Journal of Islamic Studies - current issue

The Ribat of Arsuf and the Coastal Defence System in Early Islamic Palestine

Khalilieh, H. S. — 2008-04-24

Early Muslim governors and army commanders of Bilad al-Sham (Greater Syria) were aware of the strategic importance of the coastal frontiers of their territories along the eastern basin of the Mediterranean. With the ascent of the Umayyads and the transfer of the capital from Kufa (Iraq) to Damascus, the Syrian region was fortified with ribats and mihrases. The purpose was both to protect the coast from outside attacks and to protect Umayyad rule in its first years from internal as well as external threats, and to guard trunk routes on land and maritime trade routes within the territorial waters of the Islamic provinces. There were three types of ribats in the Muslim world. The first may be called ribat towns, which included coastal and port towns. Their importance was not only economic and cultural but also military and strategic. These were fortified towns surrounded by watchtowers, often with inner forts, and garrisoned with cavalry troops to defend the coast from hostile raids. The second type was the military fortress, Susa and Monastir in Tunisia, for example, and Azdud, Mahuz Yubna and Kafr Lam in Palestine. These fortresses, generally situated outside the town limits, in front of it and facing the enemy, are of the central courtyard type with round watchtowers at the corners and two semicircular towers protecting the main gate. The courtyards were surrounded by arms and food warehouses, stables for cattle and horses, larger and smaller rooms, as well as prayers niches. The third type was a military lookout tower manned by at least five horsemen, equipped with defensive and deterrent arms. Arsuf is thought to be one of the seven ribats that protected the capital Ramla until the Crusader conquest. Like the others, Arsuf was a walled town (probably backed up by a fort) and linked to Ramla by a line of watchtowers. The overwhelming majority of its citizens were Muslims, some of them famous scholars and even qadis who served in the defence of Jund Filastin as also of Muslim frontiers beyond Bilad al-Sham. Those stationed in the ribat of Arsuf earned their living from crafts, industry, farming, and trade. The proximity to Ramla made it necessary for regular soldiers and volunteers to relieve the jihad warriors several times a year. The memorial structure (maqam), widely known as Maqam Sayyiduna Ali, appears to have been built in the eleventh century ce, and is said to be the work of Abu l-Hasan Ali ibn Ulaym or Ulayl, a descendants of the second caliph, Umar ibn al-Khattab.

Satan's Seven Specious Arguments: al-Shahrastani's Kitab al-Milal wa-l-nihal in an Ismalhringili Context

Gaiser, A. R. — 2008-04-24

In light of recent evidence that indicates al-Shahrastani's adherence to Nizari Ismailism, this article highlights certain structural and thematic characteristics of al-Shahrastani's Kitab al-Milal wa-l-nihal by comparing it to earlier (especially fourth/tenth-century) Khurasani Ismaili heresiographies such as Abu Tammam's Kitab al-Shajara and al-Razi's Kitab al-Zina. Shared features of these works include the avoidance of specifically Ismaili language in the body of the work, utilization of neo-Platonic symbolism and language, and (for al-Shahrastani and Abu Tammam) use of Satan (or satans) as the origin of sectarian differences among humankind. An awareness of these features will better allow scholars to contextualize al-Shahrastani's work in relation to other heresiographies, and may point to the existence of a Khurasani Ismaili ‘school’ of heresiography. At the very least, the similarities show the influence of Abu Tammam's work on al-Shahrastani. An awareness of al-Shahrastani's Ismaili inspired methodology in his Kitab al-Milal, in turn, challenges the prevalent scholarly view of al-Shahrastani as an objective cataloguer of sectarian divisions.

lhringAbd al-Haqq Dihlawi, an Accidental Revivalist: Knowledge and Power in the Passage from Delhi to Makka

Kugle, S. — 2008-04-24

Abd al-Haqq Muhaddith Dihlawi (d. 1642) was a renowned Islamic reformer in Mughal Delhi. His life is well documented in hagiographic and biographic records. This study argues that Abd al-Haqq's mature endeavour to reform society, through revival of the study of scriptural sciences and moderation of Sufi practice, did not arise solely from within his person nor purely in reaction to his South Asian environment. Rather, he was an inter-regional, multi-lingual Sufi–scholar whose mature efforts at reform were built on the legitimacy, scholarship and discipline that he acquired earlier in his travels to the Hijaz and through his training under Shaykh Abd al-Wahhab Muttaqi (d. 1592). Abd al-Haqq's mature vision is an outcome of his discipleship in ‘the Muttaqi method’, which can be traced to Shaykh Ali Muttaqi (d. 1567–8), who was both a hadith scholar and Sufi master.

Fables of the Ancients? Folklore in the Qur'an * BY ALAN DUNDES

Mir, M. — 2008-04-24

The 'Constitution of Medina': Muhammad's First Legal Document * BY MICHAEL LECKER

Senturk, R. — 2008-04-24

Martyrdom in Islam * BY DAVID COOK

Uthman, M. Z. — 2008-04-24

The Act of Being: The Philosophy of Revelation in Mulla Sadra * BY CHRISTIAN JAMBET, transl. JEFF FORT

Rizvi, S. H. — 2008-04-24

From Al-Andalus to Khurasan: Documents from the Medieval Muslim World * Edited by PETRA M. SIJPESTEIJN, LENNART SUNDELIN, SOFIA TORALLAS TOVAR, AMALIA ZOMENO

Harvey, L. P. — 2008-04-24

History and Historiography of Post-Mongol Central Asia and the Middle East. Studies in Honor of John E. Woods * Edited by JUDITH PFEIFFER AND SHOLEH A. QUINN, in collaboration with ERNEST TUCKER

Bosworth, C. E. — 2008-04-24

The Making of Jordan: Tribes, Colonialism and the Modern State * BY YOAV ALON

Brand, L. A. — 2008-04-24

Post-Colonial Syria and Lebanon: The Decline of Arab Nationalism and the Triumph of the State * BY YOUSSEF CHAITANI

Brand, L. A. — 2008-04-24

Islam in Africa and the Middle East: Studies on Conversion and Renewal * BY NEHEMIAH LEVTZION. Edited by MICHEL ABITBOL and AMOS NADAN

Last, M. — 2008-04-24

Religion, Culture and Politics in Iran. From the Qajars to Khomeini * BY JOANNA DE GROOT

Martin, V. — 2008-04-24

The State and the Subaltern: Modernization, Society and the State in Turkey and Iran * Edited by TOURAJ ATABAKI

Ahmad, F. — 2008-04-24

Turkish Democracy Today: Elections, Protest and Stability in an Islamic Society * BY ALI CARKOGLU and ERSIN KALAYCIOGLU

Hale, W. — 2008-04-24

Religion, Society, and Modernity in Turkey * BY SERIF MARDIN

Kalin, I. — 2008-04-24

Zenana: Everyday Peace in a Karachi Apartment Building * BY LAURA A. RING

Kamran, T. — 2008-04-24

Slavery & South Asian History * Edited by INDRANI CHATTERJEE and RICHARD M. EATON

Green, N. — 2008-04-24

When Asia was the World * BY STEWART GORDON

Robinson, F. — 2008-04-24

Images of Thought: Visuality in Islamic India 1550-1750 * BY GREGORY MINISSALE

Verma, S. P. — 2008-04-24

Sultans, Shamans & Saints: Islam and Muslims in Southeast Asia * BY HOWARD M. FEDERSPIEL

Barnes, R. H. — 2008-04-24

Diaspora Youth and Ancestral Homeland: British Pakistani/Kashmiri Youth Visiting Kin in Pakistan and Kashmir * BY GILL CRESSEY

Shaw, A. — 2008-04-24

Islam and the Everyday World: Public Policy Dilemmas * Edited by SOHRAB BEHDAD and FARHAD NOMANI

Haneef, M. A. — 2008-04-24

Muslim Women in America: The Challenge of Islamic Identity Today * BY YVONNE HADDAD, JANE SMITH AND KATHLEEN MOORE

McCloud, A. B. — 2008-04-24

Making Islam Democratic: Social Movements and the Post-Islamist Turn * BY ASEF BAYAT

El-Affendi, A. — 2008-04-24

Journeys to the Other Shore. Muslim and Western Travelers in Search of Knowledge * BY ROXANNE L. EUBEN

Gunny, A. — 2008-04-24

Books Received

2008-04-24