A Religion of Protest by Hamid Dabashi - Book Report/Review Example

A summary of the contents of Shi’ism “A religi on of protest” by Hamid Dabashi, “The epic story of the Shia-Sunni split in Islam.” After the Prophet by Leslie Hazleton and The New Sectarianism: “The Arab uprisings and the rebirth of the Shia-Sunni divide” by Geneive Abdo Name: State: Author’s note: Program: Introduction The onset of Shia-Suni divide stems from long historically and religious attributes. These invasive conflicts have been explicitly elaborated in various perspectives by different authors and scholars (Ajami, 1986). The bedrock of these conflicts can be associated with two major concepts; historical political rivalry, and religious differences. This is in accordance with the three books under study namely; Shi’ism “A religion of protest” by Hamid Dabashi, “The epic story of the Shia-Sunni split in Islam.” After the Prophet by Leslie Hazleton and The New Sectarianism: “The Arab uprisings and the rebirth of the Shia-Sunni divide” by Geneive Abdo. This paper seeks to provide a summary of the contents of these books by analyzing their key arguments. SHI’ISM “A religion of protest” Hamid Debash presents a creative and unique interpretation of Shi’ism. The book addresses key and unique attributes that revolve around the discussion of Shi'ism. The trajectory of the content presents Shi’ism in a latitude language and tone by disclosing the boundaries between sacrilegious and sanctimonious attributes. According to Debashi (2011) Shi’ism is a festive gathering, a festival, a feast, a constellation of moral manners, a commitment, a conviction, a mobile memory—the centerpiece of it the iconic unsheathing of a dagger, for real, for sure, always half-drawn from its worn-out sheath. This book has been segmented into four main sections. The first phase of the book prologues the historical origin of Shi’ism. The author numerates various principles of the doctrines that form the bedrock of Shi’ism. The second part of this book transcends the first by analyzing the chronological unfolding of historical Shi’ism. The analyses stretch from seventeenth century and link their encounter with the European colonial modernity in the nineteenth century. The third part of the book takes an epistemic shift in narration. The author drifts away from doctrinal point of view and focuses on the anesthetic manifestation of faith. This manifestation of faith did not consequently augur well with the Shia’s unity. The author contends that the faith led to the division of Shia consciousness.—a politics of despair on one side and an aesthetic of formal emancipation on the other. The split up of Shi’ism is viewed as the most tragic experience in modernity. The "politics of despair” as termed by the author went through a crescendo thus magnifying the political rift in Shi’ism. The historical revolution of Shi’ism has been consequently attributed to the growth and development of Islam. The author further evaluates the process Shi’ism as a complex attribute and practice that contingently affected Shia people. The outline of the thesis evaluates Shi’ism as twofold occasion; a festive season of celebration and a furious ritual stemming from murderous myths. In as much as the ritual is commonly associated with celebrations, the author unearths the deadly and tragic components. According to Debashi (2011) the combined effect of a “deferred obedience and infanticide (as opposed to patricide) has cast Shi’ism into a state of permanent deferral, a deferred future, guilt-driven not for having killed the father but for having murdered the son, which has in political terms caused a state of permanent revolutionary defiance. Debashi (2011) evaluates the combined effect of a “deferred obedience” and infanticide has cast Shi’ism into a state of permanent deferral, the charismatic condition of their infallible imams has made that deferral normatively combustible and politically explosive. In this regard, Shi’ism has been presented as the shadow of Islam. This analysis detriment the great affirmation of Shi’is into the entire world and also affects their inherent beliefs in victory of Shiasm. Debashi (2011) +argues that Shi’ism is the deferred Shadow of Islam supplementing Sunnism as the triumphant doubt of Islam, eventually the compliant Sunni protests too much, denying the return of its own repressed as Shi’ism. While the author presents Shi’ism as the shadow of Islam, the book relates the two throughout its course. As a matter of fact, Islam becomes the "hidden hole" in the soul of Shi’ism that helps to sustain the ideals and beliefs of this religion. The author drifts away from historical perspective Shi’ism to a theoretical framework in the latter stages. Debashi (2011) further evaluates a normative dislocation that occurs in Shi’ism via a schizophrenic split between its politics and its aesthetics. The theoretical analysis presents a new quest for public recognition and public space that does not augur well with the spirit of unity. This is because there was enormous pressure due to the denial of their quest for public recognition and public space of Shi’ism. “The epic story of the Shia-Sunni split in Islam.” AFTER THE PROPHET By Leslie Hazleton The battle for Prophet Muhammad's succession underscores the foundation of the narrative presented by Hazleton’s book. The battle for succession was inherently between two parties; the family of the prophet's favorite wife (Aisha) and the supporters of his son in law (Ali). The author depicts and describes the ailments of Prophet Muhammad and how it consequently affected his family and followers. According to her writing, Hazleton (2009) “Yet it is also an altogether human scene. Everyone so concerned, everyone crowded around, trying to protect Muhammad from the importuning of others, to ease life for a mortally ill man. They were all, it seemed, doing their best. But as their voices rose in debate over the pros and cons of calling for pen and paper, the terrible sensitivity to noise overtook Muhammad again.” She further asserts that the battle for his succession erupted while he was still grappling with sickness. Ali is described as a warrior and a philosopher who is vibrant and highly ambitious. However, this struggle reaches its breaking point when a fight erupts fifty years later in Iraq. This comes after the soldiers of Mohammed's led grandson (Hussein) at Karbala are massacred by the Sunni dynasty. This agonizing ordeal is presented by the author as the birth and ultimate driver for Shia Islam. These imagery proses provide a descriptive picture of the origin of the volatile Islamic blend between religion and politics. The seventy century occurrences described in this book had consequently created a significant impact on the modern Islamic world. The author explains that these early happenings are inscribed in the hearts and minds of Middle Eastern world in this twenty first century for instance; she cites the Islamic Revolution and the civil war in Iraq. This book blends historical chronology of events with theology in order to establish the root cause of rift between the Sunni and the Shia. Further the author uses the descriptive information to evaluate how the historical grievances that stemmed from Prophet Muhammad family permeate the modern world conflicts. The author affirms that most religious school of thought denies and disagrees with some of these historical events. However, the book takes an independent and complex analysis by clearly describing the historical emergence of these conflicts. The chapters revolve around the main family of Prophet Muhammad, his son in law (Ali) and his grandson (Hussein). Ayesha is a common theme character described and connects the three chapters. The author explores the psychology of Ayesha and gives a vivid description of her character For instance, Hezleton (2009) writes “Charming she must have been, and sassy she definitely was. Sometimes, though, the charm wears thin, at least to the modern era. The stories Aisha later told of her marriage were intended to show her influence and spiritedness, but there is often a definite edge to them, a sense of a young woman not to be crossed or denied” The author subsequently notes that there were several consequences of Ali posing as the foundation of Shia Islam. Hazleton (2009), contends that if Ali was the foundation figure of Shia Islam, Hussein was to become its sacrificial icon; the story of what happened to him once he reached Iraq would become the Passion story of Shi’ism—its emotional and spiritual core. The events that the book describes consequently lead to the emotions that underpin the Shia-Sunni split. The author ultimately gets to the point where the rift widens at Karbala. She describes the horror and bomb last. At this point the author analysis is focused on the 2004 bomb blast at Karbala and stretches towards Imam Hussein tragedy (Ahmed, 1992). This significantly leads to a revolution springing internally and externally. THE NEW SECTARIANISM: “The Arab Uprisings and the Rebirth of the Shia-Sunni Divide” By Geneive Abdo The author investigates the complexity and inherent causes of conflict between Shia and Sunni. This conflict as presented in the book has significantly grown to encompass between the Muslim world and the Western world and the conflict between Israelis and Palestinians. The book places religion at the bedrock as the weapon that has continuously been used to fuel these conflicts. The Islam religion has greatly changed the perception of Muslim towards this conflict. The author argues that the concept of sectarianism has posed numerous threats to the wider Arab world and other external countries like the United States and her allies. According to Abdo (2013), Arab uprisings began in the winter of 2011; Iran’s Supreme Leader Ali Khamenei was quick to express his glee: one of the long-awaited objectives of the 1979 Islamic revolution would now be realized. Accordingly, Khamenei uplifted the "Islamic awakening" while claiming vindication to overcome the Western regional hegemony. The book further highlights the long term effort by the Iranian people to overcome the west. The author demonstrates the shortcomings of Khamenei's rhetoric. The domestic conflicts have been the major challenge in Arab uprising since its influence greatly affects unity. Abdo (2013) cites Arab uprisings and their knock-on effects across the region are the very definition of local, “retail” politics and represent a significant break with a past largely dictated by outside forces, foreign policy considerations, and proxy contests between rival regional and global forces. The book affirmatively attributes domestic politics as the major driver for foreign policy. The United States is a key foreign player that has been presented in this book. The author states that the primary purpose of the United States in the Arab world has always been to expand its geopolitical and economic growth. In order to effectively attain this mission, the author suggests that the United States must effectively consider religion in the policy making process. In this regard, Abdo (2013) elaborates that external actors played significant roles in the uprisings in Syria, Yemen and Bahrain; it is local figures who instigated the uprisings and who are likely to play significant roles in the future. The most influential local actors and authority have been outlined as the major proponents of Islamic lifestyle in the region. They mainly constitute pious Muslims, clerics and sheiks. According to Abdo (2013) Arab uprisings has left the United States in a position where it has to deal not only with Islamist parties, groups, and factions but also with those more traditional religious figures that have emerged as political players. Abdo (2013) further asserts that, the rise of the new sectarianism within the Arab world has greatly complicated the diplomatic and geopolitical challenges facing the United States by demanding that serious consideration be given to religious difference in its own right, and not simply as an epiphenomenon stemming from social, economic, or political contestation. Prior to the Arab uprising the ethnic religious tensions between Shia and Sunni had been largely contained. The author points to the wave of Arab uprising as the major cause of the great rift between Shia and Sunni. Consequently Abdo (2013) claims in this book that the U.S. invasion of Iraq and the accompanying overthrow of Saddam Hussein, which allowed the Shi‘a to attain power in one of the region’s leading states, has now been eclipsed by a growing Sunni bid for ascendency in both the religious and political realms. The foreseeable future is brimmed with extreme challenges to the broader Muslim community due to the ongoing conflicts with the western world. However the author finally takes a stance stand by alleging that the Shia-Sunni divide is the ultimate player that will eventually displace conflict between the Muslims and the western world. Abdo (2013) quotes that such sectarian conflict is also likely to supplant the Palestinian occupation as the central mobilizing factor for Arab political life; as Arab societies become more politically active and aware at home in the aftermath of the uprisings, fighting Israel is less of a priority, especially because there are so many domestic crises. The thesis of this monograph establishes the causes of rise in sectarianism in Arab States with the case study of religious, social, and political upheaval in Lebanon and Bahrain. Abdo (2013) examines the prospects for greater Iranian influence, as the sectarian conflict escalates and western policy continues to dismiss or even ignore outright the grievances of people in the region as they battle one another and their existing governments. Conclusion & Critical Evaluation The Shia- Suni divide has various attributes that can be termed as the core of its foundations. The paper has consequently incorporated the complex views of various authors by providing a summary three main books; Shi’ism “A religion of protest” by Hamid Dabashi, “The epic story of the Shia-Sunni split in Islam.” After the Prophet by Leslie Hazleton and The New Sectarianism: “The Arab uprisings and the rebirth of the Shia-Sunni divide” by Geneive Abdo. Hamid Dabashi examines the various conflicts that stems from the practice of Shi’ism as a religion in the Arab world by delving into the historical background and of the Shi’ism protests. The author does not only dwell in the doctrinal perspective but incorporate theoretical frameworks to establish the grounds for Shi-Sunni conflicts. Secondly, “The epic story of the Shia-Sunni split in Islam.” After the Prophet by Leslie Hazleton is a unique narration that returns the Shia-Sunni conflict top the death bed of Prophet Mohamed. This book provides a chronological narration of events with imagery language which provides a clear picture to the reader. The author ultimately attributes the conflict to the major dispute between Aisha (The Prophets wife) and Ali who was a warrior cum a philosopher. Finally, The New Sectarianism: “The Arab uprisings and the rebirth of the Shia-Sunni divide” by Geneive Abdo. Hamid is a complexity of these conflicts by stretching to the alliance between the Arab world and the Western world. Due to continuous domestic differences, the author explains how the Western world specifically the United States uses that as a channel to propel their geopolitical and economic interest. Ali Khamenei is cited as the major force that opposed the western dormice by aiming at creating a collective force against United States. However, his objective failed since Abdo claims that he failed to put into consideration the local divide. There are definitely numerous factors presented by the various authors as the major causes of the Shia- Sunni divide. There common factors that are common throughout the three books include; the religious and political perspectives. The two perspectives are not inherently the major arguments since other factors like Western interest have also been discussed albeit to a smaller level. References Ahmed, L. (1992). Women and Gender in Islam. New Haven: Yale University Press, 1992. Ajami, F. (1986). The Vanished Imam: Musa al Sadr and the Shia of Lebanon. Ithaca: Cornell University Press. Debash, H. (2013). Shi’ism “A religion of protest” Hazleton, L. (2009) “The epic story of the Shia-Sunni split in Islam.” After the Prophet. Doubleday: Random House, Inc., New York Abdo, G. (2011). The New Sectarianism: “The Arab uprisings and the rebirth of the Shia-Sunni divide” Read More

The analyses stretch from seventeenth century and link their encounter with the European colonial modernity in the nineteenth century. The third part of the book takes an epistemic shift in narration. The author drifts away from doctrinal point of view and focuses on the anesthetic manifestation of faith. This manifestation of faith did not consequently augur well with the Shia’s unity. The author contends that the faith led to the division of Shia consciousness.—a politics of despair on one side and an aesthetic of formal emancipation on the other.

The split up of Shi’ism is viewed as the most tragic experience in modernity. The "politics of despair” as termed by the author went through a crescendo thus magnifying the political rift in Shi’ism. The historical revolution of Shi’ism has been consequently attributed to the growth and development of Islam. The author further evaluates the process Shi’ism as a complex attribute and practice that contingently affected Shia people. The outline of the thesis evaluates Shi’ism as twofold occasion; a festive season of celebration and a furious ritual stemming from murderous myths.

In as much as the ritual is commonly associated with celebrations, the author unearths the deadly and tragic components. According to Debashi (2011) the combined effect of a “deferred obedience and infanticide (as opposed to patricide) has cast Shi’ism into a state of permanent deferral, a deferred future, guilt-driven not for having killed the father but for having murdered the son, which has in political terms caused a state of permanent revolutionary defiance. Debashi (2011) evaluates the combined effect of a “deferred obedience” and infanticide has cast Shi’ism into a state of permanent deferral, the charismatic condition of their infallible imams has made that deferral normatively combustible and politically explosive.

In this regard, Shi’ism has been presented as the shadow of Islam. This analysis detriment the great affirmation of Shi’is into the entire world and also affects their inherent beliefs in victory of Shiasm. Debashi (2011) +argues that Shi’ism is the deferred Shadow of Islam supplementing Sunnism as the triumphant doubt of Islam, eventually the compliant Sunni protests too much, denying the return of its own repressed as Shi’ism. While the author presents Shi’ism as the shadow of Islam, the book relates the two throughout its course.

As a matter of fact, Islam becomes the "hidden hole" in the soul of Shi’ism that helps to sustain the ideals and beliefs of this religion. The author drifts away from historical perspective Shi’ism to a theoretical framework in the latter stages. Debashi (2011) further evaluates a normative dislocation that occurs in Shi’ism via a schizophrenic split between its politics and its aesthetics. The theoretical analysis presents a new quest for public recognition and public space that does not augur well with the spirit of unity.

This is because there was enormous pressure due to the denial of their quest for public recognition and public space of Shi’ism. “The epic story of the Shia-Sunni split in Islam.” AFTER THE PROPHET By Leslie Hazleton The battle for Prophet Muhammad's succession underscores the foundation of the narrative presented by Hazleton’s book. The battle for succession was inherently between two parties; the family of the prophet's favorite wife (Aisha) and the supporters of his son in law (Ali).

The author depicts and describes the ailments of Prophet Muhammad and how it consequently affected his family and followers. According to her writing, Hazleton (2009) “Yet it is also an altogether human scene. Everyone so concerned, everyone crowded around, trying to protect Muhammad from the importuning of others, to ease life for a mortally ill man. They were all, it seemed, doing their best. But as their voices rose in debate over the pros and cons of calling for pen and paper, the terrible sensitivity to noise overtook Muhammad again.

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