Islam and Christian-Muslim Relations最新文献

{"title":"The Theology of ‘Ammār al-Basrī: Commending Christianity within Islamic Culture","authors":"C. Tieszen","doi":"10.1080/09596410.2022.2112481","DOIUrl":"https://doi.org/10.1080/09596410.2022.2112481","url":null,"abstract":"ʿAmmār al-Basṛīwas a theologian in the Church of the East (East-Syrian or ‘Nestorian’), operating from the city of Basra in the latter half of the eighth and the beginning of the ninth centuries. He was the first Christian theologian to write a systematic theology in Arabic and among the first to respond in systematic form to Muslim theological reflection. He even engaged in theological debate with the leading Muslim intellectuals of his time. As such, he is an important figure in the field of Christian–Muslim encounter and the history of Christians writing and speaking in Arabic. Michel Hayek’s discovery and editions of two of ʿAmmār’s works appeared in in the late-1970s. Even so, ʿAmmār has received relatively little attention in scholarly discussion. Mark Beaumont is one scholar who is giving ʿAmmār more considered attention, regularly writing essays about him since 2003. For this reason, Beaumont is an adept commenter on ʿAmmār’s life and work and his most recent book, The Theology of ‘Ammār al-Basrī, is the first book-length study of this early-medieval theologian. In it, Beaumont offers commentary on the major theological themes that ʿAmmār discusses in two of his treatises: ‘The Book of the Proof concerning the Course of the Divine Economy’ and ‘The Book of Questions and Answers’. Following an introduction, which sketches the book’s overall makeup, Beaumont’s first chapter situates ʿAmmār in his historical and cultural context. Here, Beaumont discusses ʿAmmār as an East-Syrian theologian and the context of East-Syrians living under Muslim rule. Especially helpful in Chapter 1 is Beaumont’s treatment of East-Syrian Christological reflection as an ongoing discussion within a wider Christological context that included a variety of Christian traditions. This diversity in Christian theology helped to shape the ways in which a theologian like ʿAmmār laid out his own theology, attempting systematically to address the broad streams of Christian thought while also weaving them together according to a divine economy and in dialogue with other traditions. But it was not just Christian theological reflection with which ʿAmmār needed to interact. In Chapter 2, Beaumont takes up the first theological theme, which was ʿAmmār’s argument for one Creator. So many studies on aspects of Christian–Muslim relations focus on thought within Christian and Muslim traditions, neglecting other belief systems that were also present. For ʿAmmār, perhaps the most predominant religion of his context was not Islam, the religion of his rulers, but Zoroastrian belief, perhaps the majority religion in the region at the time. For this reason, ʿAmmār had to engage with Persian beliefs and Beaumont refreshingly brings focus to this feature of ʿAmmār’s work, wherein he sets God’s oneness against the dualism of Zoroaster. The remaining chapters follow the overall approach of Chapter 2, with a general discussion of a particular theological theme as treated by ʿAmmār and Beaumont’s","PeriodicalId":45172,"journal":{"name":"Islam and Christian-Muslim Relations","volume":"20 1","pages":"403 - 405"},"PeriodicalIF":0.6,"publicationDate":"2022-08-16","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"84859771","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"Creating the Qur’an: A Historical-Critical Study","authors":"Adam Dodds","doi":"10.1080/09596410.2022.2143231","DOIUrl":"https://doi.org/10.1080/09596410.2022.2143231","url":null,"abstract":"In this work, Stephen Shoemaker writes about an under-researched topic: a critical perspective on the Qur’an’s historical origin. He follows the historical-critical methodology of religious studies and biblical scholarship in order to untangle the thorny issues regarding its date, transmission and composition. His intention is to seek ‘to understand the world behind the text and how the text came to be in the first place’ (3). In the first two chapters, Shoemaker explains his rejection of the traditional narrative about the ʿUthmānic recension, and instead argues that it was ʿAbd al-Malik (d. 86/705) who, ‘with the assistance of al-Ḥajjāj, standardized the Qur’an in the unvarying form that has come down to us today’ (43). He envisages different regional codices of proto-Qur’ans, one of which was ʿUthmān’s, that were later collected, collated and edited under ʿAbd alMalik. In his argument, Shoemaker demonstrates fluency with contemporary scholarship, on which he builds, and he enlists witnesses from within and without the Islamic tradition with persuasive force. Chapter 3, on radio-carbon dating, explains the unreliability of this approach for establishing accurate time-frames. Chapter 4 concerns the Hijaz in Late Antiquity, and builds particularly on Patricia Crone’s Meccan Trade and the Rise of Islam. Shoemaker contends that Mecca and Yathrib were economically insignificant and culturally isolated, thereby rejecting the belief, propounded by W. Montgomery Watt, that they were important hubs on a trade route. Furthermore, the audience of the Qur’an must have been educated and familiar with biblical and post-biblical traditions. This does not fit with the central Hijaz, which had no significant Christian population at all, thus indicating that the Qur’an’s origins lie elsewhere. Shoemaker examines the linguistic environment of the Qur’an in Chapter 5. He draws on studies of Arabian rock inscriptions and, in examining the so-called Hijazi dialect, locates its origin in the Levant.","PeriodicalId":45172,"journal":{"name":"Islam and Christian-Muslim Relations","volume":"45 1","pages":"89 - 91"},"PeriodicalIF":0.6,"publicationDate":"2022-07-26","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"84940602","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"Theological Anthropology in the Qur’anic Narratives of the Fall: A Contrastive Study","authors":"Adam Dodds","doi":"10.1080/09596410.2022.2107263","DOIUrl":"https://doi.org/10.1080/09596410.2022.2107263","url":null,"abstract":"ABSTRACT Nicolai Sinai notes the importance of an intertextual study of the Qur’an, observing how the Qur’an adapts and retells biblical and post-biblical stories in line with its own theological concerns. This article investigates the theological adaptation in the Qur’an’s Adam narratives, extending and nuancing earlier qur’anic Adam research. These narratives are examined, noting their distinctive features. Next, a broader qur’anic anthropology is described, before an analysis of whether and how the qur’anic Adam narratives align with this broader qur’anic anthropology. The divergences between the biblical and qur’anic accounts of Adam are studied and three are examined in detail: human responsibility, khalīfa and imago Dei, and divine response. These are shown to have significant theological implications, which are discussed. These divergences are considered in the light of a broader qur’anic anthropology and the Qur’an’s own theological vision. The article shows that, regarding the Adam narratives, the Qur’an’s broader theological vision shapes its individual narratives in a way that contrasts with their biblical and post-biblical antecedents. The theological differences embedded in the biblical and qur’anic Adam stories are best interpreted as representative of two distinct theological visions.","PeriodicalId":45172,"journal":{"name":"Islam and Christian-Muslim Relations","volume":"18 1","pages":"235 - 254"},"PeriodicalIF":0.6,"publicationDate":"2022-07-03","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"78111294","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"Incitement: Anwar al-Awlaki’s Western Jihad","authors":"Christopher J. van der Krogt","doi":"10.1080/09596410.2022.2096949","DOIUrl":"https://doi.org/10.1080/09596410.2022.2096949","url":null,"abstract":"were shown the Oriental manuscript collection of the Escorial. I personally appreciate this work as a rich source book that accords much space to historical context and detail, with a serious footnote apparatus that even includes the original Spanish quotes. Eloy Martín Corrales has been publishing on Spain’s (and in particular Catalunya’s) relations with North Africa for more than 35 years, and this book clearly brings together many threads of his work. It also does an excellent job in presenting the archival findings of other scholars from Spain who usually publish only in Spanish, Catalan or French. In this regard, the professional translation of this book’s manuscript into English, by Consuelo López-Morillas, must be lauded as a valuable contribution to the broader field. The index is unfortunately too sketchy to serve as a reliable tool for navigating this large book, but the 70-page bibliography presents a good overview of the fascinating work on the historical presence of Muslims in Spain that has been done there over the past decades. Less prominent in this synthesizing oeuvre is international research published in English; and Arabic and Ottoman sources are only used if they were available in Spanish translation. With these limitations in mind, this is a colourful guidebook to Spanish scholarship on the broader history of Christian–Muslim relations in Europe, and an invitation to collate more pieces of the overall picture.","PeriodicalId":45172,"journal":{"name":"Islam and Christian-Muslim Relations","volume":"25 1","pages":"326 - 328"},"PeriodicalIF":0.6,"publicationDate":"2022-07-03","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"74994463","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"Violence in Early Islam: Religious Narratives, the Arab Conquests and the Canonization of Jihad","authors":"Christopher Anzalone","doi":"10.1080/09596410.2022.2093502","DOIUrl":"https://doi.org/10.1080/09596410.2022.2093502","url":null,"abstract":"Muslim views on violence, and specifically conceptions of jihad (al-jihād fī sabīl Allah; ‘striving for the sake/in the path of God’), continue to be a topic of debate amongst scholars and policymakers, with the focus heating up following the 9/11 al-Qaeda hijackings and suicide attacks on the Pentagon in Arlington, Virginia, and the World Trade Center in New York City in 2001. Scholarship over the past couple of decades has shed more light on the factors and dynamics at play in the Late Antique milieu in which Islam emerged and expanded, and on how these may have influenced the development of the new monotheistic faith. In Violence in Early Islam, Marco Demichelis argues against claims that violence has been an essential part of Islam since its founding, exploring how the first Muslims were influenced by neighbouring civilizations including the Byzantine and Sasanian Empires. The book draws upon various types of primary sources including historical writings of both the first Muslims and their non-Muslim contemporaries, archaeological and numismatic sources (through the use of studies by specialists in these fields), and early Islamic pietistic works and literature on Hadith and war-and-peace. Demichelis builds on the arguments put forward by Fred Donner that the early Muslim community did not see itself as exclusivist but rather as a more ecumenical umbrella for monotheistic believers – this inclusivity persuading disaffected Arab Christian tribes living in Byzantine territories in Syria and Palestine to side with the emerging Arab-Muslim political order against the stagnant Byzantine and Sasanian imperial systems. Muslim historical writings from the eighth century onward, such as those by AbūMikhnaf (d. 774) and Ibn Isḥāq (d. circa 767), significantly influenced later Islamic historical writing by introducing a ‘“politicalreligious” understanding’ (46) of the Arab conquests of the seventh century. This frame, which Demichelis argues is not based on concrete historical or archaeological evidentiary foundations, was subsequently adopted by later Muslim historians including Ibn Hishām (d. 835), al-Wāqidī (d. circa 823), Ibn Saʿd (d. 845), al-Balādhurī (d. 892) and al-Ṭabarī (d. 923). Contrary to what become the dominant Islamic narrative of these later historians, there was a significant degree of ‘political-religious continuity in Iraq, Syria, and Palestine’ (59) following the Arab conquest of these territories. The shift by Muslims towards the implementation of a more exclusivist form of religious identity did not take place until the late seventh and early eighth centuries under the Umayyad caliphs, such as ʿAbd al-Malik ibn Marwān (d. 705; r. 685–705), who began building a more distinct Islamic socio-political order (68, 72). Jihad as a professional form of warfare and military activity – differing from the individualized ascetic understandings of jihad held by early Muslim frontier warriors such as ʿAbdullāh ibn al-Mubārak (d. 797) – began to","PeriodicalId":45172,"journal":{"name":"Islam and Christian-Muslim Relations","volume":"27 1","pages":"323 - 324"},"PeriodicalIF":0.6,"publicationDate":"2022-07-03","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"83374852","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"Crusader Hirelings or Loyal Subjects? Evolving Jihadist Perspectives on Christian Minorities in the Middle East","authors":"Brynjar Lia, Mathilde Becker Aarseth","doi":"10.1080/09596410.2022.2096761","DOIUrl":"https://doi.org/10.1080/09596410.2022.2096761","url":null,"abstract":"ABSTRACT In contrast to common assumptions, jihadist movements’ view of Christian minorities in the Middle East has been neither unambiguous nor static. It changes according to the overall political conflict in the region and is characterized by specific, unpredictable struggles that arise locally. By studying the official statements of al-Qaeda and ISIS, their ideological and strategic writings and their conduct vis-à-vis indigenous Christians in the Middle East, this article seeks to paint a more complex picture of how jihadists perceive this minority. One key finding is that the Christians of the Middle East and the foreign Christian ‘Crusaders’ are not a single phenomenon or foe in the conceptual worldview of jihadists. Second, rather than seeking to eradicate Christians completely, jihadist movements wish primarily to demonstrate the dominance of Muslims and their role as legitimate rulers over Christian minorities. Third, terrorist attacks on Christians and churches have been devastating and deadly, especially in Egypt and Iraq, but local Christian minorities are not a top priority target for most jihadist groups.","PeriodicalId":45172,"journal":{"name":"Islam and Christian-Muslim Relations","volume":"12 1","pages":"255 - 280"},"PeriodicalIF":0.6,"publicationDate":"2022-07-03","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"88191533","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"Patarenes, Protestants and Islam in Bosnia: Deconstructing the Bogomil Theory","authors":"Ines Aščerić-Todd","doi":"10.1080/09596410.2022.2121494","DOIUrl":"https://doi.org/10.1080/09596410.2022.2121494","url":null,"abstract":"ABSTRACT Attempts to explain the existence of a large indigenous Muslim population in Bosnia have resulted in two main academic trends, both subject to politicized and biased representations of the area’s history. The first, originating mostly in Serbian nationalist historiography, claims that Bosnian Christians were forcibly converted and has been used since the nineteenth century to galvanize support for Serbian expansionist ambitions in the shape of its ‘Greater Serbia’ project. The second and long the most popular view holds that the majority of Bosnian Christians who converted to Islam belonged to a heretical ‘Bogomil’ institution of the Bosnian Church. Although this theory has been questioned over time, one of its central premises – that there are similarities between the theology and practice of Bogomilism and those of Islam – has never undergone any scrutiny. This article examines both this crucial premise of the Bogomil Theory, and the theory’s provenance, and argues that, just as we should dismiss the Serbian (and Croatian) nationalist theories on the subject, we should also recognize the Bogomil Theory as a mythicized account of history, motived by both the personal prejudice and imperialist-colonialist agendas of its nineteenth-century authors.","PeriodicalId":45172,"journal":{"name":"Islam and Christian-Muslim Relations","volume":"34 1","pages":"213 - 234"},"PeriodicalIF":0.6,"publicationDate":"2022-07-03","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"89548365","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"Muslims in Spain, 1492-1814: Living and Negotiating in the Land of the Infidel","authors":"M. Kemper","doi":"10.1080/09596410.2022.2096356","DOIUrl":"https://doi.org/10.1080/09596410.2022.2096356","url":null,"abstract":"state and, later, by the expansionist imperial interests of the Umayyad and early ʿAbbāsid Caliphates. To bolster his argument, Demichelis notes in Chapter 4 that the earliest non-Islamic chronicles that mention significant numbers of ‘an early kind of mujāhidīn’ (94) do not appear until the twelfth century and are absent from earlier non-Islamic sources as well as from earlier ninthand tenth-century Islamic sources, including the history of al-Ṭabarī. This calls into question the common assumption that Islam has from its founding been closely linked to a belief in sanctified forms of violence. Violence in Early Islam includes extensive textual analysis of both historical documents and qur’anic verses dealing with Muslim conceptions of violence and warfare. Demichelis also interacts deeply with the scholarship on early Islam, Islamic origins and Islam and violence. The book’s written style is dense and the author often presents an avalanche of information, making the reader’s task of following the different lines of thought and argumentation needlessly difficult. Despite these issues, this volume is a welcome addition to the historiographical literature on early Islam, its evolution and the development of Islamic thought on violence, conflict and war.","PeriodicalId":45172,"journal":{"name":"Islam and Christian-Muslim Relations","volume":"5 1","pages":"324 - 326"},"PeriodicalIF":0.6,"publicationDate":"2022-07-03","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"81412515","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"Minority Religions under Irish Law: Islam in National and International Context","authors":"Rachel Woodlock","doi":"10.1080/09596410.2022.2072061","DOIUrl":"https://doi.org/10.1080/09596410.2022.2072061","url":null,"abstract":"Faruque takes seriously the descriptive self and its regimes of power over the normative self but refuses to reduce the self thereto; this is a necessary intervention in modern, Western thought. The light criticism here is only that Faruque sometimes constructs his normative self in a way that reads as private and individualistic even as he asserts that it is compassionate and relational. The socio-cultural self suggests that the normative self should not only care for others in a one-on-one relationship, but also work to overturn structures of oppression and construct structures of liberation so that more and more people can pursue the philosophicospiritual ideal freely and with fewer impediments. Notwithstanding, the constructive and critical insights Faruque brings to the Western philosophical traditions from the pre-modern, early modern and modern Islamic philosophical traditions are tremendous. For this, he is to be praised; his book advances cross-cultural philosophical dialogue, compels Western academic departments of philosophy, sociology, cognitive science and so on to take seriously insights from outside the Euro-American traditions, and challenges all of us to be critical of discourses, movements and practices that presume that humans can be reduced to biology, society, culture or cognitive experiences.","PeriodicalId":45172,"journal":{"name":"Islam and Christian-Muslim Relations","volume":"51 Suppl 53 1","pages":"320 - 322"},"PeriodicalIF":0.6,"publicationDate":"2022-05-23","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"78787812","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"Sculpting the Self: Islam, Selfhood, and Human Flourishing","authors":"A. M. Oaks Takács","doi":"10.1080/09596410.2022.2069939","DOIUrl":"https://doi.org/10.1080/09596410.2022.2069939","url":null,"abstract":"","PeriodicalId":45172,"journal":{"name":"Islam and Christian-Muslim Relations","volume":"1 1","pages":"313 - 320"},"PeriodicalIF":0.6,"publicationDate":"2022-05-06","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"79871175","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}