Man, it’s a good thing Christian politicians are never corrupt. And never claim that they’re being discriminated against and persecuted for their religious beliefs, and that they never get any leeway or public support for this. And that Christian groups never pressure university administrators into banning or censoring things.
and of course it has never been the case of the ethnic religious groups having corrupt politicans exploiting a situation for votes. It never occured in New York or Chicago or anywhere among the christians…
ANA Stringbean and cannot speak for him, but I thought “sordid bravery” was about right as a description of the Charlie Hebdo affair.
As in, they were being kind of dicks, but they were courageous and principled in standing up for their right to freely express dickish sentiments despite illegitimate efforts to intimidate and atack them for it.
Published by LexisNexis as a textbook and guidebook to assist English-speaking lawyers in dealing with cases that touch on Islamic law, Understanding Islamic Law (Sharī’a), by Raj Bhala, is an exhaustive, in-depth manual of the various rules and interpretations of shari’ah, from marriage to divorce, from contracts to wills. It even covers the opinions of various Islamic scholars and madh’hab on abortion and contraception. The latter is of particular interest to the book’s author, the Rice Distinguished Professor at the University of Kansas School of Law, who is a devout Catholic and who draws many comparisons and contrasts between shari’ah and Catholic canon law throughout the book.
This one gets a twofer: Asma Afsaruddin’s Striving in the Path of God: Jihad and Martyrdom in Islamic Thought and Ahmed Al-Dawoody’s The Islamic Law of War: Justifications and Regulations. B Al-Dawoody’s book, as the title indicates, is a good general overview of both the justifications for war in Islamic law, and the rules regulating how such war is to be carried out (what constitutes permissible war, who are permissible targets, how are peace negotiations to be carried out, and so on), covering both historic and modern theories and applications. Afsaruddin’s book, on the other hand, is a verse-by-verse, hadith-by-hadith breakdown of how Islamic scholars both medieval and modern constructed those theories of warfare, citing something like two dozen different scholars and exegetes from all periods of Muslim history as she traces the origins and development (and dissensions) of those laws. Both cover very similar ground, but of the two of them I prefer Afsaruddin’s work, if only for the astonish breadth of opinions she covers.
Charles Allen’s God’s Terrorists: The Wahhabi Cult and the Hidden Roots of Modern Jihad is a must-read for anyone seeking knowledge about what drives groups like the Taliban and al-Qaeda. It heavily focuses on the former, going into great detail about how al-Wahhab’s fundamentalist movement in 18th Century Saudi Arabia spread into Central Asia and how that influenced Debandi theology and ultimately the fundamentalist theologies that predominate in countries like Pakistan and Afghanistan. It also traces, though in much briefer fashion, the development of Wahhabism in Saudi Arabia, and how the two fundamentalist strains eventually collided and merged with Osama Bid Laden and his terrorist group linking up with the Taliban.
Our book this time is Wael Hallaq’s near-encyclopedic The Origins and Evolution of Islamic Law. I don’t think I could improve upon the book’s own introduction in order to explain what it’s all about:
“This book, covering more than three centuries of legal history, presents an important account of of how Islamic developed its own law while drawing on ancient Near Eastern legal cultures, Arabian customary law and Quranic reform. The development of the judiciary, legal reasoning and legal authority during the first century is discussed in detail as is the dramatic rise of Prophetic authority, the crystallization of legal theory and the formation of the all-important legal schools. Finally, the book explores the interplay between law and politics, explaining how the jurists and the ruling elite led a symbiotic existence and mutual dependency that - seemingly paradoxically - allowed Islamic law and its application to be uniquely independent of the ‘state’.”
I see that Haberdash, having had his arguments destroyed, is reduced to posting random links. I suppose this is an improvement over his previous approach of posting his own thoughts [sic].