World Religions: Islam – Lecture 12: The Future of Islam

The following bits represent my notes and thoughts as I watch The Great Courses, “Great World Religions: Islam” by John L. Esposito.  A few things are worth noting:

1. I encourage those with an interest to seek out the original source material.  You can do that on The Great Courses website.  My notes are just a pale shadow of the whole course but they might whet your proverbial whistle.
2. These are just my notes and not an attempt to encapsulate the whole course.  As such, it should be painfully obvious that I’m no expert and at times prone to oversimplification and outright error.
3. There is no third thing.  I just can’t stand having only two things in a list.

Lecture 12: The Future of Islam

At the start of the 21st century it seemed that Muslim standing in the West was improving.  That was, of course, until the 9/11 attacks cast a shadow over all the progress that had been made and caused many to view all Muslims in the light of the extremists who carried out the attacks.  Almost universally, American Muslim groups condemned the attacks:

“American Muslims utterly condemn the vicious and cowardly acts of terrorism against innocent civilians. We join with all Americans in calling for the swift apprehension and punishment of the perpetrators. No political cause could ever be assisted by such immoral acts.”

Meanwhile, some Christian groups laid blame for the attacks at the feet of abortionists, feminists and the LGBT community.  Even other non-US Muslim leaders, with the notable exception of Saddam Hussein, publicly condemned the acts.

This event strengthened the misguided belief that Islam is a violent religion and at the same time silenced alternative voices within the faith since extremists tend to target other Muslims much more frequently than any other groups.

Extremists use Islam as a justification for terror but this falls afoul of the Quranic doctrine which states that Jihad can only be called upon by a recognized head of state and that minimal force is to be used to defend but not attack.  Further, the Quran states that non-combatants and their property cannot be harmed.  Islamic extremists act without the backing of Muslim clergy and their Fatwas are therefore invalid and do not represent the larger Muslim faith.

The events of September 11th augmented divisiveness in a Muslim community that was already divided about many  issues:

Should the faith adapt to the influences of the West or should it strive to stay true to its previous beliefs and resist “Westoxification”?

Is the faith compatible with Democracy?

Can Capitalism have a place in Islam?  Given that The Prophet himself was a merchant, the answer seems likely to be yes.  However, there is concern about the role that Capitalism might have in eroding fundamental Muslim values as concerns the treatment of the poor and disadvantaged.

The lecture closes by noting the delicate balance that must be maintained by Muslims living in the West today.  On one hand they must coexist with their non-Muslim neighbors but at the same time adhere to their core beliefs.  Esposito points out that Christianity and Judaism have had centuries to refine their policies and beliefs to arrive at what we now consider culturally acceptable.  Islam, contrarily, finds itself thrust into a world that is increasingly hostile and will need to react quickly to adapt to the world.

***

Thus ends the content-based section of the series.

On the question of quality of this series overall, I’d say that it’s passable but dated.  The copyright for the lectures is 2003 and given the fast pace at which this topic moves, that’s an eternity.  I’d like to see a sweeping update to bring this up to the minute on what’s going on now and how attitudes have changed since the original recording.

Also, while the content is solid and breathtakingly important, it at times became extremely ponderous.  Mr. Esposito is covering this material at such a high level that I think a lot of the impact is lost because he just cannot get into the details.

---

Series Guide

View back-to-back on the YouTube Playlist
Lecture 1– Islam Yesterday, Today and Tomorrow
Lecture 2 – The Five Pillars of Islam
Lecture 3 – Muhammad-Prophet and Statesman
Lecture 4 – God’s Word-The Quranic Worldview
Lecture 5 – The Muslim Community-Faith and Politics
Lecture 6 – Paths to God-Islamic Law and Mysticism
Lecture 7 – Islamic Revivalism-Renewal and Reform
Lecture 8 – The Contemporary Resurgence of Islam
Lecture 9 – Islam at the Crossroads
Lecture 10 – Women and Change in Islam
Lecture 11 – Islam in the West
Lecture 12 – The Future of Islam

World Religions: Islam – Lecture 11: Islam in the West

The following bits represent my notes and thoughts as I watch The Great Courses, “Great World Religions: Islam” by John L. Esposito.  A few things are worth noting:

1. I encourage those with an interest to seek out the original source material.  You can do that on The Great Courses website.  My notes are just a pale shadow of the whole course but they might whet your proverbial whistle.
2. These are just my notes and not an attempt to encapsulate the whole course.  As such, it should be painfully obvious that I’m no expert and at times prone to oversimplification and outright error.
3. There is no third thing.  I just can’t stand having only two things in a list.

Lecture 11: Islam in the West

Currently about 3.3 million Muslims in the U.S. according to a recent Pew Research Study and an estimated 44 million in Europe.

In the U.S. many groups have converted to Islam from Christianity citing their forced conversion at the hands of slave owners.  Most notable of these groups is the Nation of Islam.  Formed in Detroit in 1930, the NOI represents a splinter of Islam that is more or less completely divergent from core Muslim belief.  They do not observe the five pillars and teach the superiority of the African American race and advocate for a separate Black Muslim nation.

In the mid-60s, there was a movement to align the group more with Islam proper under the leadership of Malcolm X, then a charismatic high-ranking leader in the NOI who converted to Sunni Islam.  Unfortunately, before this revolution could full take hold Malcolm X was assassinated at the hands of the NOI and eventually leadership fell to Louis Farrakhan who holds closely to the original teachings of the NOI.  The belief system of the NOI is diverse and makes for entertaining reading but I will not belabor this article with undo detail.  Suffice to say that the movement’s alignment with Scientology is not merely promotional but at least somewhat stems from shared philosophical sentiment.

Problems for Western Muslims

Previously, Western Muslims were fairly invisible but now with increases in violence they are suddenly shoved into the forefront.  Unfortunately, there seems to be little appetite for proper understanding of the religion and the majority of Westerners merely judge the whole of based on a few blurbs in the news.  For the first time, the West is forced to deal with a group that is divergent from the typical Judaeo-Christian values that it has become accustomed to and therefore judges them all as primitive and violent.

France has gone so far as to outlaw the Hijab in public under the argument that it violates the country’s secular values.  This despite the fact that no other religious icons or practices were impacted.  Since the law was passed in 2011 very few, if any, arrests have been made but the negative impact has been felt by women who report being harassed and even physically beaten by passersby on the street.

The problems for Western Muslims also fall into the more practical.  Muslims must eat Halal, food prepared and butchered according to strict Quranic guidelines but this is not always available in schools.  Holding a job can be problematic unless allowances are made for required facial hair or time off for daily prayers and Friday Mosque.  As we’ve seen in France the Hijab can be problematic as well as general bigotry and hate from the misinformed populace.  To combat these issues, many Muslims have turned to opening Islamic schools and Homeschooling just as many Christian parents do.

---

Series Guide

View back-to-back on the YouTube Playlist
Lecture 1– Islam Yesterday, Today and Tomorrow
Lecture 2 – The Five Pillars of Islam
Lecture 3 – Muhammad-Prophet and Statesman
Lecture 4 – God’s Word-The Quranic Worldview
Lecture 5 – The Muslim Community-Faith and Politics
Lecture 6 – Paths to God-Islamic Law and Mysticism
Lecture 7 – Islamic Revivalism-Renewal and Reform
Lecture 8 – The Contemporary Resurgence of Islam
Lecture 9 – Islam at the Crossroads
Lecture 10 – Women and Change in Islam
Lecture 11 – Islam in the West
Lecture 12 – The Future of Islam

World Religions: Islam – Lecture 10: Women and Change in Islam

The following bits represent my notes and thoughts as I watch The Great Courses, “Great World Religions: Islam” by John L. Esposito.  A few things are worth noting:

1. I encourage those with an interest to seek out the original source material.  You can do that on The Great Courses website.  My notes are just a pale shadow of the whole course but they might whet your proverbial whistle.
2. These are just my notes and not an attempt to encapsulate the whole course.  As such, it should be painfully obvious that I’m no expert and at times prone to oversimplification and outright error.
3. There is no third thing.  I just can’t stand having only two things in a list.

Lecture 10: Women and Change in Islam

The West judges Islam’s treatment of women in terms of the extremes we see in the news.  In reality, the conditions are widely varied from country to country (Note that this lecture is somewhat dated and some of these may no longer be strictly true):

• Egypt – Women can serve in parliament, but can’t be judges
• Morocco – 20% of the judges in the country are women
• Saudi Arabia – Can own land, but are restricted to feminine professions and cannot drive
• Kuwait – Could not vote until 2005 (after this lecture was recorded)
• Iran – Wear chadore or hijab, but are professionals and serve in parliament
• Pakistan – A woman served as prime minister
• Afghanistan – Cannot attend school; must be accompanied by a male outside the home at all times

The veil or hijab, burqa or chadore is seen as a sign of repression by the west.  The practice varies widely from a simple head scarf to full body covering.  When the tradition started in early Islam it was seen as a sign of high rank within the community.

While the west sees it as a sign of submission, Muslim women for the most part view it as an act that allows them to be free from exploitation as sex objects.  Western women in short skirts and makeup are seen as the ones who are victims of a male society.  In fact, some modern Muslim women have taken up the burqa again despite the fact that their mother’s eschewed them just a generation before.  To the modern Muslim woman, wearing of the veil means that they are valued for who they are and what they have to contribute, not there mere physical characteristics.

Early in its history, Islam gave women rights they’d not had under previous systems.  The Quran is emphatic that men and women are equal in the eyes of Allah and both are equally responsible for upholding the five pillars of Islam.  It gave women the right to own property and restricted divorce and polygamy.  Even more importantly it ended the practice of child marriage.

If this is so, then why the inequality we see today?  It must be understood that even with the Quranic edicts in place to establish equality, the larger Muslim society was still largely patriarchal.  In the very earliest days of Islam many women leaders arose and were held up as examples to be emulated.  In fact, it was typical for women to be the first within a household to convert to Islam.  Over centuries, however, the older and more traditional patriarchal tendencies eroded this foundation to the more erratic one we have today.

Much disagreement about this continues even today as old rules are brought under scrutiny.  The law, for example, that in a trial the testimony of two women counts the same as one man still holds sway in over a dozen countries including Egypt, Iran, Iraq, Saudi Arabia and Yemen.  The reasoning for this being that women, it is judged, are not of the proper “temperament” to make these judgments.

---

Series Guide

View back-to-back on the YouTube Playlist
Lecture 1– Islam Yesterday, Today and Tomorrow
Lecture 2 – The Five Pillars of Islam
Lecture 3 – Muhammad-Prophet and Statesman
Lecture 4 – God’s Word-The Quranic Worldview
Lecture 5 – The Muslim Community-Faith and Politics
Lecture 6 – Paths to God-Islamic Law and Mysticism
Lecture 7 – Islamic Revivalism-Renewal and Reform
Lecture 8 – The Contemporary Resurgence of Islam
Lecture 9 – Islam at the Crossroads
Lecture 10 – Women and Change in Islam
Lecture 11 – Islam in the West
Lecture 12 – The Future of Islam

World Religions: Islam – Lecture 9: Islam at the Crossroads

The following bits represent my notes and thoughts as I watch The Great Courses, “Great World Religions: Islam” by John L. Esposito.  A few things are worth noting:

1. I encourage those with an interest to seek out the original source material.  You can do that on The Great Courses website.  My notes are just a pale shadow of the whole course but they might whet your proverbial whistle.
2. These are just my notes and not an attempt to encapsulate the whole course.  As such, it should be painfully obvious that I’m no expert and at times prone to oversimplification and outright error.
3. There is no third thing.  I just can’t stand having only two things in a list.

Lecture 9: Islam at the Crossroads

This lecture, more than the others, doesn’t try to provide answers so much as it attempts to frame the questions that face Muslims in the world today.

There are four Muslim orientations towards faith and the greater world:

1. Secularists – They believe that the Muslim faith is a personal engagement and that it should have no impact on the larger governance of the world.  “Keep Islam in the Mosque”
2. Conservatives – Wish to follow tradition and allow for no change over time.  They rely only on past doctrine under the argument that these laws were specifically laid down by God and therefore should be immutable.  Leaders of conservative Muslim groups tend, therefore, to be high-ranking clerics.
3. Mainstream or Fundamentalist – Beliefs based on Quranic teaching but more flexible and prone to interpretation in view of the world as it is now.
4. Reformers – Liberal Muslims that borrow heavily from Western thought.  Beliefs are still rooted in the Quran but they draw a distinct line between divinely proscribed law and those rooted in man’s interpretation of those laws.

These groups, and even subgroups within these groups, vary wildly on a few key questions:

1. What is the role of women?  In some countries, women can’t drive but in others women hold high-ranking political offices.
2. What is the role of the democratic process in governing?  Some countries hold free elections while others are theocracies.
3. Where is the separation, if any, between the role of the church in society and that of the government?
4. What is the status of non-Muslims, or dhimmi?  In some countries, non-Muslims are treated as second class citizens forced to pay a head tax to remain in the country.  In others, they are treated as equals in every way.
5. Does the hudud, Quranically proscribed punishments such as amputation and stoning, have a place in Muslim culture?
6. At its heart, all these questions seem to boil down to one: Is the law of God mutable over time as circumstances changes or is it written once and for all time never to be changed?

So while Islam is monotheistic, it is far from monolithic.  There is much diversity and disagreement within the Muslim faith and debate continues daily on these and dozens of other points of view.

---

Series Guide

View back-to-back on the YouTube Playlist
Lecture 1– Islam Yesterday, Today and Tomorrow
Lecture 2 – The Five Pillars of Islam
Lecture 3 – Muhammad-Prophet and Statesman
Lecture 4 – God’s Word-The Quranic Worldview
Lecture 5 – The Muslim Community-Faith and Politics
Lecture 6 – Paths to God-Islamic Law and Mysticism
Lecture 7 – Islamic Revivalism-Renewal and Reform
Lecture 8 – The Contemporary Resurgence of Islam
Lecture 9 – Islam at the Crossroads
Lecture 10 – Women and Change in Islam
Lecture 11 – Islam in the West
Lecture 12 – The Future of Islam

World Religions: Islam – Lecture 8: Contemporary Resurgence of Islam

The following bits represent my notes and thoughts as I watch The Great Courses, “Great World Religions: Islam” by John L. Esposito.  A few things are worth noting:

1. I encourage those with an interest to seek out the original source material.  You can do that on The Great Courses website.  My notes are just a pale shadow of the whole course but they might whet your proverbial whistle.
2. These are just my notes and not an attempt to encapsulate the whole course.  As such, it should be painfully obvious that I’m no expert and at times prone to oversimplification and outright error.
3. There is no third thing.  I just can’t stand having only two things in a list.

Lecture 8: Contemporary Resurgence of Islam

Note: This lecture is an extremely boiled-down version of the history of the 20th century Middle East and very informationally dense even before I try to summarize it.  As such, the reader is encouraged strongly to seek out the source material directly.  This is the most currently relevant and interesting lecture to date but I cannot really seek to do it justice.

The current political states of the Middle East were created, for the most part, by European colonial powers after World War I.  These states were put together with little regard for history or demographics of the area and so it should come as little surprise that decades later they rebelled to form their own governments that more accurately reflect the people being governed.

Historically, these states have fallen into two basic groups

• More secular governments were favored by the West and looked upon as more ‘Modern’ and easier to deal with.  As is typical, the West confuses “better” with “more like us”
• Muslim governments are looked down upon as backwards or antiquated and fall out of favor with the west unless there’s some direct economic benefit to be had by dealing with them.

In 1967 the third Arab-Israeli War, or Six-Day War, tripled the size of Israeli-held territory while Arab forces from Egypt, Jordan and Syria were soundly defeated.  Even more importantly, Jerusalem, the third holiest city in Islam was no longer under Arab control.

In the Muslim community this set up a bit of an identify crisis.  Why had Allah abandoned the faithful?  This war become the rallying cry for a massive movement to reject Western identity and replace it with a stronger affirmation of the Islamic past and traditional values.

Over the ensuing decades, a quiet non-military revolution ensued in many countries in which educated Muslims rose to political power and replaced their previously secular governments.  Those old governments had been supported by the Western powers that had helped established them in the first place and met with resistance from their own militaries as well as old allies.

Despite being legitimate democratically elected governments, they also came under fire from Muslim extremist groups who considered them still too liberal.  Meanwhile Western powers feared them simply because of their religious backgrounds and resorted to a sort of secular fundamentalism.  Western governments seemed all too willing to support governments of any sort as long as it’s economically beneficial to do so.

---

Series Guide

View back-to-back on the YouTube Playlist
Lecture 1– Islam Yesterday, Today and Tomorrow
Lecture 2 – The Five Pillars of Islam
Lecture 3 – Muhammad-Prophet and Statesman
Lecture 4 – God’s Word-The Quranic Worldview
Lecture 5 – The Muslim Community-Faith and Politics
Lecture 6 – Paths to God-Islamic Law and Mysticism
Lecture 7 – Islamic Revivalism-Renewal and Reform
Lecture 8 – The Contemporary Resurgence of Islam
Lecture 9 – Islam at the Crossroads
Lecture 10 – Women and Change in Islam
Lecture 11 – Islam in the West
Lecture 12 – The Future of Islam

World Religions: Islam – Lecture 7: Islamic Revivalism – Renewal and Reform

The following bits represent my notes and thoughts as I watch The Great Courses, “Great World Religions: Islam” by John L. Esposito.  A few things are worth noting:

1. I encourage those with an interest to seek out the original source material.  You can do that on The Great Courses website.  My notes are just a pale shadow of the whole course but they might whet your proverbial whistle.
2. These are just my notes and not an attempt to encapsulate the whole course.  As such, it should be painfully obvious that I’m no expert and at times prone to oversimplification and outright error.
3. There is no third thing.  I just can’t stand having only two things in a list.

Lecture 7: Islamic Revivalism – Renewal and Reform

Note: This lecture in particular becomes very specific and talks in great detail about specific movements and various persons within those movements and their own personal roles and motivations.  In these notes I have endeavored to eschew the specific and instead focus on the big-picture of what is being described.  As a result, this section has boiled off more completely than others and will appear relatively short.  This brevity is not a reflection of the relative importance of this topic over others.

In the 17th through 20th centuries Islam went through a bout of moral and social decline.  The Quran teaches that each century a Mujaddid will appear at the turn of each century to revive Islam and cleanse it of improper elements.

All movements had to deal with a few fundamental questions:

• Firstly, what is the role of the West?  Is it a source of corruption or is it a force for modernity to be adapted to and learned from?
• Which portion of the Muslim faith is eligible for change and modernization and which ones are not?  Some movements went as far as to allow logic and reason to supersede even the direct written word of the Quran.
• What caused the social decline of the Muslim community in the first place?  Was it because it had become too backward or failed to keep up or did the Western world invade and make it stray from the right path?

Conservative or Fundamentalist movements tended to condemn Sufi practices and many important artifacts and monuments were destroyed even those related to the prophet himself.  These movements rejected modernization and considered the influence of the West as a purely corrupting influence.  The correct path, they would argue, is to return to the simplest underlying tenants of Islam and leave it at that.

Modernist movements rejected outright the idea of regression to a previous age and argued that the reason for stagnation stemmed directly from the tendency to cleave on to antiquated modes of thinking.  If Islam was to survive, it must adapt as it always had and return to the Golden Age of Islam in which the community had become a keen patron of the sciences.

---

Series Guide

View back-to-back on the YouTube Playlist
Lecture 1– Islam Yesterday, Today and Tomorrow
Lecture 2 – The Five Pillars of Islam
Lecture 3 – Muhammad-Prophet and Statesman
Lecture 4 – God’s Word-The Quranic Worldview
Lecture 5 – The Muslim Community-Faith and Politics
Lecture 6 – Paths to God-Islamic Law and Mysticism
Lecture 7 – Islamic Revivalism-Renewal and Reform
Lecture 8 – The Contemporary Resurgence of Islam
Lecture 9 – Islam at the Crossroads
Lecture 10 – Women and Change in Islam
Lecture 11 – Islam in the West
Lecture 12 – The Future of Islam

World Religions: Islam – Lecture 6: Paths to God – Islamic Law and Mysticism

The following bits represent my notes and thoughts as I watch The Great Courses, “Great World Religions: Islam” by John L. Esposito.  A few things are worth noting:

1. I encourage those with an interest to seek out the original source material.  You can do that on The Great Courses website.  My notes are just a pale shadow of the whole course but they might whet your proverbial whistle.
2. These are just my notes and not an attempt to encapsulate the whole course.  As such, it should be painfully obvious that I’m no expert and at times prone to oversimplification and outright error.
3. There is no third thing.  I just can’t stand having only two things in a list.

Lecture 6: Paths to God – Islamic Law and Mysticism

Islamic law is derived from three sources:

• Sharia – the teachings of the prophet as embodied in the Quran
• Sunnah – the example of the prophet
• Ijtihad – human interpretation of Sharia and Sunnah by the Ulama (scholars) and application of common sense and reasoning.  For the Shia community, this last takes a secondary role to collected writings not recognized by the Sunni community.

The law is designed to establish definitively what it means to be a good Muslim and create a just society that is equitable to all.  For the Muslim faith, action and obedience to the law is considered much more important than questions of theology.

The law covers two basic areas:

• Duties to God – essentially, the Five Pillars previously discussed
• Duties to Others – rules about public and family life

Family Law – Family law covers three basic topics which will be outlined below.  It should be noted that these laws vary greatly from region to region to conform to some degree with local customs and have over time evolved significantly.  Legal opinions are passed down by means of the issuance of a fatwa, a formal legal opinion given by a Mufti.

• Marriage – previous to the Muslim faith, women were treated essentially as a possession to be handed out.  Under Sharia, women became a party to their own marriage contracts and could benefit from their own dowries.  Polygamy was regulated and men were limited to four wives but only if they could legitimately support them.  Men and women are viewed to have equal partnership within Muslim marriage but to have complimentary roles with the man working outside the home while the woman is master inside the home.
• Divorce – while still permitted, divorce is termed “the most abominable” of things allowed by the Quran.  Previously, a man needed merely to utter “I divorce you” to remove his wife from her position.  Now the rules are significantly more complex and the wife is entitled to financial support.
• Inheritance – woman can now inherit whereas previously it was only the eldest male child which could see money from the death of a parent.

Sufism represents the mystical aspects of Islam and the lecturer’s description made me think of them like hippies.  They are observant when it comes to Islamic law but they find that the law alone isn’t really sufficient.  They seek direct contact with Allah through prayer, fasting and meditation.  Despite being, at times, in conflict with the ulama, since about the 12th century they have worked to spread themselves through the establishment of monasteries that bring to mind monastic aspects of the Christian religion.

---

Series Guide

View back-to-back on the YouTube Playlist
Lecture 1– Islam Yesterday, Today and Tomorrow
Lecture 2 – The Five Pillars of Islam
Lecture 3 – Muhammad-Prophet and Statesman
Lecture 4 – God’s Word-The Quranic Worldview
Lecture 5 – The Muslim Community-Faith and Politics
Lecture 6 – Paths to God-Islamic Law and Mysticism
Lecture 7 – Islamic Revivalism-Renewal and Reform
Lecture 8 – The Contemporary Resurgence of Islam
Lecture 9 – Islam at the Crossroads
Lecture 10 – Women and Change in Islam
Lecture 11 – Islam in the West
Lecture 12 – The Future of Islam

World Religions: Islam – Lecture 5: The Muslim Community – Faith and Politics

The following bits represent my notes and thoughts as I watch The Great Courses, “Great World Religions: Islam” by John L. Esposito.  A few things are worth noting:

1. I encourage those with an interest to seek out the original source material.  You can do that on The Great Courses website.  My notes are just a pale shadow of the whole course but they might whet your proverbial whistle.
2. These are just my notes and not an attempt to encapsulate the whole course.  As such, it should be painfully obvious that I’m no expert and at times prone to oversimplification and outright error.
3. There is no third thing.  I just can’t stand having only two things in a list.

Lecture 5: The Muslim Community – Faith and Politics

Note: This lecture was quite heavy with lots of detailed history but my real take-aways from it were higher level and more conceptual.  If you want the history, you’ll need to to watch the course.

The Muslim faith is divided into two groups.  The Sunni, which comprise 85% of the population and the other 15% are Shia.  The two only disagree on one key point which pertains to the selection of a leader.  The Sunni believe the most qualified person should lead but that his powers are limited to only the political realm.  Shia believe the direct descendants of the prophet should lead and that this leader should be both a political and a religious one.  Early in Muslim history the preferred Shia leader was martyred by the majority Sunni and thus the Shia have a long-standing feeling of being disenfranchised.

During the first few hundred years of its existence, Islam expanded quickly by assimilating its neighbors and by 750 the Umayyad Caliphate stretched from Spain and North Africa to Iraq and Pakistan.  Rather than destroy culture and infrastructure during conquest, the Caliphate preferred a process of assimilation in which local custom was adapted and the conquered could choose to either convert to Islam, pay a poll tax or if they refused even that they would be killed.  This policy was much less strict than that exercised by the Byzantine or Persians during their conquests of the same area.

The Golden Age of Islam stretched from the 8th century through the 13th and saw a great surge in the development of art, architecture and the sciences.  In fact, during the last half of the era, Europeans gained key knowledge from the the Caliphate including the recovery of some key Greek works that were previously lost and only found again through their Arabic translations.

The Crusades stretched from 1095 though 1453 and represented, among other things, an attempt by the Papacy under Pope Urban II to advance the political position of the church in Europe.  By 1099 Jerusalem is captured and Muslims, Jews, women and children are butchered and much of the city destroyed.  When the city was recaptured in 1187 the proceedings were much less bloody.  The Crusades ended in 1453 with the fall of Constantinople.

---

Series Guide

View back-to-back on the YouTube Playlist
Lecture 1– Islam Yesterday, Today and Tomorrow
Lecture 2 – The Five Pillars of Islam
Lecture 3 – Muhammad-Prophet and Statesman
Lecture 4 – God’s Word-The Quranic Worldview
Lecture 5 – The Muslim Community-Faith and Politics
Lecture 6 – Paths to God-Islamic Law and Mysticism
Lecture 7 – Islamic Revivalism-Renewal and Reform
Lecture 8 – The Contemporary Resurgence of Islam
Lecture 9 – Islam at the Crossroads
Lecture 10 – Women and Change in Islam
Lecture 11 – Islam in the West
Lecture 12 – The Future of Islam

World Religions: Islam – Lecture 4 – God’s Word: The Quranic Worldview

The following bits represent my notes and thoughts as I watch The Great Courses, “Great World Religions: Islam” by John L. Esposito.  A few things are worth noting:

1. I encourage those with an interest to seek out the original source material.  You can do that on The Great Courses website.  My notes are just a pale shadow of the whole course but they might whet your proverbial whistle.
2. These are just my notes and not an attempt to encapsulate the whole course.  As such, it should be painfully obvious that I’m no expert and at times prone to oversimplification and outright error.
3. There is no third thing.  I just can’t stand having only two things in a list.

Lecture 4: God’s Word: The Quranic Worldview

According to the Muslim faith, The Quran is the literal and uncorrupted word of God; it was sent to the world as a correction to the Bible which had become tainted by the hand of man.  Primary among the Quran’s concerns about the Bible is that it allows for idolatry in the form of the worship of Jesus Christ.  Christianity is not considered to be properly monotheistic because of its recognition of the Trinity.

Finally collected in written form in 650, the Quran was written in Arabic and has been preserved verbatim.  From a textual standpoint, it is considered the single greatest written work in the Arabic language even today and stands as a perfect literary example.  It has even been said that some people have spontaneously converted to Islam after hearing and understanding it even once.  The Quran is the only miracle of the prophet Muhammad.  In Muslim countries reciters of the Quran are viewed as great celebrities and have been known to fill stadiums.

The Quran is 114 chapters or suras and designated as either Meccan or Medinan depending on where the prophet happened to be living when he uttered them.  The arrangement is not chronological but basically lists longer suras first followed by shorter ones.  Typically the Meccan suras cover religious practice while the Medinan ones revolve around daily life non-religious aspects of the faith.

Islam recognizes a few different classes of beings.  In no particular order:

• Allah – God, the center of creation.  His nature is revealed through the world around us and he is merciful and just but souls will be judged.  The only truly unforgiveable sin is idolatry unless you repent before death.
• Angels – Recorders and messengers between Allah and the rest of the world.
• Jinn – Spirits with free will that are either good or evil.
• Devils – Fallen angels who have been disobedient to God
• Humans – Have special status and have been given the Earth in trust from Allah.  While Muslims believe in The Fall they do not believe that every person born since has Original Sin but that each person is judged for his or her actions in life.  Humans are therefore not saddled with guilt for past misdeeds but encouraged to simply repent and return to the path of righteousness.

The Quran speaks at length about several key topics but among the most important:

• Society – The primary crux of the Quran is that of social justice.  All people are bound by Islamic law and as such are part of a whole that is responsible for care of the poor, widows and children.  Even charging interest is forbidden as its seen as taking advantage of the poor.  Muslims, therefore can neither earn interest from savings accounts nor pay interest on a mortgage, for example.
• Women – The Quran abolished the ownership of women and established their rights to own property and to be financially cared for in the event of divorce.  It also established rules for when divorce was appropriate and forbade infanticide.  The most telling of quotes on the status of women is: “The best of you is he who is best to his wife.”  Previously the status of women in Middle Eastern society was tenuous at best.
• Religious Tolerance – There is to be no compulsion for conversion of other religious faiths.  All were made different by Allah intentionally but the Muslims are to act as an example to other faiths on the right way to run a society.  Christians and Jews are “People of the Book” and therefore share a single God.  All who do right and live a righteous life will be rewarded in Heaven.  Non-Muslims living in Muslim countries are welcome but must pay a tax similar to the 2.5% that Muslims themselves must donate to charity.
• The Lesser Jihad is a physical struggle to right injustice.  For example, if you are kicked out of your homeland, you may fight to get it back.  The Quran is very clear though that fighting is only a means of last resort:
  “[2:190] You may fight in the cause of GOD against those who attack you, but do not aggress. GOD does not love the aggressors.”  It goes on to detail rules for the treatment of prisoners and other specific situations in which the Lesser Jihad is appropriate.
• The Greater Jihad is the struggle to stay on the path of righteousness and uphold the five pillar so Islam that have been previously detailed in another lecture.

Lastly, there is a brief discussion of what have been deemed the “Sword Verses” which many use to justify the categorization of Islam as a warlike faith.  The lecturer points out that these verses are taken out of context and incompletely quoted.

---

Series Guide

View back-to-back on the YouTube Playlist
Lecture 1– Islam Yesterday, Today and Tomorrow
Lecture 2 – The Five Pillars of Islam
Lecture 3 – Muhammad-Prophet and Statesman
Lecture 4 – God’s Word-The Quranic Worldview
Lecture 5 – The Muslim Community-Faith and Politics
Lecture 6 – Paths to God-Islamic Law and Mysticism
Lecture 7 – Islamic Revivalism-Renewal and Reform
Lecture 8 – The Contemporary Resurgence of Islam
Lecture 9 – Islam at the Crossroads
Lecture 10 – Women and Change in Islam
Lecture 11 – Islam in the West
Lecture 12 – The Future of Islam

World Religions: Islam – Lecture 3 – Muhammad as Prophet and Statesman

The following bits represent my notes and thoughts as I watch The Great Courses, “Great World Religions: Islam” by John L. Esposito.  A few things are worth noting:

1. I encourage those with an interest to seek out the original source material.  You can do that on The Great Courses website.  My notes are just a pale shadow of the whole course but they might whet your proverbial whistle.
2. These are just my notes and not an attempt to encapsulate the whole course.  As such, it should be painfully obvious that I’m no expert and at times prone to oversimplification and outright error.
3. There is no third thing.  I just can’t stand having only two things in a list.

Lecture 3: Muhammad as Prophet and Statesman

Before Islam, the Middle East was a pretty rough place.  The Persians and the Byzantine Empire fought over the trade routes that crisscrossed the region while the locals formed tribes that raided each other for material wealth.  These raids avoided bloodshed if possible but still degenerated into open warfare from time to time.

Religion at the time was polytheistic centered on sacred objects and local Gods.  Even at this time, however, the tribes already had a yearly pilgrimage to Mecca to venerate the kaaba which contained 360 idols, one for each day of the year.  Even Allah was already installed as the head of the pantheon of Gods.  The Christian and Jewish faiths too existed in the region.

Muhammad lived from c570-632 and was an orphan who grew up to become a business manager for caravans.  It wasn’t until 610 that the angel Gabriel called to him in what has come to be known as the Night of Power.  Muhammad denied Gabriel twice but on the third time he understood and complied with Gabriel’s requests.  Afterwards he thought himself insane but his wife reassured him and believed him and she is said to be the first convert to Islam.

For 22 years Muhammad received the revelation of God and all that he said was first carried by oral history and then written down in the form of the Quran as we know it today.  At the time, what Muhammad had to say was distinctly unpopular.  He stood up against the polytheism and avarice of the times and advocated for a complete revolution of society.

In particular, he fell afoul of the Meccans themselves.  They profited greatly from the influx of pilgrims each year and Muhammad stated quite clearly that these people should not be used as a vehicle to line the city’s pockets.  As a consequence, the Meccans starved Muhammad out of town and bankrupted him but not before Gabriel came to Muhammad with a mystical steed.  Together they traveled to Jerusalem and then to heaven where the prophets and Allah himself instructed Muhammad on how the faithful should pray five times a day.  This event of revelation is known as the Night Journey and occurred in 621.

Bankrupt or not, in 622 Muhammad is invited to Medina to act as an arbiter in a dispute.  Muhammad and his people travel to Medina and there start the first Muslim community.  This event is known as the hijra or migration and marks the official beginning of the Muslim faith.

Having established himself in Medina, Muhammad begins to move militarily against Mecca.  In 624 the Battle of Badr occurs and the Muslims rout the Meccans but the victory is only temporarily as in 625 at the Battle of Uhud the Muslims are defeated and Muhammad is wounded.  Resolution is not reached until 627 at the Battle of the Ditch at which the Muslims fend off the Meccans and come to an uneasy truce.

During this time Jewish and Christian faiths are welcome in Medina and each person need only pay a small tax.  However at the Battle of the Ditch the Jewish population is seen to side with the Meccans and Muhammad has them slaughtered for their treason.

The truce between the two great cities carries on until 630 when some skirmishes between neighbors escalate and eventually Muhammad conquers Mecca entirely.  He is magnanimous in victory, however, and Mecca is incorporated into the Muslim community and Islamic law.  By 632 at Muhammad’s death, the entire Arabian peninsula is united under the Muslim faith.

Terms:

jahiliyaa – Term for pre-Muslim society in the Middle East.  Also used to describe the decadence of the current age.

---

Series Guide

View back-to-back on the YouTube Playlist
Lecture 1– Islam Yesterday, Today and Tomorrow
Lecture 2 – The Five Pillars of Islam
Lecture 3 – Muhammad-Prophet and Statesman
Lecture 4 – God’s Word-The Quranic Worldview
Lecture 5 – The Muslim Community-Faith and Politics
Lecture 6 – Paths to God-Islamic Law and Mysticism
Lecture 7 – Islamic Revivalism-Renewal and Reform
Lecture 8 – The Contemporary Resurgence of Islam
Lecture 9 – Islam at the Crossroads
Lecture 10 – Women and Change in Islam
Lecture 11 – Islam in the West
Lecture 12 – The Future of Islam