-
Notes
- University of Michigan Press
- Chapter
- Additional Information
Notes chapter 1 1. Graham Fuller, The Future of Political Islam (New York: Palgrave Macmillan, 2003), xi. 2. Greg Barton, Jemaah Islamiyah: Radical Islamism in Indonesia (Singapore: Ridge Books, 2005), 28. 3. Guilain Denoeux, “The Forgotten Swamp: Navigating Political Islam,” Middle East Policy 9, no. 2 (2002): 61 4. For a discussion regarding inventing tradition, see the collection of essays in Eric Hobsbawm and Terence Ranger, eds., The Invention of Tradition (New York: Cambridge University Press, 1983). 5. Patricia Crone, God’s Rule: Government and Islam (New York: Columbia University Press, 2004), 318. 6. The consensus in the majority branch of Sunni Islam over the theory of the four caliphs evolved over the ‹rst couple of centuries of Islam. Early on, there was a great deal of contention over the respective claims particularly of the third and fourth caliphs, Uthman and Ali. The minority Shiites do not accept the idea of the four righteously guided caliphs. For them the fourth caliph, Ali, should have succeeded the Prophet as the political head of the community but was denied the right to do so by the machinations of his rivals, especially Abu Bakr and Umar, who became the ‹rst and second caliphs, respectively. Patricia Crone (God’s Rule, 135) dates the consensus among the majority Sunnis that the ‹rst four caliphs were all “righteously guided” to the ninth century CE. 7. L. Carl Brown, Religion and State: The Muslim Approach to Politics (New York: Columbia University Press, 2000), 50. 8. For a discussion of Kharijites, Ismailis, and other smalls sects of Islam, see Crone, God’s Rule, especially chaps. 5, 9, and 15. 9. For a discussion of Imami, or Twelver Shiite, beliefs, see ibid., chap. 10. 10. For a discussion of “hydraulic society” and its implications for imperial rule in the classical age of Islam, see L. Brown, Religion and State, 64–67. 11. Quran 4:59. 171 12. L. Brown, Religion and State, 54. 13. Crone, God’s Rule, 21–22. 14. For a discussion of Al-Ghazali’s innovative political theories, see ibid., 243–49. 15. Albert Hourani, Arabic Thought in the Liberal Age, 1798–1939 (New York: Cambridge University Press, 1983), 19 (the quote is from Ibn Taymiyya). 16. Ibid., 148. 17. Malcolm H. Kerr, Islamic Reform: The Political and Legal Theories of Muhammad ‘Abduh and Rashid Rida (Berkeley: University of California Press, 1966), 155. 18. H. A. R. Gibb, Modern Trends in Islam (Chicago: University of Chicago Press, 1947), 34. 19. Rudolph Peters, who has done extensive work on the subject of jihad, explains: “[T]o the best of my knowledge the word watan [homeland] was ‹rst used in combination with jihad during the ‘Urabi revolt [in the 1880s in Egypt]. Many preachers that backed ‘Urabi’s cause, coupled the concept of defence of the fatherland with that of defence of religion” (Islam and Colonialism: The Doctrine of Jihad in Modern History [New York: Mouton, 1979], 196 n. 72). 20. Ibid., 152. 21. Robert W. Hefner, “Introduction: Modernity and the Remaking of Muslim Politics ,” in Remaking Muslim Politics: Pluralism, Contestation, Democratization, ed. Robert W. Hefner (Princeton: Princeton University Press, 2005), 23. 22. Fouad Ajami, The Arab Predicament, updated ed. (New York: Cambridge University Press, 1992), 242. 23. L. Brown, Religion and State, especially chaps. 3–7. 24. Mohammed Ayoob, “Turkey’s Multiple Paradoxes,” Orbis 48, no. 3 (2004): 457. 25. For a discussion of the rise and decline of the Mughal Empire in India, see John F. Richards, The Mughal Empire (Cambridge: Cambridge University Press, 1996). 26. John S. Habib, Ibn Saud’s Warriors of Islam: The Ikhwan of Najd and Their Role in the Creation of the Saudi Kingdom, 1910–1930 (Leiden: E. J. Brill, 1978). 27. The term Islamdom, analogous to the term Christendom, was introduced by the late Marshall G. S. Hodgson to describe predominantly Muslim societies. It helps mitigate the confusion that usually arises when, as is common in Western writings, “Islam” is juxtaposed against Christendom or the West or Europe. Hodgson explained: “‘Islamdom ’ . . . is the society in which the Muslims and their faith are recognized as prevalent and socially dominant, in one sense or another—a society in which, of course, nonMuslims have always formed an integral, if subordinate, element, as have Jews in Christendom . It does not refer to an area as such, but to a complex of social relations, which, to be sure, is territorially more or less well-de‹ned” (The Venture of Islam, vol. 1, The Classical Age...