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Take Not Jews and Christians As Intimates!

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Take Not Jews and Christians As Intimates! Maria Pakkala Take not Jews and Christians as Intimates! Depictions of Jews and Christians in Modern Shīʿi Qurʾānic Exegesis Academic dissertation to be publicly discussed, by due permission of the Faculty of Arts at the University of Helsinki, in lecture room 5, on the 25th of January, 2019 at 14 o’clock. Maria Pakkala Take not Jews and Christians as Intimates! Depictions of Jews and Christians in Modern Shīʿi Qurʾānic Exegesis Copyright © Maria Pakkala Picture copyright: ©Mabarrat ISBN 978-951-51-4754-7 (paperback) ISBN 978-951-51-4755-4 (PDF) Unigrafia Helsinki University Print Helsinki 2019 1 To the loving memory of Hanna Koivisto and Timo Liene. To Prof. Eirlys Davies. You left a tremendous mark on my life. 2 Abstract Modern Shīʿi commentaries on the Qurʾān are understudied in comparison with their classical or Sunni counterparts. This dissertation attempts to fill in some of this academic lacuna by shedding light on one of the major Shīʿi Qurʾānic commentators of our times. The topic of my research is the perception of Jews and Christians in the thought of the Lebanese Shīʿi scholar Grand Ayatollah al-Sayyid Muḥammad Ḥusayn Faḍlallāh (1935-2010). The main intention of my work is to present Fadlallah’s views on Jews and Christians as well as his perception of engagement with them through the examination of his twenty-five-volume commentary on the Qurʾān, Tafsīr Min Waḥy al-Qurʾān, as well as his other exegetical works. To do this, I use Systematic Analysis as a research method which aims at exploring the inner world of the texts by examining their key concepts, arguments, allegations and backgrounds. Possible inconsistencies or contradictions in the texts under study are equally taken into consideration. The views and arguments are then presented under a coherent structure which enables the outlining of Fadlallah’s perception of the People of the Book. This study presents the three main tenets of the Ayatollah’s perception of Jews and Christians. The first tenet is the supersession of Islam over Judaism and Christianity according to which pre-Islamic monotheistic religions are part of the progressive divine revelation and are a source of divine guidance but only until the advent of the next one. The Qurʾān is thus a continuity to the Torah and the Gospel but it is, first and foremost, an updated, and final scripture which constitutes a revelatory closure. The second tenet is the partial validity of pre-Qurʾānic Scriptures on the grounds that they were either partially or greatly misrepresented through additions, omissions or misinterpretations. The third tenet is the Qurʾānic regulations of engagements with Jews and Christians in theory and in practice. Fadlallah argues that Islam calls for peaceful and courteous relationships with the People of the Book. The exception to this is their injustice against Muslims in which case aggression against them is justified and maintaining amicable relationships with them is either undesirable or forbidden. This study concludes that Fadlallah’s more lenient attitude towards the Christians and blatant criticism of the Jews has a sociopolitical aspect. The first are called to dialogue while the latter are excluded as long as Israel exists and are depicted as rebellious and inherently resistant to divine guidance. These depictions are mixed with Western anti-Semitic motifs and Quṭbist anti-Jewish views. 3 Acknowledgements This dissertation could not have been completed without the great support that I have received from so many people over the years. I wish to offer my most heartfelt thanks to each and every one of them. First and foremost, I would like to thank my supervisor Professor Jaakko Hämeen-Anttila for his generous advice and support for many years. I sincerely appreciate your friendship, your patience, and your strong faith in me. I am also very grateful to my external reviewers, Professor Meir Bar-Asher and Professor Elvire Corboz, for their insightful comments on this thesis. Special thanks to Professor Bar-Asher for his thorough examination of my thesis and for his thoughtful and comprehensive feedback. My deep gratitude to Dr. Susanne Dahlgren, Dr. Jari Lahti, Dr. Riku Hämäläinen and Dr. Kimmo Svinhufvud for constant encouragement and valuable advice. I am also thankful to the research community at the University of Helsinki and at the Helsinki Collegium. I would like to thank Professor Hannu Juusola, Dr. Kaj Öhrnberg, Dr. Syvia Akar, and Dr. Ilkka Lindstedt. Thank you for your encouragement and moral support. My students at the department of Arabic and Islamic studies and elsewhere have encouraged me throughtout the years. It was an honor to be part of your academic trajectory. Visits overseas have provided me with valuable opportunities to get advice and feedback and to discuss my ideas. I am immensely indebted to Professor Etan Kohlberg for his valuable guidance in the beginning of my research and for the many stimulating discussions. Professor Kohlberg was remarkably kind and helpful to read parts of my work and comment on them. I have many debts of gratitude to Professor Simon Hopkins, Professor Amikam Elad, and Professor Michael Lecker for providing me with a conductive and enjoyable research environment at the Hebrew University and for making my stay in Jerusalem so pleasant and enjoyable. I am most thankful for the friendship and care of Mrs. Yehudit Hopkins, Mrs. Bat Sheva Kohlberg, Mrs. Einat Elad and Mrs. Nitza Lecker. Thank you for welcoming me into your wonderful families in an incredible act of loving kindness and generosity. Moreover, the time I spent in Jerusalem would not have been the same without the amazing friendship of Helen Gersman. I am also indebted to Professor Morgan Clarke and to the Institute for Palestine Studies for sharing with me unpublished materials. 4 My research would not have been as smooth without the tremendous help of the Fadlallah’s Islamic Cultural Institute, Fadlallah’s office Central Archive Department, Fadlallah’s Fatwa office and Fadlallah’s Library in Beirut. Words cannot explain my gratitude to his eminence al-Sayyid Jaafar Fadlallah, Mr. Muhammad Tarraf, and Ms. Rana Mokh. Access to several libraries around the world has had a tremendous impact on my journey: I owe a great debt of gratitude to the libraries of the Emory University, the Hebrew University, the Bodleian, the Oriental Institute, the Müller at the OCHJS, and the Ayatollah Fadlallah Library. I would also like to acknowledge the generous financial support of the WIHURI foundation, the Ella and Georg Ehrnrooth foundation, the Foundation of the Finnish Institute in the Middle East and the University of Helsinki. In the evolution of this dissertation, I am indebted to the friendship of Juha Pakkala. I am very thankful for letting me incorporate my research into our life together, for listening to my enthusiastic, sometimes, too enthusiastic monologues on Fadlallah and for supporting the process of accomplishing this dissertation. Also, I am grateful to my loving son Elias who, despite his young age, affectionately endured my busy schedule and encouraged me each and every morning. Special thanks to my parents-in-law Eija and Jussi who generously and kindly opened their house and their hearts to me and to my son. I acknowledge a debt of life-long standing to my late parents whose stubborn insistence that I master each day’s literary passages instilled in me a commitment to classical Arabic. I am also extremely thankful to my siblings and my sisters-in-law for their love and encouragement. My friends provided unflagging support and encouragement during what has been a busy and stressful time for us all. Heartfelt thanks to my supportive friends Miika Pölkki, Erika Sandman, Aleksi Järvelä, Maria Colliander, Anna Luntinen, Sampsa Peltonen, Senni Jyrkiäinen, Chaymaa Ramzy, Imane Salmi, Mohammad Lamsiah, Mina Tounsi, Zahra Mujunen, Mohamed El Aboudi, Joonas Maristo and Tiina Lehtoranta. The encouragement of my colleagues and superiors is a debt that I happily acknowledge. I am thankful to Kari, Ulrika, Nadja, Ruta, Tuija, Marjo, Christa, Taru, Outi, Heli, and Sami. I am indebted to my virtual friend Kevin Casey for his priceless support during my agonizing jaw surgery process. My appreciations go to all the other people who have helped me during my graduate study. Your support carried me through the ups and downs of the research and writing process. 5 Notes on translation and transliteration The English translation of the Qurʾānic verses are taken from the Saḥih international with modifications in most cases. Otherwise, the translations of the texts from Arabic, Hebrew, French, Finnish and German are mine. In translations of passages from Fadlallah’s commentary, the forms of divine eulogies or honorifics for prophets have been omitted to preserve the flow of the English text. The transliteration system used in this work is that of the Encyclopedia of Islam III. Case endings and assimilation rules are not included. Hence, al-tafsīr not at-tafsīr and Min waḥy al-Qurʾān and not Min waḥyi_l-Qurʾāni. The Arabic names ‘Fadlallah’ and ‘Hizballah’ are written the way they are pronounced in spoken Lebanese Arabic instead of the forms Fadlullah, Fadl Allah; Hizbullah, Hizbollah, and Hizb Allah. 6 Contents Abstract ................................................................................................................................................... 3 Acknowledgements .................................................................................................................................
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