NUR

FALL / WINTER

2018

The Magazine of The Center for & مركز الدراسات العربية واإلسالمية 1 Nūr: CAIS magazine — Spring 2018 (Vol. 4, No. 1) final draft.indd 1 11/7/2018 12:41:37 PM What’s inside? FROM THE DIRECTOR’S DESK Scholarly and timley articles from St. Bonaventure faculty and friends and students

Art Exhibit reviews with sneak peeks

Grand Opening of the Center for Arabic and Islamic Studies

Book reviews and recommended readings

Spotlight on SBU students

AND MORE...

Nur: The Light Magazine ©

Design and layout by Amina Golden-Arabaty

2 Nūr: CAIS magazine — Spring 2018 (Vol. 4, No. 1) final draft.indd 2 11/7/2018 12:41:39 PM What’s inside? FROM THE DIRECTOR’S DESK Crossing the line – the lines of politics, cul- ture, religion, gender and more – this is the theme of this issue of Nūr. Crossing any Change is afoot at CAIS! Regular readers of line can be a positive or negative experi- Nūr will notice a new look and format. In the ence, by which one can delight in diversity three years since it was first published, Nūr or demand uniformity. It can lead to new has gone from a slim newsletter into a sub- insights and understanding, or sometimes stantial magazine. This reflects the growth in to greater conflict. These facets of cross- CAIS as seen also in our new location and ex- ing various lines are explored here through panded facilities on the St. Bonaventure cam- the scholarship and experiences of St. pus which we officially opened in September. Bonaventure faculty, students and friends. As CAIS begins anew, I would like to reiter- Dr. Ibrahim Zabad, Professor of Political Sci- ate its unique Mission as a foundation for ence at St. Bonaventure, documents the on- crossing lines peacefully and respectfully: going difficulties experienced by ’s Cop- tic Christian community amid political turmoil in the Middle East. Lutheran pastor Rev. Amy Inspired by the historical encounter Walter-Peterson offers a different perspec- between Francis of Assisi and the tive by relating her experiences teaching in Sultan al-Malik al-Kamil in 1219, the Egypt over two decades. Fr. Victor Edwin, Center for Arab and Islamic Studies an Indian Jesuit father, explores aspects of at St. Bonaventure University seeks Shi‘ite gleaned from his extensive ex- to promote an understanding of Arab perience of inter-religious dialogue in India. and Islamic cultures, an appreciation of both their historical and contem- porary significance in the global Student perspectives on crossing cultural community, and respectful relations and religious lines are also provided by CAIS between Muslim and Christian peo- students, Emily Palmer and Grace Ferris, who ple. flexed their knowledge of Arabic and Islam re- cently in Morocco, and by CAIS intern Amina Golden-Arabaty, who spoke about her expe- Fr.Michael Calabria ,O.F.M., PhD rience as a Muslim-American at the gathering of the Franciscan Federation in summer 2018.

Books and art exhibits reviewed in this is- sue continue this theme as demonstrated by Empress: the Reign of Nur Jahan, a fas- cinating study of a Mughal empress by Dr. Ruby Lal (Emory University) who spoke on campus last spring. A review of The World of the Fatimids highlights the religious di- versity in Egypt’s medieval ; and Learn more about a review of the Aga Khan Museum’s latest the Center for Arab exhibit – Emperors and Jewels – illuminates and Islamic Studies the intercultural aspects of the Mughal pe- online www.sbu.edu/ riod with dazzling jeweled works of art. CAIS 3 مركز الدراسات العربية واإلسالمية

final draft.indd 3 11/7/2018 12:41:39 PM Religious Minorities in Egypt

BY: IBRAHIM ZABAD

gypt is suffering and its sorrows are multi- another shock that buried all those rosy expecta- plying by the day. The political convulsions tions struck Egypt: To the dismay of the peaceful that the country experienced since the protestors, the Muslim Brotherhood (MB) won the ill-fated Arab Spring have just accentuat- Presidential elections while the even more fanati- ed and heightened Egypt’s troubles and cal and puritanical, the Salafists won a large num- torments. With population exceeding 90 ber of parliamentary seats, a tragic outcome that million, Egypt is the most populous Arab country, a cemented “Islamists” as the major political force in Esolid US ally, and a pillar in the Israeli-American po- Egypt. It was downhill from this moment on. Tur- litical order in the region. Despite its potential, Egypt moil gripped the country: very few were happy with nowadays has sadly become an ‘absent’ or sleeping this unexpected outcome; some became furious power. But this has not always been the case. To the and scared of the oppressive policies of the MB that contrary, Egypt used to be a giant in Arab politics, obviously aimed at Islamizing Egyptian politics and an indispensable power, a pivotal state, a trend-set- probably transforming Egypt into a Sunni theocra- ter, a hub of culture and arts. At one point, Gamal cy in the long run. These prospects were horrifying Abdel Nasser, the charismatic president, conceived for many --the secularists, the leftists, the of Egypt as a great regional power that occupies the feminists, the supporters of the fallen regime, the center of three worlds: the Arab, Islamic and Afri- officer corps, the security apparatus, among many can. Egypt was a major founder and weighty play- others. A broad coalition formed and called upon er in the non-alignment movement that sought to the military to intervene to rescue Egypt from its chart a neutral option for developing countries that dismal fate. The military carried out a coup d’état. desired to avoid unnecessary entanglement in the The counter-revolution has just won and a new cosmic competition between the Soviets and the dictatorship emerged. Egypt was once again back Americans during the Cold War. However, with the where it started. The Arab Spring was a nightmare. passing of Nasser, Egypt has steadily declined and The revolution ended. Hopes crashed. Pessimism lost much of its regional power, its stability, and its set in. Some parts of Egypt, especially the Sinai gravitas. Worse, with the signing of the Camp David Peninsula, have become a battleground between Peace Treaty (1978), it dealt its regional role a fatal Salafi-Jihadists and the Egyptian security forces. blow. Egypt as a regional great power has effective- ly become a memory; the country has now become he gap between what Egypt could completely beholden to its constraining peace have been/should have been and its treaty with Israel and to its obsequious alliance currents status is indeed vast. Egyp- with the U.S. The accords meant the withdrawal tians suffer from wounded pride and of Egypt from the Arab-Israeli conflict, subservient slighted nationalism and mournfully alliance with the US and acknowledging Israeli he- lament their country’s status as a shy gemony in the region. Egypt never truly recovered player and a playground for the Saudi Wahha- from this self-inflicted wound. President Mubarak Tbis, tiny but ambitious Qatar, the colossal USA, who assumed authority after the assassination of and the belligerent Israel. Egypt has not found President Sadat in 1981 sought to maintain the sta- its place in the sun, a place that befits its histo- tus quo, created a brutal dictatorship, and square- ry, its potential and the aspirations of its citizens. ly placed Egypt in the American-Israeli orbit. With Mubarak, Egypt even sank into deeper slumber. ts domestic politics is extremely polarized. Is- Then, the awakening came: the initially promising lamists are angry at the current regime for re- Arab Spring that overthrew Mubarak’s stultified moving the MB president from power and for gerontocracy. Egyptians saw what Tunisians accom- the brutal treatment of the MB protestors. plished in a couple of weeks and they took to the Liberals are unhappy either with an authori- streets treating audiences throughout the world to tarian regime that suppressed liberties. Left- unforgettable spectacles in Tahrir Square: a stun- ists, Nasserists, communists, socialists and a host ning and raw demonstration of people’s power.I of other Egyptian nationalists are furious as Egypt In mere three weeks, the regime that suffocated has once again become an American Satellite Egypt was gone and new era of prosperity, freedom and Israeli ally that stands by idly watching Israe- and democracy seemed to be within reach. Free li non-ending oppression of the Palestinians and elections were held, political parties mushroomed the relocation of the American embassy to Jeru- and competed, and civil society prospered. Then salem. It is not a secret at all that Egypt supports

4 Nūr: CAIS magazine — Spring 2018 (Vol. 4, No. 1) final draft.indd 4 11/7/2018 12:41:39 PM Trumps’ initiative to resolve the Palestinian-Is - ernment oppression is way easier than dealing raeli conflict, an initiative so unscrupulous that with societal discrimination, which could be subtle even the domesticated and collaborationist Pal - and indirect and even unobservable to foreigners. estinian Authority (PA) refused to even consider. gypt has a tiny Shiite minority—the most omestic oppression is at an all-time optimistic estimates put the number at high. Public criticism of the regime is 1%. Yet the Shiite community has expe - not a remote option and if done could rienced tremendous hardships despite easily land critics in jail where abuse the fact that it is tiny, quiet, and utterly is rampant. Human Rights Watch re - non-threatening to the Sunni character of ported that security forces in Egypt Egypt. My fieldwork clearly showed that the Shi’a routinely abuse prisoners and detainees. Cor - Eare oppressed even in peaceful times and that the Druption, mismanagement, and instability have constraints against their faith are so deeply en - become a daily routine. The Egyptian economy shrined in Egyptian state and religious institutions is crumbling and suffering from inflation, food that a mere recognition of the presence of the Shi’a shortages, and cuts to government subsidies. By in Egypt is not even thinkable. No religious cere - borrowing heavily to finance some construction monies in public are allowed. Houses of worship projects, Egypt simply cornered itself into a vi - are totally banned. Political activities are a taboo. cious cycle of debts, interest payments, and more Social gatherings are not tolerated. Passports are borrowing. Discontent against the government is confiscated. In Egypt, Shiism itself is suspect, not growing daily and there are serious fears that pop- only the religious or social or political activities of ular disgruntlement might turn into another rev - some faithful Shi’a. The Shi’a have endured threats olutionary upheaval that could tear Egypt apart. to life, arbitrary detention, torture, and job loss. They are often depicted as apostates, infidels, pa - ven though oppression is ubiquitous in gans, dissimulators, fifth column, traitors, fabrica - Egypt, a special treatment is reserved tors, impure, threats to national security, to the for minorities, particularly the Copts and purity of the Islamic faith (Sunnism), to societal the Shi’a. The Copts are native Christians coherence and national identity. Rumors abound who constitute around 10% of the popu - about the Shi’a engaging in lewd behaviors, spread- lation. Many passionately participated in ing moral degeneration, corrupting Egyptian so - the January revolution hoping that a new demo - ciety. This horrifying treatment is not limited to Ecratic regime will emerge. But with the removal of the state but is indeed quite popular among large Mubarak, the Copts began to suffer at the hands of segments of Egyptians, especially among the fun - the MB (allegedly) and the Salafists whose strength damentalists, Salafis, Salafi-Jihadists and a large became undeniable and unavoidable. Vicious at - number of laity who are vulnerable to rumors and tacks on the Copts climaxed with the Sisi military misinformation spread by clerics and anti-Shiite regime as the MB and Salafi-Jihadists accused the activists. I heard those rumors myself first hand in Copts of plotting to remove Morsi from power by Egypt and met with many Shiite citizens who told encouraging and calling for a military coup. In Au - me horrifying stories about religious persecution. gust 2013, MB mob violence damaged 42 church - es and tens of Coptic schools and businesses and he aftermath of the January revolution killed several Copts. Rumors and misinformation seemed like a race to inferno. Egypt has about the Copts are legion: they are rich, favored suffered from so many convulsions and by the regime, wealth-hoarding, among many oth- tribulations. Dreams of democracy and ers supplying Muslim Brotherhood, Salafi-Jihadists, freedoms have been forgotten for now. and their many supporters with plenty of material The economy is in shambles. Oppression to incite sectarian hatred and to provoke violence is at an all-time high. Admittedly, the image depict- against the Copts. Not be outflanked, ISIS dou - Ted above is grim but not hopeless. Indeed, hopes bled down and downgraded Copts from remain high that (denigrated but protected status) to ‘infidels’ and Egypt will rise from promised to vehemently target them. Although the this humiliating situ - Sisi regime is friendly to the Copts, attacks against ation and resume its them continued unabated. Worse, as I found out natural role as a lead- during my fieldwork in Egypt, societal persecu - er of the Arab world tion is even more serious and ever-present. An - and a great power ti-Christian populism is a grave threat to Copts in in the Middle East. Egypt as sectarian incitement has become a daily practice that finds some audience among the dis - gruntled and suspicious public. Dealing with gov - Associate Professor of Political Science, St. Bonaventure University

5 مركز الدراسات العربية واإلسالمية final draft.indd 5 11/7/2018 12:41:40 PM MOROCCO WITH EMILY AND GRACE

A photo Essay By Amina Golden-Arabaty

Franciscan Ministries Union (FMU) took two Arabic students from the CAIS, Grace Ferris and Emily Palmer, to visit Morroco in June 2018. They toured famous cities like , Casablanca and Marrakesh seeking cultural enrichment.

6 Nūr: CAIS magazine — Spring 2018 (Vol. 4, No. 1) final draft.indd 6 11/7/2018 12:41:40 PM “You can read about it all you want to but you can never fully understand until you actually go there. The whole trip was very facinating!” ~Grace Ferris

“The culture is so easy to be open to because it’s so easy to love. I find myself missing their hospitality, I miss the food and I miss hearing the Adhan every day. ” ~Emily Palmer

7 مركز الدراسات العربية واإلسالمية final draft.indd 7 11/7/2018 12:41:41 PM “I’m pushing for everyone in the world to go to Morrocco. It is such an extraordinary place. Traveling to over 5 countries, I have to say that Morroco was certainly my favorite!” ~Emily Palmer A special thanks to Emily Palmer for the pictures ! 8 Nūr: CAIS magazine — Spring 2018 (Vol. 4, No. 1) final draft.indd 8 11/7/2018 12:41:41 PM Since 2007, I have spent several weeks most summers teaching at St. Leo’s Coptic Catholic Seminary in . My very presence in this environment crosses lines - an Ameri- can in Egypt, a in a patriarchal culture, a married, Lutheran pastor teaching at a semi- CROSSING LINES nary that prepares candidates to be celibate priests in the Coptic Catholic Church. Some encounters and experiences are forever et- with ched in my memory. I share them even as I re- cognize what they are - my impressions. Egyptians are hospitable people. The story The Rev. Amy Walter-Peterson of welcoming the Holy Family into their land 2000 years ago has left an indelible mark on them. This is true in tourist hotspots, large cities, and small villages. Egyptian English dress conservatively. I wear ren’t hard enough to grasp, I he sat next to me and admi- speakers (my Arabic being minimal) are of- longish skirts or loose fitting am a married, female priest. tted that maybe there were ten eager to engage with me. The enduring pants. I wear t-shirts or tops George could not fathom how lines that could be crossed wi- question that comes up in any conversation that are plain and provide co- I could be a pastor AND take thout the world falling apart. that moves beyond essentials remains, “what ver. I try to dress in ways that care of my responsibilities at More than 10 years into about Egypt?” As in, “what is your opinion of don’t draw attention or look home. When I explained that this relationship with the se- Egypt?” or “what are your impressions of what flashy. my husband and I shared res- minary, being received each you have seen?” or “what will you tell others Even so, walking while fe- ponsibilities at home, he was year as a trusted pastoral about us?” After the 2011 Revolution, I noti- male in Cairo can be dehuma- dumbfounded. Our first inte- colleague, friend, teacher, ced the questions changing. nizing. I’ve long known and raction communicated to me and preacher, remains one of read about the issues with ha- George’s discomfort. I asked the greatest gifts of my mi- An American in Egypt rassment of women in Egypt. some of his more open class- nistry. Being Pastor Amy at In June 2012 I made my third trip to Luxor. Machismo rules the street, mates to reach out to him sin- St. Leo’s brings together the 18 months after the Revolution, with Egypt not unlike other patriarchal ce he was clearly upset. various lines I cross whenever still in political turmoil and preparing for its cultures. I’ve experienced my The second year I taught I travel to Egypt - a foreigner first democratic presidential election, the fair share of stares, inappro- George, he was in my class in a strange land, a woman in city was struggling. The ruins in and around priate “bumps” and crude several times a week. As he a patriarchy, a Lutheran in a the city were almost empty. At our hotel, the comments over the years. gained confidence with his Catholic setting. poolside deck chairs sat unused, restaurants The situation grew worse English, he began to speak a Crossing lines is exhilara- hosted few diners. It was June but I had been after 2011. That summer in few words from time to time. ting and exhausting, someti- to Luxor in low season before, the change was particular, it was hard to walk I began to joke with him in mes simultaneously. I keep at noticeable and most obvious among the local down the street without hea- class and he would break a it because after 10 years my businessmen still trying to make their living ring male voices comment on smile or even join in laughing colleagues and students have driving taxis, piloting faluccas, guiding private my presence or my appearan- with the others. become friends and family. tours, keeping shops and restaurants. ce. While never in threate- About half-way through With each passing year, I am In the midst of these lean times, we recei- ning situations, it was, none- our third summer together, aware of the ways I am permi- ved business cards from nearly early cabdriver theless, degrading. In recent George and I ended up sitting tted to cross lines that others we hired. One restaurant owner scrawled out years I’ve become much more at the same table for lunch still cannot cross. I return be- his contact information on a piece of paper so circumspect when venturing one day. George was despe- cause my presence holds up we’d have a way to reach him again. Everyone out. rate for some classmates to a mirror to the people who was offering us something extra – a discount I’m opposed to purity cul- join us, but they would not encounter me, people like my on dinner, additional day tours, anything we ture, no matter it’s source, come to his rescue. So Geor- former student, George, who needed to make our stay happy. on principle. Women are not ge and I sat together for the begin to see their surroundin- To be sure, these are the things you do responsible for the actions entire meal. The conversation gs and culture reflected back when you’re hustling for repeat business. But and misbehaviors of men. But started slowly but I asked him in challenging ways. I also the difference was apparent in the despera- when crossing the lines of a questions about his family return because each year the tion, born of uncertainty, that bubbled to the dominant patriarchal culture, and his home. He eventually scales fall off my own eyes surface from time to time. Egyptians in 2012 I begin to understand why a asked me again about being a and I see the lines that remain were full of questions: Who would be elected woman would willingly choo- pastor in America. He asked if to be crossed - the growing president? When would some semblance of se to cover herself and signal my husband was a pastor and line that divides rich and normalcy return to their beloved homeland? “off limits” to those around I explained that he was not poor in Egypt and around the When are the tourists coming back? Someti- her. and told him about the work world, for example. Mostly I mes the desperation was directed at us: “Don’t he does. He asked again how return to remind myself that Americans realize Luxor is far from Tahrir?” Pastor Amy our home gets taken care of the lines which divide this As of 2016, my most recent time in Luxor, While my travel to Egypt when we are both working. I world are inventions the keep the city was still nearly empty of Western tou- includes a variety of expe- explained again, “Sometimes us from recognizing the most rists. When asked our country of origin, locals riences, my primary purpose I make dinner, sometimes important thing we share -- would scroll through every English-speaking remains teaching English at my husband makes dinner. our common humanity. country they could imagine and never once St. Leo’s Coptic Catholic Se- Sometimes I clean the hou- asked if I was American. For better or worse, minary. Upon first meeting se, sometimes my husband being a foreigner in Egypt remains a line that seminarians in 2007, I beca- cleans the house. Sometimes few Americans are willing to cross. me acutely aware that how I go to the store, sometimes the seminarians and priests my husband goes to the sto- #MeToo at St. Leo’s experienced me, re. We share these responsi- The veiling of women is a relatively recent would shape how they recei- bilities.” phenomenon in Egypt. Pictures of Cairo and ved others like me in the futu- As I spoke, George liste- Alexandria streets from the 1960s show Egyp- re. In that moment I decided ned and nodded. And then tians dressed in the latest Western fashions, that I would be as open to he said, “I think maybe this including short skirts on women. their questions and curiosity is better in America than in Today most women in Egypt are veiled, as I could be, and also open to Egypt.” Those were the last except Christians and foreigners. () their doubts about accepting words I expected to hear from are the predominant choice for most women. me as a female clergy into George. I’m sure that George Some women wear the full, flowing niqab, their community. would not really support the though this has become less visible since 2014. George was one such stu- idea that sharing household (Interestingly, men have also become far less dent who was unafraid to responsibilities is good for The Rev. Amy Walter- likely to wear clothing or facial hair that signals hide his skepticism. The first Egyptian families and society. -Peterson serves as co-Pas- a particular religious piety or political persua- summer I met George, he But in that conversation and tor at Bethlehem Lutheran sion in recent years.) Whether they wear a ni- asked questions that verged in his comment, I saw the first Church, Fairport, NY. She qab or a hijab, or something in between, most on inappropriate. He was glimpse of a change of heart. shares reflections of her A special thanks to Emily women are dressed with their arms covered to opposed to the idea of a fe- Just one year before, George time in Egypt at amy-in-e- the wrist and wear long skirts or pants. male priest - that is what I am had been certain of his view gypt.blogspot.com. Palmer for the pictures ! As an American woman in Egypt, I tend to to the seminarians. If that we- of the world. But on that day, 9 مركز الدراسات العربية واإلسالمية

final draft.indd 9 11/7/2018 12:41:42 PM (PHOTO)

EXHIBIT REVIEW by Fr. Michael Calabria O.F.M. PhD Emperors and Jewels: Treasures of the Indian Courts from the al-Sabah Collection, Kuwait Aga Khan Museum, Toronto, August 18, 2019 – January 27, 2019.

Entering the Aga Khan’s latest exhibit is a little like Dorothy’s arrival in the land of Oz: one is immediately immersed in a world of vibrant color – from carpets, paintings, and above all, from jewels: rubies, emeralds, diamonds – set in gold or onto the milky white surface of nephrite jade as pendants, rings, bracelets, armbands, ornaments, dishes, and cups. It is a dazzling display of jewels, jewelry and jeweled objects from the height of the Mughal Empire in the 17th century, and the neighboring Deccan Sultanates of south India. While jewelry might conjure images of a women’s world, it should be noted that many of the treasures on display were worn or used by Mughal emperors and Deccan sultans. Austerity was not a South Asian aesthetic. When Sir Thomas Roe, the English envoy to the Mughal court, attended the birthday celebration of the emperor Jahangir in 1616, he remarked: “He was so rich in jewels that I must confess I never saw together so invaluable wealth,” and he noted that the emperor’s diamonds and rubies were “as great as walnuts (some greater), and pearls such as mine eyes were amazed at.” The jewels the royals wore seem to flow onto everything they touched, including the handles, hilts, and scabbards of daggers and swords that are also on display. While their deftly honed steel blades could easily inflict lethal wounds, these weapons served as luxurious accessories rather than arms for well-dressed kings and courtiers.

10 Nūr: CAIS magazine — Spring 2018 (Vol. 4, No. 1) final draft.indd 10 11/7/2018 12:41:42 PM Among the dazzling displays: a miniature in Kuwait City. Last year a different selection Qur’an, less than four inches in length, with of objects from the al-Sabah Collection was covers of white nephrite jade into which rubies exhibited at the Houston Museum of Fine and emeralds have been inlaid into a floral Arts (see my review in: Nur volume 2, no. 1, motif traced in gold wire. The Qur’an fit neatly Fall 2016, pp. 8-10). This current exhibition into a gold case covered with diamond daisies provides Canadians and Americans with an with ruby centers and emerald leaves over a opportunity to see some of the most dazzling red enamel ground. For the Muslim Mughals treasures from this outstanding collection. Two and Deccan sultans, the Qur’an was the Word Mughal carpets from the collection are also of God, but in this case, it was also an exquisite featured in the exhibit: one of them a floral piece of jewelr y to be wor n as a jeweled penda nt. garden carpet with naturalistic lilies, irises, Particularly pleasing to the eye is the spherical and roses set against a ruby red background; f o r m of a huq q a (w a t e r p ip e) b a s e. A s i mple l a t t ic e the other, a summer garden carpet with more of gold wire envelops the white nephrite jade stylized star rosettes and red lotus blossoms body into which are inlaid rubies and emeralds on a white background not unlike the inlaid in a floral sprig motif. Tobacco, brought from nephrite jade items displayed nearby. A the Americas by the Portuguese to Goa in the number of paintings from the Aga Khan’s own late 16th century, found fertile ground in South impressive collection complete the exhibit Asia, and obviously became quite a stylish with images of Mughal emperors looking habit as evidenced by the costly equipment. particularly fine – in their jeweled finery. All this glitter may appear as an ostentatious Fr.Michael Calabria, O.F.M., PhD indulgence of the Indian royalty, but this breathtaking beauty nevertheless also reveals extensive trade networks in the early modern Emperors and Jewels: period that reached across continents and around the world long before the term globalization was coined. Centuries before Treasures of the Indian Courts diamonds were discovered in South A frica, they were mined in Golconda, in the southeastern Deccan, the last of the sultanates to fall to from the al-Sabah Collection, the Mughal Empire in 1687. Rubies came from Myanmar and Sri Lanka. Pearls were fished from the Persian Gulf. The ubiquitous Kuwait emeralds had a much longer journey to take, Aga Khan Museum, Toronto, August 18, 2019 – January 27, 2019. however, for they came from the mines of Muzo in colonial Colombia, discovered in the second half of the 16th century. They were dug from the ground by Colombia’s indigenous peoples and African slaves for the Spanish and Portuguese, and traded in Europe, Africa and South Asia by clans of Sephardic Jews. Nephrite jade came from western China as did the fine porcelain ewer in the exhibit (from the Aga Khan’s own collection) inscribed with the name of emperor Shah Jahan. By the time his name was painted on the handle “While jewlery might in 1643, the ewer was over two centuries old. conjure images of a women’s world, it should The al-Sabah Collection, from which most of the jeweled objects in the exhibit come, is one be noted that many of the of the most extensive collections of Islamic art treasures on display were in the world, containing some 30,000 items. worn or used by Mughal On long-term loan to the State of Kuwait, emperors and Decan the collection is on view in Dar al-Athar al- Islamiyyah (The House of Islamic Antiquities) sultans. “

11 مركز الدراسات العربية واإلسالمية

final draft.indd 11 11/7/2018 12:41:42 PM RE COMMEND RED READINGS

1. Manuel Keene and Salam Kaoukji. Treasury of the World: Jewelled Arts India in the Age of the Mughals. New York: Thames & Hudson, 2001.

2. Friedrich Spuhler. Carpets from Islamic Lands: the al-Sabah Collection. New York: Thames & Hudson, 2012.

3 Kris Lane. Colour of Paradise: The Emerald in the Age of Gunpowder Empires. New Haven: Yale, 2010.

4 Salam Kaoukji. Precious Indian Weapons and Other Princely Accoutrements: the al- Sabah Collection. New York: Thames & Hudson, 2017.

12 Nūr: CAIS magazine — Spring 2018 (Vol. 4, No. 1) final draft.indd 12 11/7/2018 12:41:43 PM As a society, we have come a long way but like anything there is always room for improvement and the annual SPOTLIGHT conference held by the Franciscan Fe- deration a step in that direction. Fr. Mi- chael Calabria, a pillar in the commu- The Franciscan Federation nity, constantly puts forth the effort in spreading his knowledge to bring peo- ple together and build bridges between Summer 2018 religious and cultural communities all over the world. It has been an honor by Amina Golden-Arabaty, and a privilege to have been mentored This past summer, I was invited to re, and NOT to the other 9 prestigious and taught by him. talk at the anual Franciscan Federation universities I applied to. Following his example, I resurrec- conference in Buffalo, Ny. Truthfully, I couldn’t imagine being ted the Muslim Students Association anywhere else. club and changed the name to Muslim My name is Amina Golden-Arabaty. The people there practice, throu- Students & Allies (MSA). A club at the I was born and raised in Western New ghout their everyday actions, the core university that allows students to gather York and frequented the Middle East, values of true Franciscanism—the and discuss controversial and current the longest stretch being two years. My Values St. Francis himself taught and issues. MSA helps to give all students parents believed in full emersion in or- emulated. the platform to speak their mind and der to truly learn a language and a cul- When St. Francis of Assisi travelled ask questions without fear of judgment ture. This was never more evident than to Egypt in 1219 he befriended the or ridicule. when they moved us to Jordan and put Egyptian sultan. Though their friend- We also host events such as our an- me in a fully Arabic school when at the ship, they quickly learned a great deal nual Wear a Hijab Day to allow stu- time I could only speak a few words. from each other about the other and dents the opportunity to walk in the No, it wasn’t easy, sometimes even about themselves, in a similar way footsteps (or in this case, the hijab) of scary but I can’t thank them enough that I have during my time at St. Bo- Muslims who are singled out every day. for giving me that experience because naventure. Majority of the responses we have get I quickly became fluent in the Arabic Buona ventura: ‘the good jour- are positive, but it is still an uphill batt- language and developed a newfound ney’—well, they weren’t kidding. le. Staff and students give us feedback love for my father and grandfathers Change is inevitable and is the very about their day in a hijab and there is culture, religion and heritage. Sink or thing that helps mold and shape the a reoccurring theme of misplaced fear swim as they say and thankfully my people we hope to become. Some fea- and how that is manifested, sometimes mom didn’t come from the desert. My red that my attending would shape subconsciously. They spoke of how father and his family are Palestinian me differently and they were right. I differently they were viewed and trea- and my , an American from would not be the person I am today ted by others which in turn helped to Western New York. After moving to or the person I hope to be tomorrow change their outlook on Islam and the NYC, two weeks later my mom needed without my bona Franciscan family. discrimination towards Muslims. ride and my dad just happened to own I have been very blessed to have not Knowledge rids the fear of uncer- a car service down the block—that was experienced direct and blatant racism tainty and engaging in dialogue helps 22 years ago and five babies later. as an adult but I know too many wi- to form a bond that leaves no room for It was the unique blending of both thin my family and communities who ignorance or fear, but only respect and my parents that has given me the cou- have. Living in a very rural area and friendship. There is so much beauty in rage and understanding to see the wor- being the only diverse and Muslim fa- uniqueness and yet so much of it goes ld in a different way. They have always mily within an 80 mile radius, racism unrecognized. encouraged and supported my interest did come to our doorstep. It came in Just this past summer, while in the in other religions and so my father was the form of hate mail left in our mail- process of moving the Center for Arab nothing but supportive when I made box in addition to sudden police visits and Islamic Studies to a more central the decision to attend St. Bonaventure. from both local and government law When I told people from high officials after the horrible and tragic location on campus, Fr. Michael reali- school that as practicing Muslim, I had events of 9/11. It took me 15 years to zed we had to return some things to the confirmed my admission there, their realize why my friends were distan- new Ministry Center before preparing expressions were priceless. cing themselves and I was longer in- But I was drawn to St. Bonaventu- vited to their houses. ourselves for Iftar (breaking of the fast during Ramadan) at the local . From right to left: Fr. Michael Calabria O.F.M., Dr. Mustafa Gokcek (Nagara University), Amina Golden-Arabaty, Sister Kathy Warren O.S.F.

13 مركز الدراسات العربية واإلسالمية final draft.indd 13 11/7/2018 12:41:43 PM Fr. Michael and I both loaded up our ports, he happened to open mine first. arms and I carried the large cross. He kept looking from the passport pic- While walking across campus on ture to my face and asked me if I was that beautiful day, sun was shining bri- Muslim. ght making us both thirsty amidst the “Yes,” I said…even though I wasn’t day of fasting. It dawned on me later wearing my head scarf. how special this moment really was. I, He looked down at me and then a Muslim, carried the cross while the back at my picture and asked again. Friar was parched from Ramadan fas- That was when I grew upset and said ting. I had asked Fr. Michael why he it again. was fasting during Ramadan and his “Yes. I want to see the dome of the response will always stay with me. “If rock, please.” I intend to break fast with Muslims, I He scowled and didn’t bother intend on fasting with them.” Some- looking at the other passports. He gave thing you could only witness in a Fran- them back and did not let us pass. My ciscan environment. father asked why when the officer res- ponded “She doesn’t have a scarf anyway,” St. Bonaventure is easily my favori- pulling his gun around his chest in te place because our tight, close knit, plain view. Franciscan community is constantly Undenounced to us, there was a ca- supportive, encouraging and influen- retaker behind the door who heard the tial without regard to religion, race encounter. He rushed out with a spare or ethnicity. I have been given the scarf they had and told the guard to opportunity to grow in my own faith let us in. He did so reluctantly, and my and spirituality while simultaneously father showed the caretaker our valid acquiring a deeper appreciation for my passports with confusion. It wasn’t un- heritage, culture and language. til later that we realized that the ‘Gol- As a Muslim American, I have been den’ in my name was the root of his granted privileges many in the wor- malice. ld don’t have simply because I hold a As a Muslim woman, it can be hard United States passport with a blue co- to fit in and feel welcomed within our ver. Being a Muslim American someti- current societal and political climate mes makes me feel guilty because whi- but truthfully, I have never felt more le I can go back to my ancestral home welcomed than by the Franciscan land, my grandmother sits in a refu- community. For that, I am eternally gee camp without the right to return. grateful and truly blessed. While visiting my mother who worked Just being asked to speak this past there as a journalist in Ramallah, my summer at the Franciscan Federation father took the oldest three siblings, in Buffalo, reaffirms my faith in a be- myself included, to Jerusalem. We saw tter, more peaceful future built on the not only the historical and religious si- foundation of mutual respect, love and tes, but we also visited family members understanding—the way St. Francis whom I had never met and the family and the Sultan demonstrated it for us in Jordan had not seen since their se- years ago. paration during the 1948 incursions. Thank you and peace be with you. During my visit, we had to do some site seeing so we decided to have a pic- nic in court yard centered between the Amina is Dome of the Rock and Al Aqsa Mos- majoring in que in Jerusalem. After shopping for Journalism/ food in the market place on our way Mass commu- in, we approached the large wooden nicationand door to the Al Aqsa complex. To my works as an surprise we were met by an IDF (Israe- intern in the li defense force) solider with a gun that CAIS. Class of extended from his shoulders to below 2019, SBU. his knees. As we handed him our pass-

14 Nūr: CAIS magazine — Spring 2018 (Vol. 4, No. 1) final draft.indd 14 11/7/2018 12:41:44 PM OFF CAMPUS REFLECTIONS An American in Ajmer FR. MICHAEL CALABRIA O.F.M. PHD

In July 2009, I made my first visit – or rather, pilgrimage es, castes, religions, etc. – true existence belongs to God alone. – to the (shrine) of Khwaja Gharib Nawaz, “the Mas- Thus, every person and thing only reflects the existence of the ter, the Patron of the Poor,” the Sufi saint Mu’inuddin Chishti One, so that everyone and everything is one in the One. (1141-1230). Nine years later, in July 2018, I felt drawn back to the shrine. Why would an American Franciscan friar travel At the dargah, it is this oneness I seek, oneness in a world where not once, but twice to Ajmer, a six-hour journey by train from politicians in both the East and the West are intent on dividing Delhi? There is certainly much of historical interest to me as a rather than uniting, where human life is expendable and the scholar of the Mughal period. Although devotion to Mu’inud- natural world exploitable. Here, there are familiar echoes of my din’s shrine dates back to the fourteenth century, it was the Mu- own Franciscan charism, a spiritual tradition born in the thir- ghal emperors Akbar, Jahangir, and Shah Jahan who expressed teenth century at the same time Chishti came to India. particular interest in Ajmer and the Chishti Sufism espoused Both Francis of Assisi (1181-1226) and Mu’inuddin were ascetics by Mu’inuddin, as did Shah Jahan’s daughter Jahanara. Akbar who renounced wealth and status, who wore rough, patched made the pilgrimage to Ajmer fourteen times during his reign. garments, and were particularly concerned with the plight of Jahangir installed two enormous cauldrons at the shrine from the poor. Moreover, both holy men transcended religious differ- which five thousand needy people were fed and which remain in ences in their day: Francis demonstrated this in his peaceful en- use. Shah Jahan ordered a mosque to be built on the site, a sim- counter with the Egyptian Sultan al-Malik al-Kamil in 1219; and ple but elegant structure entirely of white marble at the same Mu’inuddin in his referring to a local Hindu as a “saintly man time the ethereal Taj Mahal was rising in Agra; and his daugh- of God.” Yet, their respective communities – Western Christian ter Jahanara added a white marble porch (Begami dalaan) and Eastern Muslim – seemed reluctant to embrace the toler- to the eastern entrance of the . Royal visits to the ance that Francis and Mu’inuddin exemplified, and recast them dargah were always accompanied by the distribution of alms in hagiographies as zealous evangelists of religious orthodoxy. and food to the needy, thus heeding the words of Mu’inuddin: But it was neither as a Mughal historian nor as a Franciscan Never seek any help, charity or favors from any- that I returned to Ajmer this year, but as a simple penitent, a body but God. Never go to the courts of kings, and creature of God aware of his own brokenness, his own sin that never refuse to bless and help the needy and the stands in such contrast to the holiness of Mu’inuddin. Before poor, the widow, and the orphan, if they come to setting out for the dargah, I clothed myself in a white kurta pay- your door. This is your mission, to serve the people. jama, and covered my head with a white . Like the ih- ram of a hajji to Mecca, I wear externally the purity that I seek Although the history of the dargah continues to draw me to internally at the dargah. First, I must make my way through Ajmer, there is something else that brought me there the first the maze of muddy alleys that surround the dargah, a visual time and called me back a second time. You may call it faith reminder of my own messy meanderings in life. Suddenly I stand or devotion, or perhaps a sacred longing, a desire to be close on the threshold of a white marble gateway, richly decorated to the Khwaja himself, a beautiful reflection of holiness revered with inlaid stone (pietra dura) such as is seen at the Taj Ma- by Muslims, Hindus, Sikhs, Jains as well as by Christians. It is a hal. I’m happy to shed my sandals, to wash my bare feet in the place where sanctity is sought and celebrated over sectarianism, pools of rain water that have collected on the marble pavement where religious distinctions and differences vanish. It is a place of the sacred precinct. I leave the grey mud of Ajmer’s alley- where the words of Jallaluddin Rumi (1207-1273) resonate: ways behind and enter a world of vibrant color: piles of pink rose petals for scattering over Mu’inuddin’s grave, cords of red What can I do my friends, if I do not know? I am nei and orange worn by visitors to the shrine, and chadars – cloths ther Christian nor Jew, not Muslim nor Hindu. What to be draped over the tomb – of green, red and gold. These can I do? What can I do? … One I seek, One I know, One are the colors I bore and wore in my devotions that morning I see, One I call… against the whiteness of my kurta and the marble of the dargah. The Chishti Sufism, brought to South Asia by Mu’inuddin in the Led by my Chishti (“guide”), I carry a round wicker thirteenth century, embraced the concept of wahdat al-wujud, tray piled with rose petals and covered with a chadar into the derived from the teachings of Ibn ‘Arabi (1165-1240). Succinct- shrine. I cannot see anything but a mass of bodies surging for- ly put, the term signifies that there is only one existence, one ward. Covering my head with the chadar, my murshid prays wujud that is God. Thus, although humans perceive multiplici- over me in Urdu. I am plunged into darkness like the waters ty in the phenomenal world – in terms of people, races, class- of baptism. I am enshrouded in a spiritual burial like the pros- 15 مركز الدراسات العربية واإلسالمية final draft.indd 15 11/7/2018 12:41:44 PM tration at my solemn vows as a friar. Out of he has called so many over the centuries “Never seek any help, the whir of words, I hear my murshid say: regardless of their religious affiliation, both baraka – “blessing.” Uncovering me, lead- the powerful and the powerless. He calls charity or favors from ing me back into light and life, my murshid me to penance and purity of heart, with anybody but God. and I together throw fistfuls of rose petals “love towards all and malice towards none.” Never go to the courts onto the grave. Tying a red and orange cord around my neck, he pushes me down into the Before leaving the sacred precinct, I go to of kings, an never crowd of devotees so that I might reverence Shah Jahan’s mosque to pray and complete refuse to bless and the Khwaja’s tomb. I kiss the marble thresh- my pilgrimage. There, above the arches, help the needy and old and then touch it with my forehead re- between al-asma al-husna – the Beautiful peatedly, praying tearfully over and over a Names of God - I find verses in Persian as- the poor, the wodow phrase from Muslim prayer rising from my suring me of God’s forgiveness, and that and the orphan, if the heart: Rabb, ighfir-li: “Lord, forgive me.” my journey to Ajmer has not been in vain: come to your door. A pilgrimage of penance. That is what a When you rub your fortunate This is your mission, visit to the dargah signifies for me. While face on the floor of the mosque (in prayer), your book of deeds becomes as to serve the people.” others may seek God’s mercy and forgive- white as marble…To the throng of peo- ~Mu’inuddin Chishti ness in Mecca, , Jerusalem, Rome, ple who come to offer prayers, its gate Varanasi, or in the Sacrament of Reconcili- is always open as is the gate of penitence. ation, it is to his dargah in Ajmer that Haz- rat Khwaja Mu’inuddin Chishti calls me as Al-Hamdu li-llah. Thanks be to God.

Below: The domed Dargah of Mu’inuddin Chishti Next Page: The Mosque of Shah Jahan

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17 مركز الدراسات العربية واإلسالمية

final draft.indd 17 11/7/2018 12:41:46 PM FEATURED BOOK REVIEWS The World of the Fatimids Edited by Assadullah Souren Melikian-Chirvani.

Toronto: Aga Khan Museum in association with The Institute of Ismaili Studies, 2018. 376 pp.

renowned Shi‘i scholar Farhad Daftary and a survey of Islamic Cairo’s Fatimid architecture by Doris Beh- When one visits Cairo’s medieval core, so-called rens-Abouseif. Additional chapters discuss Fatimid art “Islamic Cairo,” the smell of spices still scents the of the various materials and genres in which Fatimid air. It is an aromatic reminder that for centuries, Cai- artists excelled: lively “lustre” ceramics, rock crystal ro was the international entrepôt, not only for the ewers, textiles embroidered with Arabic inscriptions, spice trade between Asia and Europe, but for fine carved wood panels, ivory plaques, and calligraphy. textiles, porcelains, ivory, gold and gemstones. By the 12th century, Cairo was larger than any Euro- pean city and boasted a university – al-Azhar – old- er than any educational institution in Europe. Its Part Two addresses the religious pluralism of Fatimid royal library alone boasted a collection of several society that included significant populations of Chris- hundred thousand volumes. The rulers responsible tians of various confessions, and Jews, who served the for creating this metropolis were the Fatimids, a Caliphate as administrators, scribes and tradesmen. As Shi‘i caliphate that dominated the Middle East for the editor states in his preface: “Multiple faiths coex- some two centuries, from the foundation of Cairo isted in a land with very different communities living in 969 CE until al-Din seized power in 1171. side by side. What survives of the art of the period re- veals astonishing diversity (7).” In the exhibit, this plu- ralism was reflected especially by a ceramic bowl from the Victoria and Albert Museum collection (London) In March 2018, the Aga Khan Museum in Toronto depicting a Coptic monk swinging a censer, and a ce- launched The World of the Fatimids, an impressive ramic fragment with a figure of Jesus as the Pantocra- exhibit of Fatimid artwork drawn from collections tor from the Museum of Islamic Art in Cairo. Fatimid in Egypt, Tunisia and Kuwait as well as from nu- Jewish culture is explored in a chapter on Jewish manu- merous museums in Europe and the United States. scripts of the period, particularly the Bible and Talmud. The artefacts demonstrated that the Fatimids not only traded in goods of superior quality, but they produced works of great artistry in stone, ceramics, wood, textiles, ivory, gold, rock crystal, and bronze. Finally, the third part of the volume explores the inter- national reach of the Fatimids through conquest, com- merce, diplomacy and their network of missionaries (da‘is) whose goal it was to spread the Isma‘ili Shi‘ism The World of the Fatimids, published in conjunction espoused by the Fatimids. As noted in this section, Mus- with the exhibit, is not a catalog of the exhibit per se, lim scholars and traders travelling by land or sea from but nevertheless draws upon objects in the exhibit to Islamic Spain (al-Andalus), North Africa (al-Maghrib explicate Fatimid history and culture. In many ways, and Ifriqiya), and Sicily passed through Fatimid terri- its chapters by leading scholars of the Fatimid Ca- tory on their way to other parts of the Islamic world. liphate and Islamic Art and Architecture, comprise Their presence rendered the Fatimid realm rich com- a veritable encyclopedia for this remarkable period mercially and culturally. Likewise, pilgrims journey- which may be used to great benefit by non-special- ing the holy cities of Mecca and Medina in western ist and specialist alike. The fourteen chapters of Arabia, or Jerusalem in Palestine passed through the this hefty volume, with more than 350 pages of text Fatimid realm. Although Latin Christendom effective- and photographs, are organized into three princi- ly declared war on the by attack- ple parts. The first part on Fatimid Egypt includes ing and seizing Jerusalem in the First Crusade (1099), a helpful historical overview of the caliphate by the Fatimids established diplomatic relations with the

18 Nūr: CAIS magazine — Spring 2018 (Vol. 4, No. 1) final draft.indd 18 11/7/2018 12:41:46 PM Byzantine Empire. Peace treaties the Fatimids disappeared from the signed between the Fatimid caliphs historical scene over 800 years ago, “Cairo was and Byzantine emperors provided their contribution to the medieval Is- for mutual economic assistance and lamic art and architecture survives to the interna- guaranteed the religious liberties of this day especially in Cairo’s cultural Christians and Muslims in each oth- treasures. The religious diversity of tional entre- er’s realms respectively. Moreover, the Fatimid Caliphate is an important during Fatimid rule of Sicily through reminder that creativity – intellectu- their vassals the Kalbids, Islamic al, artistic, etc. – is enhanced through pot, not only artistic and intellectual influences cooperation rather than conflict. spread into southern Europe. Even for the spice after the Norman conquest of Sicily (1061-1091), Islamic influences con- Michael Calabria, OFM, PhD trade be- tinued as seen particularly in the art and architecture of from the reign of Roger II (r. 113-1154), most famous- tween Asia ly in the ceiling of Palermo’s Capella Palatina and his coronation mantle. and Europe, Readers may also be interested in two additional works on the Fatim- but for fine ids published recently: Shainool Ji- wa’s The Fatimids: 1. The Rise of a textiles, por- Muslim Empire (I.B. Tauris, 2018), the first of two volumes small- vol celians, ivo- umes; and Michael Brett’s lengthi- er The Fatimid Empire (Edinburgh University Press, 2017). Although ry, gold and gemstones”.

19 مركز الدراسات العربية واإلسالمية final draft.indd 19 11/7/2018 12:41:46 PM Empress: the Astonishing Reign of Nur Jahan by Ruby Lal. W.W. Norton, 2018.

The emergence and Jahan (1577-1645). bition, Ghiyas Beg became history of the period can- growth of Women’s and the most powerful official not be written without her, Gender Studies as legiti- In an earlier study titled during the reign of the nor can the aesthetics of mate academic disciplines Domesticity and Power in emperor Jahangir, and was the period be documented in the late 20th century the Early Mughal World dubbed ‘Itimad ud-Daula without acknowledging has had its influence on (Cambridge, 2005), Lal – “the Pillar of the State.” her contributions to the Islamic Studies as well provided specialists with Mihr un-Nisa’s older broth- arts. with landmark works since an erudite work on wom- er likewise rose to political the 1990’s such as: Leila en in the Mughal Empire. prominence at court, as This is not the first book Ahmed’s Women and Gen- In Empress, she brings to did she when she – spoiler on Nur Jahan. A much der in Islam (1992), Barbara life for a wider readership alert! - married Jahangir in denser volume was written Freyer Stowasser’s Women one of the most interesting 1611. It was then she was by Ellison Banks Findley in the Qur’an, Tradition and influential women of dubbed Nur Jahan – “the in 1993; but Lal’s book is and Interpretation (1994), the early modern period – Light of the World.” engagingly written for the Annemarie Schimmel’s My east or west – a book that non-specialist and specialist Soul is a Woman: the Fem- is sure to challenge and This is not the story of an alike. Indeed, Lal begins inine in Islam (1995), and change perceptions of Mus- emperor’s wife, however; Nur’s saga, not with her Amina Wadud’s Qur’an lim women in history, but but as suggested by the birth, but with her bagging and Woman (1999) as well how contemporary women book’s subtitle, it is about a tiger from her perch atop as many other scholarly – Muslim, South Asian and a woman who exercised an elephant. So much for works in more recent de- others - view themselves. In considerable political pow- stereotypes. cades. In spite of this now beautifully-wrought prose, er for more than a decade large body of scholarship, Lal tells the dramatic story and a half as co-sovereign. “This is a story of stereotypes of women in of Mihr un-Nisa, the daugh- Indeed, this is a story of a Muslim societies persist at a ter born to an émigré woman at the center of a woman at the popular level due in part to Persian couple, Ghiyas Beg imperial and court politics center of imperial geo-political forces, patriar- and Asmat Begum during who first supported and chal institutions, and media their arduous journey to then opposed Shah Jah- and court politics.” biases. Ruby Lal’s latest the Mughal court in what is an – Jahangir’s son (from book shatters those stereo- now India. Through a com- a previous marriage) and types in her biography of bination of talent, good husband of her niece Arju- the Mughal Empress Nur timing, intelligence and am- mand Banu. The political

20 Nūr: CAIS magazine — Spring 2018 (Vol. 4, No. 1) final draft.indd 20 11/7/2018 12:41:48 PM theologians and Shia and injustice, will be scholars could have judged. fruitful joint theologi- Musings on cal reflections. Besi- A Christian would des martyrdom, one understand the de- Muharram at a theme that struck me liverance of God’s the Shia tradition was people from Egypt as Shia the theme of redemp- redemption (Ex. 6.6; tion. It is said that the 15.13). An individual idea of redemption is could also sometimes not absent altogether be the object of God’s in Islamic religious redemption, as in thought, especially in the case of Job (Job dealing with and ac- 19.25). Fr. Victor Edwin SJ cepting suffering. Per- In the New Testa- Vidyajyoti College sonal suffering could ment too, at some of Theology, be meaningful for the places the word “re- society and religious demption” refers to New dehli, India life (Qur’an 2:156). divine intervention on behalf of people Maulana Raza without any specific Abbas explained that ransom (Lk. 2.38; 24 the martyrdom of Hu- . 21). However, in the sain was necessary Gospel of Mark, Jesus’ On 7 September, along interprets the events of for fulfilling his role as life and Ministry come with 18 graduate studen- Karbala as momentous the Shia tradi- to conclude in an act ts of Henry Martyn Insti- efforts to bring about a tion. Without his mar- of self-sacrifice which tute, Hyderabad, I visited complete revolution in tyrdom, Husain could would serve as a ran- the Houzatul Mahdi al-Il- the religious conscious- neither become the som for a sin-stained miah, a well-known Shia ness of the Muslims. Jafri paradigm of selfless person (Mk. 10.45). St. Muslim madrasa in Hy- affirms that Imam Husain sacrifice nor the inter- Paul develops the the- derabad’s Old City for an was aware that victory cessor on the Day of me further and affirms Empress: the Astonishing Reign of Nur Jahan interaction. The Principal brought about by military Judgement. the forgiveness of the of the institution, Maula- power would temporary, sins based on the ran- na Raza Abbas, and our whereas victory achie- How is Husain’s som price of the blood friend Muhammad Na- ved through suffering martyrdom believed that Christ shed on by Ruby Lal. W.W. Norton, 2018. qvi Sahib welcomed us. and sacrifice would be to be redemptive? In the Cross (Eph. 1.7). The madrasa has around everlasting. He says that our conversation we Redemption is thus an fifty students on its rolls. Imam Husain chose the were told that the important word in the Although Maulana Raza path of suffering and sa- suffering of Husain life of a Christian as Abbas was busy as the crifice to challenge Yazid, becomes a source of it reminds him or her month of Muharram was who was infamous for his salvation/redemption that the he/she is deli- around the corner, he heartless actions against for Shia believers pri- vered from the power happily received us and the family of Muhammad. marily through their of sin by the passion, spent close to 90 minutes He writes: “he (Imam Hu- interiorisation and death and Resurrec- in conversation. Obviou- sain) realised that mere emulation of that su- tion of Jesus Christ. sly, he related to us the force of arms would not ffering, and seconda- event of Karbala, which have saved Islamic action rily, through Husain’s Obviously, there took place in the month and consciousness. To intercession. Husain’s are differences in un- of Muharram and which him it needed a shaking status as intercessor derstanding the idea is at the heart of Shia Mus- and jolting of hearts and is awarded as a divine of redemption in the lim religious practices. 1 feelings. This, he decided, gift due to his martyr- Shia Muslim and Chris- could only be achieved dom. Shia believers tian traditions. Howe- As I carefully listened through sacrifice and su- understand the re- ver, it is also true that to Maulana Raza Abbas, ffering. This should not demption of the com- our differences enrich I was reminded of the be difficult to understand, munity of believers in our understanding of same account presen- especially for those who the context of the in- the mystery of suffe- ted in the work of S. fully appreciate heroic tercession of Husain. ring in the lives of all H. M. Jafri (Origins and deeds and sacrifices of Shia scholars opine men and women and Early Development of above all the great sacri- that all the of help us to reach out Shia Islam, published in fice of Jesus Christ for the the Shias share in the to the other to listen 1979) which I have read redemption of mankind.” suffering of Husain to their accounts with a couple of times. Jafri and thus participa- respect and love. Listening to Maulana te in the divine gift 1 Muharram is the first month of Raza Abbas was a devo- of intercession. Shias In meeting Maula- the Islamic calendar, and is a time tional exercise, for Jafri’s believe that all those na Raza Abbas and when Shi’a Muslims commem- who stand with the his friends at the ma- writings had already suffering of Husain drasa, we felt we orate the martyrdom of Imam made a deep impression through their interior- were meeting fellow Husain in the Battle of Karbala on me. There are several theological themes, in sation and emulation believers and co-pil- on the day of Ashoura. It is one addition to the sacrifice of it are saved. On the grims. of the defining historical moments of Jesus and of Imam Hu- other hand, all those in the development of a distinct sain, on which Catholics stand with Yazid, the Shi’a identity. symbol of oppression 21 مركز الدراسات العربية واإلسالمية

final draft.indd 21 11/7/2018 12:41:48 PM NEWS from

On September 20th, The Center for Arabic and Islamic Studies (CAIS)hosted a grand ‘re-opening’ to CACACA celebrate its move to Plassmann Hall. On behalf of the Board of the Islamic Society of the Southern Tier, Dr. Naheed Hilal, MD presented CAIS with a donation of $10,000- ‘Alf ,” A Thousand ISISIS Thanks!” Grand Opening

Dr. Tahir Chauhdry, MD, President of the Islamic Society of the Sountern tier and other members of the Islamic Society with Fr. Michael at the opening.

22 Nūr: CAIS magazine — Spring 2018 (Vol. 4, No. 1) final draft.indd 22 11/7/2018 12:41:48 PM Tapestries from Mecca and Medina, and other works of art decorating the new center--generous donations from Dr. Adil Al-Humadi MD and Doctor Nahid and CA Ahmad Hilal MD

A Turbah (clay tablet) from Karbala, Iraq--a gift frim Dr. IS Adil al-Humadi

Arabic instructor Wardia Hart cuts the ribbon to open the new Dr. Tahir Center for Arabic and Islamic Chauhdry, MD, Studies President of the Islamic Society of the Sountern tier and other members of the Islamic Society MSA officers enjoying refreshments with Fr. Michael at at the Opening celebration. the opening. (from left to right: Noah Pfeiffer, Zoya Rafi, Bilawal Rafi, Jenny Morrell, Mitchell Smith, Jordan Golden-Arabaty and Soquania Henry.

23 مركز الدراسات العربية واإلسالمية

final draft.indd 23 11/7/2018 12:41:49 PM The Center for Arab and Islamic Studies Our mission:

Inspired by the historical encounter between Francis of Assisi and the Sultan al-Malik al-Kamil in 1219, the Center for Arab and Islamic Studies at St. Bonaventure University seeks to promote an understanding of Arab and Islamic cultures, an appreciation of both their historical and

relations between Muslim and Christian people. contemporary significance in the global community, and respectful The mission of CAIS comprises four main areas:

• On-campus instruction • Community outreach/ • Off-campus instruction engagement “St. Francis and the Sultan” • Scholarship by Robert Lentz, O.F.M.

Center for Arabic & Islamic Studies 3264W. State St. Bonaventure, NY 14772 716-375-2000 [email protected] www.sbu.edu/CAIS

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