Papers by Jonathan E Brockopp
MAVCOR (Material and Visual Cultures of Religion)
Jerusalem Studies in Arabic and Islam , 2020
Haggai Ben-Shammai "The Qurʾān has been brought down in seven modes of articulation": on possible... more Haggai Ben-Shammai "The Qurʾān has been brought down in seven modes of articulation": on possible parallels (or antecedents) to an old Islamic tradition Adam Silverstein Unmasking maskh: the transformation of Jews into "apes, driven away" (Qurʾān 7:166) in Near Eastern context Miklos Muranyi Visited places on the Prophet's track in Mecca and Medina David Cook Was Kaʿb al-Aḥbār a prophet in Syria? Jonathan Brockopp Ar. 3001 and the apotheosis of Mālik b. Anas Andreas Görke Criteria for dating early tafsīr traditions: the exegetical traditions and variant readings of Abū Mijlaz Lāḥiq b. Ḥumayd Amikam Elad Al-Masjid al-Aqṣā during the Umawī period: seven miḥrābs with seven domes Petra M. Sijpesteijn The Arabic script and language in the earliest papyri: mirrors of change REVIEWS Yaacov Lev New studies on Aghlabī and Fāṭimī history: a review article 495
Light upon Light: Essays in Islamic Thought and History in Honor of Gerhard Bowering, edited by Jamal Elias and Bilal Orfali, 2019
One of the hallmarks of Gerhard Bowering's minor writings is his interest in Muslims' interaction... more One of the hallmarks of Gerhard Bowering's minor writings is his interest in Muslims' interaction with religious others, whether conceptually in pieces on "awakening" or "tolerance,"1 or historically at specific moments in time.2 In one short article, "The Qurʾān as the Voice of God," in Proceedings of the American Philosophical Society,3 Bowering observes that the Quran has "a significant relationship to the tradition of the Jewish and Christian scriptures." Rejecting the notion that biblical texts-whether canonical or apocryphal-were a direct source for the Quran, he argues for a common "oral lore" that was communicated to Muhammad in Arabic.4 In this article, I take up some of the challenges in this fourteen-year-old article, speculating on the tasks of collection and canonization by the early Muslim community.5 It is my contention, however, that Bowering's notion of a common oral lore necessarily implies that the boundaries among Muslim, Jewish, and Christian Arabs were not so clear during Muhammad's lifetime, and also that early Muslim communities still maintained significant relationships to Jewish and Christian traditions well after the death of the prophet Muhammad. Given what we know about the history of religious emergence, this should not be a particularly controversial suggestion, but unfortunately, some modern authors misrepresent the earliest period of Islam in one of two ways. On the one hand, apologists regard the early community of the Prophet's Companions as al-salaf al-ṣāliḥ, a group blessed by their proximity to Muhammad and so participants in a "golden age" of correct practice.6 Such a view represents the past as an ideal example for Muslims to strive for-a worthy use of religious history but one that diminishes the actual challenges faced by this community. On the other hand, extreme skeptics doubt whether Muhammad existed at all
Muhammad in the Digital Age, ed. Ruqayya Khan (Austin: University of Texas Press), 2015
Journal of the American Academy of Religion 84.1, 28-43.
Roundtable on Normativity in Islamic Studies
History of Religions, 55 (2015), 121-147.
Published in Islamic Law in Theory: Studies on Jurisprudence in Honor of Bernard Weiss, eds. Kevi... more Published in Islamic Law in Theory: Studies on Jurisprudence in Honor of Bernard Weiss, eds. Kevin Reinhart and Robert Gleave. Leiden: E.J. Brill, 2014, 129-141.
Published in Islamic Legal Thought: A Compendium of Muslim Jurists, eds. Oussama Arabi, David Pow... more Published in Islamic Legal Thought: A Compendium of Muslim Jurists, eds. Oussama Arabi, David Powers, and Susan Spectorsky. Leiden: E.J. Brill, 2013, 64-84.
International Journal of Middle East Studies 43.1 (2011): 115-132.
Annales Islamologiques 45 (2011), 123-140.
“The Minor Compendium of Ibn cAbd al-Hakam (d. 214/829) and its reception in the early Mālikī sch... more “The Minor Compendium of Ibn cAbd al-Hakam (d. 214/829) and its reception in the early Mālikī school.” Islamic Law and Society 12.2 (2005): 149-81.
Comparative Islamic Studies 1.2 (2005): 129-58.
Appeared in ARC, The Journal of the Faculty of Religious Studies, McGill University, 30 (2002):19... more Appeared in ARC, The Journal of the Faculty of Religious Studies, McGill University, 30 (2002):191-210.
Revised version in Religion, Terror and Violence: Religious Studies Perspectives, eds. Bryan Rennie and Philip L. Tite (Routledge, 2008), 144-159.
Studies in Islamic Legal Theory, ed. Bernard Weiss. Leiden: E.J. Brill, 3-22., 2001
In the classical period of Islamic law the science of usul al-fiqh fulfilled many different funct... more In the classical period of Islamic law the science of usul al-fiqh fulfilled many different functions, among them the desires of an intellectual elite to create a perfect, theologically sound system for explaining the genesis of law. In the formative period, however, the theoretical concerns of the jurists were restricted to more pragmatic issues of authority and teaching. Their solutions to these problems were not yet expressed in treatises on usul al-fiqh and that science did not yet exist as a separate branch of intellectual endeavor. It is possible, however, to discover something of their thought on these matters, both in isolated statements and in the patterns by which they organized their legal works. Malik's Muwatta', for example, is not a book of usul, but I believe we can learn about Malik's ideas of theory of law by studying the Muwatta' and similar texts from the second and third Islamic centuries. 2 After briefly surveying the methods which some other scholars have used to identify patterns of authority within early legal texts, I will demonstrate that analysis of early Maliki literature presents some While this paper focusses on the early period, the connection between works of usul and works of furu c in the classical period is also disputed and often simply absent. Clearly even the establishment of a fully recognized science of legal reasoning , and of large areas of agreement among scholars from different schools of law did not result in works being organized along the lines of classical usul theory (see, for instance, Muhammad Fadel's paper in this volume). Yet this only begs the question of what operating principles function within these texts offuru'; classifying and identifying these principles will allow us to separate these works more carefully into genres of writing, and to understand something of the differing claims to authority operating among the jurists as well as the function of these furu c texts in society and teaching institutions. <i>Studies in Islamic legal theory</i>, edited by B. Weiss, BRILL, 2001. ProQuest Ebook Central,
Islamic Law and Society 6: 393-402
International Journal of Middle East Studies 30: 167-82.
Reprinted in Islamic Law (Critical Concepts in Islamic Studies), edited by Gavin N. Picken, Routl... more Reprinted in Islamic Law (Critical Concepts in Islamic Studies), edited by Gavin N. Picken, Routledge, 2010.
Journal of the American Oriental Society, 118: 233-38
New book: Muhammad's Heirs. Cambridge by Jonathan E Brockopp
Muhammad's Heirs, 2017
This appendix contains an annotated list of all the known Arabic literary manuscripts that can be... more This appendix contains an annotated list of all the known Arabic literary manuscripts that can be confidently dated to before AH 300; Qurʾans and Christian manuscripts are excluded. More than three-quarters of these manuscripts (twenty-three of thirty) come from the ancient mosque-library of Kairouan, making this the most important repository of early Islamic manuscripts in the world. The appendix is therefore split into two sections, the twenty-three Kairouan manuscripts first, followed by the remaining seven. I compiled this list from several of Miklos Muranyi's publications, as well of those of Joseph Schacht and Nejmeddine Hentati, combining their notes with information gleaned from my own research. I then returned to Kairouan in December of 2015 in an attempt to verify these references first-hand. As for the remaining seven, they are far better known, and I depend largely on secondary publications for their description. However, I make no claim that this list is complete, since new discoveries are being reported all the time.
Table of Contents. Now available from Cambridge University Press. Links to reviews below.
Climate Ethics by Jonathan E Brockopp
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Papers by Jonathan E Brockopp
Revised version in Religion, Terror and Violence: Religious Studies Perspectives, eds. Bryan Rennie and Philip L. Tite (Routledge, 2008), 144-159.
New book: Muhammad's Heirs. Cambridge by Jonathan E Brockopp
Climate Ethics by Jonathan E Brockopp
Revised version in Religion, Terror and Violence: Religious Studies Perspectives, eds. Bryan Rennie and Philip L. Tite (Routledge, 2008), 144-159.