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Müphemlik Kültürü ve İslâm: Farklı Bir İslâm Tarihi Okuması
Arap dili edebiyatı ve İslâm uzmanı Şarkiyatçı Thomas Bauer, müphemlik hoşgörüsü kavramıyla, aynı değerin, aynı normun farklı yorumlanabileceğini, hatta aynı anda farklı yorumların geçerlilik taşıyabileceğini kabul eden bir zihniyeti ve kültürel tutumu kastediyor. Bauer’e göre İslâm, klasik çağında, yani bu kitapta eğildiği Eyyübiler, Memluklar ve Selçuklular egemenliği döneminde, müstesna bir müphemlik hoşgörüsüne sahipti. Bu, Kur’an ve hadislerin tefsirindeki çeşitlilikte, hukuk okullarının çoğulluğunda; belâgate ve söz oyunlarına verilen önemde; edebiyatta; haz ve cinsellik anlayışında ve “dünyaya sakin bakış”ta, böylesi görüş farklılıklarının bir lütuf, bir rahmet olarak kabul edilerek bundan zevk alınmasında kendini gösteriyordu. Kitabın tezi, Batılı modernliğin kesinlik “takıntısının”, müphemlik kültürünü gitgide tahrip ettiğidir; bu süreçte İslâm “ilâhiyatlaşarak” katılaşmıştır. Bauer, neticede ister Selefi olsun, ister fundamentalist ister reformist, İslâmcılık ile Batılı modernizmin İslâm anlayışlarının benzeşir hale geldiğini savunur.
Dinî literatürün yanı sıra edebî metinlerden geniş ölçüde yararlanarak son derece zengin bir malzemeyle ve iddiayla, heyecanla yazılmış, gerçekten farklı bir İslâm tarihi okuması.
Dinî literatürün yanı sıra edebî metinlerden geniş ölçüde yararlanarak son derece zengin bir malzemeyle ve iddiayla, heyecanla yazılmış, gerçekten farklı bir İslâm tarihi okuması.
408 pages, Paperback
First published January 1, 2014
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December 22, 2016كنت وضعته العام السابق ضمن قائمة الكتب التي أتمنى أن تترجم
واليوم أعلنت دار الجمل أنه صدر حديثا مترجما
:)
كانون الأول 2016
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الكلام السابق
تحدث عنه رشيد بو طيب في محاضرته عن استشراق ما بعد الاستشراق
https://www.youtube.com/watch?v=sMeyv...
على أمل أن يترجم يوما
آب 2015
واليوم أعلنت دار الجمل أنه صدر حديثا مترجما
:)
كانون الأول 2016
---
الكلام السابق
تحدث عنه رشيد بو طيب في محاضرته عن استشراق ما بعد الاستشراق
https://www.youtube.com/watch?v=sMeyv...
على أمل أن يترجم يوما
آب 2015
July 19, 2017
"يطرح أستاذ الدراسات الإسلامية الألماني توماس باور فرضية مثيرة للاهتمام في كتابه "ثقافة الالتباس.. نحو تاريخ جديد للإسلام"، يبني من خلالها قصة أخرى عن الإسلام والمجتمعات الإسلامية، تماماً كما يقول العنوان، حيث يعتبر باور أن الإسلام "تأسلم" بالصورة التي نراها الآن في مرحلة ما بعد التنوير بعد أن تأثرت المجتمعات الإسلامية بالغربية بوصفها مجتمعات كولونيالية.
في كتابه، الذي صدر حديثاً عن "دار الجمل" بترجمة رضا قطب، يعود باور إلى ما يسمّيه الالتباس، معتبراً أنه نظير الأيديولوجيا في ثقافة العرب والفرس والأتراك، ويرى أن الخلفاء الراشدين في القرن السابع تعمّدوا عدم تشكيل القرآن لكي يظل النص مفتوحاً ومتاحاً لقراءات مختلفة.
ويقارن الكاتب الألماني أيضاً بين أفكار فقهاء قدامى ومعاصرين، مثل ابن الجزري الدمشقي (1350-1343) وبين أفكار ابن عثيمين (1929-2001)، فالأول كان متسامحاً تجاه أي التباس، والذي رأى في القرآن نصاً مفتوحاً لا يمكن بلوغ معناه النهائي واللامحدود، بينما يصف الآخر بالتعصّب والتخوّف تجاه الالتباس الذي اعتبره خطراً وكان يخشاه، معتبراً أن هناك وضوحاً لا يقبل تعدد التأويل في نص القرآن، ويبدو هذا الأخير كما لو كان رأي أغلب المتعصّبين من المسلمين اليوم ونظرة غير المسلمين للإسلام والنص القرآني في عصرنا.
في سياق آخر، يفرد باور فصلاً للجنس، ويعتبر أنه لم يكن أمراً معقداً ولا مصدر اضطهاد وعار في المجتمعات الإسلامية المبكرة، بل يلفت إلى أدبيات عن المثلية الجنسية، ويقارن بين تلك العصور وبين العصر الحديث والمعاصر.
التفسير الذي يقدّمه باور هو الجديد، إذ يعتبر أن الطبقة المتوسطة والمتعلمة في المجتمعات العربية في الحقبة الكولونيالية حاولت جاهدة تقليد الثقافة الغربية التي تعبر عن المستعمر وأن معظم الإرث المتعصّب هو نتاج الثقافة الغربية التي أدخلتها هذه الطبقة على المجتمع الإسلامي، وليس نتاج الثقافة الإسلامية البعيدة عن التعصّب في أساسها.
يرى باور، في العمل الذي صدر بنسخته الألمانية عام 2011، أن تبني هذه الطبقة للتقاليد الغربية خلق ما يعتبره أزمة التباس لدى المجتمعات العربية قادت في نهاية الأمر إلى أشكال من الاضطهاد.
لعل ما يميّز الكتاب هو منهجية باور نفسه التي تبدو كما لو كانت طبقات من التأويل الفيلولوجي وتاريخ الثقافة وتاريخ التاريخ، ويظهر اطلاعه الواسع على الإسلام من القرن السادس الهجري إلى المعاصر.
من جهة أخرى، يساجل الباحث حول أن معظم ما يظهر من المجتمعات الإسلامية اليوم لا ينبع من جوهر الإسلام نفسه، ولكنه أصبح كذلك كنتيجة من نتائج العولمة اليوم. ويرى أنه ولفهم ذلك، لا بد من العودة إلى التطوّر التاريخي للمجتمعات الإسلامية والأوروبية أيضاً، لأن أياً من الثقافتين لم تعش منعزلة عن الأخرى، بل إن التبادل الثقافي بينهما من الكثافة بمكان، بحيث لا يمكن فهم واحدة دون فهم الأخرى.
يخلُص باور إلى أن كل ما يبدو حقيقياً وبديهياً عن المجتمعات الإسلامية اليوم، لا يمكن فهمه من دون النظر إلى مرآة الثقافة الغربية خصوصاً في الحقبة الاستعمارية."
في كتابه، الذي صدر حديثاً عن "دار الجمل" بترجمة رضا قطب، يعود باور إلى ما يسمّيه الالتباس، معتبراً أنه نظير الأيديولوجيا في ثقافة العرب والفرس والأتراك، ويرى أن الخلفاء الراشدين في القرن السابع تعمّدوا عدم تشكيل القرآن لكي يظل النص مفتوحاً ومتاحاً لقراءات مختلفة.
ويقارن الكاتب الألماني أيضاً بين أفكار فقهاء قدامى ومعاصرين، مثل ابن الجزري الدمشقي (1350-1343) وبين أفكار ابن عثيمين (1929-2001)، فالأول كان متسامحاً تجاه أي التباس، والذي رأى في القرآن نصاً مفتوحاً لا يمكن بلوغ معناه النهائي واللامحدود، بينما يصف الآخر بالتعصّب والتخوّف تجاه الالتباس الذي اعتبره خطراً وكان يخشاه، معتبراً أن هناك وضوحاً لا يقبل تعدد التأويل في نص القرآن، ويبدو هذا الأخير كما لو كان رأي أغلب المتعصّبين من المسلمين اليوم ونظرة غير المسلمين للإسلام والنص القرآني في عصرنا.
في سياق آخر، يفرد باور فصلاً للجنس، ويعتبر أنه لم يكن أمراً معقداً ولا مصدر اضطهاد وعار في المجتمعات الإسلامية المبكرة، بل يلفت إلى أدبيات عن المثلية الجنسية، ويقارن بين تلك العصور وبين العصر الحديث والمعاصر.
التفسير الذي يقدّمه باور هو الجديد، إذ يعتبر أن الطبقة المتوسطة والمتعلمة في المجتمعات العربية في الحقبة الكولونيالية حاولت جاهدة تقليد الثقافة الغربية التي تعبر عن المستعمر وأن معظم الإرث المتعصّب هو نتاج الثقافة الغربية التي أدخلتها هذه الطبقة على المجتمع الإسلامي، وليس نتاج الثقافة الإسلامية البعيدة عن التعصّب في أساسها.
يرى باور، في العمل الذي صدر بنسخته الألمانية عام 2011، أن تبني هذه الطبقة للتقاليد الغربية خلق ما يعتبره أزمة التباس لدى المجتمعات العربية قادت في نهاية الأمر إلى أشكال من الاضطهاد.
لعل ما يميّز الكتاب هو منهجية باور نفسه التي تبدو كما لو كانت طبقات من التأويل الفيلولوجي وتاريخ الثقافة وتاريخ التاريخ، ويظهر اطلاعه الواسع على الإسلام من القرن السادس الهجري إلى المعاصر.
من جهة أخرى، يساجل الباحث حول أن معظم ما يظهر من المجتمعات الإسلامية اليوم لا ينبع من جوهر الإسلام نفسه، ولكنه أصبح كذلك كنتيجة من نتائج العولمة اليوم. ويرى أنه ولفهم ذلك، لا بد من العودة إلى التطوّر التاريخي للمجتمعات الإسلامية والأوروبية أيضاً، لأن أياً من الثقافتين لم تعش منعزلة عن الأخرى، بل إن التبادل الثقافي بينهما من الكثافة بمكان، بحيث لا يمكن فهم واحدة دون فهم الأخرى.
يخلُص باور إلى أن كل ما يبدو حقيقياً وبديهياً عن المجتمعات الإسلامية اليوم، لا يمكن فهمه من دون النظر إلى مرآة الثقافة الغربية خصوصاً في الحقبة الاستعمارية."
September 12, 2024
Excellent! Provocative! I’m not sure I agree with it, or what parts; but what a wonderful book to argue with!
Conceptually it’s quite outstanding, though he suffers from loading his theory with more than it can bear. What about whether it is empirically true? Not wholly, that’s for sure. Even so certain parts are certainly true.
But there is so much to digest here; it leaves you bewildered.
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I've digested it for a bit - this is what I've come up with See this https://themaydan.com/2024/08/ambigui...
Conceptually it’s quite outstanding, though he suffers from loading his theory with more than it can bear. What about whether it is empirically true? Not wholly, that’s for sure. Even so certain parts are certainly true.
But there is so much to digest here; it leaves you bewildered.
---
I've digested it for a bit - this is what I've come up with See this https://themaydan.com/2024/08/ambigui...
June 15, 2023
Die islamische Welt nehmen wir heutzutage oftmals als ein Hort von beißender Intoleranz und Repression wahr. Dass dies einmal anders war und wie es zu dieser Entwicklung kommen konnte, zeigt uns der Islamwissenschaftler Thomas Bauer in „Die Kultur der Ambiguität. Eine andere Geschichte des Islam“.
Zunächst konstatiert Bauer anhand zahlreicher Beispiele, dass der klassische Islam von einer hohen Ambiguität, also einer ausgeprägten Akzeptanz von Mehrdeutigkeit geprägt war. Im Unterschied zur heutigen islamischen Welt koexistierten in den gesellschaftlichen Teilbereichen sehr unterschiedliche Sichtweisen, in der andere Vorstellungen und Lebensentwürfe nicht als Bedrohung angesehen wurden. Selbst auf dem Gebiet der Sexualität war diese Ambiguitätstoleranz zu beobachten, denn in der arabischen Lyrik lassen sich viele Beispiele homoerotischer Dichtung finden.
Doch jene Ambiguitätstoleranz, welche die islamische Welt über Jahrhunderte prägte, nahm ein jähes Ende, als die westliche Kolonialisierung begann. Der Einfluss des aufklärerischen Denkens mit seinem Streben nach Gewissheit und der Forderung nach „klaren, deutlichen, sicheren Grundlagen“ (Descartes) zwang die islamischen Gesellschaften zur Vereindeutigung, an deren Ende nicht nur der Verlust von Ambiguität, sondern auch der Emporstieg des Islamismus steht. Der heutige Islamismus, so Bauers bittere Pointe, ist also vielmehr als ein Produkt des aufklärerischen Denkens als ein Beweis seines Fehlens zu verstehen.
„Die Kultur der Ambiguität“ ist zweifelsohne kein leicht zu lesendes Werk. Für mich, der nur über wenige islamwissenschaftliche Vorkenntnisse verfügt, hat es einiges gedauert, bis sich mir alle Zusammenhänge erschlossen haben. Dann aber entfaltete es eine mächtige Wirkung, die mit viel Erkenntnisgewinn und dem Abbau von Vorurteilen verbunden war.
Am Ende ist „Die Kultur der Ambiguität“ auch ein Plädoyer für Mehrdeutigkeit in der Welt. Die Erkenntnis, dass nicht nur eine sondern mehrere Sichtweisen auf einen bestimmten Sachverhalt zutreffend sein können und dass wir diese Mehrdeutigkeit als Bereicherung ansehen sollten, ist eine starke Botschaft, die über die Geschichte des Islams weit hinaus geht
Review bei Instagram: https://www.instagram.com/p/CtgKVvegpxM/
Zunächst konstatiert Bauer anhand zahlreicher Beispiele, dass der klassische Islam von einer hohen Ambiguität, also einer ausgeprägten Akzeptanz von Mehrdeutigkeit geprägt war. Im Unterschied zur heutigen islamischen Welt koexistierten in den gesellschaftlichen Teilbereichen sehr unterschiedliche Sichtweisen, in der andere Vorstellungen und Lebensentwürfe nicht als Bedrohung angesehen wurden. Selbst auf dem Gebiet der Sexualität war diese Ambiguitätstoleranz zu beobachten, denn in der arabischen Lyrik lassen sich viele Beispiele homoerotischer Dichtung finden.
Doch jene Ambiguitätstoleranz, welche die islamische Welt über Jahrhunderte prägte, nahm ein jähes Ende, als die westliche Kolonialisierung begann. Der Einfluss des aufklärerischen Denkens mit seinem Streben nach Gewissheit und der Forderung nach „klaren, deutlichen, sicheren Grundlagen“ (Descartes) zwang die islamischen Gesellschaften zur Vereindeutigung, an deren Ende nicht nur der Verlust von Ambiguität, sondern auch der Emporstieg des Islamismus steht. Der heutige Islamismus, so Bauers bittere Pointe, ist also vielmehr als ein Produkt des aufklärerischen Denkens als ein Beweis seines Fehlens zu verstehen.
„Die Kultur der Ambiguität“ ist zweifelsohne kein leicht zu lesendes Werk. Für mich, der nur über wenige islamwissenschaftliche Vorkenntnisse verfügt, hat es einiges gedauert, bis sich mir alle Zusammenhänge erschlossen haben. Dann aber entfaltete es eine mächtige Wirkung, die mit viel Erkenntnisgewinn und dem Abbau von Vorurteilen verbunden war.
Am Ende ist „Die Kultur der Ambiguität“ auch ein Plädoyer für Mehrdeutigkeit in der Welt. Die Erkenntnis, dass nicht nur eine sondern mehrere Sichtweisen auf einen bestimmten Sachverhalt zutreffend sein können und dass wir diese Mehrdeutigkeit als Bereicherung ansehen sollten, ist eine starke Botschaft, die über die Geschichte des Islams weit hinaus geht
Review bei Instagram: https://www.instagram.com/p/CtgKVvegpxM/
April 29, 2021
Thanks timothy winter's paradigms of leadership series - must listen.
Read
August 2, 2017برغم ما به من أخطاء تحريريّة (وليس في الترجمة) ، وبرغم أنني لم أنته منه بعد، إلا أنني أنصح به وبشدة، فهو يطرح قراءة لظاهرة الإسلام من ناحيّة خطابيّة، ومن ناحيّة سياسية، ومن ناحية اجتماعيّة، ومن ناحيّة نقدية فكرية، تتعالى على المركزيات الثنائيّة، لدرجة أنني أقول بأنه بمقدرا ما نحن كعرب ومسلمين بحاجة لأن نقرأ هذا الكتاب، فالعالم الغربي أحوج منّا لذلك.
شكرًا لدار الجمل.
شكرًا لدار الجمل.
August 9, 2021
In the Western imagination, Islamic cultures are dominated by doctrinal religious norms that do not allow any nuance. Those who fight such stereotypes encounter the image of the "golden age" of medieval Islam, which was marked by rationality, tolerance and even primitive secularism. How can we understand Islamic history, culture and thought outside this divide?
In this fascinating cultural and intellectual history, Thomas Power revisits classical and modern Islam by tracing different attitudes toward ambiguity. Over the course of several centuries, he explores the tension between a single thread that aspires to eliminate all doubt and establish indisputable absolutes and another competitive tendency that seeks ways to live with mystery and accept complexity. Bauer ranges across cultural and linguistic ambiguity, considering modern Islamic textual and cultural forms from canon to Qur'anic exegesis to literary genres along with attitudes toward religious minorities and foreigners. It stresses the relative absence of conflict between religious and secular discourse in classical Islamic culture, which stands in stark contrast to both current fundamentalism and much of European history. Bauer shows how Islam's confrontation with the modern West and its demand for certainty helped create both Islamist and secular liberal ideologies that rejected ambiguity in their own way - and thus also their own cultural traditions.
Recipient of the prestigious Leibniz Prize, Culture of Mystery not only recasts a wide range of Islamic history but also offers an interdisciplinary model for investigation of enduring ambiguity across cultures and eras.
In this fascinating cultural and intellectual history, Thomas Power revisits classical and modern Islam by tracing different attitudes toward ambiguity. Over the course of several centuries, he explores the tension between a single thread that aspires to eliminate all doubt and establish indisputable absolutes and another competitive tendency that seeks ways to live with mystery and accept complexity. Bauer ranges across cultural and linguistic ambiguity, considering modern Islamic textual and cultural forms from canon to Qur'anic exegesis to literary genres along with attitudes toward religious minorities and foreigners. It stresses the relative absence of conflict between religious and secular discourse in classical Islamic culture, which stands in stark contrast to both current fundamentalism and much of European history. Bauer shows how Islam's confrontation with the modern West and its demand for certainty helped create both Islamist and secular liberal ideologies that rejected ambiguity in their own way - and thus also their own cultural traditions.
Recipient of the prestigious Leibniz Prize, Culture of Mystery not only recasts a wide range of Islamic history but also offers an interdisciplinary model for investigation of enduring ambiguity across cultures and eras.
This entire review has been hidden because of spoilers.
February 7, 2021
"Batılı iffetfuruşluk egemen ideoloji olarak kendini kabul ettirdi, sonunda da hem batı hem de İslamcı müslümanlar tarafından hakiki İslami tutum olarak görülür oldu. Hakikatte bunun arkasında Viktorya çağının cinsel ahlakından başka bir şey yoktur; bu cinsel ahlak, eş zamansızlık yasası icabı Yakın Doğu'da hala yaşıyor iken, Kuzey ve Orta Avrupa'da artık anlaşılmaz ve kendi tarihinin bir parçası olarak görülmez...Onun kökeni daha ziyade Batı'dadır ve baştan aşağı moderndir, zira erken kapitalizmin zahidane çalışma ahlakını ve Viktoryacilığın bedeni hor görüşünü yansıtır."
January 15, 2025
Very good. He argues that Classical Sunni Islam incorporated ambiguity, and that this incorporation was fundamental to the Near Eastern world—manifesting in such things as multiple coexisting variants and interpretations of the Quran, poetry that played with contrary meanings, and a complete lack of concern for "sexuality" as understood by West (i.e., people didn't care to connect desire/practice to "identity"). Modern Islamism, with its attention to universal truth, is—Bauer argues—a result of European Enlightenment ideas that overtook the Middle East during its colonization.
Bauer's ambition makes the book interesting not just for its arguments about Islam but for its assertions about homoerotic desire (post-Enlightenment Europe is abnormal in its denial that most men [not just a minority] possess homoerotic desire, he argues), sexual shame (Christianity's proscription of sexual pleasure, he writes, eventually developed into medical discourses about sex as unclean/risky), and its diagnoses of Western illness (forsaking ambiguity, he believes, made the West more boring and more interested in conquering/subjugating what it identified as unambiguously evil/backward). His ambition probably also makes the book wrong, or at least stretched, at some points, especially in its explanations of why, exactly, Western society came to rebuke ambiguity (he argues this happened before the Enlightenment).
"The ‘other’ will never adopt one’s own truths. But this is threatening only if it is believed that there are no truths apart from one’s own” (279).
Bauer's ambition makes the book interesting not just for its arguments about Islam but for its assertions about homoerotic desire (post-Enlightenment Europe is abnormal in its denial that most men [not just a minority] possess homoerotic desire, he argues), sexual shame (Christianity's proscription of sexual pleasure, he writes, eventually developed into medical discourses about sex as unclean/risky), and its diagnoses of Western illness (forsaking ambiguity, he believes, made the West more boring and more interested in conquering/subjugating what it identified as unambiguously evil/backward). His ambition probably also makes the book wrong, or at least stretched, at some points, especially in its explanations of why, exactly, Western society came to rebuke ambiguity (he argues this happened before the Enlightenment).
"The ‘other’ will never adopt one’s own truths. But this is threatening only if it is believed that there are no truths apart from one’s own” (279).
February 15, 2025
Important book for trads because they’re mentally ill. Otherwise it’s aged and the points are a bit obvious.
October 25, 2022
As a Chinese reader, I see some seemingly obvious echo on Fairbank's »Impact and Response« mechanism. A general argument, though one should never forget the ambiguity therein, is that the Islamic world (or better put, the Naher Osten) can embrace the ambiguity with rather ease in its classical times, only to be yoked / transformed / influenced / devastated with the Western impact which resulted in some forms of modernist trends rejecting ambiguity. Insofar we are encouraged to read a more ambiguous landscape of thoughts, of intellectuals, and perhaps also of Western impacts (to this point one may rethink if the author somehow simplifies the cause).
Wonderful discussions in detail about Quranic exegesis, about »foreignness« and many social forms.
Sometimes you'd better consult the German version when the long German-style sentences are relatively faithfully rendered into English.
Wonderful discussions in detail about Quranic exegesis, about »foreignness« and many social forms.
Sometimes you'd better consult the German version when the long German-style sentences are relatively faithfully rendered into English.
July 11, 2021
Why read a history of Islam when you can read an alternative history?
Fascinating deep dive into the idea of ambiguity and what it means, how our tolerance of it influences societal tolerances in general. Big emphasis on Islamic societies and how they wrestled with the idea pre and post colonialism, and what global capitalism, the nation state, etc all meant re: how the world approaches ambiguity.
Very accessible too, decent examples of Quranic interpretation and Arabic poetry throughout.
Fascinating deep dive into the idea of ambiguity and what it means, how our tolerance of it influences societal tolerances in general. Big emphasis on Islamic societies and how they wrestled with the idea pre and post colonialism, and what global capitalism, the nation state, etc all meant re: how the world approaches ambiguity.
Very accessible too, decent examples of Quranic interpretation and Arabic poetry throughout.
August 20, 2021
Some interesting topics are discussed in the book, howrver one does feel an inadequate theoretical approach is pursuited by the author, tongue in the cheek I’d claim that his theory of ambiguity remains ambiguous an sich, one would’ve hoped to see a more extensive and detailed exposition like Empson’s 7 types of ambiguity. Nonetheless, it remains a highly imaginative and original academic work.
August 25, 2014
One of the greatest books I every read. I eye opener.
November 7, 2022
In ‘Culture of Ambiguity’ the author, Thomas Bauer, sets out his argument that the ambiguity inherent in the Arab language made it the perfect vessel for the final revelation because God tolerates ambiguity. When the Imperial powers; empowered by their scientific prowess, took over the world, they found the ambiguity of the Arabic language and subsequently the Quran much to their distaste and capitulated the then present systems of education and learning. In their wake a new generation of Muslim intellectuals arose such as Allama Iqbal, Sir Syed Ahmed Khan and Abdullah Yousuf Ali, the pre-eminent commentator of the Quran. They along with scores of other Western-educated Muslims sought to restructure and re-interpret the Quran using Western constructs. This endeavour blindsided them into seeking only one interpretation of every Quranic verse. This influenced the ulema into constraining the text of the Quran in a myopic attempt to capture the voice of God.
Bauer tries very hard to convince the reader of the importance of ambiguity; but upon analysis his argument is flawed.
Take for a start the passage in the Quran that he presents. Surah An Naziat verses ‘1-5’: ‘By those who tear out with violence. By those who gently draw out. By those who glide along. By those who press forward. Then arrange to do.’
According to Bauer; a change in pronunciation of the Arabic can mean the above verses refer to either, angels, horses or souls.
But here he fails to make an important distinction. The above verses are ambiguous because they ARE unspecific. That has nothing to do with any change in pronunciation. Also, due to the vagueness in the verses, there will be more than one possible interpretation but that does not necessarily mean a plurality of meanings in the Arabic.
There are verses in the Quran that do evidence his point; Surah Naml verse 82, a change in pronunciation can mean the emerging beast will either talk or wound. Or Surah Nahl verse 120 when the Prophet Abraham is described as an ‘Ummah’ or nation.
Unfortunately Bauer does not even touch upon such verses which would have more clearly highlighted his point. This may well be due to the fact that the Quranic translation he refers to was by Arberry. A translator whose commentary shows an unmistakeable intent to besmirch the verses of the Quran.
Now his point that the ambiguity of Arabic made the early scholars of the Quran respect the plurality of its meaning in stark contrast to the scholars of today is definitely true. But being mindful of the plurality of interpretations will not necessarily be reflected in nuanced decrees. It’s all subjective. Having scholars from the same society with the same educational background is not going to produce a diverse set of rulings.
Bauer also fails to realise that ambiguity is most certainly present in some verses of the Quran but not in all of them. Especially verses that pertain to the fundamental message of the Quran.
Bauer’s point that linguistic ambiguity led to a more tolerant and accepting society does not bear up to scrutiny. There is no evidence to suggest that pre-Islamic Arabs were broad-minded and charitable in their views on sexuality and any other fundamental differences. If anything, they were the opposite; riven by tribal conflicts and driven by an addiction to banditry and looting.
The underlying theme of the book is that the Western world did themselves a disservice by trying to disambiguate other cultures. To a certain extent this is true. Oxbridge Orientalists whose books shaped the opinions of Muslims and Non-Muslims about Arabia and the Middle East had the attitude of disdainful imperialists. Their obsession with the erotic and homoerotic aspects of Arab literature reflected their own proclivities rather than the actual society there were studying.
This book does not really present an alternative view of Islam but it does inadvertently raise some interesting points.
Bauer tries very hard to convince the reader of the importance of ambiguity; but upon analysis his argument is flawed.
Take for a start the passage in the Quran that he presents. Surah An Naziat verses ‘1-5’: ‘By those who tear out with violence. By those who gently draw out. By those who glide along. By those who press forward. Then arrange to do.’
According to Bauer; a change in pronunciation of the Arabic can mean the above verses refer to either, angels, horses or souls.
But here he fails to make an important distinction. The above verses are ambiguous because they ARE unspecific. That has nothing to do with any change in pronunciation. Also, due to the vagueness in the verses, there will be more than one possible interpretation but that does not necessarily mean a plurality of meanings in the Arabic.
There are verses in the Quran that do evidence his point; Surah Naml verse 82, a change in pronunciation can mean the emerging beast will either talk or wound. Or Surah Nahl verse 120 when the Prophet Abraham is described as an ‘Ummah’ or nation.
Unfortunately Bauer does not even touch upon such verses which would have more clearly highlighted his point. This may well be due to the fact that the Quranic translation he refers to was by Arberry. A translator whose commentary shows an unmistakeable intent to besmirch the verses of the Quran.
Now his point that the ambiguity of Arabic made the early scholars of the Quran respect the plurality of its meaning in stark contrast to the scholars of today is definitely true. But being mindful of the plurality of interpretations will not necessarily be reflected in nuanced decrees. It’s all subjective. Having scholars from the same society with the same educational background is not going to produce a diverse set of rulings.
Bauer also fails to realise that ambiguity is most certainly present in some verses of the Quran but not in all of them. Especially verses that pertain to the fundamental message of the Quran.
Bauer’s point that linguistic ambiguity led to a more tolerant and accepting society does not bear up to scrutiny. There is no evidence to suggest that pre-Islamic Arabs were broad-minded and charitable in their views on sexuality and any other fundamental differences. If anything, they were the opposite; riven by tribal conflicts and driven by an addiction to banditry and looting.
The underlying theme of the book is that the Western world did themselves a disservice by trying to disambiguate other cultures. To a certain extent this is true. Oxbridge Orientalists whose books shaped the opinions of Muslims and Non-Muslims about Arabia and the Middle East had the attitude of disdainful imperialists. Their obsession with the erotic and homoerotic aspects of Arab literature reflected their own proclivities rather than the actual society there were studying.
This book does not really present an alternative view of Islam but it does inadvertently raise some interesting points.
February 9, 2025
A Culture of Ambiguity: An Alternative History of Islam is by far the most important book I read in the last twenty years on Islam. This work, translated from German is on par with Edward Said’s Orientalism, it challenges decades of conventional wisdom and upends scholarship assumptions about Islam.
A central thesis of the book is that ambiguity is part of the genius of Islam and the existence of a variety of ways to understand the Quranic texts has been a source of strength of Islam that should be embraced rather than attacked. Thomas Bauer sees the Salafi movement as well as the Liberal Islamic movements as recent inventions influenced by the Western European culture aversion to ambiguity. Bauer’s criticism of the works of Taha Hussien and Ibn Uthymeen centers on seeing both as departing from traditional Islam that tolerated multiple interpretations. Bauer resoundingly rejects that the Middle Ages as dark ages for Islam, instead he sees immense wealth of intellectual output during this period far more advanced than the West.
Bauer doesn’t shy from arguing his points across multiple fronts and goes into depth in detailed discussion on the role of Islam in the Arab and Islamic culture, where he presents cogent arguments on the importance of the Arabic language in establishing the Islamic civilization. Bauer demonstrates that the Islamic community and governance were rich in thought and debate and far from being a closed theological tradition.
Bauer includes chapters on the various readings of the Quran and the history of assembly of the Quran, chapters on the development of the various schools of interpretation and their coexistence, chapters on language, on sex, on living with multiple interpretations. His discussions on the differences between jurisprudence or الفقة and the Islamic justice system القضاء الاسلامي is absolutely fascinating and enlightening, it reminded me a lot of Khaled Abo el Fadel's The Search for Beauty in Islam.
The primary negatives I have for this work is the quality of the English translation which I found difficult to follow and often used arcane language. I also deeply disliked the failure to include the original Arabic language in Arabic texts in addition to the latinized version. Fortunately, I have found an Arabic language translation of the book and will plan to read this soon.
A central thesis of the book is that ambiguity is part of the genius of Islam and the existence of a variety of ways to understand the Quranic texts has been a source of strength of Islam that should be embraced rather than attacked. Thomas Bauer sees the Salafi movement as well as the Liberal Islamic movements as recent inventions influenced by the Western European culture aversion to ambiguity. Bauer’s criticism of the works of Taha Hussien and Ibn Uthymeen centers on seeing both as departing from traditional Islam that tolerated multiple interpretations. Bauer resoundingly rejects that the Middle Ages as dark ages for Islam, instead he sees immense wealth of intellectual output during this period far more advanced than the West.
Bauer doesn’t shy from arguing his points across multiple fronts and goes into depth in detailed discussion on the role of Islam in the Arab and Islamic culture, where he presents cogent arguments on the importance of the Arabic language in establishing the Islamic civilization. Bauer demonstrates that the Islamic community and governance were rich in thought and debate and far from being a closed theological tradition.
Bauer includes chapters on the various readings of the Quran and the history of assembly of the Quran, chapters on the development of the various schools of interpretation and their coexistence, chapters on language, on sex, on living with multiple interpretations. His discussions on the differences between jurisprudence or الفقة and the Islamic justice system القضاء الاسلامي is absolutely fascinating and enlightening, it reminded me a lot of Khaled Abo el Fadel's The Search for Beauty in Islam.
The primary negatives I have for this work is the quality of the English translation which I found difficult to follow and often used arcane language. I also deeply disliked the failure to include the original Arabic language in Arabic texts in addition to the latinized version. Fortunately, I have found an Arabic language translation of the book and will plan to read this soon.
October 7, 2021
Kitapta bir bölüm “islamın islemileştirilmesi” adını taşıyor. Batı modernizminin kesinlik takıntısı, müphemlik kültürünü gitgide tahrip ediyor. Bu süreçte İslam ilahiyatlaşarak katılaşıyor. Netice; ister selefi olsun, ister fundamentalist veya reformist, islamcılık ile bağlılık modernizmin İslam anlayışları birbirine benzeşir hale geliyor.
Max Born demişki ; mutlak doğruluk, mutlak kesinlik, gibi fikirlerin kuruntu olduğuna inanıyorum. Bınları hiç bir bilimin kapısından içeri sokmamak lazım. Günümüz biliminin bize kazandırdığı en büyük nimet, düşüncedeki bu esnemedir. Tek hakikata inanmak ve onun sahibi olduğuna inanmak , dünyadaki bütün kötülüklerin en derinindeki köylüdür.
Max Born demişki ; mutlak doğruluk, mutlak kesinlik, gibi fikirlerin kuruntu olduğuna inanıyorum. Bınları hiç bir bilimin kapısından içeri sokmamak lazım. Günümüz biliminin bize kazandırdığı en büyük nimet, düşüncedeki bu esnemedir. Tek hakikata inanmak ve onun sahibi olduğuna inanmak , dünyadaki bütün kötülüklerin en derinindeki köylüdür.
April 2, 2023
The books main idea is well explained, and the author is certainly able to elucidate main points of his idea with some persuasive writing techniques, but it would be wrong to generalize this "tolerance of ambiguity" to all spheres of the muslim life as per the impression you get. I have some reservations about the examples the author uses to make his point, for example he generalizes homo-erotic motives in some poems to show that Islamic societies were tolerant towards non-traditional sexual orientations, I am not convinced by such an example. But overall, the book is a success.
November 5, 2025
الكتاب هو عمل فكري عميق يعيد اكتشاف روح الإسلام من زاوية غير مألوفة. يرى باور أن الثقافة الإسلامية الكلاسيكية كانت تحتفي بالتعدد والتأويل وتقبل الغموض، على عكس الحداثة الغربية التي سعت إلى الحسم واليقين. الكتاب دعوة إلى استعادة فضيلة الالتباس الخلّاق الذي يفتح المجال للاختلاف والتسامح، ويقدّم قراءة جديدة لتاريخ الإسلام بعيدًا عن ثنائية التنوير أو الظلامية. عمل أنيق ومحرّض على التفكير
November 15, 2020
İslam'da ve İslam tarihindeki olayları, kelimeleri, yorumları ve tüm bunlardaki müphemliği oryantalist bir araştırmacı, yazardan okumak iyi bir deneyimdi.
October 18, 2021
One of the best books on the subject I've ever read. A completely novel approach to the time period and yet supported with brilliant evidence from an incredible range of sources and subjects.
December 19, 2023
A very interesting book about the history of islamic world not in the eyes of many orientalists.
April 4, 2024
One of the best books I’ve read on Islam. Changed my perspective on a lot of things. Really glad I chose this as my Ramadan read.
March 9, 2025
Bravo.
Very interesting perspective to islam which i have never heard . Also very helpful to muslims to understand their religion well.
Thanks Mr Bauer
Very interesting perspective to islam which i have never heard . Also very helpful to muslims to understand their religion well.
Thanks Mr Bauer
December 15, 2016
Ein sehr facettenreiches Buch, welches auf verschiedenen Ebenen die Möglichkeit der Ambiguität in den islamischen Wissenschaften aufzeigt. Diese Ambiguität (Mehrdeutigkeit eines Zeichens oder einer Sache) wurde jedoch in der Historie von Muslimen und ihrer Gelehrsamkeit nicht als störend oder gar als Bedrohung, sondern als eine Bereicherung betrachtet, welche in einer Aussage des Propheten Muhammad ﷺ als eine "Barmherzigkeit" bezeichnet wird. Es ist im Prinzip die Barmherzigkeit auf ambigue Rahmenbedingungen und Geschehnisse der Realität gefasst zu sein. Denn diese ist selten eindeutig. Muslime in Afrika haben eine andere Lebenssituation als jene in Nordamerika. Auch wenn es sich in beiden Fällen um Muslime handelt, ist das Islamverständnis eines Beduinen im Maghreb ein anderes als das von einem europäischen Muslim. "Der Islam", wenn man ihn so betiteln kann, ist metaphorisch mit klarem Wasser vergleichbar, welches man in jedes Gefäß, sei es afrikanisch, europäisch oder asiatisch, füllen kann. Es ist die Aufgabe des Individuums, dieses Wasser rein zu halten und von der Quelle göttlichen Wortes so viel zu schöpfen wie nur möglich. Das Wort Gottes ist so unendlich reich, dass es keine Zeit geben wird, in der die Menschen keine neuen Aspekte und Entdeckungen aus diesem Schatz machen können.
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February 16, 2017الترجمة سيئة مليئة بالأخطاء اللغوية والفنية
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