Islam – the eBook by William Shepard

Islam Online:
Class Discussion Questions

Class Discussion Questions can be discussed on the basis of the material in the chapter but are open-ended and debatable.

Chapter:

  1. Chapter 1. Introduction
    1. Could an Islamist also be an Islamicist?
    2. Is Islam essentially a violent religion (based on what you have read so far)?
    3. Can we speak of an “essence” of Islam? If so, what might it be?
    4. In the presentation of Islam, what seems similar to Christianity or Judaism (or any other religion you know of) and what seems different?
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  3. Chapter 2. On the Eve of Islam
    1. In what ways were the Sasanian and Byzantine empires similar to each other and it what ways different?
    2. Which religions depended most heavily on state support and involvement? How?
    3. Which of the religions described in this chapter might be said to reject the existing social or political order?
    4. How does each of the religions or movements described in this chapter fit or not fit the description of the Axial Age?
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  5. Chapter 3. The Beginnings of Islam
    1. What ways does Islam fit the description of an “axial age” religion? Are there ways in which it doesn’t?
    2. Can we say that early Islam was a “democracy”?
    3. Do the events of the early period of Islam justify calling it a “violent” religion?
    4. Some claim that the Umayyads corrupted Islam. To what extent do you agree?
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  7. Chapter 4. Expansion and Flowering of Islam
    1. The image of birth, growth, maturity and decline is sometimes applied to civilizations. Can we apply this to Islamic civilization(s).
    2. In New Zealand there a sports team called “The Crusaders”. Some Muslims object to this. Why, do you think?
    3. Some would divide the period of history covered here at the Mongol invasion. Does this seem to you the most important dividing line?
    4. How long was the Muslim world united politically? What do you think held it together after that?
    5. As religion and as civilization, how tolerant has Islam been?
    6. What political developments or institutions described in this chapter strike you as most unusual?
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  9. Chapter 5. The Qur'an
    1. A comparison between the Qur’an and Jesus has been suggested. How convincing is this? What are its implications?
    2. Do you agree that the statements of Durayd and Stephen Decatur represent a very similar attitude?
    3. Which is more important, to read the Qur’an or recite it?
    4. Would Muslims agree with Carlyle’s statement, “If a book come from the heart, it will contrive to reach other hearts; all art and authorcraft are of small amount to that.”?
    5. What are some of the points on which the Qur’an differs from the Biblical tradition on God and prophets? What is the significance of these?
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  11. Chapter 6. The Prophet Muhammad
    1. What seem to you to be the main characteristics of Muhammad as presented in this chapter (and earlier ones)?
    2. How does the description of Muhammad in the parts quoted here of the Mevlid-i Sherif fit with the insistence that Muhammad is purely human?
    3. Was Muhammad a violent man?
    4. Could Muhammad be a “hero” for contemporary non-Muslims?
    5. Why is love of Muhammad the test of faith?
    6. Can the hadith be trusted as historical sources?
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  13. Chapter 7. Key Practices: Pillars, Rituals and Celebrations
    1. How do each the Pillars serve to unify the umma?
    2. Which of the Pillars seems to you the most demanding or difficult to perform?
    3. Are there any Pillars that should never be performed by some individuals?
    4. How do you think Muslims determine the times for salah and fasting if they are in the Arctic or Antarctic when it is always daytime or nighttime?
    5. What might be the economic effects of the halal rules?
    6. What might be the economic effects of the rules for wills and bequests?
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  15. Chapter 8. Divisions in the Umma and Political Thought
    1. Would you say that the “introductory overview of Islam” in Chapter 1 was written from a Sunni or Shi‘i point of view? What clues are there?
    2. Some Muslims today want to restore the caliphate. In view of the history of the caliphate given in this chapter how important do you think this is?
    3. What elements of democracy can you see in the political ideas presented here?
    4. Was the period of the Rightly Guided Caliphs a “golden age”?
    5. It is sometimes suggested that Sunnis find authority primarily in texts and Shi‘is primarily in persons. Do you agree?
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  17. Chapter 9. Scholars and Learning
    1. Do you think there is anything in the methods used in the madrasas that could profitably be introduced into Western college and university teaching?
    2. To what extent could one say that religious institutions and leaders were separate from political institutions and leaders?
    3. Shi‘is when speaking or writing English are more likely to speak of ‘ulama’ as “clergy” than are Sunnis. Whly might this be?
    4. Why do you think Salah al-Din might have been so interested in founding madrasas?
    5. What do you think the statement “The scholars (‘ulama’) are the heirs of the prophets” means?
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  19. Chapter 10. To Know God's Will: Islamic Law
    1. In what ways does Islamic law differ from Western law?
    2. To what extent has the Shari‘a actually guided all areas of human life over the course of Muslim history?
    3. Do you think that the procedures of the faqihs are more like those of Western legislators or of Western scientists?
    4. If you were a mufti asked to answer the question whether tobacco is permitted, how would you proceed?
    5. Why might some have considered the “gate of ijtihad” to have been closed?
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  21. Chapter 11. Theology and Philosophy
    1. Why was kalam in general less important than fiqh?
    2. How did Islamic philosophy and theology differ from each other and from their namesakes in the West today?
    3. Are things good because God commands them or does He command them because they are good?
    4. Can the issue between God’s power and human free will be resolved?
    5. Does God cause evil?
    6. Do you think it is feasible to have one view for the elite and another for the common people?
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  23. Chapter 12. The Sufi Path to God
    1. To what extent does Sufism encourage tolerance and freedom in its followers?
    2. Do you think Sufism is an essential part of Islam, a violation of Islam, or something in between?
    3. What is the idea and role of love in Sufism?
    4. How do Sufis use unconventional ideas and practices to further spiritual goals?
    5. What appear to be the goals of Sufism? Are they the same for all Sufis?
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  25. Chapter 13. A Philosopher, a Scholar-mystic and a Reformer
    1. Why would rulers want to patronize and/or protect Ibn Sina, al-Ghazali and Ibn Taymiyya?
    2. What sort of people would Ibn Sina, al-Ghazali and Ibn Taymiyya appeal to today?
    3. If a fourth person were to be added to this chapter, who should it be, of those you have read about so far?
    4. Was Ibn Taymiyya a revolutionary?
    5. What were the attitudes of Ibn Sina, al-Ghazali and Ibn Taymiyya to the common people?
    6. How were Ibn Sina, al-Ghazali and Ibn Taymiyya related to Sufism?
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  27. Chapter 14. Culture and Counter-Culture
    1. In what sense can Omar Khayyam be said to be an Islamic poet?
    2. Why is calligraphy so important?
    3. How is a mosque like a church or a synagogue? How is it not?
    4. What do you suppose Khomeini meant by his verses?
    5. Writing has been described as “a distant shadow of the divine act” What does this mean? Do you agree?
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  29. Chapter 15. Western Imperialism and Muslim Response
    1. “Modernization means Westernization.” Do you agree?
    2. It is stated at the beginning of the chapter that Napoleon’s expedition to Egypt illustrates many of the characteristics of European imperialism. Can you mention some?
    3. Which states or ideological positions separate religion from politics?
    4. Is Islamism an attempt to return to the seventh century?
    5. Is “resurgent” Islam a threat to the West?
    6. Which thinker, movement or ideological position described here is most likely to “rehabilitate” Muslim history?
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  31. Chapter 16. Turkey: Secularist Reform
    1. Based on the Turkish experience, would you say that nationalism is idolatry?
    2. In the 1950s Wilfred Cantwell Smith thought the Turks represent the most successful Muslim response to imperialism and modernization, spiritually as well as materially. Do you agree for the 1950s? For the present?
    3. What has been the significance of women’s head covering in Turkish politics?
    4. On the basis of what you know, why were the Turks so harsh on the Armenians?
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  33. Chapter 17. Egypt: Between Secularism and Islamism
    1. How does the French Occupation of Egypt under Napoleon (see chapter 15) illustrate more general characteristics of European imperialism in the Muslim world?
    2. Why does an emphasis on Arab identity accord better with Islam than an emphasis on Egyptian identity?
    3. Egyptians like to say that they are essentially religious and opposed to violence. Does the evidence of this chapter lead you to agree?
    4. How have the relations between Muslims and non-Muslims developed in Turkey and Egypt?
    5. How secular is Egypt today?
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  35. Chapter 18. Iran: From Secularism to Islamic Revolution
    1. Why did Iran have an Islamic revolution and Egypt and Turkey did not?
    2. Is Reza Shah Pahlavi better compared to Atatürk in Turkey or Muhammad Ali in Egypt?
    3. Which represents a greater break with previous history, the reforms of Reza Shah or the Islamic revolution?
    4. Is it appropriate to call the Islamic revolution in Iran a Shi‘i revolution?
    5. What is the judgment of history on the Islamic republlc in Iran at this point in time?
    6. Why did Western observers almost completely fail to predict the Islamic revolution in Iran?
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  37. Chapter 19. Indonesia: Islamic Society or Islamic State?
    1. How have the development and practice of Islam differed in Indonesia from Turkey, Egypt and/or Iran?
    2. How have the presence of non-Muslims and abangans influenced Indonesian developments in relation to Islam?
    3. Indonesian Islam is commonly seen as particularly tolerant and flexible. To what extent does the material in this chapter seem to justify this claim?
    4. Communist movements have been strong for a time in both Indonesia and Iran. What happened to them and why?
    5. Compare the role of Sukarno in Indonesia with that of Atatürk in Egypt. Which figures in Iran and Egypt might be compared to them?
    6. Compare the attitudes toward Islamic movements of the Suharto regime and of the Mubarak regime in Egypt.
    7. Indonesian Islam in the late 1980s has been described as politically enfeebled but culturally vigorous. Is this true? If so, why? Was it still true as of 2003?
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  39. Chapter 20. Globalization: Challenge and Opportunity
    1. What are the main opportunities and challenges that globalization offers Muslims?
    2. Can you think of other manifestations of globalization not mentioned here?
    3. What do you think of the arguments for “martyrdom operations” presented here? Can you think of any other arguments for or against them?
    4. To what extent do the challenges faced by Muslims in diaspora differ from those faced by Muslims in Muslim majority countries?
    5. What are the main challenges and opportunities faced by Muslims in America and Europe? How do their situations differ?
    6. Could one say that the “progressive” Muslims have simply sold out to the West?
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