The AMI Podcast

After the death of the Prophet Muhammad, different religious factions within the Muslim community laid claim to the Prophet's legacy. Drawing on research from Sunni and Shi>ite literature, Liyakat N. Takim explores how these various groups, including the caliphs, scholars, Sufi holy men, and the Shi>ite imams and their disciples, competed to be the Prophetic heirs. The book also illustrates how the tradition of the "heirs of the Prophet" was often a polemical tool used by its bearers to demand obedience and loyalty from the Muslim community by imposing an authoritative rendition of texts, beliefs, and religious practices. Those who did not obey were marginalized and demonized. While examining the competition for Muhammad's charismatic authority, Takim investigates the Shi>ite self-understanding of authority and argues that this was an important factor in the formation of a distinct Shi>ite leadership. The Heirs of the Prophet also provides a new understanding of textual authority in Islam by examining authority construction and the struggle for legitimacy evidenced in Islamic biographical dictionaries.

Joseph Massad’s Islam in Liberalism explores what Islam has become in today’s world, with full attention to the multiplication of its meanings and interpretations. He seeks to understand how anxieties about tyranny, intolerance, misogyny, and homophobia, seen in the politics of the Middle East, are projected onto Islam itself. Massad shows that through this projection Europe emerges as democratic and tolerant, feminist, and pro-LGBT rights—or, in short, Islam-free. Massad documents the Christian and liberal idea that we should missionize democracy, women’s rights, sexual rights, tolerance, equality, and even therapies to cure Muslims of their un-European, un-Christian, and illiberal ways. Along the way he sheds light on a variety of controversial topics, including the meanings of democracy—and the ideological assumption that Islam is not compatible with it while Christianity is—women in Islam, sexuality and sexual freedom, and the idea of Abrahamic religions valorizing an interfaith agenda. Islam in Liberalism is an unflinching critique of Western assumptions and of the liberalism that Europe and Euro-America blindly present as a type of salvation to an assumingly unenlightened Islam.

The history of the text of the Qur'an has been a longstanding subject of interest within the field of Islamic Studies, but the debate has so far been focused on the Sunni traditions about the codices of Caliphs Abu Bakr and 'Uthman b. 'Affan. Little to no attention has been given to the traditions on 'Ali b. Abi Talib's collection of the Qur'an. This book examines both Shi'i and Sunni traditions on the issue, aiming to date them back to the earliest possible date and, if possible, verify their authenticity. To achieve this, the traditions are examined using Harald Motzki's isnad-cum-matn method, which is recognised as an efficient tool in dating the early Islamic traditions and involves analysis of both matn (text) and isnad (chain of trans-mission) with an emphasis on finding a correlation between the two.

The New Testament in Muslim Eyes provides a close textual commentary on perhaps the earliest declaration of Paul’s apostleship and of his undying commitment to the risen Christ. It notes the subtleties of the Greek original against the backdrop of an exciting glimpse of Quranic Arabic parallels and differences. It asks: Does Paul qualify as a prophet of Allah (God)? The thoughts of Paul are assessed by examining his claims against the background of Islam’s rival views of Abraham and his legacy. The Arabic Quran framed and inspired the life of the Arab Apostle, Muhammad, who was sent, according to Islam, to all humanity, Jewish and Gentile alike. Pauline themes are set in dialectical tension with the claims of the Quran. Akhtar compares and contrasts the two rival faiths with regard to: the resources of human nature, the salvation of the sinner, and the status of the works of the law. Both Christians and Muslims concur on the need for God’s grace, an essential condition of success in the life of faith. The core Pauline Christian doctrine of justification by faith alone is scrutinised and assessed from a variety of non-Christian, especially Islamic, stances.

Whether Islam is compatible with human rights in general, and with the Declaration of Human Rights in particular, has been both a Muslim issue and a concern of the international community. Muslim rulers, Western analysts and policymakers, and Muslim extremists as well as conservative Muslims, have often agreed for diverse reasons that Islam and human rights cannot co-exist. In this book Aziz Sachedina argues for the essential compatibility of Islam and human rights. He offers a balanced and incisive critique of leading Western experts who ignore or marginalize the relationship of religion to human rights. At the same time, he re-examines the inherited tradition that forms the basis of conservative Muslim objections, arguing that it is culturally conditioned and therefore open to development and change. Finally, and most importantly, Sachedina delineates a fresh contemporary Muslim position that argues for a correspondence between Islam and secular concepts of human rights, grounded in sacred sources as well as Islamic history and thought.

What cannot be said about God, and how can we speak about God by negating what we say? Traveling across prominent negators, denialists, ineffectualists, paradoxographers, naysayers, ignorance-pretenders, unknowers, I-don't-knowers, and taciturns, Unsaying God: Negative Theology in Medieval Islam delves into the negative theological movements that flourished in the first seven centuries of Islam. Aydogan Kars argues that there were multiple, and often competing, strategies for self-negating speech in the vast field of theology. By focusing on Arabic and Persian textual sources, the book defines four distinct yet interconnected paths of negative speech formations on the nature of God that circulated in medieval Islamic world. Expanding its scope to Jewish intellectuals, Unsaying God also demonstrates that religious boundaries were easily transgressed as scholars from diverse sectarian or religious backgrounds could adopt similar paths of negative speech on God. This is the first book-length study of negative theology in Islam. It encompasses many fields of scholarship, and diverse intellectual schools and figures. Throughout, Kars demonstrates how seemingly different genres should be read in a more connected way in light of the cultural and intellectual history of Islam rather than as different opposing sets of orthodoxies and heterodoxies.

A Thematic Thirty-Part Commentary on the Noble Qur an This original work by Shaykh Ahmed Saad presents a commentary (tafsir) of each of the 30 juz of the Quran. Each juz of the Quran is of equal length, facilitating the completion of the recitation of the Quran every month (over 30 days). With this work by Shaykh Ahmed Saad, regular reciters of the Quran can gain a better understanding of the themes explored in any given juz, and pace with their recitation. In English and Arabic.

Sayed Hossein gives a book review on his book Durūs fī ʿilm al-Rijal (the science of hadith narrators).

In Islamic Legal Orthodoxy, Stewart explores the process by which Shiite jurists participated in the mainstream of Islamic jurisprudence and were influenced by Sunni legal doctrines. He identifies three main reactions to Sunni legal definitions of othodoxy and the concept of consensus on which it was based. The Akhbaris rejected Sunni legal consensus and juristic authority for a scripture-based system; many Shiite outwardly accepted the ground rules of Sunni legal consensus and joined the Shafii school of jurisprudence; a third option was to adopt the concept of consensus to create a fifth, Shiite, legal system.The development of the Sunni legal system effectively set the ground rules for the marginal sects negotiation of their identity with respect to Islamic legal orthodoxy. Accordingly, Shiite jurists developed a legal institution that is structurally similar to the four Sunni madhhabs and even today serves as means to position themselves in the Muslim world. Stewart points to an underlying tension in Shiite intellectual history between assimilationist and nativist impulses in the debate over consensus, dissmulation (taqiyyah) and the lives of certain Shiite scholars who lived and studies among Sunnis.

This book takes a fresh look at the foundations of modern Islam. Scholars often locate the origins of the modern Islamic world in European colonialism or Islamic reactions to European modernity. However, this study focuses on the rise of Islamic movements indigenous to the Middle East, which developed in direct response to the collapse and decentralization of the Islamic gunpowder empires. In other words, the book argues that the Usuli movement as well as Wahhabism and neo-Sufism emerged in reaction to the disintegration and political decentralization of the Safavid, Ottoman, and Mughal empires.The book specifically highlights the emergence of Usuli Shi‘ism in the eighteenth and nineteenth centuries. The long-term impact of the Usuli revival was that Shi‘i clerics gained unprecedented social, political, and economic power in Iran and southern Iraq. Usuli clerics claimed authority to issue binding legal judgments, which, they argue, must be observed by all Shi‘is. By the early nineteenth century, Usulism emerged as a popular, fiercely independent, transnational Islamic movement. The Usuli clerics have often operated at the heart of social and political developments in modern Iraq and Iran and today dominate the politics of the region.