Isma‘il al-Faruqi (1921-86), a reformer, a visionary, and a great modernscholar, wrote on several... more Isma‘il al-Faruqi (1921-86), a reformer, a visionary, and a great modernscholar, wrote on several aspects of Islam and Muslim interactions with majorspiritual traditions of the world. This short book is a collection of his brief reflectionson Islam’s basic ideals. Thus it is not a research work, but rather anexplication on how Islam should be comprehended on its own merit. Expressedin simple language to make its contents accessible to the general publicand containing no references, it consists of seven parts each comprised ofthree or four chapters. The arrangement of topics was not chronological, eventhough one would have expected its editor, Imtiyaz Yusuf – one of al-Faruqi’sstudents – to pay attention to such order by rearranging the chapters. For example, one would logically expect the discussion of the isrOE’ and mi‘rOEj tocome before the discussion of the hijrah ...
Gender and Islam in Africa is a great contribution to the scholarship onAfrican women. The contri... more Gender and Islam in Africa is a great contribution to the scholarship onAfrican women. The contributors, all of whom come from different disciplines,seek to elevate the status of women by promoting gender equality,human rights, and democracy in androcentric African societies. They appealfor more women to participate in the reshaping and reforming of women’sroles; assert that women were part of Africa’s development; and maintainthat male religious scholars who interpret Islamic religious texts in a way designedto relegate women to second-class status, as opposed to Islam, are theprimary cause of women’s predicaments. This work is divided into threemajor sections: “Women Re/produce Knowledge,” “Re/constructing Women,Gender, and Sexuality,” and “Shari‘ah, Family Law, and Activism.” The contributorscite many examples of female scholars, among them Nana Asma’uand Malama Aishatu Dancandu, and their production of knowledge beforeand after colonialism.
Steven Kull’s Feeling Betrayed is a great addition to the literature on whatmotivated the 9/11 at... more Steven Kull’s Feeling Betrayed is a great addition to the literature on whatmotivated the 9/11 attacks. His critical analysis is based upon hundreds of interviewsconducted by international polling agencies in Egypt, Pakistan, Jordan,Turkey, Indonesia, Bangladesh, Syria, and Saudi Arabia. Participantswere Sunni and Shi‘i, men and women, as well as Islamists, modernists, andsecularists. The nine-chapter book contains charts designed to facilitate readercomprehension of the data presented. Among his findings are the following:(1) Muslims perceive the United States as dominant, exploitive, oppressive,and undermining of their values and cultures; (2) Washington talks about promotingdemocracy in the Muslim world but supports military regimes andmonarchies; (3) it undercuts democracy and social justice by telling Arab leaderswhat to do; and (4) it does not live up to its ideal values. Unfortunately, hebases his very frequent sweeping generalizations (viz., “Muslims in …. say”)on the words ...
In this indispensable study of the episcopacy in late antiquity, Rapp balances appreciation of th... more In this indispensable study of the episcopacy in late antiquity, Rapp balances appreciation of the undeniable impact of Constantine's reign upon the subsequent history of church and state with arguments designed to illustrate the deeply seated bases of the wide-ranging authority of late ancient bishops. Rapp identifies three categories of episcopal authority-pragmatic, spiritual, and ascetic-but vigorously maintains that the last category activated and linked the other two: holiness demonstrated in lifestyle proved a bishop's possession of spiritual gifts and validated his practical leadership. Indeed, even as the judicial, financial, and political powers of bishops increased and their ecclesiastical, civic, and imperial roles intertwined, Rapp shows that bishops and their advocates continued to be legitimate episcopal authority through ascetic reputations reminiscent of those commanded by holy men. Coincidentally, the author's arguments open up onto broad vistas of still-debated social history ranging from the evolution of episcopal courts to the restructuring of town councils. Rapp's work sets a rich agenda for future studies.
In this indispensable study of the episcopacy in late antiquity, Rapp balances appreciation of th... more In this indispensable study of the episcopacy in late antiquity, Rapp balances appreciation of the undeniable impact of Constantine's reign upon the subsequent history of church and state with arguments designed to illustrate the deeply seated bases of the wide-ranging authority of late ancient bishops. Rapp identifies three categories of episcopal authority-pragmatic, spiritual, and ascetic-but vigorously maintains that the last category activated and linked the other two: holiness demonstrated in lifestyle proved a bishop's possession of spiritual gifts and validated his practical leadership. Indeed, even as the judicial, financial, and political powers of bishops increased and their ecclesiastical, civic, and imperial roles intertwined, Rapp shows that bishops and their advocates continued to be legitimate episcopal authority through ascetic reputations reminiscent of those commanded by holy men. Coincidentally, the author's arguments open up onto broad vistas of still-debated social history ranging from the evolution of episcopal courts to the restructuring of town councils. Rapp's work sets a rich agenda for future studies.
A HISTORY OF ISLAM AMONG THE AFRICAN AMERICAN MUSLIMS OF RICHMOND I We strongly believe that ther... more A HISTORY OF ISLAM AMONG THE AFRICAN AMERICAN MUSLIMS OF RICHMOND I We strongly believe that there must have been some Muslim slaves in Richmond before 1950. That we are unable to Locate their history does not mean that black Muslim slaves never lived in Richmond. They hardly experience color discrimination. And if there is any discrimination against them, it is minimal and primarily not because of their color or religious beliefs but because of prejudice in their professions. Apparently some white Americans prefer to hire an immigrant rather than African Americans because the immigrants are easier to control and often pose no threat to the white administration. 258 The majority of the immigrant Muslims are white. * African Americans are fond of choosing Muslim names for their children. They try to give their own meanings to the name chosen even when those names have no proper meaning in the Arabic language. Not all Arab names are Islamically meaningful, yet African Americans find meanings for them because of their longing for identity. James Shabbaz used to come to Richmond in the early stages to lead the Muslims and deliver to them the message of the Nation of Islam. When he ceased to come. brother Isaiah Kareem and a minister from Washington. brother Loonie Shabbaz. used to come to Richmond. Our informants told us that many ministers from the Nations of Islam frequently visited Richmond. including Malcolm X , to educate the people.
In this indispensable study of the episcopacy in late antiquity, Rapp balances appreciation of th... more In this indispensable study of the episcopacy in late antiquity, Rapp balances appreciation of the undeniable impact of Constantine's reign upon the subsequent history of church and state with arguments designed to illustrate the deeply seated bases of the wide-ranging authority of late ancient bishops. Rapp identifies three categories of episcopal authority-pragmatic, spiritual, and ascetic-but vigorously maintains that the last category activated and linked the other two: holiness demonstrated in lifestyle proved a bishop's possession of spiritual gifts and validated his practical leadership. Indeed, even as the judicial, financial, and political powers of bishops increased and their ecclesiastical, civic, and imperial roles intertwined, Rapp shows that bishops and their advocates continued to be legitimate episcopal authority through ascetic reputations reminiscent of those commanded by holy men. Coincidentally, the author's arguments open up onto broad vistas of still-debated social history ranging from the evolution of episcopal courts to the restructuring of town councils. Rapp's work sets a rich agenda for future studies.
Isma‘il al-Faruqi (1921-86), a reformer, a visionary, and a great modernscholar, wrote on several... more Isma‘il al-Faruqi (1921-86), a reformer, a visionary, and a great modernscholar, wrote on several aspects of Islam and Muslim interactions with majorspiritual traditions of the world. This short book is a collection of his brief reflectionson Islam’s basic ideals. Thus it is not a research work, but rather anexplication on how Islam should be comprehended on its own merit. Expressedin simple language to make its contents accessible to the general publicand containing no references, it consists of seven parts each comprised ofthree or four chapters. The arrangement of topics was not chronological, eventhough one would have expected its editor, Imtiyaz Yusuf – one of al-Faruqi’sstudents – to pay attention to such order by rearranging the chapters. For example, one would logically expect the discussion of the isrOE’ and mi‘rOEj tocome before the discussion of the hijrah ...
Gender and Islam in Africa is a great contribution to the scholarship onAfrican women. The contri... more Gender and Islam in Africa is a great contribution to the scholarship onAfrican women. The contributors, all of whom come from different disciplines,seek to elevate the status of women by promoting gender equality,human rights, and democracy in androcentric African societies. They appealfor more women to participate in the reshaping and reforming of women’sroles; assert that women were part of Africa’s development; and maintainthat male religious scholars who interpret Islamic religious texts in a way designedto relegate women to second-class status, as opposed to Islam, are theprimary cause of women’s predicaments. This work is divided into threemajor sections: “Women Re/produce Knowledge,” “Re/constructing Women,Gender, and Sexuality,” and “Shari‘ah, Family Law, and Activism.” The contributorscite many examples of female scholars, among them Nana Asma’uand Malama Aishatu Dancandu, and their production of knowledge beforeand after colonialism.
Steven Kull’s Feeling Betrayed is a great addition to the literature on whatmotivated the 9/11 at... more Steven Kull’s Feeling Betrayed is a great addition to the literature on whatmotivated the 9/11 attacks. His critical analysis is based upon hundreds of interviewsconducted by international polling agencies in Egypt, Pakistan, Jordan,Turkey, Indonesia, Bangladesh, Syria, and Saudi Arabia. Participantswere Sunni and Shi‘i, men and women, as well as Islamists, modernists, andsecularists. The nine-chapter book contains charts designed to facilitate readercomprehension of the data presented. Among his findings are the following:(1) Muslims perceive the United States as dominant, exploitive, oppressive,and undermining of their values and cultures; (2) Washington talks about promotingdemocracy in the Muslim world but supports military regimes andmonarchies; (3) it undercuts democracy and social justice by telling Arab leaderswhat to do; and (4) it does not live up to its ideal values. Unfortunately, hebases his very frequent sweeping generalizations (viz., “Muslims in …. say”)on the words ...
In this indispensable study of the episcopacy in late antiquity, Rapp balances appreciation of th... more In this indispensable study of the episcopacy in late antiquity, Rapp balances appreciation of the undeniable impact of Constantine's reign upon the subsequent history of church and state with arguments designed to illustrate the deeply seated bases of the wide-ranging authority of late ancient bishops. Rapp identifies three categories of episcopal authority-pragmatic, spiritual, and ascetic-but vigorously maintains that the last category activated and linked the other two: holiness demonstrated in lifestyle proved a bishop's possession of spiritual gifts and validated his practical leadership. Indeed, even as the judicial, financial, and political powers of bishops increased and their ecclesiastical, civic, and imperial roles intertwined, Rapp shows that bishops and their advocates continued to be legitimate episcopal authority through ascetic reputations reminiscent of those commanded by holy men. Coincidentally, the author's arguments open up onto broad vistas of still-debated social history ranging from the evolution of episcopal courts to the restructuring of town councils. Rapp's work sets a rich agenda for future studies.
In this indispensable study of the episcopacy in late antiquity, Rapp balances appreciation of th... more In this indispensable study of the episcopacy in late antiquity, Rapp balances appreciation of the undeniable impact of Constantine's reign upon the subsequent history of church and state with arguments designed to illustrate the deeply seated bases of the wide-ranging authority of late ancient bishops. Rapp identifies three categories of episcopal authority-pragmatic, spiritual, and ascetic-but vigorously maintains that the last category activated and linked the other two: holiness demonstrated in lifestyle proved a bishop's possession of spiritual gifts and validated his practical leadership. Indeed, even as the judicial, financial, and political powers of bishops increased and their ecclesiastical, civic, and imperial roles intertwined, Rapp shows that bishops and their advocates continued to be legitimate episcopal authority through ascetic reputations reminiscent of those commanded by holy men. Coincidentally, the author's arguments open up onto broad vistas of still-debated social history ranging from the evolution of episcopal courts to the restructuring of town councils. Rapp's work sets a rich agenda for future studies.
A HISTORY OF ISLAM AMONG THE AFRICAN AMERICAN MUSLIMS OF RICHMOND I We strongly believe that ther... more A HISTORY OF ISLAM AMONG THE AFRICAN AMERICAN MUSLIMS OF RICHMOND I We strongly believe that there must have been some Muslim slaves in Richmond before 1950. That we are unable to Locate their history does not mean that black Muslim slaves never lived in Richmond. They hardly experience color discrimination. And if there is any discrimination against them, it is minimal and primarily not because of their color or religious beliefs but because of prejudice in their professions. Apparently some white Americans prefer to hire an immigrant rather than African Americans because the immigrants are easier to control and often pose no threat to the white administration. 258 The majority of the immigrant Muslims are white. * African Americans are fond of choosing Muslim names for their children. They try to give their own meanings to the name chosen even when those names have no proper meaning in the Arabic language. Not all Arab names are Islamically meaningful, yet African Americans find meanings for them because of their longing for identity. James Shabbaz used to come to Richmond in the early stages to lead the Muslims and deliver to them the message of the Nation of Islam. When he ceased to come. brother Isaiah Kareem and a minister from Washington. brother Loonie Shabbaz. used to come to Richmond. Our informants told us that many ministers from the Nations of Islam frequently visited Richmond. including Malcolm X , to educate the people.
In this indispensable study of the episcopacy in late antiquity, Rapp balances appreciation of th... more In this indispensable study of the episcopacy in late antiquity, Rapp balances appreciation of the undeniable impact of Constantine's reign upon the subsequent history of church and state with arguments designed to illustrate the deeply seated bases of the wide-ranging authority of late ancient bishops. Rapp identifies three categories of episcopal authority-pragmatic, spiritual, and ascetic-but vigorously maintains that the last category activated and linked the other two: holiness demonstrated in lifestyle proved a bishop's possession of spiritual gifts and validated his practical leadership. Indeed, even as the judicial, financial, and political powers of bishops increased and their ecclesiastical, civic, and imperial roles intertwined, Rapp shows that bishops and their advocates continued to be legitimate episcopal authority through ascetic reputations reminiscent of those commanded by holy men. Coincidentally, the author's arguments open up onto broad vistas of still-debated social history ranging from the evolution of episcopal courts to the restructuring of town councils. Rapp's work sets a rich agenda for future studies.
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