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Review
"This is a well-written and interesting book. . . an important account of the topic" - Oliver Leaman, Professor of Philosophy, University of Kentucky
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"Halverson provides an important contribution to understanding the intellectual potential of the legacy of kalam in the contemporary world as an alternative to the literalist creedalism that is at the core of contemporary militant extremism. His analysis gives attention to important but often ignored dimensions of contemporary Muslim life and thought."- John O. Voll, professor of Islamic history and past associate director of the Prince Alwaleed bin Talal Center for Muslim-Christian Understanding at Georgetown University, USA."This is a well-written and interesting book. It deals with the role, or rather lack of role according to the author, of theology in the modern Islamic world, particularly in the thought of the radical Islamist movements and their leading thinkers, and is skeptical of the possibilities of a modern revival of theological thought. It is an important account of the topic and the topic itself is important. It should be used in courses on Islamic studies, the US and the Middle East, and also in theology, as there is tremendous interest in this issue today."- Oliver Leaman, Professor of Philosophy, University of Kentucky, USA.
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Product details
Hardcover: 188 pages
Publisher: Palgrave Macmillan; 2010 edition (June 21, 2010)
Language: English
ISBN-10: 0230102794
ISBN-13: 978-0230102798
Product Dimensions:
5.5 x 0.5 x 8.5 inches
Shipping Weight: 10.4 ounces (View shipping rates and policies)
Average Customer Review:
4.0 out of 5 stars
3 customer reviews
Amazon Best Sellers Rank:
#1,892,808 in Books (See Top 100 in Books)
This book is perfectly excellent and does a good job of explaining Ashari theology and explaining the importance of Omar al-Tilmisani's time as head of the Muslim Brotherhood in Egypt. However, this author is dismissive of those modern thinkers who combine different theological trends or combine theology with philosophy or who are inclined to Mutazilism. This wide sweep of people he does not consider good theologians includes the otherwise highly respected Muhammad Abduh. Thus, this is an excellent book to read for its stated purpose but is not the place to go for an analysis of Abduh or others like him.
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I have included a short review and a long review of this book. The short review will give you more of a “spoiler-free†look at what to expect from this work. The long review is more detailed and will give you a summary of what you will get from each chapter in this work (think spoiler) so you can make more of an informed decision on whether to purchase this or not.Short ReviewThis is an enjoyable book linking theology and political thought to explore their relationship with one another. It examines the role of ilm al-kalÄm (the science of discourse in theology) and aqidah (creed) in SunnÄ« Islam and the effect (if any at all) they have on Muslim society with special attention to political movements and their leading thinkers.Are ilm al-kalÄm and aqidah the same thing? Have either of them declined and/or are now extinct? What effect does their presence or lack of presence have on Muslim society? To this end, the thought of the Muslim Brotherhood movement in Egypt is intertwined with the examination of the MÄturÄ«dÄ«, Ash'arÄ« and AtharÄ« creeds. What are the differences between these creeds? Does it matter with regard to their function (if they have one at all) in society? Do they affect ideas on how to govern a state? Have they played a role in "Islamism"? Does it matter if the "Islamism" agenda is seen through the lens of any one of these creeds? If so, what difference would that make?The book attempts to answer these questions. It is an intriguing read on an important subject which is often overlooked or misrepresented. The author is clear in his approach and avoids errors in identifying these creeds as many have done before him. He will take you on a journey from the beginning through to important world issues and then to our current day. Is there a need for a revival of theological discourse in SunnÄ« Islam? Find out.Long ReviewThe introduction lays out the thesis of the book which is the claim that ilm al-kalÄm (the science of discourse in theology) as a discipline has not only declined but is now extinct from Islamic thought. It has been replaced by a creedal (aqidah or usul al-dÄ«n) enterprise (the difference is that theological works (kalÄm) contain proofs, expositions, and refutations of opponents whilst creeds ('aqa'id) are simply statements of the correct articles of belief, i.e. They tell you what to believe not how or why). The author postulates that the cause for the demise was the anti-theological AtharÄ« school as opposed to the rational Ash'arÄ« school who “with their rich doctrines are the greatest reservoir for reform and renewal".The aim of the author is to investigate the theological renewal of (or lack of) contemporary political reformists groups of modern times such as the Muslim Brotherhood in contrast to the classical SunnÄ« theology of the MÄturÄ«dÄ« and Ash'arÄ« schools. The claim is that in modern Islamic and political thought, legal and scriptural-hermeneutics have remained to the exclusion of theology. The author points out that "it appears that along with the decline of kalÄm came considerable ignorance of its principles and doctrines, even among Muslim intellectuals who pride themselves on their knowledge of Islam's rich history of scholarship". How true is this statement? The answer is found in the chapters that follow the introduction.The first chapter discusses the doctrines of SunnÄ« theology, i.e. The Ash'arÄ« and MÄturÄ«dÄ« schools. We begin with the Ash'arÄ« school. This section is well written and avoids errors that I've seen in previous books of the same topic. The author points out that there may be creedal parallels between the Ash'arÄ« and AtharÄ« doctrines but only on a superficial level. For example, both agree that the Qur'Än is the uncreated Speech of God. However, the Ash'arÄ«s depart from the AtharÄ« view and say (like the MÄturÄ«dÄ«s) that the written/spoken Qur'Än is created. The AtharÄ«s on the other hand, hold it as the uncreated Attribute of God. The author does a good job of expounding Ash'arÄ« theology from the nature of the Qu'rÄn, Freewill/Predestination to Faith and the Attributes of God. On the MÄturÄ«dÄ« section I found myself differing with the author on a couple of points. Though I agree that little study and attention has been given to the MÄturÄ«dÄ« school, I disagree that the school only appears to be more rational (meaning in reality it isn't) than the Ash'arÄ« school. The author also states that the MÄturÄ«dÄ«tes held that humans can attain knowledge of God, as well as their obligations to Him through reason alone, i.e. without the aid of revelation. This is slightly misleading, depending on what the author actually meant. MÄturÄ«dÄ«s do not hold that your obligations to God such as praying five times a day can be known through reason. Rather, they hold reason can ascertain that actions such as murder are innately evil and thus reason can determine right from wrong without the need for revelation (but not necessarily all obligations is my point). The final point I disagree with is that the MÄturÄ«dÄ«s advocated ta'wil, or metaphorical interpretation of any seemingly anthropomorphic verses of the Qur’Än, as well as following them with “bila kayf†(without asking how). I disagree, in that the dominant MÄturÄ«dÄ« opinion is that these verses are ambiguous and therefore they give them no ta'wil, saying they can't be understood, that they are mutashabay (ambiguous). It is the actually the Ash'arÄ«s who employed metaphors in explaining them. The author does however make it clear that Shaykh AbÅ« MansÅ«r al-MÄturÄ«dÄ« (d. 944) refrained from ta'wil. The rest of the section explores the same doctrines expounded in the Ash'arÄ« section and again, it's done well other than what I found myself disagreeing with which wasn’t major. Ultimately the conclusion is that "the differences between the two are significant" and blurring this reality was for solidarity purposes. The vital significance here is that one may find agreement in creedal from but disagreement in theological form. This is often overlooked in our day and age and claiming there are no differences between the two are further excuses for ignorance.The second chapter details the AtharÄ« school, asserting that they are erroneously put under the umbrella of the HanbalÄ«s. It is argued that a minority within the school accepted the validity of kalÄm (hence the like of Ibn 'AqÄ«l (d. 1119) and Ibn al-JawzÄ« (d. 1201) who are HanbalÄ« but not AtharÄ«). The majority (among the likes of Ibn QudÄmah (d. 1223) and Ibn TaymÄ«yya (d. 1328)) of HanbalÄ«s however fall under the AtharÄ« camp (as do some Shafi'Ä«te, demonstrated through the plea of a Shafi'Ä«te to Ibn TaymÄ«yya to write what became 'Aqidah al-WÄsitiyyah). I would argue that this is due to the many statements of Ahmad ibn HanbÄl (d. 855) which go hand in hand with the AtharÄ« stance. The author then discusses the AtharÄ« creed and their reasoning behind their anti-theological positions as well as their literal interpretations of the Qu'rÄn and the Traditions. This section is well written, concise and lucid. It reminded me of the many arguments used by modern day AtharÄ«/Salafis and why the charge of anthropomorphism is made against them. In turn, those that oppose their view in their perspective have fallen in to heresy and even kufr (disbelief).The second half of the chapter discusses four factors that contributed to the decline of kalÄm; the popular influence of the anti-theological textual AtharÄ« School, the blurring/intertwining of philosophy and kalÄm, the growth of Sufism and finally the solidarity movement under the Mamluk era (1250–1517). These are explored briefly and arguments are put forward by the author for each of these aspects contributing to the eventual demise of kalÄm. The summation of these factors is brief but to be fair it is outside the scope of this work to cover several centuries of the gradual elimination of Mu'tazalism from SunnÄ« Islam. However, there is enough here to build upon further reading, e.g. The AtharÄ« scholar 'Abdullah al-AnsÄrÄ« al-HarÄwÄ« (d. 1088) branding the Ash'arites as heretics and disbelievers for their rationalist methods. The conclusion closes by summing up the failed attempts to revive kalÄm. The author states that for the most part, the approach to the revival effort has been narrow and "thoroughly modernist in nature" with some even confusing philosophy and theology hence failing to have an impact on the revival. It was surprising to learn that in the last five centuries, the MÄturÄ«dÄ«tes have almost no creeds or commentaries. Mustafa Ceric argues in his “Roots of Synthetic Theology†that this is because Shaykh AbÅ« MansÅ«r al-MÄturÄ«dÄ« had perfected a definite methodological system.The following chapter is an analysis of the "vital relationship between AtharÄ« imposed creedalism and the emergence of Islamism in the twentieth century" taking the writings of 'Umar al-Tilmisani (d. 1986) of the Egyptian Muslim Brotherhood as the primary subject. He briefly looks at Hasan al-BannÄ (d. 1949) and how he took to Sufism or "Neo-Sufism", as the author labels it, and how he moved further away from his Sufi roots as the Muslim Brotherhood developed. This advancement expands to ‘Umar al-Tilmisani and his theological leanings in governance. The author dismisses his championing of the RÄshidÅ«n Caliphs as models to follow in governance due to the problems they faced and the fact that three of the four were assassinated. This in my opinion was an unfair evaluation in a brief couple of sentences. There is not a single ruler of government that didn't or hasn't encountered problems. The assessment should be based on their aims, goals, lifestyle, achievements and treatment of their people, not the unfortunate circumstances of the political landscape which they inherited (especially with regard to 'AlÄ« ibn AbÄ« ṬÄlib (d. 661)). The summation of ‘Umar al-Tilmisani's theology are "one part Egyptian Salafi and another part Neo-Sufi" but arguably indicating an adherence to the Ash'arÄ« 'aqidah in creedal form.The next part of the chapter examines Muhammad al-GhazÄlÄ« (d. 1996) and Yusuf al-QaradÄwÄ« as the Shaykhs of the Muslim Brotherhood who both professed to be adherents of Ash'arism. Al-GhazÄlÄ« was clear that the "Islamic government is not against reason", adding his discontent of those utilising hadÄ«th that contradict the Qu'rÄn saying such people "have hardly any knowledge at all of Qu'ranic provisions." Al- QaradÄwÄ« also condemned AtharÄ« extremism, including their practice of takfir (declaring other Muslims as infidels). How do they then compare to those that hold AtharÄ« views? Enter Ayman al-Zawahiri (b. 1951); a critic of the Muslim Brotherhood. The entry on him is a quick overview of his views followed by a conclusion of the chapter as a whole.The next chapter turns to the events in the life of ‘Umar al-Tilmisani so that we can contextualise his views. The first section is an overview of the growth of the Muslim Brotherhood and other groups that existed during this period intertwined with the political landscape of Egypt and the rise and fall of various groups, leaders and presidents. The remainder of the chapter traces the life of ‘Umar al-Tilmisani, split in to three sections; "The Early Years: 1904-1933", "Among the Muslim Brothers: 1933-1973" and "The Supreme Guide: 1974-1986". It flows well and each section is linked naturally portraying a life story with milestone events. It is an historical outlook which captures the context and ideas over decades of turmoil in Egypt. It shows that "Islamism" is quite diverse and theology has an obvious impact on the perspectives of the characters in this story.The previous chapter uncovered "Islamism" shrouded in an Ash'arÄ« and AtharÄ« cloak, we now move on to the MÄturÄ«dÄ«tes in the form of the Taliban. Their origins, though complex, are traced to madrasas in western Pakistan where the dominant school of law is the ḤanafÄ« maddhab (school). The Taliban are traced through the Deoband School (affiliated with Hanafism) which one would then naturally associate to MÄturÄ«dÄ«te theology. However, after giving you a history of their origins; the question is asked, are the Taliban and its affiliates MÄturÄ«dÄ«te in origin? The lack of scholarly texts originating from the Taliban make it difficult to judge their theological ideology. The author therefore resorts to the rulings of the Taliban such as the obligatory demand to grow a full beard, the lack thereof resulting in punishment (which is a very unusual ruling). This shows that the Taliban are far from the MÄturÄ«dÄ« School in theology as their rulings demonstrate a very textual methodology. It should be noted that according to the AtharÄ« School, imÄn (belief) is found in actions, which is contrary to the ḤanafÄ«/MÄturÄ«dÄ« School. The punishment given for an outward action by the Taliban is one of the reasons the author concludes that their orientation is clearly AtharÄ«.The final chapter prior to the conclusion is the authors take on what could happen if a renewed Ash'arÄ« theological discourse took place. This chapter was a refreshing look at the possibility but one that wouldn't happen overnight or be easy to swallow, especially his thoughts on higher criticism and religious liberalism (e.g. if history proves prophetic narratives of previous prophets to be incorrect it wouldn't threaten the integrity of the Qu'rÄn). It was invigorating to see the author point out the erroneous perception of past potential revivers/thinkers with regard to their views on Ash'arÄ«sm and his defence of the founder of the School as well as its notable luminaries such as AbÅ« Ḥamid Al-GhazÄlÄ« (d. 1111). This is also the reason that these previous failed revivers resorted to Mu'tazilite theology as many of them made the error of perceiving Ash'arÄ«sm and AtharÄ«sm as one and the same entity. The author further adds to clearing this misconception with an exposition of the nature of the Qu'rÄn which I thought was an excellent presentation of the creed of the createdness of the Qu'rÄn.The conclusion entitled "The Revival of KalÄm?" is best summed up through the piercing nail on the head comment that "any attempt at a revival of theology must be pursued through one of the two existing SunnÄ« schools... Otherwise such efforts are almost certainly doomed to failure." He briefly mentions the collapse of prior attempts due to their interlocutors attempting to unnecessarily import outside theological traditions in to Islam. One of the reasons for this approach is their constant Ash'arÄ« bashing due to incorrectly conflating them with the AtharÄ«s. He also points out that the most notable leaders/activists have not come from among the ulema hence their lack of education in usul al-fiqh, 'ilm al-hadÄ«th and usul al-dÄ«n is a barrier for revival. A call for a resurgence of kalÄm is suggested through different platforms such as televised theological debates, Internet etc. The author then makes mention of those that are heading toward this direction (Marifah.net, Shaykh Muhammad ibn Yahya an-Ninowy and Shaykh Sa'id ibn 'Abdul Latif Foudah) and their approach which gives hope to a revival of kalÄm in the coming years but only time will tell if their “modest efforts bear fruit in the years to comeâ€.I would recommend purchasing this work for the central thesis though the book itself is not flawless. It should have emphasised the link between theology and practice by producing numerous examples which it fails to do. The author touches upon the correlation of kalÄm/aqida and practice but not thoroughly. It is well written but more importantly it brings to attention a subject that so many have overlooked or misrepresented. It is a foundational book upon which you can further investigate and build your knowledge of the MÄturÄ«dÄ«, Ash'arÄ« and AtharÄ« creeds and how they effect ideas and from this you will conclude whether there is a need for a revival in kalÄm.
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