08-18-2006, 08:01 PM
Book Review from the Telegraph, 18 August 2006
<!--QuoteBegin-->QUOTE<!--QuoteEBegin-->TOUCH THE SKY FROM THE SHADOW OF THE DUNEÂ
The ambit of Islam in the days of Ibn BatutaÂ
<b>Muslim Networks: From Medieval Scholars to Modern Feminists
Edited by Miriam Cooke and Bruce B. Lawrence,
Orient Longman, Rs 695</b>
The book under review consists of articles written by thirteen Islamic scholars. The contributors are both Muslim and non-Muslim, ranging from Ibn Batuta of the 14th century to contemporary scholars.
Networks existed much before the advent of Islam. <b>For instance, there was a trade network across the Mediterranean to the Indian Ocean and the South China Sea. Chinese trade links with the Arabs can be traced back to the second century BCE. </b><b>Muslim traders, in fact, came to use these networks and give them added value. It is historically true that Muslim traders ventured into Asia immediately after Mohammedâs death in 632. </b>
<i>{BTW the spread of Islam was along these networks and the extent of their expansion was the area defined above. I also think that the ban on sea travel for Hindus came about due to this conversion business. I dont have evidence but my own intution.}</i>
Their first Asian journey was to China where, apart from trading, they helped the Chinese emperor to quell local rebellions and thereby earned his patronage. <b>Not only did they strengthen the existing commercial activities and cultural ties but they also ensured that some people were converted to Islam to benefit from these trade networks. </b>
<b>Ulema, the men of the pen, played an important role in networking.</b> Travelling through the transnational networks, the ulema disseminated Islamic knowledge to Muslims throughout the world and created a cohesiveness and uniformity in value and culture. Besides, a sense of togetherness was created spanning thousands of miles across the globe at a time when modern communication systems were non-existent.
<b>However, Zaman, in his article, points out a lacuna. He mentions that ulemas could communicate only with their elite counterparts. They failed to reach out to the pre-modern Muslims who were villagers and rural agriculturists.</b> Nevertheless, their elite colleagues in different parts of the world used to communicate with fellow Muslims about judicial values and the custodians of the values, the ulema.
<i>{The Ashraf-Ajalf divide. The ulema would communicate with their kinfolk the Ashrafs and also improve their worth in the eyes of the Ajalfs.}</i>
Travel played a significant role in Muslim networks. <b>Way back in the 14th century, when Sufism was in its ascendancy, zawiyas, that offered accommodation and set no time limit on the visitorâs stay, and madrasahs were opened in many places around the world to facilitate travel and the dissemination of knowledge respectively.</b>
Trust was perhaps the most important ingredient in Islamic spirituality. Islam expects submission to the creator, the guide and arbiter of all human existence. One of the five pillars of Islam is zakat or almsgiving. Hospitality and charity were measures of oneâs trust in god. <b>Muslim rulers extended their generosity to foreign travellers, an important practice which is the social code of Muslim travel. </b>
Ibn Batutaâs Rihla is an eloquent testimony of the life and times of Muslims. In 1325, at the age of 21, he left Tangiers and travelled through most of the world. His first journey was to Granada where he enjoyed the hospitality of the last Muslim kingdom of al Andalus.
Until the 20th century, men were the only beneficiaries of Muslim networks. Only during the annual haj were women allowed to pray along with men. <b>But with the benefit of the internet and other electronic gadgets, Muslim networking has changed fundamentally. It is interesting that Muslim womenâs associations, such as Women living under Muslim Laws, and other similar organizations are connecting Muslim women globally.</b> Established in 1986 by the Algerian Marie-Aime Helie-Lucas, the WLUML provides information and guidance to women both in countries governed by Islamic laws and in those that are not. During the Nineties, the WLUML undertook the âWomen and Lawâ project to oppose the growing influence of Islamists. It advocates peace, prevention of violence against women, gender equality and womenâs rights. Three of the essays in this volume document the functioning of Muslim womenâs networks that came into limelight towards the end of the 20th century.
This insightful collection of essays aspires to build a bridge between the past and the present and also the future âthrough the prism of Muslim network.â It is an interesting collection that deserves attentive reading.
SANJAY PRAKAS NANDA
<!--QuoteEnd--><!--QuoteEEnd-->
<!--QuoteBegin-->QUOTE<!--QuoteEBegin-->TOUCH THE SKY FROM THE SHADOW OF THE DUNEÂ
The ambit of Islam in the days of Ibn BatutaÂ
<b>Muslim Networks: From Medieval Scholars to Modern Feminists
Edited by Miriam Cooke and Bruce B. Lawrence,
Orient Longman, Rs 695</b>
The book under review consists of articles written by thirteen Islamic scholars. The contributors are both Muslim and non-Muslim, ranging from Ibn Batuta of the 14th century to contemporary scholars.
Networks existed much before the advent of Islam. <b>For instance, there was a trade network across the Mediterranean to the Indian Ocean and the South China Sea. Chinese trade links with the Arabs can be traced back to the second century BCE. </b><b>Muslim traders, in fact, came to use these networks and give them added value. It is historically true that Muslim traders ventured into Asia immediately after Mohammedâs death in 632. </b>
<i>{BTW the spread of Islam was along these networks and the extent of their expansion was the area defined above. I also think that the ban on sea travel for Hindus came about due to this conversion business. I dont have evidence but my own intution.}</i>
Their first Asian journey was to China where, apart from trading, they helped the Chinese emperor to quell local rebellions and thereby earned his patronage. <b>Not only did they strengthen the existing commercial activities and cultural ties but they also ensured that some people were converted to Islam to benefit from these trade networks. </b>
<b>Ulema, the men of the pen, played an important role in networking.</b> Travelling through the transnational networks, the ulema disseminated Islamic knowledge to Muslims throughout the world and created a cohesiveness and uniformity in value and culture. Besides, a sense of togetherness was created spanning thousands of miles across the globe at a time when modern communication systems were non-existent.
<b>However, Zaman, in his article, points out a lacuna. He mentions that ulemas could communicate only with their elite counterparts. They failed to reach out to the pre-modern Muslims who were villagers and rural agriculturists.</b> Nevertheless, their elite colleagues in different parts of the world used to communicate with fellow Muslims about judicial values and the custodians of the values, the ulema.
<i>{The Ashraf-Ajalf divide. The ulema would communicate with their kinfolk the Ashrafs and also improve their worth in the eyes of the Ajalfs.}</i>
Travel played a significant role in Muslim networks. <b>Way back in the 14th century, when Sufism was in its ascendancy, zawiyas, that offered accommodation and set no time limit on the visitorâs stay, and madrasahs were opened in many places around the world to facilitate travel and the dissemination of knowledge respectively.</b>
Trust was perhaps the most important ingredient in Islamic spirituality. Islam expects submission to the creator, the guide and arbiter of all human existence. One of the five pillars of Islam is zakat or almsgiving. Hospitality and charity were measures of oneâs trust in god. <b>Muslim rulers extended their generosity to foreign travellers, an important practice which is the social code of Muslim travel. </b>
Ibn Batutaâs Rihla is an eloquent testimony of the life and times of Muslims. In 1325, at the age of 21, he left Tangiers and travelled through most of the world. His first journey was to Granada where he enjoyed the hospitality of the last Muslim kingdom of al Andalus.
Until the 20th century, men were the only beneficiaries of Muslim networks. Only during the annual haj were women allowed to pray along with men. <b>But with the benefit of the internet and other electronic gadgets, Muslim networking has changed fundamentally. It is interesting that Muslim womenâs associations, such as Women living under Muslim Laws, and other similar organizations are connecting Muslim women globally.</b> Established in 1986 by the Algerian Marie-Aime Helie-Lucas, the WLUML provides information and guidance to women both in countries governed by Islamic laws and in those that are not. During the Nineties, the WLUML undertook the âWomen and Lawâ project to oppose the growing influence of Islamists. It advocates peace, prevention of violence against women, gender equality and womenâs rights. Three of the essays in this volume document the functioning of Muslim womenâs networks that came into limelight towards the end of the 20th century.
This insightful collection of essays aspires to build a bridge between the past and the present and also the future âthrough the prism of Muslim network.â It is an interesting collection that deserves attentive reading.
SANJAY PRAKAS NANDA
<!--QuoteEnd--><!--QuoteEEnd-->