A comprehensive summary of the course “Introduction to the study of Islam” given by Maurits Berger. Contains summary notes of the lectures and readings, mainly from the book “Muslim Identities”
Week 1:
Theological doctrine — the study of religion; examines the human experience of
faith, and how di erent people and cultures express it. In this context it refers to what
Muslims do and why.
Why do we (in the West/ as non-Muslims) study Islam?
In the past for polemics (to prove it wrong), by means of books not through
actual communication with Muslims; and because of colonialism.
New development when many Muslims migrated to the west and therefore
became part of “our society”; additionally the security threat that emerged/was
tightened after 9/11.
More generally we feel the need for understanding and having general
knowledge in the present.
What is it that we study?
Can we understand Muslims through Islam, or should we understand Islam through
Muslims? Thus, do we consider Islam as a cause, or is Islam a justi cation of what
Muslims do? To understand Islam, do we need (to study) Muslims at all?
‘Islamic violence’ (religiously motivated violence) a recent phenomenon
rst suicide bombing Beirut 1983, rst public beheading Daniel Pearl
2002
not typically Islamic, rather a group of people during a certain period of
struggle (e.g. Palestine)
‘homo islamicus’: the presumption that Muslims are driven by Islam (“if we want
to understand Europe, why don’t we just study the Bible” idea)
Muslims do things that deviate from the religion/Quran (just like the Bible),
both negatively and positively
You need both insider (the voice of the believer/Muslim) and outsider perspective (as
they may come to insights a Muslim would never reach)
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, How do we study Islam?
Not through the instruction to the faith. Rather, in European/Western academic
tradition, knowledge was acquired by text (this refers to ‘Orientalism’ as a
discipline, not critique).
Additionally through the study of people in anthropology
As Muslims entered the Western world, there became a di erent need and thus
di erent discipline resulting in Islamic studies/theology, in which Islam is studied
from the religion-perspective.
‘Religionization’ was the growth of importance of religion in political and societal
context that has occurred since 1970s. This has happened all over the world, except
for in Europe. Obvious examples in the Middle East include Israel and Pakistan. Jews
and Muslims (respectively) became more religious and in uential both in societal as
religious context in these states.
‘Physical’ Islam refers to the people and contact with Islam (for example through tour
books) — everything that is tangible
‘Virtual’ Islam refers to our perception and the way we talk about Islam — the imagery
of “what a Muslim is”; what is intangible
Preference of naming Muslim world, rather than Islamic world, as the region itself is not
Islamically motivated. It contains muslim-majority countries, which they themselves
decide what they do with ‘their Islam’
Top 5 Muslim majority countries: Countries with largest Muslim population:
1. Indonesia 1. Indonesia
2. Bangladesh 2. India
3. Pakistan 3. Bangladesh
4. Egypt 4. Pakistan
5. Turkey/Iran 5. Nigeria
In the 7th Century (pre-Islam) the three empires that rules were the Byzantine Empire,
Sassanid Empire & Habasha.
Relation to Christianity and Judaism: Same Revelation, ‘book’ but Islam is said to be
“improved/best version.” Same genealogy - Abraham, Sarah, Isaac (chr.) Ibrahim,
Hagar, Ismail (isl.) Although the in uence of Judaism and Jews was initially shown in
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, prayer direction, fasting, number of prayers, dietary laws, dress code, this changed
after the Prophet’s wars. Thus many comparisons, but also some critical di erences.
Brief introduction to Islam:
Islam has as its rst Tennant that there is only one god “al-Lah.” This is why the credo
(shahada) of Muslims is “there is no god but God, and Muhammad is His
Prophet.”
In accordance to Islam, God has spoken to the people by means of the Quran
(recital) “the literal word of God” as singular narrator. It was revealed throughout 22
years by means of the Prophet Muhammad. God had revealed his message to the
people since their existence, starting with Adam, including Noah, Abraham and more.
However, the Prophet is the last (‘seal’) of the series of Prophets. This nal version of
this is collected in the Qur’ān.
The Prophet had two roles, the rst one being communicator of God, and the second
being a person who does everything in his own right (as written in the Sunna).
Who is Muslim - does it have to do with birth, conversion, outer appearances, religious
dogma/strict follower?
What to believe as a Muslim?
• Pillars of belief (God, his Prophets, His books, angels, Last Day)
• Five pillars (credo, prayer, fasting, alms giving, pilgrimage)
Week 2:
Problems when studying the Prophet:
- Historicity, having to do with the authenticity of his biography. Written sources such
as the Qur’an, which was put into writing 20 years after death of Mohammad, and
others are all based on oral transmissions and date from 125 years after death.
- Di erent approaches and focuses in biographies. Ibn Ishaq wrote rst o cial
biography; Ibn Hishām, who died some 60 years after Ibn Isḥāq, made the revision
through which it is known today. Several others such as Martin Lings, Fazlur Rahman
have also written biographies, and everyone has focused on di erent aspects of
Muhammad’s life.
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, - Approaches to Muhammad as a person as from the perspective of a Muslim the
he was the last prophet of Divine Revelation, an exemplary guide, and represents
peace and justice. Others (non-Muslims) might just see him as a historical gure,
false prophet, successful war lord, or worldly tribal leader.
The Byzantines had Christianity as state religion, but within it there existed divisions.
Other non-religious existed as well, relating to language and cultural. The Sassanians,
on the other hand, had Zoroastrianism as state religion since 6th century BCE, again
with divisions in factions and sections.
Within the Arabian Peninsula, two types of life played a signi cant role before the birth
of the Prophet:
Social life involving tribes, trade, raids, vendetta, and oral culture. There were
cities, mainly in Yemen, but there was also a signi cant desert culture. Unlike
often said, they were in fact aware of what’s going on around them in the world
Religious life involving many religions, pilgrimage to Mecca, holding the Ka’ba
and a pantheon of idols.
The Prophet Muhammad was born in Mecca in 570, into the tribe of Quraysh,
speci cally in the clan of Hashim. He was born an orphan and poor, and was raised by
his uncle Abu Talib. He worked as merchant with commercial enterprise of widow
Khadija, who was 15 years older and she herself proposed to Muhammad leading to
monogamous marriage of 25 years (this is one reason why Khadija is often given as
example for feminism within Islam). After death of Khadija, Muhammad took many
wives during his time of Prophethood, especially widows of fallen Muslims to give them
( nancial) support, as this was one of his main critiques of society. Another reason for
the marriage to more women was political alliances. Although exact number of his
wives is unknown, it was more than the ‘legal’ amount of 4. Some were very in uential
in society back then and still play a role in society today, for example Aysha who he
married at 9 year old, creating legal age of marriage at 9 in some places. All of the
Prophet’s children died apart from 1, Fatima, who also later became very important.
Muhammad’s life as Prophet: In 610, at the age of 40, he received his rst Revelation
(‘iqra!’) through the Angel Gabriel, who was to speak the word of god. He experienced
physical convulsion as God revealed His message to the Prophet. His critics say this
was epilepsy, or the use of (collective) subconscious, rather than revelation. However,
his wife, Khadija, believed him and therefore is said to be the rst Muslim.
His message was: monotheism (only one God) and social justice.
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