Abraham as an iconoclast: Understanding the destruction of ‘images’ through Qur'anic exegesis

The question of Islam and its aversion to images has caused modern scholars to search for a theological basis in Islam's traditional sources. Much work has been done on the various hadiths that indicate that graven images are forbidden and particular verses in the Qur'an that allude to an aversion to them. However, little work has been done to understand this issue through the qur'anic parables and exegesis. This paper explores the issue of Islam and image through qur'anic exegesis, in particular, the story of Abraham as a youth breaking the idols in his polytheistic town. By tracing the commentary of some of the major exegetes of the Qur'an, such as al-&art6;abarī, al-Rāzī, Ibn Kathīr and Sayyid Qu&art5;b, this article considers how Islam has viewed images and how that view has either fluctuated or remained constant over time.     

Sharing the faith of Abraham: The ‘Credo’ of Louis Massignon

Louis Massignon (1883–1962) was one of the West's most renowned scholars of Islam in the twentieth century. He was also one of the most influential thinkers in the Roman Catholic community before the second Vatican council on the relationship between the church and Muslims. His religious views on Islam, Muhammad, and the Qur'an were largely responsible for the church's positive approach to dialogue with the Islamic world, as expressed in the document of Vatican II. Massignon believed that Muslims and Christians both worship the God of Abraham; that Muhammad was a sincere spokesman of God; that the Qur'an is in some sense inspired; that Islam has a positive mission in the history of salvation; and that Arabic is a language of divine revelation.     

Reconciliation with Christianity and the West in Said Nursi's Thought and Practice: An Overview1

Said Nursi was a scholar and teacher who made many original contributions to contemporary thought, some of which relate to Christianity and the West. His long life spanned several historical periods, which led inevitably to there being differences in his stance towards the West. This article focuses on the last twenty years of Nursi's life, which included the Second World War and post-war period, during which, within the framework of revealed religion, Nursi advocated reconciliation with the West and cooperation with pious Christians in combating the spiritual and moral depredations of aggressive atheism. He posited that such an approach was foreseen in hadiths about the end of time. A second theme of the article is Nursi's desire to bring together, and present as a new way of teaching the essential qur'anic ‘truths of faith’, various traditional Islamic sciences and modern science. The reconciliation of science and religion, the recombining of these two branches of knowledge, was one of Nursi's lifelong aims, which he intended to achieve with the Risale-i Nur (the body of work that reflects his mature thought), and which in his later years he looked on as a sort of reconciliation with Western civilization in principle. Thus, reconciliation between Muslims and Christians and between Islam and the West, as advanced by Nursi, should be seen in the wider context of his thought generally. Also mentioned is Nursi's concern that ‘awakened humanity’ would find the peace and prosperity it yearned for in Islam, and his hope that the Risale-i Nur, which embodies his thought and methods, would contribute to the achievement of this.     

Islam and Politics in the Light of Said Nursi's Writings1

This article discusses in its introduction the concept of political Islam as it first developed during the final years of the Ottoman Empire, and Nursi's reaction to politics. The bulk of the article then focuses on Nursi's stance concerning politics. As a prolific author, scholar, and activist, Nursi has a unique place among his contemporaries and the article deliberately elaborates on why Nursi coined his famous statement, ‘I take refuge in God from Satan and politics.’ It also presents a limited comparison between Nursi's interpretation of some qur'anic verses and Sayyid Qutb's interpretation of these same texts.     

Political implications of the Islamic notion of ‘supersession’ as reflected in Islamic jurisprudence

The paper undertakes to investigate the ways in which the dominant Muslim community regulated legal‐ethical relations with its non‐Muslim minorities. The ideological underpinnings of the Islamic legal tradition in the area of jihad provided legitimacy for the Muslim political domination of the lands and peoples beyond the original boundaries of Islam. The central argument of the paper is that Muslim jurists were involved in the routinization of the qur'anic message about ‘Islam being the only true religion with God’ (Q. 3:19) in the context of the social and political position of the community. The interaction between the idea of Islam being the universal faith for all humankind and the existing predominance of Muslim political power created the specific legal language that provided the justification to extend the notion of jihad beyond its strictly defensive meaning in the Qur'an to its being an offensive instrument for Muslim creation of a dominant political order.     

Said Nursi on Muslim–Christian Relations Leading to World Peace

This article examines the views of Bediüzzaman Said Nursi (1876–1960), specifically with regard to Muslim–Christian relations. It elaborates on his view as presented in his commentary on certain qur'anic verses (specifically 2:2 and 5:51), the first of which indicates that the devout are those who believe in both the Islamic and pre-Islamic revelations, while the second prohibits Muslims from taking Christians and Jews as friends. Nursi's interpretation is unique among all Islamic commentators. The article also discusses qur'anic texts in light of Nursi's famous Damascus sermon, in which he strongly advocates Muslim–Christian cooperation. Finally, the article gives examples from the life and writings of Nursi as references for his understanding of Muslim–Christian relations and the possibility of the cause of world peace being advanced through such positive relationships.     

Ishmael as Abraham's Sacrifice: Ibn Taymiyya and Ibn Kathīr on the Intended Victim

This article examines how Ibn Taymiyya and Ibn Kathīr shift the Islamic exegetical tradition towards accepting Ishmael as Abraham's intended sacrifice. Earlier exegetes, such as al-?abarī, maintained that Isaac was the intended sacrifice through a philological analysis of the qur'anic text. Contrary to expectations, Ibn Taymiyya and Ibn Kathīr do not only use Prophetic reports (Hadith) to make their case but also employ biblical and philological arguments. The modern dominance of Ibn Taymiyya's qur'anic hermeneutic and the popularity of Ibn Kathīr's qur'anic exegesis have influenced Islamic orthodoxy to hold that Ishmael was the sacrificial son and to be more skeptical of biblical sources.     

Returning to the Religion of Abraham: Controversies over the Gafatar Movement in Contemporary Indonesia

This article explores the idea of ‘Milah Abraham’, a term used and advocated by Ahmad Mushaddeq and Mahful Muis, the founders of Gafatar (Gerakan Fajar Nusantara/Archipelagic Dawn Movement). Mahful Muis, a prominent companion of Mushaddeq, has written many works about the idea of the religion of Abraham. This article answers the questions of how the idea of Milah Abraham emerged, and what are the implications of its emergence in the context of plural Indonesian Islam. Based on interviews and the written works of both Gafatar leaders, this study explores the idea of the religion of Abraham and how it can go beyond Judaism, Christianity and Islam to a new spirituality that combines the three religious traditions. The idea of Milah Abraham not only offers a new syncretism in the context of plural Indonesian Islam, but also challenges the establishment of Islamic orthodoxy in the country. Since the 1970s, the idea of returning to the religion of Abraham has contributed to the discussion of pluralism among many Indonesian Muslim intellectuals.     

Let my people go! Sayyid Qutb and the vocation of Moses

Moses is a great figure of moral and social liberation. His role in the Muslim tradition has been as multifaceted as in Judaism and Christianity. This essay attempts to explore his importance in the ideology of radical Islam by exploring Sayyid Qutb's responses to a number of the Moses scenes of the Qur'an in his work Fi zilal al‐qur'an. Qutb's treatment reveals aspects of the ideological structure that informs his writing, his love of Egypt and his spirituality. It shows, also, how he had a vision of Islam that went far beyond the boundaries of a nation state and regarded Nasser as a betrayer of this vision. He saw the Egyptians suffering under him as they had suffered under Pharoah.     

Al‐Dhimma: The non‐believers’ identity in Islam

The question as to the status of non‐Muslim minorities in Muslim states under an Islamic aegis has assumed importance once again in our times. The article argues that since dhimma status is secondary to the status of non‐believers, it is necessary that the theoretical basis of this latter relationship should be explored further. The article also points to the need of a fresh analytical understanding of the qur'anic term ‘the people of the Book’ and the possibilities of its wider application. The article reverts to the basic qur'anic distinction between din or faith and shir^ca and minhaj or code of conduct and way of life. The accommodative possibilities inherent in the distinction are briefly referred to.     

The Question of Salvation of Non‐Muslims: The Exegesis of Muhammad Asad

This article applies Alan Race's typology of Christian thought in relation to the salvation of non‐Christians to that of the Islamic tradition and uses the exegesis of Muhammad Asad as an example. It argues that Asad's exegesis of the relevant qur'anic verses places him firmly into the pluralist camp as defined by Race.     

The Dialogue of Ḥikma: Generating Harmony in Muslim–Non-Muslim Relations

This article seeks to explain the concept of the dialogue of ?ikma as a qur'anic principle in developing harmony in Muslim–non-Muslim relations. Living together harmoniously is essential in a community made up of a myriad of cultures and religions. Efforts to create harmony can be realized through the dialogue of ?ikma and by inculcating it as the culture in daily life interaction. This is truly essential in the context of mixed-faith families. In order to explore how the dialogue of ?ikma can be applied in Muslim–non-Muslim relations, this article examines the experience of Muslim converts living together with their non-Muslim families of origin. The research was conducted through in-depth interviews with selected Muslim converts from a variety of cultural backgrounds, living in the area of Kota Kinabalu, Sabah. The results indicate that Muslim converts share similar experiences in applying the dialogue of ?ikma as a mechanism for solving family problem arising as a result of conversion to Islam.     

Negotiating Apostasy: Applying to “Leave Islam” in Malaysia

In Malaysia, freedom of religion has clear limitations, especially regarding Muslims wishing to leave Islam, who may currently find it difficult to secure legal acceptance. However, such applications are received under a Sharia legal provision in Negeri Sembilan – the only state in Malaysia that allows a Muslim to change his religion for reasonable cause. The application is made at the Sharia High Court, and is then forwarded to the Mufti's Department, which in turn arranges a consultation for the applicant to reconsider his decision. This article critically reviews this process of application to leave Islam and also provides a clear mapping of principal court decisions and an analysis of the legal rationale for accepting some applications and refusing others. The paper is critical of the disproportionate discretion afforded to Muslim bureaucrats in the Mufti's Department with regard to determining an individual's religious rights and argues that, in Malaysia, the power to legally determine or classify religion should be confined to the Sharia Court. Finally, the article evaluates how “applications to leave Islam” are reconciled with and distinguished from the Islamic prohibition of “apostasy” and so is relevant to Islamic countries beyond Malaysia.     

ʿAbdolkarim Soroush’s Approach to ‘Experience’ as a Basis for His Reform Project

During the past few decades, many Muslim scholars and reformers have established new principles of reform through various hermeneutical approaches towards primary sources of Islam. Thus, Islamic thought, like any other religious tradition, has undergone a process of development in the modern period and will surely continue to do so in the future. ?Abdolkarim Soroush (b. 1945) is undoubtedly one of the most influential religious reformers in contemporary Iran and he has gained an international reputation. One of the central ideas that consistently appear throughout Soroush’s writings is that religion can be linked to a type of human ‘experience’, a theme that has long been the concern of Western scholars of religion. This article argues that the theme of experience became the fundamental element in two aspects of Soroush’s reform project, namely his approach to qur’anic rulings and his philosophy of religious pluralism. Indeed, the article shows that Soroush’s conception of revelation as a religious experience of the Prophet Muhammad is not only confined to a theological depiction of God’s relation to humanity, but also has legal and social implications for approaching Islam in the context of the present time.     

Autonomy and equal right to divorce with specific reference to Shici fiqh and the Iranian legal system

In this article I argue for the equal right of both spouses to divorce, since moral autonomy as embodied in the right to self-determination calls for this. The powerful moral demand of the contemporary human rights discourse has left no choice for Western countries but to allow divorce to be granted when the parties consent. The same factor has pushed many Muslims, including Iranians, to reform their system in favour of women. The problem for Shi^cites, unlike Christians, was not the denial of the right to divorce to both parties, but rather the unilateral privilege of the husband. Their reform was thus to direct the system toward an egalitarian position rather than to establish permissibility. Yet, the compelling factor for both was the same, that is, the appeal to individual autonomy and the right to self-determination. We will see that moral reinterpretation of the Islamic sources can offer an egalitarian right to divorce without diluting fundamental qur'anic teachings. An essential prerequisite for such an achievement is a methodological shift from literalistic interpretation of the qur'anic teachings and authentic sunna to the moral spirit of the textual sources.