Handbook of Contemporary Islam and Muslim Lives PDF
Preview Handbook of Contemporary Islam and Muslim Lives
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 ©SpringerNatureSwitzerlandAG2021 AllrightsarereservedbythePublisher,whetherthewholeorpartofthematerialisconcerned,specifically the rights of translation, reprinting, reuse of illustrations, recitation, broadcasting, reproduction on microfilms or in any other physical way, and transmission or information storage and retrieval, electronic adaptation, computer software, or by similar or dissimilar methodology now known or hereafterdeveloped. Theuseofgeneraldescriptivenames,registerednames,trademarks,servicemarks,etc.inthispublication doesnotimply,evenintheabsenceofaspecificstatement,thatsuchnamesareexemptfromtherelevant protectivelawsandregulationsandthereforefreeforgeneraluse. Thepublisher,theauthors,andtheeditorsaresafetoassumethattheadviceandinformationinthisbook arebelievedtobetrueandaccurateatthedateofpublication.Neitherthepublishernortheauthorsorthe editorsgiveawarranty,expressedorimplied,withrespecttothematerialcontainedhereinorforanyerrors oromissionsthatmayhavebeenmade.Thepublisherremainsneutralwithregardtojurisdictionalclaims inpublishedmapsandinstitutionalaffiliations. ThisSpringerimprintispublishedbytheregisteredcompanySpringerNatureSwitzerlandAG Theregisteredcompanyaddressis:Gewerbestrasse11,6330Cham,Switzerland 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 University. 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), 143–157. 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, customsandlearning.TheMoslimsoftheEast-IndianArchipelago.Brill. Varisco, D. M. (2017). Reading orientalism: Said and the unsaid. University of WashingtonPress. 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
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