had done more than most to foster a Shi’ite ‘culture of governance’ – down to today.Learn more about your ad choices. Visit megaphone.fm/adchoices

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 Ism

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 nai

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 co

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 rem

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

The Qur’an is filled with stories. It chronicles the lives of prophets, the stories of believers and non-believers, and lays out the creation of the cosmos. However, the Qur’an’s narrative qualities are often overlooked. Recently, there has been an increasing turn to literary models for approaching scripture by academics. Whitney S. Bodman, Professor of Comparative Religion at Austin Presbyterian Theological Seminary, explores the narrative of Iblis in his new book, The Poetics of Iblis: Narrative Theology in the Qur’an (Harvard University Press, 2011). Iblis was a character who refused to bow to Adam and obey God’s command and has been associated with Satan. Most post-Qur’anic narratives of Iblis characterize him as the embodiment of evil. However, other texts, especially Sufi literature, describe him as a staunch monotheist who chose to follow the will of God rather than the command of God. In The Poetics of Iblis, Bodman analyzes each of the seven Qur’anic versions

Three years ago I travelled overland with my wife from Victoria Falls through Zambia, Malawi, Mozambique and Tanzania. It felt like we were on a real adventure. Having just read Steve Kemper‘s excellent book Labyrinth of Kingdoms: 10,000 miles through Islamic Africa (Norton, 2012) about the real explorer, Heinrich Barth, I now feel like our trip was little more adventurous than a trip to the shops to buy some milk. Steve’s book brings home what an extraordinary feat a 19th-century expedition really was. The 10,000 miles that Barth covered took him over five years, from Tripoli down across the Sahara to Lake Chad, and then through the Sahel to Timbuktu. His passage took him through kingdoms, entrepot states and vast areas patrolled by ruthless bandits. The story is an insight into what really lay in those blank bits on European maps of the time – often everything in Africa other than the coast and a couple of rivers. These areas, far from being blank, teemed with life. Steve does a terrific j

In the new edition to Islam and Human Rights: Traditions and Politics (Westview Press, 2012), Ann Elizabeth Mayer analyzes the complex issue of international human rights standards in Muslim countries. In the book’s preface, Dr. Mayer says that it could more accurately be titled “A Comparison of Selected Civil and Political Rights Formulations in International Law and in Actual and Proposed Human Rights Schemes Purporting to Embody Islamic Principles, with a Critical Appraisal of the Latter with Reference to International Law, Evolving Islamic Thought, and Relevant State Practice in the Middle East.” Throughout the book she makes that comparison in a way that is detailed, yet still easily approachable by someone new to the topic. In this 5th edition of the book she addresses increased pressures for human rights brought on by the Arab Spring, the efforts of Islamic regimes to use the human rights debate to their advantage, and the issue of the human rights of sexual minorities in the Middle E

One of the best things about co-hosting New Books in STS is the opportunity to discover books like this one. Sherine Hamdy has given us something special in Our Bodies Belong to God: Organ Transplants, Islam, and the Struggle for Human Dignity in Egypt (University of California Press, 2012). Framed as a study of the history and ethnography of organ transplantation in modern Egypt, Hamdy’s work uses a wide range of sources to encourage readers to think in a much more nuanced way about categories that we tend to generalize: bodies, family, religion, Islam, the idea of a “black market.” The story ranges from printed texts and interviews, to television programs, participant observation in classes on Islamic jurisprudence, and fieldwork in hospitals, private clinics, and other medical institutions. At every stage, Hamdy offers accounts (often quite moving) of individuals who are in the process of weighing the risks and benefits of transplantation, reminding us that none of these individuals exist

Nineteenth-century observers would say that the British Empire was an Islamic one; be that as it may, before Empire there was trade- and lots of it. Nabil Matar and Gerald MacLean‘s book, Britain and the Islamic World, 1558-1713 (Oxford: Oxford University Press, 2011), though, goes beyond trade- there was also lots of curiosity, in Britain and abroad, about the strange new peoples and products beginning to move more freely across the world than ever before. It is this aspect of British-Muslim interaction – (or more accurately interactions; the Islamic world was vast and encompassed a dizzying diversity of peoples and cultures) that Matar and MacLean emphasise- the wondering, bemused, gleeful, fascinated, at times despairing accounts of travellers, diplomats, traders -and pirates and their captives- as they sought to convey their impressions of the new worlds they encountered. Nor did everyone think the same; not every factor in Surat went fantee, and not every potentate and cleric disapproved of

Recent events revolving around the Qur'an, such as the accidental burning of it in Afghanistan or the intentional provocations of radical American Christian pastors, suggest that Westerns often still fail to understand the role of the Qur'an in Muslims lives. On occasion, the mere suggestion of having Westerners read the Qur'an in order to gain a better understanding of its message has incited anger and lawsuits, as was the case at the University of North Carolina in 2002. The inability to bridge these cultural differences and the many inherent challenges the Qur'an possesses inspired Carl W. Ernst, Kenan Distinguished Professor of Islamic Studies at the University of North Carolina, to write his new book How to Read the Qur'an: A New Guide, with Select Translations (University of North Carolina Press, 2011). He wondered how should the non-Muslim read the Qur'an? This comprehensive introduction presents a literary historical approach that enables the reader to understand how the Qur'an's initial audience enco

What is the relationship between religion, secularization, and education? Parna Sengupta, Associate Director of Introductory Studies at Stanford University, explores their connections as she reexamines the categories religion, empire, and modernity. In her new book, Pedagogy for Religion: Missionary Education and the Fashioning of Hindus and Muslims in Bengal (University of California Press, 2011), she challenges the myth that Western rule secularized non-Western societies. Pedagogy for Religion focuses on missionary schools and their influence in Bengal from roughly 1850 to the 1930s. Sengupta’s conclusions are drawn from reading what she calls the “mundane aspects of schooling,” rather than high religious discourse. The replication of religious, gender, and social identities, as they were established through textbooks, objects, language, and teachers, redefined modern definitions of Hindus, Muslims, and Christians. Altogether, Sengupta demonstrates that modern education effectively deepene

You’ve got to be pretty creative to get anything like “holy war” out of the New Testament, what with all that trespass-forgiving, cheek-turning, and neighbor-loving. By all appearances Jesus didn’t want his followers to fight for their faith, but rather to die for it as he had. And during the first three centuries of Christianity–in the time of the Roman persecution–that’s just what they did. “To die in Christ is to live,” wrote the Apostle Paul. And it seems a lot of early Christians believed him for they sought martyrdom. Jesus passively gave his life; and they passively gave theirs. What could be more fitting? All this passivity makes the Crusades seem very strange indeed. If Christ’s message was one of peace, what in the world were Christians doing taking up arms in the his name? In his excellent Armies of Heaven: The First Crusade and the Quest for Apocalypse(Basic Books, 2011), Jay Rubenstein explains that the reason they did so had everything

A broad portrait of early Islamic mysticism is fairly well-know. However, there are only a few key figures that have been explored in great detail and their activities shape how we understand this early history of Sufism. Laury Silvers, Professor of Religion at the University of Toronto, makes a significant contribution to the early development of Sufism by focusing on an influential but lesser-known figure, Abu Bakr al-Wasiti (d. ca. 320 AH/932 CE), the “soaring minaret.” In her new book, A Soaring Minaret: Abu Bakr al-Wasiti and the Rise of Baghdadi Sufism (SUNY Press, 2010), she situates Wasiti and his contributions within the broader historical developments in the formative period of Sufism. By doing so she deepens our knowledge of the development and spread of Baghdadi Ahl al-Hadith culture East to Khurasan, the consolidation of Baghdadi Sufism and the internalization of Khurasani traditions during the formative period. Silvers’ approach is refreshing and useful as she details the histo

Many people believe that the current Islamic resurgence is not necessarily a “return of religion,” but rather a continuation of tradition. According to this line of thought, therefore, Islam is essentially resistant to modernity and incompatible with contemporary secular societies. But is this really the case? Abdulkader Tayob, professor of Religion at the University of Cape Town, South Africa, examines this question in his new book Religion in Modern Islamic Discourse (Columbia University Press, 2010). In the book, Tayob offers a fresh look at Muslim intellectuals from the end of the nineteenth century to the present. Treatments of modern Islam often portray it as uniformly antithetical to modernity, but this book presents divergent Muslim voices on this score. Tayob employs religion not as an essential category of examination, but rather as a guiding mode through which he explores Muslim debates on identity, science, politics, law, and gender. The characters involved in these dialogues span the

Despite the fact that many American Muslim families have lived in the United States for generations they are often thought of as foreigners. I have witnessed on several occasions someone asking an African American Muslim when they converted to Islam or what drew them to the religion. Or asking Muslims from Middle Eastern or Asian descent where they are from or when they came to America. These questions are not always intended to be malicious but they do underscore some of the assumptions about Muslims in American discourse: Muslims are new members of the United States, whether through immigration or conversion. Kambiz GhaneaBassiri, professor of religion at Reed College, challenges these preconceptions by thoroughly outlining the long history of Muslims in American. His new book, A History of Islam in America: From the New World to the New World Order (Cambridge University Press, 2010) maps the activities of various communities of Muslims from the colonial and antebellum period to the present. His account is

Often when we read about new Muslim intellectuals we are offered a presentation of their politicized Islamic teachings and radical interpretations of theology, or Western readings that nominally reflect the Islamic tradition. We are rarely introduced to critical Muslim thinkers who neither abandon their Islamic civilizational heritage nor adopt, wholesale, a Western intellectual perspective. In Carool Kersten‘s Cosmopolitans and Heretics: New Muslim Intellectuals and the Study of Islam (Columbia University Press, 2011), we learn about a few modern Muslim thinkers who engage their Islamic intellectual heritage with the philosophical apparatus of contemporary Western thought. Kersten, a professor of Religious and Islamic Studies at King’s College London, has tracked Muslim thinkers for years (follow his blog Critical Muslims), and book reflects a deep understanding of the wider dialogues occurring in contemporary Islamic thought. His analysis also traverses geographical limitations of much of the s