Saturday, October 6, 2012

Islam in the Modern World


History 449/649 and RGS 449
Spring 2014
Course Syllabus

Instructor
Dr. Zackery M. Heern
Email: zheern@murraystate.edu
Phone: 270-809-6585
Twitter: @zackeryheern
Blog: http://themiddleeastandislam.blogspot.com/

Meeting Time: TR 1230-145 FH202
Office Hours: MWF 9:30-11:30, TR 1:45-2:45
Office: Faculty Hall 6B #4

Note: This syllabus is subject to change at the instructor’s discretion. It is the responsibility of each student to note any changes. All changes will be posted on Canvas.

Course Description:
Beginning with the 18th century, the course will cover reform movements, then look at Muslim responses to Western and modern influence in the Islamic world. Finally, the course will examine the rise of radical and moderate trends in Islam. The geographical reach of this course is Eurasia and Africa. Special attention will be paid to political Islam and Islamic terrorist organizations. (Same as History 649 and RGS 449.)

Textbooks:

Voll, John Obert. Islam: Continuity and Change in the Modern World. New York: Syracuse University Press, 1994.

Mandaville, Peter. Global Political Islam. New York: Routledge, 2007.

Donohue, John J. and John L. Esposito. Islam in Transition: Muslim Perspectives. Oxford: Oxford University Press, 2007.

Additional required readings will be posted on Canvas.

Course Requirements:

Reading Discussion Responses: Nearly every week we will have a discussion on the readings for that week. Each student will prepare for the discussion by writing a response to the readings, which should be a bare minimum of 300 words (1 page). For graduate students, the minimum is 450 words (1 ½ pages). The response will be posted to Canvas. Each student is required to write responses to 12 of the 15 discussions. To receive full credit, students will also post at least two comments on responses posted by classmates. See the discussion board for more details.

Papers. Each student will write three papers for this class.

Paper 1: Book Review. Write a review (1,200 words, 4 pages) of a book taken from a list that I will provide.
Graduate students will write a review (1,800 words, 6 pages) of 2 books or 1 book and 3 journal articles related to the subject of the book.

Paper 2: Bibliographic Paper. Write a bibliographic paper (1,800 words, 6 pages) on one of the 15 topics of the course. The bibliography must include at least 2 books and 1 journal article.
Graduate students will write a bibliographic paper (2,400 words, 8 pages) that will include at least 3 books and 2 articles.

Paper 3: Research Paper. The term paper (3,000, 10 pages) will be based on research of primary and secondary sources. The topic will be chosen in consultation with me, but must be directly related to the subject matter of the course. As part of the research paper students will submit an annotated bibliography, an introduction, and an outline prior to the due date of the paper. The bibliography must include at least 3 books, 2 journal articles, and primary source material.
Graduate students will write a similar term paper of approximately 5,000-6,000 words (16-20 pages). The bibliography must include at least 4 books, 3 articles, and primary source material.

Participation. Students will receive a participation grade. As long as you regularly attend class and make a positive contribution to it, you will receive points for participation.

If a student misses 5 or more classes, his or her final grade will be automatically dropped by a letter grade. If a student misses 10 or more classes she or he will receive an E for the final grade.

Students who show up after roll is called will be marked late if they remind me after class. Students will receive half credit for being late and two tardies will be equated with one absence.

Students will lose points for cell-phone use or other inappropriate behavior in the classroom. Computers in the classroom are only to be used for note taking.

Canvas will be used extensively for this class. I will post announcements regarding changes in the syllabus and class schedule on Canvas. I will also use Canvas to post grades, etc. Please check it regularly.

Grade: (Your grade will be calculated as follows with the typical percentages equated to letter grades: 90%-100% = A, etc.)

Participation:                                    100
Reading Discussions:                   25 points each (300 total)
Paper 1:                                             100                
Paper 2:                                             200    
Paper 3:                                             300    
________________________________
Total:                                                  1,000

Extra Credit
You may earn up to 10 extra credit points in this class by attending lectures, etc. on campus. I will alert you to extra credit opportunities throughout the semester. In order to receive credit, you must write a summary and critique (roughly 200 words). Each submission is worth 5 points. Extra credit is due no later than week 13.

Meeting
Feel free to come to my office hours as often as you would like. You can contact me in the following ways:
  1. I will be in my office during the hours indicated above.
  2. Email: I check my email regularly and will respond to you as quickly as possible. Feel free to email me at zheern@murraystate.edu.
  3. Phone: 270-809-6585. If you are unable to come to office hours please call me. Since this is my office phone, I can only answer it when I am in my office. If I do not answer, please leave a message and I will call you back. This is a landline, which does not receive text messages.

Cheating
Murray State University prohibits cheating, which includes plagiarism. If a student is charged with academic dishonesty, an E may be recorded as the final grade and the student may be expelled from the university. See below for more details.

ACADEMIC HONESTY POLICY
Murray State University takes seriously its moral and educational obligation to maintain high standards of academic honesty and ethical behavior. Instructors are expected to evaluate students’ academic achievements accurately, as well as ascertain that work submitted by students is authentic and the result of their own efforts, and consistent with established academic standards. Students are obligated to respect and abide by the basic standards of personal and professional integrity.

Violations of Academic Honesty include:
Cheating - Intentionally using or attempting to use unauthorized information such as books, notes, study aids, or other electronic, online, or digital devices in any academic exercise; as well as unauthorized com­munication of information by any means to or from others during any academic exercise.
Fabrication and Falsification - Intentional alteration or invention of any information or citation in an academic exercise. Falsification involves changing information whereas fabrication involves inventing or counterfeiting information.
Multiple Submission - The submission of substantial portions of the same academic work, including oral reports, for credit more than once without authorization from the instructor.
Plagiarism - Intentionally or knowingly representing the words, ideas, creative work, or data of someone else as one’s own in any academic exercise, without due and proper acknowledgement.
Instructors should outline their expectations that may go beyond the scope of this policy at the beginning of each course and identify such expectations and restrictions in the course syllabus. When an instructor receives evidence, either directly or indirectly, of academic dishonesty, he or she should investigate the instance. The faculty member should then take ap­propriate disciplinary action.
Disciplinary action may include, but is not limited to the following:
1) Requiring the student(s) to repeat the exercise or do additional related exercise(s).
2) Lowering the grade or failing the student(s) on the particular exercise(s) involved.
3) Lowering the grade or failing the student(s) in the course.

If the disciplinary action results in the awarding of a grade of E in the course, the student(s) may not drop the course.

Faculty reserve the right to invalidate any exercise or other evaluative measures if substantial evidence exists that the integ­rity of the exercise has been compromised. Faculty also reserve the right to document in the course syllabi further academic honesty policy elements related to the individual disciplines.

A student may appeal the decision of the faculty member with the department chair in writing within five working days. Note: If, at any point in this process, the student alleges that actions have taken place that may be in violation of the Murray State University Non-Discrimination Statement, this process must be suspended and the matter be directed to the Office of Equal Opportunity. Any appeal will be forwarded to the appropriate university committee as determined by the Provost.
http://www.murraystate.edu/HeaderMenu/Administration/Provost/AcademicCouncil

STATEMENT OF NON-DISCRIMINATION

Murray State University endorses the intent of all federal and state laws created to prohibit discrimination. Murray State University does not discriminate on the basis of race, color, national origin, gender, sexual orientation, religion, age, veteran status, or disability in employment, admissions, or the provision of services and provides, upon request, reasonable accommodation including auxiliary aids and services necessary to afford individuals with disabilities equal access to participate in all programs and activities.

For more information, contact the Executive Director of the Office of Institutional Diversity (IDEA), Equity and Access, 103 Wells Hall, (270) 809-3155 (voice), (270) 809-3361 (TDD).

The Racer Oral Communication Center offers free, one-on-one help with all aspects of the presentation process.  We can provide assistance with topic selection, outlining, delivery, visual aids, and can video record your presentation.  To make an appointment, please call 809-3458 or visit our website (http://comcenter.murraystate.edu) to schedule through our online calendar.  To best make use of your time at the Center, please bring a copy of your assignment with you to your appointment.

The Communication Center's hours are 11am to 5pm Monday, Wednesday and Thursday. They have extended hours on Tuesday from 11 am to 8 pm.

Tentative Weekly Schedule

Part 1: Eighteenth Century

Week 1: Jan. 13
Introduction: What is History and What is Modernity?
Readings:
Syllabus
Voll, ch. 1
Heern, “Reform, Revival, and the Creation of the Modern World,” in Emergence of Modern Shi'ism, pp. 24-47

Suggested Readings:
Mitchell, Timothy, Ed. Questions of Modernity. Minneapolis: University of Minnesota
Press, 2000.

Week 2: Jan. 20
Eighteenth Century Islamic World and Usuli Shi‘ism
Readings:
Voll, ch. 2, pp. 24-53 and 79-83
Naff, “Introduction” in Studies in Eighteenth Century Islamic History, pp. 3-15
Heern, “Vahid Bihbihani: Reviver of the Eighteenth Century,” in Emergence of Modern Shi'ism, pp. 82-106

Suggested Readings:
Arjomand, Said Amir, The Shadow of God and the Hidden Imam: Religion, Political Order, and Societal Change in Shi‘ite Iran from the Beginning to 1890. Chicago: University of Chicago Press, 1984.
Levtzion, Nehemia and John Olbert Voll, eds. Eighteenth Century Renewal and Reform in Islam. New York: Syracuse University Press, 1987.
Naff, Thomas and Roger Owen, eds. Studies in Eighteenth Century Islamic History. Carbondale: Southern Illinois University Press, 1977.

Week 3: Jan. 27
Neo-Sufism
Readings:
Voll, Ch 2 pp. 56-79
Radtke, “Sufism in the 18th Century,” Die Welt des Islams, New Series, Vol. 36, Issue 3, Islamic Enlightenment in the 18th Century? (Nov., 1996), pp. 326-364
O’Fahey and Karrar, “The Enigmatic Imam: The Influence of Ahmad Ibn Idris” International Journal of Middle East Studies, Vol. 19, No. 2 (May, 1987), pp. 205-219
Heern “Founding Fathers of Modern Islam,” in Custodians of the Saved Sect, pp. 204-228

Suggested Readings:
O’Fahey, R. S. Enigmatic Saint, Ahmad Ibn Idris and the Idrisi Tradition. Evanston: Northwestern University Press, 1990.
Sirriyeh, Sufis and Anti-Sufis: The Defense, Rethinking and Rejection of Sufism in the Modern World
Baljon, Religion and thought of Shah Wali Allah Dihlawi: 1703-1762

Week 4: Feb. 3
Wahhabism
Readings:
Vol. Ch. 2, pp. 53-55
Abou el-Fadl, “The Rise of the Early Puritans, Wahhabi Origins,” The Great Theft, pp. 45-74
Elizabeth Sirriyeh, “Wahhabis, Unbelievers and the Problems of Exclusivism,” Bulletin (British Society for Middle Eastern Studies), Vol. 16, No. 2 (1989), pp. 123-132

Suggested Readings:
Commins, David. The Wahhabi Mission and Saudi Arabia.
al-Uthaymin, Abd Allah Salih. Muhammad Ibn ‘Abd al-Wahhab: The Man and his Works. New York: I.B Tauris, 2009.
Delong-Bas, Natana J. Wahhabi Islam: From Revival and Reform to Global Jihad. New York: Oxford University Press, 2004.
Haj, Samira. Reconfiguring Islamic Tradition: Reform, Rationality, and Modernity
Rentz, The Birth of the Islamic Reform Movement in Saudi Arabia: Muhammad Ibn Abd al-Wahhab (1703/4-1792) and the Beginnings of Unitarian Empire in Arabia


Paper 1 Due on Thursday Feb. 13

Part 2: Nineteenth Century

Week 5: Feb. 10
Adaptationism
Readings:
Voll, Ch. 3 pp. 84-109
Donohue, “Early Responses,” pp. 7-38
Hourani, “Jamal al-Din al-Afghani,” and “Muhammad ‘Abduh,” in Arabic Thought in the Liberal Age: 1798-1939, pp. 103-60

Suggested Readings:
Haj, Samira. Reconfiguring Islamic Tradition: Reform, Rationality, and Modernity
Hourani, Arabic Thought in the Liberal Age
Sedgwick, Muhammad Abduh
Muhammad Abduh, The Theology of Unity (primary source)
Watt, Islamic Fundamentalism and Modernity
Sanyal, Ahmad Brelwi

Week 6: Feb. 17
Colonization and Shi‘i Iran
Readings:
Voll, ch. 3, pp. 109-126
Danziger, “Interlude: Hostilities with the French,” in Abd al-Qadir and the Algerians, pp. 114-136
Arjomand, “Part 3: The Shi‘ite Hierocracy and the State, 1785-1890” in The Shadow of God and the Hidden Imam, pp. 215-263

Suggested Readings
Danziger, Abd al-Qadir and the Algerians
Litvak, Meir. Shi‘i Scholars of Nineteenth Century Iraq: The ‘ulama’ of Najaf and Karbala. Cambridge: Cambridge University Press, 1997.
Arjomand, The Shadow of God and the Hidden Imam

Week 7: Feb. 24
Nationalism and Revivalism
Readings:
Voll, ch. 3, pp. 126-151
Donohue, “Islam and Nationalism,” pp. 39-77

Suggested Readings:
Karpat, Politicization of Islam
Trimingham, Sufi Orders in Islam
Findley, Turkey, Islam Nationalism, and Modernity: A History
Martin, Muslim Brotherhoods in Nineteenth-Century Africa
Makdisi, 19th Century Lebanon and Sectarianism

Part 3: Twentieth Century

Week 8: March 3
Secularism, Socialism, and Democracy
Readings:
Voll, ch. 4 152-177, 190-208, ch. 6 pp. 329-337
Donohue, “Islam and Socialism,” pp. 78-113 and “Islam in the Contemporary Secular State,” pp. 115-142, “Islam and Democracy,” pp. 261-330

Suggested Readings:
Esposito, John L. Islam and Politics. New York: Syracuse University Press, 1984.
Mernissi, Islam and Democracy
Kuru, Democracy, Islam, and Secularism in Turkey
Reinhard Schulze, A Modern History of the Islamic World
Hamid Enayat, Modern Islamic Political Thought
Kurzman, Ed. Liberal Islam: A sourcebook (primary source collection)

Week 9: March 10
Islamism: Muslim Brotherhood, etc.
Readings:
Mandaville, Ch. 3
Voll, ch. 4 pp. 177-190, ch. 6 pp. 322-329
Makris, “Islamism: General overview,” in Islam in the Middle East, pp. 193-223

Suggested Readings:
Mitchell, Richard P., The Society of Muslim Brothers
Hroub, Political Islam
Kramer, Hasan al-Banna
Qutb, Milestones (primary source)
Strindberg, Islamism
Meijer, Ed. Global Salafism: Islam’s New Religious Movement
Abu-Rabi’, Intellectual Origins of Islamic Resurgence in the Modern Arab World

Paper 2 Due March 13

Week 10: March 17-21 (Spring Break No Classes)

Week 11: March 24
Resurgence of Islam: Algeria, Tunisia, Morocco, Turkey, Egypt, etc.
Readings:
Mandaville, Ch. 4
Voll, ch. 4 pp. 215-230, (review: pp. 97-104), ch. 6 pp. 337-366
Film: Battle for Algiers

Suggested Readings:
Eickelman, Muslim Politics
Commins, Islamic Reform in Syria
Azmah, Islams and Modernities
Brown, Rethinking Tradition in Modern Islamic Thought
Esposito, Ed., Voices of Resurgent Islam

Week 12: March 31
“Islamic” States (Saudi Arabia, Iran, Pakistan, etc.)
Readings:
Mandeville, Ch. 5
Voll, ch. 5 pp. 231-288, ch. 6 pp. 289-313
Shaul Bakhash, “Khomaini: The Idol Smasher,” in Reign of the Ayatollahs: Iran and the Islamic Revolution, pp. 19-51
David Commins, “Wahhabism and in a Modern State,” in The Wahhabi Mission and Saudi Arabia, pp. 104-130

Suggested Readings:
Akhavi, Shahrough. Religion and Politics in Contemporary Iran: Clergy-State Relations in the Pahlavi Period. Albany: Sate University of New York Press, 1980.
Amanat, Abbas. Apocalyptic Islam and Iranian Shi‘ism. New York: I. B. Taurus, 2009.
Said Amir Arjomand. The Turban for the Crown, The Islamic Revolution in Iran. Oxford: Oxford University Press, 1988.
Moin, Baqer. Khomeini: Life of the Ayatollah. New York: I.B. Taurus, 1999.
Kamrava, Iran’s Intellectual Revolution
Zubaida, Islam, the People and the State
Commins, The Saudi Mission and Saudi Arabia
Habib, Ibn Sa’ud’s Warriors of Islam: The Ikhwan of Najd and Their Role in the Creation of the Sa’udi Kingdom: 1910-1930
Holden, The House of Saud: The Rise and Rule of the Most Powerful Dynasty in the Arab World
Kostiner, The Making of Saudi Arabia 1916-1936: From Chieftaincy to Monarchical State

Week 13: April 7
Islam and Weak States (Afghanistan, Lebanon, Palestine, Iraq)
Readings:
Mandaville, Ch. 6
Voll, ch. 6 pp. 313-322, 367-374
O’balance, Civil War in Lebanon pp. 42-116
Sayigh, “Armed Struggle and State Formation,” Journal of Palestine Studies, XXVI, no. 4 (Summer 1997), pp. 17-32
Hezbollah documents
Hamas charter

Suggested Readings:
Haddad, Fanar. Sectarianism in Iraq: Antagonistic Views of Unity. London: C. Hurst & Co., 2011.
Jabar, Faleh, A. The Shi‘ite Movement in Iraq. London: Saqi, 2003.
Nakash, Yitzhak. The Shi‘is of Iraq. Princeton: Princeton University Press, 2003.
Shanahan, Rodger. The Shi‘a of Lebanon: Clans, Parties and Clerics. London: Taurus Academic Studies, 2005.
Chehab, Inside Hamas
Milton-Edwards, Hamas
Sankari, Fadlallah
Levitt, Hezbollah: The Global Footprint of Lebanon's Party of God

Contemporary Trends

Week 14: April 14
Radical Islam and Jihad
Readings:
Mandaville, Ch. 7
Donohue, “Jihad Defined and Redefined,” pp. 393-472Abou el Fadl, “Jihad, War, and Terrorism,” in The Great Theft, pp. 220-249
Black, “The Geometry of Terrorism,” Sociological Theory, Vol. 22, No. 1, Theories of Terrorism: Symposium (March, 2004), pp. 14-25

Suggested Readings:
Abou El Fadl, Khalid. The Great Theft: Wrestling Islam from the Extremists. New York: HarperCollins, 2007.
Peters, Jihad in Classical and Modern Islam
Kepel, Jihad: the Trail of Political Islam
Wright, The Looming Tower: Al Qaeda and the Road to 9/11

Week 15: April 21
Transnational Networks
Readings:
Mandaville, Ch. 8 and 9

Suggested Readings:
Nasr, Vali. The Shia Revival: How Conflicts within Islam Will Shape the Future. New York: W. W. Norton & Co., 2006.
Nakash, Yitzhak. Reaching for Power: The Shi‘a in the Modern Arab World. Princeton: Princeton University Press, 2006. MSU
Yavuz, Turkish Islam and the Secular State: The Gulen Movement

Week 16: April 28
Arab Spring, Globalization, Human Rights, etc.
Readings:
Mandaville, ch. 10
Donohue, “Global Voices: Issues of Identity,”pp. 473-512
Abou El Fadl, “Democracy and Human Rights, pp. 180-202 and “The Nature and Role of Women” pp. 250-274 in The Great Theft

Suggested Readings:
Allawi, Ali A. The Crisis of Islamic Civilization. New Haven: Yale University Press, 2009.
Mayer, Islam and Human Rights
Gelvin, The Arab Uprisings

Finals Week: May 5-9

Final Paper #3 Due Tuesday May 6

Wednesday, August 15, 2012

Shi'i Law and Leadership

Shi'i Law and Leadership: The Influence of Mortaza Ansari

Shi'i Law and Leadership analyzes the influence of the nineteenth-century scholar and head of the international Shi'i community, Mortaza Ansari. Although ethnically Persian, Ansari lived most of his life in the Shi'i center of learning in Najaf, Iraq. Ansari's major contribution to Shi'i jurisprudence was his redefinition of essential legal terms. Additionally, he advanced a theory that made emulation of a living cleric a religious duty for all lay Shi'is. Ansari became the first sole supreme exemplar (marja' at-taqlid) for the international Shi'i community. He spent his tenure as the head of the community training students, writing, extending his network of scholars, and collecting and distributing charitable donations. Ansari's successors used the power of a more unified Shi'i community largely for political activism, which was a departure from the practices of Ansari himself. Ansari's immediate successor successfully challenged the Qajar Persian government in the Tobacco Revolt in 1890, which emboldened future clerics to take on the powers of the state in the 1905 Constitutional Revolution and the 1979 Islamic Revolution in Iran.


Available on Amazon here.

Minority Religions in the Middle East: 1250-1920

Minority Religions in the Middle East: 1250-1920
Copyright © 2012 SAGE Publications. Not for sale, reproduction, or distribution.

Beginning in the late 7th century, Arab Muslims expanded their rule across the vast territory that spanned from Spain in the west to India in the east. Because of a general Muslim policy of tolerance toward subject populations, it was only by the middle of the 13th century that the majority of people in the Middle East had become Muslim. Therefore, large communities of religious minorities, most importantly Christians, Jews, and Zoroastrians, still existed in the Middle East. Throughout the premodern history of the Middle East, religion was the primary identity marker. For most communities, it was at least as important as family, clan, and even gender. Generally, non-Muslims were protected, independent minorities under Muslim rule, yet they were also second-class citizens and at times suffered harsh persecution. On the whole, religious minorities in the Middle East fared better than those in premodern Europe.

Mongols

In the 13th century, the Mongols (who were mostly Shamanist or Buddhist) conquered much of the eastern part of the Middle East with brutal force on behalf of their Il-Khan leaders in central Asia. Initially, the Mongol rulers centered in Iran invited Christians and Jews to fill the political positions left by Muslim bureaucrats. Although the Mongols were destructive and wiped out entire communities, their rule produced a period of secularization and even a cultural renaissance for non-Muslims. Christians were so dominant politically that many were convinced that the Mongol rulers would embrace Christianity. In fact, many Mongols did become Christians, including queens and military generals. Because of their medical and administrative skills, Jews were also prominent in the Mongol court. Two of the grand viziers under the Mongols were Jewish. Zoroastrians were not granted such political power, but they did benefit socially under Mongol rule. Like other non-Muslims, they were exempt from Muslim taxes. Zoroastrians also experienced a literary renaissance during this period, which contributed to the regeneration of Persian language and culture.

After a short period of Christian political dominance, Mongols realized they would be more acceptable to the majority of their subjects if they embraced Islam. Once the Il-Khans converted to Islam, Christians were heavily persecuted, as they were suspicious to Muslims, just as Muslims had been suspicious to the Mongols when they first conquered the Middle East. Because of the Crusades, there had already been a rift between Muslims and Christians.

Mamluks

Egypt and Syria remained independent of Mongol rule. In 1250, the Ayyubid dynasty was overthrown by one of its Mamluk regiments, which were made up of slave-soldiers who were servants of the sultan and part of a powerful military class. The Mamluks then unified Egypt with Syria, destroyed the remaining Crusader states in 1291, and ruled until 1517. Against the backdrop of warfare against the Crusaders, the Mongols, and the Ismailis, the early Mamluk period was marked by a continuation of the revival of Sunni Islamic religious activity that had begun in the 11th century. As a result, Jews and Christians faced hostility and some pressure to convert to Islam.

Ottomans

From the 15th century, Ottomans consolidated power over the Arab world and eastern Europe. The Ottoman Empire was the longest-lasting Muslim dynasty, ruling from the late 13th century until 1923. Although the rulers were Turkish Muslims, the ruling elite initially included Christians. Jewish refugees from Spain were also key figures in Ottoman trade in the 15th and 16th centuries. Similar to previous Muslim regimes, Christians and Jews in the Ottoman Empire generally enjoyed the traditional protected (dhimmi) status granted to them by Muslims and were exempt from military service in return for the payment of an extra tax. However, the Ottomans also upheld the devshirme system, which levied Christian boys who were forced to convert to Islam and become bureaucrats in the palace or soldiers in the Janissary regiments. This practice was never applied in the Arab provinces of the empire, and it died out completely by the end of the 16th century.

Throughout the 500-year period of Ottoman rule, there was a general sense of tolerance between each religious community, although intercommunal violence did occasionally break out. Inhabitants of the same city (such as Coptic Christians and Muslims in Egypt) often shared the same culture. Muslims and non-Muslims even inhabited the same living quarters, but almost every Arab city had quarters exclusively for non-Muslim communities. Quarters did not necessarily develop as a result of discrimination. Jews were obliged to live within walking distance to a synagogue, and Jewish quarters tended to develop near one. Muslims and non-Muslims worked together in trade guilds, although the head of the guild was almost always a Muslim. Even though non-Muslims had their own legal courts for cases involving members of their own sect, they would often prefer to have their cases tried in Muslim courts.

In the 18th century, the Ottoman Empire suffered from political decentralization. Napoleon attempted to capture Egypt in 1798, which set off a wave of anti-Christian rioting, and local Christian–Muslim relations deteriorated. In order to appease the European powers, which were now significantly stronger militarily than their counterparts in the Middle East, Ottoman officials issued two decrees in the 19th century that guaranteed equal rights to non-Muslims, which included religious freedom, civil equality, and fair taxation. However, these “Tanzimat reforms” were unequally applied, and their overall effect was debatable.

Safavids

As Ottomans were establishing themselves as the dominant political force in the Arab world and westward, a rival Islamic power established itself in Iran, which became known as the Safavid dynasty (1501– 1722). The first Safavid ruler, Shah Ismail, proclaimed Shi‘i Islam as the state religion instead of Sunnism, which was supported by the Ottoman state. Shah Ismail sought to impose Shi‘ism on the Sunni population as well as the non-Muslim population. However, Christians, Jews, and Zoroastrians were able to remain independent for much of the Safavid period. The Safavids imported skilled Armenian Christians to fulfill some administrative positions. The majority of Georgian and Circassian Christians converted to Shi‘ism and provided military service to the Safavids. Zoroastrians were subject to discriminatory laws, which kept many of them poor and uneducated. However, like Iranian Jews, many Zoroastrians were able to negotiate their independent status and preserve
their faith.

By the end of the 17th century, Shi‘i religious leaders gained immense power and changed the Safavid state’s religious policy, which resulted in hardship for all non-Shi‘is. As a result, many Zoroastrians, especially in the capital city (Isfahan), were compelled to convert to Islam, the privileges of Armenian Christians were abolished, and Jews suffered financial extortion. The Safavids also attempted to rein in Sunni Afghans living on the periphery of the Safavid state, which provoked the Afghans to attack the heart of the Safavid Empire, bringing the dynasty to an end in 1722. Although the Afghan attack was directed
at Shi‘is, Jews and Christians also suffered from the invasion. As a result of the severe mistreatment they had suffered under the Safavids, Zoroastrians joined the Afghans and fought alongside them. This was the first time in nearly a millennium (since the 9th century) that Zoroastrians were active militarily in Iran.

The Baha’i Faith

In the 19th century a new religion, the Baha’i Faith, was born in Iran, where it has since become the largest religious minority. Although the Baha’i Faith has been heavily persecuted in Iran from its inception, it has become the second most geographically widespread independent religion in the world. The founder of the Baha’i Faith, Baha’u’llah, taught that all religions have a common foundation, asserted the harmony of science and religion, and proclaimed that “the earth is but one country and mankind its citizens.”

Early 20th Century

After World War I (1914–18), Britain and France were in a position to impose their will on the establishment of states that would succeed the Ottoman Empire, which fell in 1923. The settlement of the territory previously under Ottoman control was the result of a series of compromises between Britain and its wartime allies on one hand and between Europe and the Middle East on the other. Christians and Jews factored into the resettlement of the Middle East in a major way.

In 1920, France created a Lebanese state separate from Syria, partially as a result of Maronite Christian demands for a state in which Christians could control their own destinies. However, the territory of Lebanon drawn by France included Maronite, Greek Orthodox, and Greek Catholic Christians, Sunni and Shi‘i Muslims, as well as Druzes. Christians made up only 55 percent of the entire population. Eventually, Christian and Muslim politicians cooperated to claim Lebanese independence, which was achieved in 1943.

In addition to Arab claims on Palestine, the Zionist organization presented claims for a Jewish homeland to the European powers, and Britain promised its support for a “national home for the Jewish people” in the Balfour Declaration of November 1917. The Zionist movement encouraged Jews to settle in Palestine after World War I.

Zackery M. Heern
University of Utah

See Also: Mamluk Dynasty; Mongols and Il-Khans; Ottoman Empire (Summary); Ottoman Institutions, Devshirme; Shia; Sunni.

Further Readings

Arberry, A. J., ed. Religion in the Middle East: Three Religions in Concord and Conflict. 2 vols. Cambridge: Cambridge University Press, 1969.

Braude, Benjamin and Bernard Lewis, eds. Christians and Jews in the Ottoman Empire: The Functioning of a Plural Society. 2 vols. New York: Holmes & Meier, 1982.

Hatcher, William S. and J. Douglass Martin. The Baha’i Faith: The Emerging Global Religion. Wilmette, IL: Baha’i Publishing, 2002.

Khanbaghi, Aptin. The Fire, the Star and the Cross: Minority Religions in Medieval and Early Modern Iran. New York: I. B. Tauris, 2006.

Masters, Bruce. Christians and Jews in the Ottoman Arab World: The Roots of Sectarianism. Cambridge: Cambridge University Press, 2001.

Writer, Rasha. Contemporary Zoroastrians: An Unstructured Nation. Lanham, MD: University Press of America, 1994.

Islamism and the First Egyptian Presidential Election

Islamism and the First Egyptian Presidential Election

By Zackery M. Heern
Recorded for WKMS
June 5, 2012

Listen to the report on wkms


Dr. Zackery M. Heern, Assistant Professor of Middle East Studies at Murray State University, gives some historical insight into Islam and Egypt's first presidential election.

Last week, Egyptians participated in their first free democratic presidential election in history. For a country that is more than five thousand years old, this is monumental. It is an indicator that democracy is on the rise in the Arab world. The elections come in the wake of hard fought battles by protesters, insurgents, and the international community to rid the Arab world of long-standing dictators.

One of these autocrats was Egypt’s Hosni Mubarak. This week, he became the first Arab dictator to be sentenced to life in prison by his own people. Mubarak’s successor will likely play an important role in laying a new foundation for the course of Egypt. In practical terms, this means drafting a new constitution, setting the tone for international relations with Israel, the United States, and so forth.

The Arab uprisings will prove to be a new phase in the history of the Middle East. However, only future historians will be able to determine what the long-term impact will be. At this early stage, the increase in democracy is bringing Islamists to power. Islamists represent a wide spectrum of political ideals. But, their common ground is the goal of implementing Islamic principles in the government. Islamists throughout the Middle East owe their popular support to their ability to provide the disenfranchised with social services.

The Muslim Brotherhood is the original Islamist organization. It began in Egypt in the 1920s and has since spread throughout the Islamic world. In fact, Palestine’s Hamas originated as a splinter group of the Muslim Brotherhood. For much of its history, the Egyptian government deemed the Muslim Brotherhood a terrorist organization, forcing it to operate underground. In recent history, however, the Muslim Brotherhood has toned down its rhetoric and extremist methods.

Islamists have already had success in the parliamentary elections held earlier this year in Egypt. More than two-thirds of parliament members represent the Muslim Brotherhood and the ultra-conservative Nour Party.

As a result of the first round of presidential elections held last week, two candidates remain standing. The run-off election will be held in mid-June. The front-runner – Dr. Muhammad Morsi – is the Muslim Brotherhood’s candidate.

His rival is Ahmad Shafiq, who was the last prime minister of ousted president Mubarak. Thousands of protesters poured into the streets of multiple Egyptian cities on Friday demanding that Shafiq be disqualified from the race. This comes after a mob set fire to his campaign headquarters last week. These protesters denounce Shafiq as a remnant of the Mubarak regime. If these protesters are any indication, Morsi, the Islamist candidate, will win the election.

It is worth noting that neither Morsi nor Shafiq represent the will of many of the protesters who originally took to the streets to bring down the Mubarak regime. Indeed, many Egyptians shutter at the remaining candidates, whom they see as a choice between an Islamist and authoritarian regime. If democracy firmly takes root in Egypt, it is possible that alternative political parties will emerge.

For now, Morsi and the Muslim Brotherhood seem poised to control the immediate future of Egypt. Morsi has been painted by the media as an un-charismatic politician, who will carry out the will of the Muslim Brotherhood. His campaign rally-cry is “The Qur’an is our constitution and Islamic law is our guide.” He is clearly committed to making Egypt an Islamic state.

The major precedent for Morsi’s vision of a democratic Islamic state is Iran. Similar to Iran, Morsi has suggested that the government should have a council of Muslim scholars who advise the government. Additionally, non-Muslims and women will not be eligible to run in future presidential elections. However, Egypt will not look to Iran as a model to be followed. It will likely create a new Egyptian model.

Dr. Zackery Heern is a Middle East Specialist in the Department of History at Murray State.
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