Search Results (10)

Mandaeism is the only ancient Gnostic religion surviving to the present day from antiquity. ‘Gnosticism’ was a block of creative religious activity mostly responding to the early Christian teachings in unusual ways of cosmicizing Jesus, and presenting a challenge to the ancient church fathers in the first-to-third centuries CE. Mandaeism, by comparison, has roots from John the Baptist rather than Jesus, although it is also important to recognize that this baptizing movement emerged in part as a survival of a very old indigenous ethno-religious grouping from Mesopotamia, its followers eventually settling in Mesopotamia’s middle and southern regions. Indeed, much of the Mandaeans’ thought and practice, especially their rituals of water ablution, have deep origins going back to Sumer, Akkad and Babylonia, reflecting regionally wide influences from right across the Fertile Crescent. Mandaean culture and the Mandaic Aramaic language was of high report in the so-called Patristic period covered by this Special Issue, even in the Arabian Peninsula up until the rise of Islam (634 CE onward), and Mandaeans were honored as a third “People of the Book”—the Sabians (Ṣābeʾun; or ṣobba in modern Iraqi Arabic)—in the Qur’an (2:62; 5:69; 22:17); in the Muslim world, many Mandaic speakers switched language to colloquial Iraqi Arabic and (Arabicized) Persian. This article aims to raise some basic questions, relevant to Patristics, about aspects of relationships between Mandaeans and both early ‘mainstream’ Christians and the other large grouping, the Manichaeans. These questions first concern the common flight of the followers of John and Jesus just before the Roman siege and destruction of Jerusalem (66–70 CE) and the role of the woman Miriai; second, the extent to which John and his followers affected the direction of early Christianity, and the consequences this had for ‘Baptist’/Christian relationships into the Patristic period, with attention paid to Mandaean views of Jesus; third, the process of the formation of early Mandaeism as it combined Hellenistic-Palestinian and Mesopotamian elements; and fourth, the signs that the Mandaeans not only influenced Mesopotamian Christian baptismal sects but were crucial in the emergence Manichaeism (from the 230s CE in Persian-dominated Iraq). This article will finish by concentrating on Mandaean–Manichaean relations in the light of a little known and previously secret Mandaic text (Diwan Razia), best known as Mani or Sidra d-Mani within a larger collection of unnamed occult texts. On the basis of the Mandaeans’ texts, we maintain that both Jesus and Mani apparently left their fold in turn. Full article

This article proposes the novel understanding of the Egyptian Muslim Brotherhood as a sect, going against the grain of the existing literature, which posits it as a political group, a social movement, or a religious movement (or some combination of all of the above). The sectarianisation occurs within the group via ideological build-up, organisational tactics, and internal socialisation of behaviour. The group is also a sect by constituting its unique identity in opposition to external actors. To make the argument, the analysis draws on the statements of key figures within the movement’s history, such as its founder Hasan al-Banna, as well as a range of interviews with current and ex-members. My argument has two main consequences for our understanding of sectarianism in general and the Brotherhood in particular. First, sectarianism is a process of sectarianisation that operates beyond the state and at lower levels, such as groups and individuals. Second, the Brotherhood is not a mere victim of the sectarianising practices of the state. Its sectarianisation is partly of its own making. Full article

This study examines how Christian–Muslim relations are presented in Syrian history textbooks and deployed by the embattled regime of Bashar al-Asad in its quest for legitimacy both at home and abroad since the eruption of the war that displaced half the country’s population. To that end, Critical Discourse Analysis is applied to selected texts from the school curricula stressing the harmonious coexistence between the country’s only two officially recognized faiths (Islam and Christianity), in addition to the Syrian Christians’ commitment to national unity from time immemorial, as nationalist discourses retrospectively assert. The historical narratives in question are juxtaposed with the ideological inconsistencies of the Arab nationalist Ba’th party that has ruled Syria since 1963 vis-à-vis religious sects and minorities, while being discussed against the backdrop of the recent geopolitical developments. Full article

This paper explores the connection between intra-religious dialogue and Muslim identities in Australia. Drawing on empirical literature and analysis, this article investigates the increasing identification and interplay between Australian Muslims from different sects, sub-sects and faith-based groups of Islam. It argues intra-Muslim dialogue is gaining more noticeability among Australian Muslims working to build civic and inclusive identities. At the same time, the article points to the socio-political, organisational and sectarian issues challenging intra-religious unity between Muslim groups in Australia. To achieve genuine and long-lasting intra-faith relations, the article argues for a need to develop organic, theologically inclusive and contextually grounded articulations of intra-Muslim dialogue in Australia. The article concludes that diverse experiences of identity formation in Australia serve as an impetus for strengthening intra-Muslim relations based on previous success with inter-faith initiatives, as well as intergroup contact with non-Muslims. Full article

Around the middle of the Ming Dynasty, with the Chinese language becoming the mother tongue of Muslims in mainland China, the religious education of Chinese Muslims faced a dilemma. Meanwhile, a rejuvenated educational system was established by Hu Dengzhou (胡登洲) in Shaanxi during the Wanli (萬歷) period. This system, which was called Jingtang education (經堂教育) after a long time, has epoch-making significance in the history of Chinese Islamic thought. Through Hu Dengzhou’s disciples, this educational system gradually spread to North China and Jiangnan, where Shandong School and Jinling School were formed. Sufism played an important role in the two early schools’ teaching arrangements and academic activities. In the middle and late Qing periods, Shaanxi School and Yunnan School emerged one after another. Scholars of these two schools paid more attention to rational sciences represented by philosophical theology and attempted to use theological theories to explain Sufi texts. Overall, the establishment of Jingtang education was not only an urgent requirement for Muslims in mainland China to explain Islamic classics in Chinese, but also a fruitful attempt to replace official schools with private schools. The early Shandong School and Jinling School attached great importance to Sufism for two reasons: (1) Sufism became a prominent study after the 12th century, and most of the teachers of early Jingtang education had a close relationship with the Sufis. (2) These scholars live in a Chinese cultural background with Neo-Confucianism as the mainstream, and there are many commonalities between Sufism and Confucianism, which helps Muslim scholars to use Confucian terms to explain Islamic teaching. In the later period, Shaanxi School and Yunnan School turned to pay more attention to philosophical theology for two reasons: (1) In order to deal with the emergence and ideological differences of Chinese Islamic sects in the mid-Qing era. (2) This change was not unrelated to the influence of the Shixue (實學) thought trends in China, especially the Qianjia School. Full article

The (secular-humanist) philosophical theology governing (positivist) disciplines such as International Law and International Relations precludes a priori any communicative examination of how the exclusion of Arab-Ottoman jurisprudence is necessary for the ontological coherence of jurisprudent concepts such as society and sovereignty, together with teleological narratives constellating the “Age of Reason” such as modernity and civilization. The exercise of sovereignty by the British Crown—in 19th and 20th century Arabia—consisted of (positivist) legal doctrines comprising “scientific processes” denying Ottoman legal sovereignty, thereby proceeding to “order” societies situated in Dar al-Islam and “detach” Ottoman-Arab subjects from their Ummah. This “rational exercise” of power by the British Crown—mythologizing an unbridgeable epistemological gap between a Latin-European subject as civic and an objectified Ottoman-Arab as despotic—legalized (regulatory) measures referencing ethno/sect-centric paradigms which not only “deported” Ottoman-Arab ijtihad (Eng. legal reasoning and exegetic hermeneutics) from the realm of “international law”, but also rationalized geographic demarcations and demographic alterations across Ottoman-Arab vilayets. Both inter-related disciplines, therefore, affirm an “exclusionary self-image” when dealing with “foreign epistemologies” by transforming “cultural difference” into “legal difference”, thus suing that it is in the protection of jus gentium that “recognized sovereigns” exercise redeeming measures on “Turks”, “Moors”, or “Arabs”. It is precisely the knowledge lost ensuing from such irreflexive “positivist image” that this legal-historical research seeks to deconstruct by moving beyond a myopic analysis claiming Ottoman-Arab ‘Umran (Eng. civilization) as homme malade (i.e., sick man); or that the Caliphate attempted but failed to become reasonable during the 18th and 19th century because it adhered to Arab-Islamic philosophical theology. Therefore, this research commits to deconstructing “mainstream” Ottoman historiography claiming that tanzimat (Eng. reorganization) and tahdith (Eng. modernization) were simply “degenerative periods” affirming the temporal “backwardness” of Ottoman civilization and/or the innate incapacity of its epistemology in furnishing a (modern) civil society. Full article

The halal meat industry is today a reality in many regions of the world, including the European Union. The main religious laws in the area of halal meat production were legislated in ancient times and may be unchangeable due to their sanctity perceived by faithful Muslims, while the modern technology used in the meat industry is constantly evolving and being updated. The objective of this study is to highlight the points of controversy between the principles of halal and the technological means currently used in the meat industry. Modern slaughter practices, including animal fasting prior to slaughter, animal body position, the location of the incision during slaughter, stunning and mechanical slaughter, are reviewed. The purpose of preslaughter feed availability according to halal criteria could be to ensure greater welfare for animals, though feed withdrawal is necessary today. Although there is no clear unified opinion among the Islamic sects, reversible stunning of animals is generally accepted. A neck cut at a higher position than the conventional low cut in cattle may reduce the compromise in welfare (the onset of unconsciousness), minimise false aneurysm and be compatible with halal criteria. This study may contribute towards consideration being given to technology that is not in conflict with the religious legislation, while at the same time meeting the requirements of the modern meat industry. Full article

Religious education is a compulsory subject in Pakistani schools in which students learn basic knowledge about Islam without exploring the sectarian differences between each sect of Islam. The division of Muslims into Sunni and Shia and the further division of Sunni Muslims into different sects has caused massive sectarian violence in Pakistan. This study uses qualitative methods to explore the possibility of engaging with religious literacy and religious education to explain the purpose, contents, and practical application of religious education and to mitigate existing challenges linked to religion in Pakistan. Even though religious education does not support sectarian differences, individual opinions about sectarian differences are still a major component of divisiveness in Pakistani society. Through interviews with 25 teachers from different levels of education (six primary school teachers, five high school teachers, five college teachers, five university teachers, and four religious school teachers), in this article, I argue that teachers of religious education in schools are neither following a common faith in teaching religious education nor are they in full agreement on providing equal rights to all students of different religious beliefs. Rather, most believe in their personal ideology centered on their own particular religious sect that largely rejects the concept of religious literacy. There is a need for evaluation and improvement of the teaching and learning of religion in schools in order to explain misperceptions about its practical application as well as to engage religious education with diversity. Full article

In this article, I examine religion-state relations and religious pluralism in Turkey in terms of recent changes in the religious landscape. I propose that there is a growing trend in the religious sphere that has resulted in a proliferation of religions, sects and spiritual approaches in Turkey. I argue that although the religious market model might not be applicable to the Turkish religious sphere during the republican era until the 2000s due to the restrictions applied by the state’s authoritarian secularist policies, it is compatible with today’s changing society. Different religious groups as well as spiritual movements have used the democratization process of the 2000s in Turkey as an opportunity to proselytize various faiths and understandings of Islam, with both traditional and modernist forms. In this period, new religious movements have also appeared. Thus, the Turkish religious landscape has recently become much more complicated than it was two decades earlier. I plan for this descriptive work firstly to provide an insight into the history of religious pluralism and state policies in Turkey. Secondly, I will discuss the religious policies of the republican period and, thirdly, I will evaluate recent developments such as the increasing number of approaches in the religious sphere within the scope of the religious market model. Full article

This paper discusses the concept of death, resurrection and shrine visitation from an Islamic point of view. It is divided into two integral parts. In the first part, we examine the Islamic eschatological concepts of death, resurrection, and the Day of Judgment. The second part deals with one of the most disputed topics in Islamic thought, those of graves and shrines and the cult of saints. We will be arguing that in spite of the fact that Muslims are not allowed (from a fundamentalist point of view) to construct ornamented tombs or shrines, the cult of saints is widespread in many parts of the Muslim world. We contend that this phenomenon stems from cultural rather than religious factors. In many cases, Muslims were unable to divest themselves of cultural aspects that interfered or were incompatible with their religious beliefs. We assert that the cult of saints is more common in Shia- than Sunni-dominated countries. In response to the ongoing recent attacks on shrines, the researchers suggest dialogue among Muslim sects. Full article