L2 - Introduction to Islam: Concepts, Scholars, and Traditions
The Concept of the Mipster and Introducting the Tension of Islam
Mipster: Definition and Context
The term "Mipster" is a portmanteau of the words "Muslim" and "hipster."
The phenomenon took off in 2013, notably among American and French Muslims who gained attention for fusing skateboard culture and modern "coolness" with Islamic fashion.
The concept highlights Islam as a contemporary lived reality rather than just a historical or discursive tradition.
The Core Conceptual Problem
A central challenge in Islamic studies is conceptualizing Islam without representing it as a "seamless essence" (static and unchanging) or as a "plastic conjury of beliefs and practices" (completely fluid and without core).
There is a persistent tension between framing Islam as fixed and static versus fluid and dynamic.
The question arises: if a tradition becomes too dynamic or "too cool," does it cease to be Islam?
Daniel Eickelman’s Challenge (1980s)
Eickelman posited that the main challenge for studying Islam in local contexts is analyzing how universalistic principles are realized in various social and historical contexts.
Researchers must avoid representing Islam as a rigid, universal constant while also avoiding the view that it is merely a collection of random local beliefs.
The Diversity of the Muslim Community
Visual Representation and Identity
Muslim identity is expressed through immense cultural and racial diversity, which contradicts common stigmatizations or narrow representations (such as the focus on the burqa in political discourse).
Visual expressions of faith through clothing vary significantly across global regions.
Defining a "Muslim"
The definition of a Muslim is frequently broad and varies by perspective. Some definitions offered by practitioners include:
Anyone who says they are a Muslim (an inclusive, expansive definition).
Anyone who believes in the oneness of God and that Muhammad is His messenger.
The literal Arabic meaning: "one who submits" (to God or to peace).
A more philosophical definition: one who surrenders to a force greater than themselves (e.g., gravity).
There is no "Muslim Pope" or central figure in Islam who has the ultimate authority to determine who is or is not a Muslim; that judgment is often left to God.
The Global Muslim Population
Current estimates place the global Muslim population at approximately people.
Theological Schools of Thought on Membership and Faith
The Murji’ites (Abu Hanifa, d. July )
Even if individuals do not follow outward Islamic precepts, they must be accepted as Muslims if they claim to be so.
Their ultimate religious state and judgment are left to God on the Day of Judgment.
The Ash’arites
A person can commit a sin and still be considered a Muslim, but the tradition recognizes different degrees of faith.
The Qadariya
A person professing faith is a member of the community, but they must observe specific requirements of Islam. If they do not, they may be considered hypocrites.
Wahhabism
A more modern movement with roots in deeper historical strictness (Kharajite-like).
It posits that those who fall short of total adherence to Islamic precepts are considered unbelievers.
Wilford Cantwell Smith: The Meaning and End of Religion
Naturalization of Religion
Religion has been naturalized as an unchanging, inherent category, leading many to assume people are born into a tradition that is static.
Smith argues that the idea of belonging to a specific "tradition" is a relatively modern inheritance.
Historical and Colonial Contingency
The term "religion" is a colonial category often imposed by Europeans on diverse sets of practices.
Smith encourages moving away from seeking the "essence" or "nature" of Christianity or Islam. Instead, scholars should focus on how these traditions are lived, personal, and historically contextualized.
Clifford Geertz: Culture as the Primary Lens
Geertz's Methodology
Geertz identifies as a "miniaturist" of social sciences, focusing on concrete, particular, and microscopic details through immersion in culture.
Comparison of Morocco and Indonesia
Morocco:
Geographically arid/dry (North Africa).
French colonial past.
Economy based on trade with distinctions between urban and rural.
Islam settled early ().
Characterized as moralistic, rigid, and a fixed value system.
Indonesia:
Lush and rainy climate.
Dutch colonial past.
Peasant-based economy.
Islam arrived later ().
Characterized as malleable, tentative, calm, and open-ended.
Geertz's Thesis on Islam and Culture
Islam is produced by the interaction with culture. It is not what is left when you subtract culture.
For Geertz, diversity is paramount, but this often leaves the concept of "Islam" without a singular unifying essence, leading to a focus on multiple local "Islams."
Talal Asad: Islam as a Discursive Tradition
Critique of Geertz
Asad argues that by focusing solely on diversity and culture, Geertz neglects the elements that give Islam its unity and cohesion.
Defining Discursive Tradition
Islam is a tradition that relates itself to specific founding texts: the Quran and the Hadith.
It is not just a social structure or a collection of customs; it is an "aspiration to coherence."
Three Components of Asad’s Framework
Dialogue with Texts: Connecting the past with perspectives on the present and future.
Ethical Practice: Aims to achieve "goods" internal to the tradition and allows practitioners to reach excellence through virtue.
Discourse and Power: Focuses on what Muslims do authoritatively. It involves the power to regulate, adjust, and correct practices through authorized speakers/practitioners.
Connection to Alisdair MacIntyre
Asad utilizes MacIntyre’s work (After Virtue), viewing tradition as an inheritance where the past is present in the individual’s present. Practices have histories and sustain relationships to the future.
Shahab Ahmed: Explorative Authority and Contradiction
Critique of Asad
Ahmed argues that Asad focuses too heavily on power and social conformity (people "looking over their shoulders").
The Concept of Islam as Contradictory and Creative
Ahmed asks how Islam can conceptualize historical contradictions and creativity as part of the tradition itself.
The Coin Example: A Mughal ruler (Jahangir) pictured on a coin holding a wine glass (prohibited) while also holding a Quran.
The Wine Anecdote: A Muslim scholar drinking wine explains his family has been "Muslim wine drinkers" for a thousand years. To someone viewing Islam purely through law, this is a contradiction; to the practitioner, it is a historical reality.
Explorative Authority
Ahmed proposes that Islam should be seen as an expansive, explorative authority that accommodates contradictions rather than just a process of narrowing down to specific orthodoxies.
Local Case Studies: Queensland, Australia
Simulation of the Hajj
The Islamic College in Brisbane (Karawatha/Rochedale area) simulates the Hajj, featuring a model of the Kaaba, to connect students to Islamic history and practice within an Australian context.
Adaptation of Shia Rituals
Tradition is adapted for modern contexts. In some Shia rituals that historically involved self-flagellation and blood-letting, modern practitioners in Australia may instead participate in blood donation drives for the Red Cross. This maintains the theme of sacrifice while adapting to multicultural and medical norms.
Logistics and Life in the Haram (Mecca)
The Physical Space of the Haram
The Abraj Al-Bait Clock Tower: One of the tallest buildings in the world. Its clock face is massive: Big Ben clock faces could fit within its single face.
Masjid al-Haram: Covers over and can accommodate over worshippers during Hajj.
Architectural Features: Includes minarets and gates. The design ensures that all roads lead to the Kaaba.
The Kiswa (The Kaaba Cloth)
The Kiswa is the black cloth covering the Kaaba, featuring Quranic verses (Shahada) embroidered in gold and silver thread.
Materials: Silk threads are imported from Germany, Switzerland, and Italy.
Dimensions: The doorway frame is feet high and feet wide.
Weight: The dyed black cloth padded with white cotton weighs more than .
Production: Handled by a dedicated factory established in by King Abdul Aziz; employs roughly artisans.
The Well of Zam Zam
Located east of the Kaaba, the well is approximately deep.
Historically drawn by bucket until when electric pumps were installed.
Origin: Tradition states Allah created the spring via Angel Gabriel to provide for Hagar (Hajira) and Ishmael (Ismail) in the desert.
Administration and Personnel
Imams: Appointed by royal decree based on recitation accuracy and knowledge. Their voices are broadcast globally, synonymous with the city’s spiritual authority.
Bureaucracy: Over different departments manage the Haram, including a modern social media division that manages the institution's digital presence.
Questions & Discussion
Observation on the Mipster Video:
Question: What do you notice about their diversity?
Response: There is immense diversity in how they visually express faith. Clothing, race, and culture are varied. It is distinct from stereotypical political representations (like the burqa). The video (from circa 2010) was also utilized in the UK under the "Prevent Agenda" to counteract the stigmatization of Muslims through happy, energetic imagery.
Observation on the "One Day in the Haram" Documentary:
Question: What are the first impressions of the documentary?
Response: It feels very "contrived" or like a "PR piece," presenting a bureaucratic and highly polished face of Mecca. It highlights the immense investment required to make the tradition feel coherent.
Question: Is it dangerous?
Response: Yes, the density of pilgrims (shoulder-to-shoulder in every direction) is incredibly dangerous, though the documentary tends to minimize the sense of chaos in favor of highlighting the "well-oiled machine" aspects of administration.