Handbook of Contemporary Islam and Muslim Lives

1289 Pages·2021·15.789 MB·English

by  Ronald Lukens-Bull (editor), Mark Woodward (editor)

Ronald Lukens-Bull
Mark Woodward
Editors
Handbook of
Contemporary
Islam and
Muslim Lives
Handbook of Contemporary Islam and
Muslim Lives
(cid:129)
Ronald Lukens-Bull Mark Woodward
Editors
Handbook of
Contemporary Islam and
Muslim Lives
With4Figuresand7Tables
Editors
RonaldLukens-Bull MarkWoodward
DepartmentofSociology,Anthropology, CenterfortheStudyofReligionandConflict
andSocialWork ArizonaStateUniversity
UniversityofNorthFlorida Tempe,AZ,USA
Jacksonville,FL,USA
ISBN978-3-030-32625-8 ISBN978-3-030-32626-5(eBook)
ISBN978-3-030-32627-2(printandelectronicbundle)
https://doi.org/10.1007/978-3-030-32626-5
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Preface
ThestudyofcontemporaryIslamandMuslimlivescanbetracedtoworksthatarefar
fromcontemporary.TheearliestcomparativeaccountsarethetraveloguesofIbnBattuta
(1304–1369)whovisitedMuslimandnon-MuslimlandsfromwhatisnowTurkeyto
IndiaandcontinuedthroughtheStraitsofMalaccathroughwhatarenowIndonesiaand
MalaysiaandonwardtoChina.ThefirstscholarlyworkinthistraditionisthatofIbn
Khaldun(1332–1406),amedievalphilosopher,scholarofIslam,andsocialscientist.He
madeexplicitcomparison ofnomadicandsedentary peoples,allMuslims,aswellas
comparisonofdifferentMuslimregionsandrealms(Khaldun2015).
The earliest Western studies of Muslim lives were conducted in the context of
European expansion and colonialism. Lane, Westermarck, Herklots, and Snouck
Hurgronje wrote descriptive ethnographies of Islamic societies which, in many
cases, are unsurpassed. Their writings remain important sources of historical and
comparativedata.
EdwardLane(1801–1876)wenttoEgypttostudyArabicatAl-Azhar,aschool
famousforitstrainingofulamafromaroundtheworld.Lane’s“narrativerelation”to
mysticalandpopularIslamisshapedbyhisexposuretoShari’a-centricIslam.Lane
dividesreligiousbehaviorsandbeliefsintothosewhichheseesastrulyIslamicand
thosewhichheseesassuperstition.LaneplacesSufism,saint-cults,anddjinnwithin
the category of superstition (2012 (1860), pp. 222–246) and reserves religion for
more“respectable”practices.WhileLanepre-datesRobertRedfield(1897–1958)by
nearlyonehundredyears,thereisaclearsenseofthedistinctionbetweengreatand
littletraditionsinhiswritings(1955).
EdwardWestermarck(1862–1939)combinedtheoreticalstudiesofkinshipwith
detailedethnographicstudiesofIslaminMorocco.Hisethnographicstudiesfocused
onBerberratherthanArabtraditions.Hecombinedhisinterestsinkinshipandlived
Islam in studies ofthe ways in which barakah (blessing) can be acquired thorough
pietyandreligiousexperienceorinherited.Healsorejectedthecategoricaldistinc-
tionbetweenreligionandmagicthatwasinfluentialamongearlytwentieth-century
anthropologists(Westermarck2013).
Gerhard Herklots (1790–1834) was a British East India Company surgeon who
collaboratedwith theIndianMuslimscholarJa’far Sharif(d.1863) onanencyclo-
pedicworkontheIndianMuslimcustomsoftheDeccanplateau.WritteninUrduas
Qanoon-E-IslamandpublishedinEnglishin1832asCustomsoftheMoosulmansof
v
vi Preface
India, it was long regarded as the authoritative account of South Asian Islam. It is
also one of the first examples of sustained collaboration between Muslim and
Westernscholars(ShurreefandHerklots1832/1991;Vatuk1999).
Snouck Hurgronje (1857–1936) used his knowledge of Islam and fluency in
Arabic to travel incognito to Mecca and lived there for several years. He wrote a
detailedaccountofSoutheastAsianMuslimsresidinginMecca,whowereknownas
theJawi(2008).Healsowroteanencyclopedicaccountofthecultureandcustoms
ofthepeopleofAceh(1996),whichisoftencalledtheVerandaofMeccabecauseit
isthesiteoftheearliestandoldestMuslimcommunitiesinwhatisnowIndonesia.
Returning to the question of narrative relation to his topic, it must be remembered
SnouckHurgronje’sworkwasdirectlyrelatedtothecolonialadministrationofIslam
intheDutchEastIndies.
StartingPointsandPerspectives
Thereisnosingledisciplinaryortheoreticalapproachusedinthishandbook.Thisis
bothappropriateandunavoidablegiventhenatureofIslamicstudies.Toimposeone
would create an illusion of agreement in purpose, style, and intent where there is
none.Thescholarswhohavecontributedtothisvolumeareadiverselot.Thereader
iswellservedtoreadandreflectontheincludedbiographiesastheyreadthechapter
contributedbyeachauthor.
Scholars contributing to this volume include both Muslims and non-Muslims.
Theyarehistorians,anthropologists,sociologists,andscholars inotherdisciplines.
Most have attempted to present their topics with as little bias as possible. Some
openlyembracetheirbiasandmakenosecretthattheypresenttheofficialpositions
of a particular state. There are indefinite number of theoretical perspectives and
stylesofpresentingsimilarmaterials.Ratherthanbeingperplexedandconfusedby
this,thereadershouldseetherealityofthisfieldofstudy.
Therearemanypossiblestartingpointsforadiscussionontheacademicstudyof
contemporaryIslam.Onewouldbetodiscusshowaresearcher’snarrativerelationto
Islamshapeswhattheyinvestigateandhowtheywriteaboutit.Arelatedperspectiveis
toaskhowtounderstandthevariationfoundinMuslimpracticeacrosstimeandspace.
Talal Asad argues that each scholar has a “narrative relation” to Islam and its
traditions. Asad further argues that this relation is shaped by one’s view of the
tradition.Whetheronesupports,opposes,orviewsasneutral,aparticulartradition
shapes how one will study and write about it (Asad 1986, p. 17). Pierre Bourdieu
agreesthat“theanthropologist’sparticularrelationtotheobjectofhisstudycontains
themakingofatheoreticaldistortion...”(1977,p.1).
A common, usually non-academic view of Islam is that of an enemy. Robert
FerneaandJamesMalarkeywritethatearlyEuropeanimpressionsoftheArabworld
were colored by the historical opposition between Islam and Christianity (1975,
p. 184). While Islam is monotheistic, differences between it and Christianity were
emphasizedinEuropeandiscourse.IntheVictorianera,theArabworldwasnotonly
a political and religious threat, but was also seen as a force of desecration and
eroticism(FerneaandMalarkey1975,p.185).
EdwardSaidarguedthatthisculturalperspectiveenteredintheacademicstudyof
theMuslimMiddleEast(1979,pp.59–60).ThisviewofIslamservedtolegitimize
Preface vii
colonialpolicies.Said’scriticismsofOrientalismdemonstratehowtherelationship
between the scholar and the subject shapes the scholarship and theories about the
“Orient” and about Islam based on power differentials between European scholars
andtheirsubjects(Said1979,pp.31–34).Saidhashadhiscritics(Lary2006;Nixon
2008;Varisco2017).
OrganizationoftheHandbook
Asamajorreferencework,thishandbookismuchlargerthaneditedvolumeswhich
typically contain 5–10 chapters. This handbook has over 60 chapters with no less
than9parts.Giventhat,itisnotpossiblethateachchapterisentirelydiscreteorthat
there are no overlapping materials. As much as possible, we have sought to keep
similararticlestogetherinasinglepart.However,itiseasytoimaginethatachapter
could easily fit more than one part title. Readers are encouraged to look across
chapterstofindrelatedtopics.However,thesepartsareoftwogeneraltypes:topical
and regional. Topical parts deal with the ease that are not necessarily tied to
particular places or cultures, although they use examples from any number of
them. Regional parts are more directly focused on places, countries, and cultures
butmayalsoaddressmorethematicissuesaswell.
Acknowledgments
Aseditors,wemustacknowledgeandthankmanypeopleforbringingthismassive
project to completion. This has been a massive undertaking that has depended on
wellover60ofthem.Weareextremelygratefultoalloftheauthors,eachofwhom
devoted time and effort to writing chapters, summarizing years and in many cases
decades of research. Their patience and good humor as we have reviewed and
commented on their contributions are greatly appreciated. We would like to thank
Divya Nithyanandam, Tina Shelton, and Meghna Singh for their assistance in
managingthereviewprocessandthesystemandorremindingauthorstocomplete
chaptersontime.WearealsogratefulforsupportfromtheDepartmentofSociology,
AnthropologyandSocialWorkattheUniversityofNorthFloridaandtheCenterfor
theStudyofReligionandConflictatArizonaStateUniversity.
LivingReferenceWork
Finally,wewouldliketonotethatthereisanonlinelivingversionofthishandbook.
Thereareauthorswhocouldnotcompletetheirchaptersintimeforinclusioninthe
printedversionandtheirchapterswillbepostedtotheonlineversionwhentheyare
completed.Further,intime,somechaptersmayberevised,andnewchaptersmaybe
added. Readers who feel that a topic they wish to read about is not present are
welcome to request such additions. Finally, scholars who feel that their area of
research was not covered or needs more coverage are encouraged to propose new
chapterstothemanagingeditors.
Jacksonville,USA RonaldLukens-Bull
Tempe,USA MarkWoodward
October2021
viii Preface
Bibliography
Asad,T.(1986).TheideaofananthropologyofIslam.In:Occasionalpaperseries.
Washington, DC: Center for Contemporary Arab Studies, Georgetown
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Bourdieu,P.(1977).Outlineofatheoryofpractice(Vol.16).CambridgeUniversity
Press.
Brown,K.(1982).The‘curse’ofWestermarck.Ethnos,47(3–4),197–231.
Fernea,R.A.,&Malarkey,J.M.(1975).AnthropologyoftheMiddleEastandNorth
Africa:Acriticalassessment.AnnualReviewofAnthropology,4(1),183–206.
Khaldun,I.(2015).TheMuqaddimah:Anintroductiontohistory-abridgededition.
PrincetonUniversityPress.
Lane, E. W. (2012). An account of the manners and customs of the modern
Egyptians.OxfordUniversityPress.
Lary,D.(2006).Edwardsaid:Orientalismandoccidentalism.JournaloftheCana-
dian Historical Association/Revue de la Société historique du Canada, 17(2),
3–15.
Nixon,J.(2008).Publiceducatorsasinterpretivecritics:EdwardSaidandRaymond
Williams. Discourse: Studies in the Cultural Politics of Education, 29(2),
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Redfield, R. (1955). The social organization of tradition. The Journal of Asian
Studies,15(1),13–21.
Said,E.W.(1979).Orientalism.Vintage.
Shurreef, J. and Herklots, G. (1832/1991). Qanoon W-Islam or the customs of the
MussulmansofIndia.NewDehli:SanctumBook.
SnouckHurgronje,C.(1996).Aceh:rakyatdanadatistiadatnya(Vol.2).INIS.
SnouckHurgronje,C.(2006).Mekkainthelatterpartofthe19thcentury:Dailylife,
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Varisco, D. M. (2017). Reading orientalism: Said and the unsaid. University of
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Vatuk,S.(1999).Shurreef,Herklots,Crooke,andQanoon-E-Islam:Constructingan
ethnographyof“theMoosulmansofIndia.”SouthAsiaResearch,19(1),5–28.
Westermarck, E. (2013). Ritual and belief in Morocco: Vol. II. Routledge revivals.
Routledge.
Contents
Volume 1
PartI Islam:Overview ..................................... 1
1 IslamandItsHistory ................................... 3
AaronW.Hughes
2 Muslims,SacredTexts,andLawsintheModernWorld ........ 19
IhsanYilmaz
3 Shi‘aIslaminPractice .................................. 39
EdithSzanto
4 SufismBetweenPastandModernity ....................... 55
JosephHill
5 Islamophobia .......................................... 81
MuhammadYaseenGada
6 Ismailis:APluralistSearchforUniversalTruth .............. 103
KarimH.Karim
PartII Contemporary Muslim CommunitiesinEuropeandIts
Extensions . ... ... .. ... .. ... ... .. ... ... .. ... ... .. ... .. .. 123
7 MuslimMinoritiesandMinorityFiqh ...................... 125
MatthewReifsnider
8 ExperiencesofMuslimsinWesternEurope .................. 147
OliverScharbrodt
9 ExperienceofMuslimsinEasternEurope ................... 171
EgdūnasRačius
ix
x Contents
10 ExperienceofMuslimsinNorthAmerica ................... 191
CaroleBarnsley
11 ExperienceofMuslimsinLatinAmerica .................... 217
SilviaMontenegro
12 ExperienceofMuslimsinAustraliaandNewZealand ......... 237
JacquiEwartandKateO’Donnell
13 IslamicEducationintheWestandItsChallenges ............. 259
J.MarkHalstead
PartIII ContemporaryMuslim Communities intheMiddleEast
andNorthAfrica .. .. ... .. ... ... .. ... ... .. ... ... .. ... .. .. 275
14 ExperienceofMuslimCommunitiesintheMiddleEastand
NorthAfrica:Introduction ............................... 277
ZebaKhan
15 IslamintheMaghreb:BetweenSufisandSalafis .............. 301
TubaÜnlüBilgiç
16 Syria:FromPopularUprisingtoCivilWar .................. 323
IkhlaqAhmed
17 DebatesonPoliticalIslam:AnalyzingtheWritingsofEgyptian
Scholars,HasanalBannaandSayedQutb .................. 341
ShahidRazaKhan
18 IslaminKurdistan:ReligiousCommunitiesandTheirPracticesin
ContemporaryNorthernIraq ............................. 361
EdithSzanto
19 YazidiMinorityinIraq .................................. 377
FatemahShayan
20 HigherEducationinIran ................................ 395
MohammadAzizi
PartIV ContemporaryMuslimCommunities in Sub-Saharan
Africa ... .. ... ... .. ... .. ... ... .. ... ... .. ... ... .. ... .. .. 419
21 ExperienceofMuslimsinEastAfrica ...................... 421
ErinE.Stiles
22 ExperienceofMuslimsinFrancophoneWestAfrica ........... 447
MartaG.Novo