Islamic Studies

Front Matter

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Between Sunnism and Shiism

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There are several different approaches between the Sunnis and the Shia when defining the characteristics of the Ahl al-Bayt. The views of the Sufis representing the Sunni tradition on this issue follow a unique path. Because the esteem and spiritual depth assigned to ʿAlī (d. 40/661) and his progeny by most Sufis of the Sunni tradition resembles the Shia approach in certain regards, some believe that this perspective emerged as a result of a Shia-Rāfiḍa influence. However, the source of the understanding of Ahl al-Bayt, which emerged under the example of the views of Yaḥyā Shirvānī (d. 1466), the second founder of the Khalwatiyya order—a highly influential and well-known order amongst Sunni Muslims—, was not Shia-Rāfiḍa, but Sunni Sufi tradition, which kept the Prophet's sunna/teachings alive in its full meaning. The view adopted by the Sufis does not correspond entirely to the Sunni or the Shia-Rāfiḍa view but is, in fact, its own perspective.

The Genesis of the Fatimid Vizierate and its Modus Operandi

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The vizier, a pivotal figure in Islamic political history, has often been overlooked in the context of the Fatimid Caliphate (297-567/909-1171). While the institution of the vizierate was widespread among Islamic dynasties, its presence and influence within the Fatimid state appear to be inconsistent. Notably, primary and secondary sources on the Fatimid period before 362/969 make no mention of viziers, suggesting an absolute absence in the role of the office. In contrast, the Fatimid sources of Egypt frequently reference viziers, indicating a significant shift in the institution’s prominence. This paper focuses on the genesis of the Fatimid vizierate, emphasizing its development into a central administrative institution within the Fatimid Caliphate. Through a critical analysis of primary sources, including administrative records and contemporary Fatimid accounts, this study traces the vizierate’s origins and tracks its institutional growth right from the start of Fatimid rule in Maghrib (297-362/909-969) and its later developments in Egypt (362-567/969-1171). It also distinguishes between the vizier as a title and the vizierate as an institution, highlighting how the connotations of both evolved over time. By contextualizing administrative apparatuses with contemporary political milieus, and comparing similar events in other Islamic dynasties, this research offers new insights into the vizierate’s foundation in the Fatimid Dynasty.

Asia Bibi Case

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The Asia Bibi blasphemy case has been among the most critical issues in Pakistan for the last decade. It has many offshoot cases and tribulations like the assassination of Governor Punjab Salman Taseer and minorities minister Shahbaz Bhatti and the execution of Mumtaz Qadari, etc. It has polarized the nation and produced a very tense and sentimental milieu in the country. On October 31, 2018, the Supreme Court of Pakistan acquitted Asa Bibi, who was previously sentenced to death by the trial court and Lahore High Court, giving her the benefit of the doubt. This verdict of the Apex Court of Pakistan outraged the religious clerics. They declared the verdict against Shaīʻah and morality and pronounced fatwās for the assassination of concerned judges. This scenario has created very significant implications for the role and interpretation of religion in Pakistan. The present paper studies the verdict in the light of the shaī'ah and morality. It argues that the verdict referred to is based on the principles of the shaī'ah and morality. The conclusion has been reached by identifying various principles of the shaīʻah applicable to such cases and analysing the verdict to see if these principles have been followed. The study finds that the concerned Judges have fully abided by the injunctions of the shaī'ah regarding exercising caution in punishing an accused, evaluating testimonies and placing the burden of proof on the accuser.

Divergent Interpretations of Section 4 of the Muslim Family Laws Ordinance 1961, by the Superior Judiciary of Pakistan

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Representational succession under Section 4 of the Muslim Family Law Ordinance 1961 (hereinafter Ordinance) was introduced to reduce the economic sufferings of orphaned grandchildren. Superior Courts of Pakistan have interpreted it divergently. Interpretive tensions reflect confusion on the part of the legislature and judiciary. This article analyses different interpretations of Section 4 by the superior judiciary. It also examines the extent of consistency and inconsistency in its construction. Initially, courts had interpreted Section 4 on technical grounds and declined to grant any share to orphaned grandchildren. Soon after the court had construed it liberally and overruled the technical objections. Later on, courts interpreted it literally and granted the entire share of a predeceased child to his orphaned children. Then supplementary interpretation of Section 4 was offered by referring to Shariat law. Furthermore, courts had presented restricted interpretation. Both supplementary and restricted interpretations are against the clear intent and text of Section 4. In remote construction, the court had interpreted Section 4 out of context and determined other rights of a grandchild. The tangled interpretation of Section 4 has worsened the matter and further puzzled the distribution of shares to grandchildren. It seems that the Judiciary has interpreted it according to its whims instead of its spirit. There is no consistency in the construction of Section 4. However, it is needed on the part of the judiciary to develop a consistent theory in the construction and application of Section 4.

Assessing Pakistan’s Counter Violent Extremism (CVE) Programs to Propose Alternative Narrative for Countering Extremist Ideologies

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Pakistan's Counter Violent Extremism efforts combine policy options and deradicalization programs. However, these efforts have not efficiently utilized the potential of indigenously derived national narratives in combating terrorism and extremism. Pakistani officials introduced the Paigham-e-Pakistan (Message of Pakistan), a collective fatwa issued by more than 1800 religious scholars, to provide a rebuttal to the extremist ideologies. However, the prime focus of this document remained limited to declaring any ruling on takfir, kafir, and Jihad as unlawful (haram) while neglecting the pivotal concept of Khuruj which plays a central role in extremism and radicalization within Pakistan. Instead of simply rejecting terrorists' interpretations of vital religious concepts, the state must present an alternative narrative rooted in religion to tackle the threats of extremism and radicalization within Pakistani society. This analytical study attempts to evaluate the gaps in the CVE models of Pakistan and elucidates how the Islamic concept of wassatiyyah can serve as the basis for an alternative narrative against extremism and radicalization in the country.

Seema Golestaneh. Unknowing and the Everyday: Sufism and Knowledge in Iran.

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Maryam Kashani. Medina by the Bay: Scenes of Muslim Study and Survival.

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Ilkka Lindstedt. Muhammad and His Followers in Context: The Religious Map of Late Antique Arabia.

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Back Matter

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