Annemarie Schimmel Lectures

Peace, one and all…

I found some interesting video lectures by Professor Annemarie Schimmel on You Tube and wanted to share them here.  Unfortunately, only the first 4 parts (out of a putative 6) have, as yet been uploaded.

Enjoy and may Allah make them beneficial.

The Muslims of the Indian Sub-continent (Part 1)

Part 2

Part 3

Part 4

Ma’as salama,
Abdur Rahman

Higher Education & Meaning

Peace, one and all…

One of the fundamental purposes of Higher Education is to help students explore, construct and challenge meanings.  It is to help students break down complex, involved questions into smaller pieces, which can then be analysed.  It is also to assist our students in their attempts to gather these small pieces (and their own analyses) into new and emerging syntheses.  Thus, in the Humanities, we help students explore the range of ideas, opinions and perspectives of the ‘human sciences’ – and then we strive to help them build their own understandings, based uponour own insights as educators.

I do not mean to suggest by this that we simply manoeuvre students into reproducing our own ideas.  Nor do I mean to suggest that we place ourselves on some kind of intellectual pedestal as ‘experts’ and ‘masters’.  No, although such things do happen (and being human, I am subject to human frailties).  Rather, what I mean is that we strive to communicate the gathered insights of a particular body of knowledge as guidance – so that those encountering the terrain for the first time might get a sense of the landscape facing them.

Moreover, I understand my own role as one of supporting new endeavours, as one of offering all that I have learnt to those who come after me (whose minds and potential insights are far in excess of my own).  A saying of the Prophet (alaihi al-salatu wa al-salam) encapsulates my own feelings here.  This statement comes within the body of the Prophet’s farewell sermon (alaihi al-salatu wa al-salam):

‘…All those who listen to me shall pass on my words to others and those to others again; and may the last ones understand my words better than those who listen to me directly…’.  Source

In other words, I am naught but a small link in a much greater chain.  And praise be to Allah, Who maketh it so!

Ma’as salama,
Abdur Rahman

Books and Sunshine

Peace, one and all…

I’m currently sitting at my sister-in-law’s computer, on the outskirts of London (St Albans to be exact).  I went to SOAS library today to return some books and to pick up some new ones.  Although teaching has already finished for this academic year (and I’ve been busy marking and second-marking), my thoughts have begun to turn to next year’s courses.  So it is that I’ve been quietly gathering material.

I have to say that this was one of the busiest trips into London that I’ve taken in a long while.  I went via a slightly different route today – via St Pancras International, which has completely changed since the last time I passed that way.  In point of fact, I barely recognised it!  The Victoria Line on London Underground was closed and so I walked from King’s Cross to SOAS.  It was a very warm afternoon, and so it was a pleasant walk.

Anyway, here are the titles of the books I checked out – and which I look forward to reading soon, insha Allah:

• R. Shah-Kazemi (2006), Justice and Remembrance: Introducing the Spirituality of Imam Ali
• al-Qushayri (trans. BR von Schlegell), Principles of Sufism
• A Esmail (1998), The Poetics of Religious Experience: the Islamic Context
• B D Metcalf (1984), Moral Conduct and Authority: the Place of Adab in South Asian Islam
• J Renard (1993), Islam and the Heroic Image: Themes in Literature and the Visual Arts
• J M Abun-Nasr (2007), Muslim Communities of Grace: the Sufi Brotherhoods in Islamic Religious Life

I also took the following title out my own university library yesterday afternoon:

• T J Barfield (1989), The Perilous Frontier: Nomadic Empires and China, 221 BC to AD 1757

Given that my academic background is in ancient history, it’s actually been a while since I read anything in that field.  I’ve only read the first couple of chapters, but it’s an immensely enjoyable read so far.  Insha Allah, I’ll add a few more thoughts when I’ve read a bit more.

Ma’as salama,
Abdur Rahman

Thoughts on Reading and Interaction

Peace, one and all…

What assumptions do I bring to all my readings and interactions?  What hermenuetical strategies do I employ in the act of reading?  Through what ideological, theoretical and cultural membranes do I filter my reading of the primary sources of the Islamic tradition?  What kinds of interpretive frameworks am I using in my attempts to explore and understand the teachings of Islam?  Or, to put this question in its most basic terms: how do I read?

Questions such as these demand both rigour and honesty.  Rigour is necessary because laying bare my hidden assumptions is absolutely fundamental to growth of any kind.  Honesty is necessary if I am to open my inner workings to reflective scrutiny.

So, with these thoughts in mind, what are my personal assumptions?  How do I read?  I have been pondering this question for a while, and I have come to some basic conclusions.  I would like to offer them here.

1. Human Autonomy

My reading of any text starts from the basic assumption of individual human autonomy/free will.  My reading of specifically religious/spiritual texts only amplifies this basic assumption.  That is, any serious engaged reading has to start from the position that each human being is the centre of their own unique world, their own universe of meanings, ideas and associations.  Thus, each human being has the fundamental right/duty to determine their own realities and allegiances, to construct their own languages of meaning and profundity, and to own their own beliefs.

2. Encounter

If, as outlined briefly above, the world is populated by autonomous individuals, then any reading of a religious text must seek honest engagement with other readings.  That is, it must lead to an encounter with and experience of the other.  Moreover, religious texts must themselves be approached in this manner.  That is, the fundamental unity of purpose of a given religious text must be acknowledged and respected.  In other words, it too must be encountered as other.

3. Companionship & Conversation (Sohbet/Suhbah)

If autonomy breeds encounter, then encounter should lead to an open and honest dialogue, in the sense that it should generate a move towards communication.  This is why I find the metaphor of conversation to be so very profound.  Conversation implies the development of a relationship.  It also implies a real attempt to explore meanings beyond our own (sohbet).  It suggests a meeting of equals, on a platform of open enquiry.  Moreover, this necessitates an acute understanding of the ethics of dialogue.  That is, we are forced to consider the impact of our words/thoughts and also to consider the vantage points and values of others in a formal, concrete fashion.

4. Ethical Orientations (Adab)

This term, drawn from the Arabic lexicon of Islam, is pregnant with a wide range of meanings.  It conveys the sense of ettiquette, in the sense of formalised social practice.  It also denotes respect, consideration and more broadly, manners.  Furthermore, it is used to refer to someone with education, erudition and civility.  This accounts for its more extended meaning of literature.  I use it here to refer to a structured, informed committment to ethical dialogue, in a practical sense.

These four broad principles inform the ways I seek to interact, with texts in general, with religious texts in particular and with the wider world at large.  It is important to note, however, two key points.  Firstly, as with any human being, there is much that moves beneath the surface; there are always hidden motivations at work.  It is therefore important to acknowledge their existence, to accept them and to strive to understand their wider impact.  Secondly, these principles represent to isolate significant strands of my own thought/approach.  They are not meant to be taken as final summations, nor as sealed containers.

Ma’as salama,
Abdur Rahman

Without a Scrap of Philosophy to Cover them

Peace, one and all…

I was reading E. H. Carr What is History? on the train to work this morning.  I wanted to post the following passage for two reasons.  Firstly, it is a profound thought.  Secondly, it is beautifully expressed – in that older academic way of writing which, alas, has gone out of fashion in recent years.  Enjoy…

‘The liberal nineteenth-century view of history has a close affinity with the economic doctrine of laissez-faire – also the product of a serene and self-confident outlook on the world.  Let everyone get on with his job, and the hidden hand wouold take care of the universal harmony.  The facts of history were themselves a demonstration of the supreme fact of a beneficent and apparently infinite progress towards higher things.  This was the age of innocence, and historians walked in the Garden of Eden, without a scrap of philosophy to cover them, naked and unashamed before the god of history.  Since then, we have known Sin and experienced a Fall; and those historians who today pretend to dispenses with a philosophy of history are merely trying, vainly and self-consciously, like members of a nudist colony, to recreate the Garden of Eden in their garden suburb.  Today the awkward question can no longer be evaded’
(E. H. What is History? page 14)

Ma’as salama,
Abdur Rahman

The Face of Britain

Peace, one and all…

I watched a very interesting programme recently on Channel 4.  Entitled The Face of Britain, the programme explored the genetic heritage of the British Isles, with the aim of reconstructing a representative face of Britain.  In the last programme, particular focus was given to the Orkney Islands (just off the north coast of Scotland for those unaware).  The key question they were trying to answer was: did the incoming Vikings simply kill the native Pictish men and marry their wives and daughters?  Heady stuff indeed!

Although I didn’t see the first two episodes, I have to say that I really enjoyed this programme.  Apart from a few reservations about the idea of a ‘representative face’, a number of interesting questions were raised: what is the nature of identity?  What does it mean to ‘belong’?  How should we relate to such questions, on a personal level?

The main overall conclusion it seems was that, as far as can be observed, the genetic heritage of the British Isles is a roughly equal mixture of Celt and Anglo-Saxon, with a hearty sprinkling of Viking and Norman in other areas.  It thus seemed to show a remarkable degree of genetic continuity, although such an approach can only ever be a rough indication.

In the last part, the question of immigration and its impact was raised.  I found this particularly interesting.  As I recall (it was about a week ago now), it pointed out that although there has always been immigration into Britain, our genetic heritage is now changing faster than at any other time in our history.

And all is as God wills it to be.

Ma’as salama,
Abdur Rahman

Lecture Notes: Understanding the First Civil War

Peace, one and all…

This is just a quick note to say that I’ve posted some new material over at The Islamic History Corner.  That is, I’ve posted the next set of slides.  These slides are on the first fitna (or civil war).

I’ve also recently discovered that I’ll be teaching the first year Islam course again next year.  Al hamdu lillahi ala kulli hal.

Ma’as salama,
Abdur Rahman

Teaching Begins Today

Peace, one and all…

My undergraduate teaching starts again today!  Is it really a year since last time?  Subhan Allah!  I’ve modified the course a bit this year (though I’m so glad I spent so much time on it last year).  The course is entitled Islamic Traditions: Identity, Authority & Law in the Early Islamic World.  In the first lecture, we’ll be attempting to locate Islam as a religious tradition.

Please make du’as for your poor brother, Abdur Rahman.

Ma’as salama,
Abdur Rahman

Islamic History Resources 2

Peace, one and all…

 

I’ve just posted the remaining Islamic history videos over at the Islamic History Corner.  I’ve put them together in two posts, here:

• When the Moors Ruled in Europe 5-7
• When the Moors Ruled in Europe 8-11

May Allah make them beneficial (and enjoyable too).  Another turban tip to our worthy sister Safiyah. 

Ma’as salama,
Abdur Rahman

Sufi Dancing from Omdurman, Sudan

Peace, one and all…

As part of my teaching commitments, I’m going to be posting some material relating to Sufi music, dancing, etc.  This first offering comes from Omdurman, in the Sudan.

At this stage, I make no comments regarding my own opinons.  I’ll reflect on my thoughts and possibly (by God’s grace) post something on this topic later on. 

Ma’as salama,
Abdur Rahman

Random Things…

Peace, one and all…

This is just a quick post.  First of all, I wanted to post a link to an important slide show about the apparently impending attack on Iran.  You can find it here.  Ya Allah!  Lead us all away from war.

Secondly, I wanted to publicise a lecture.  It’s taking place in Cardiff on Saturday 10th February, in the Wallace Lecture Theatre of Cardiff University.  The subject is ‘Islam in Britain: an Historical Overview’, and more importantly perhaps, the speaker is none other than my good friend Dr. Mohammad Seddon.  The event is being organised by the Association of Muslim Professionals.

If you’re in Cardiff next saturday, why not come along?

Ma’as salama,
Abdur Rahman

Open Lecture Series: Islam in Contemporary Britain

Peace, one and all…

As regular visitors will be aware, I work in the School of Religious and Theological Studies at Cardiff University.  The School is also home to the Centre for the Study of Islam in the UK.  The Centre is about to begin its annual evening seminar series.  I thought it would be worthwhile to share this information with you all.

The seminar programme is as follows…

Centre for the Study of Islam in the UK
School of Religious & Theological Studies
Cardiff University

MA/Diploma ‘Islam in Contemporary Britain’

Open lecture series – all welcome

Dr Mehmet Asutay (Durham University)
“Islamic Banking & Finance in Britain”
5.30pm Tuesday 6th February 2007. (Room 1.55, Humanities Building)

Raana Bokhari (University of Lancaster)
“Muslim Women in the UK and Expressions of Spirituality: A Case Study of Gujarati Sunni Women in Leicester”
5.30pm Tuesday 13th February 2007. (Room 1.55, Humanities Building)

Ali Jan Haider (Bradford Healthcare Trust)
“The Relationship Between Health & The British Muslim Communities”
5.30pm Tuesday 20th February 2007. (Room 1.55, Humanities Building)

Dr Marta Bolognani (Lahore University of Management Sciences, Pakistan)
“Perception of Crime & Crime Prevention Amongst Bradford Pakistanis”
5.30pm Tuesday 27th February 2007. (Room 1.55, Humanities Building)

Dr Imran Mogra (University of Central England)
“Imams & Professionalism: Voices From Madrassahs in the UK”
5.30pm Tuesday 6th March 2007. (Room 1.55, Humanities Building)

Dr Christopher Allen (Birmingham University)
“Islamophobia: Meanings & Manifestations”
5.30pm Tuesday 13th March 2007. (Room 1.55, Humanities Building)

Jonathan Birt (City Circle, London)
“Young, British, Muslim: Myths & Realities”
5.30pm Tuesday 20th March 2007. (Room 1.55, Humanities Building)

Ehsan Masood (Author & Journalist)
“British Muslims: A Media Guide”
5.30pm Tuesday 27th March 2007. (Room 1.55, Humanities Building)

Julian Bond (Christian-Muslim Forum)
“Christians & Muslims: Partners in Peace in Difficult Times”
5.30pm Tuesday 24th April 2007. (Room 1.55, Humanities Building)

Enquiries: islam-uk@cf.ac.uk or visit our website
www.cardiff.ac.uk/relig/islam-uk  tel. 029 20876125

This event is organised in partnership with the Muslim Council of Wales and the Cardiff University Islamic Society

The seminars are open to all.  So, if you’re in Cardiff in the coming weeks, why not come along?

You might even be (un)lucky enough to meet me!  You can download the flyer too.

Ma’as salama,
Abdur Rahman

The African Emperor?

Peace, one and all…

In response to a recent comment, I’ve decided to re-post my on Septimius Severus (a 2nd century Roman emperor) as a word document.  Enjoy and may God make it beneficial.

Ma’as salama,
Abdur Rahman

National Storytelling Week: Tales from the Muslim World

Peace, one and all…

A quick note to publicise a local event.  On 28th January, the National Museum of Wales, Cardiff will be holding Tales from the Muslim World, as part of National Storytelling Week.

Also, the Museum is also hosting the 1001 Inventions: Discover the Muslim Heritage in Our World exhibition.  This really fascinating exhibition (excellently arranged by the museum) is a real treat, al hamdu lillah.  I’ve seen it and plan to take my kids along shortly, insha Allah.  It also plays host to the Arabic ‘dinar’ of King Offa, which as a historian I find deeply fascinating.

Besides, I work just around the corner from the Museum (in Cardiff University).

Ma’as salama,
Abdur Rahman

Proposals…

Peace, one and all…

I’ve recently been thinking through the subject of my intended MPhil/PhD research. As regular Corner visitors will know I’ve been thinking about this for some time. Essentially, I’m interested in two things: the formative years of Islam (by which I mean the first 300 years) and what you might call ‘the development of orthodoxy’ (though that term’s deeply problematic in an Islamic context). In particular, I’m interested in the emergence of the Sunni-Shia divide and its subsequent development.

I had previously thought to look at the early development of the concept of the Mahdi. I was considering focusing on Muhammad ibn al-Hanafiyya (Ali’s son, but not by Fatima), as he seems to have been the first person to be called the Mahdi in a distinctly messianic sense. Two factors have convinced me to alter this. Firstly, the source material for this very early period isn’t extensive. Secondly, Ibn al-Hanafiyya wrote nothing himself (that I’m aware of). I’ve also been reading beyond this period anyway.

Most recently, I think I’m going to look at (insha Allah) Ja’far al-Sadiq. His life and time were important for a great number of reasons. He lived through the Abbasid revolution. He is a key figure in the development of Shia hadith, theology and tafsir. He was also the centre of ghulat (‘extremist’) thought (this term has a technical meaning and should not be read in a modern context): the Khattabiyya for example are one such group. His imamate also marks the theological/ideological roots of the Ismaili movement (another interest of mine).

Moreover, he is also important within the Sunni tradition. He is a respected muhaddith and faqih (the Shia Ja’fari school of law is named after him). He is also an important link in the chain of almost all the major Sufi tariqas (the Naqshbandi and the Qadiri are two key examples).

As a historian too, this project makes better sense. There are more sources. More importantly, Ja’far al-Sadiq is credited with a number of writings, including a tafsir, which survive today (although I’m not at all familiar with their textual history).

On a personal note, as this project draws together a number of my interests (history, sufism, sunni-shia divide) it should, insha Allah, be really useful.

Well, comments are welcome (as ever), and of course it’s all in Allah’s hand.

Wa akhiru da’wana an il hamdu lillahi rabbil alameen

Ma’as salama,
Abdur Rahman

Tacitus’ Use of Rumour: a Means of Realism or Distortion?

Peace, one and all…

As promised recently, here’s an updated version of one of my academic papers.  This one looks at the Roman historian P. Cornelius Tacitus and his use of rumour.

Enjoy… 

Tacitus’ Use of Rumour: a Means of Realism or Distortion?
‘History’, in the sense of an account of the past and its underlying significance, is arguably as old as humanity itself.  Indeed, the construction of narratives aimed at making sense of what has gone before seems to be common to all human societies.  Thus, for example, in the ancient Middle East, the birthplace of literacy, ‘history’ was understood and written as an account of fundamental religious truths.  The stories of these early civilisations portray the deeds of mythic heroes and gods and use these narratives to say meaningful things about both the past and the present itself.  In the Babylonian epic of Gilgamesh the action takes place outside of mundane time[1].  In some ways, Jewish ‘historical’ writing marks an important departure; Hebrew scripture thus attempts to demonstrate God’s activity in ‘real’ time[2].  Biblical historiography, in contrast to modern historical writing, is ‘driven by divine not humanly contingent forces’[3].

New Academic Papers

Peace, one and all…

I’m in the process of updating some of my old academic papers and I thought I’d post them here.  They mostly relate to the history of Late Republican and early Imperial Rome.  So, those who are interested in such things (about 3 people I suspect) will be able to view them soon, insha Allah.

Ma’as salama,
Abdur Rahman

Severus Bibliography

Peace, one and all…

Here is the bibliography for my MA Dissertation.

Bibliography: Primary SourcesAMMIANUS MARCELLINUS (trans. Hamilton, W., with notes by Wallace-Hadrill, A., 1986), Ammianus Marcellinus. The Later Roman Empire (AD 354-378), London: Penguin Books.