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I found an audio interview with Dr. Sherman Jackson that was quite interesting. The interview discusses the origins of Islam, the Shari’ah (Islamic law) and the obligations it entails for Muslims, the belief that Islam and the West are on a collision course, the meaning of the word jihad, and the Muslim community in America, in addition to other topics and concepts important to an understanding of Islam and Islamic practices. This interview will provide you with a good understanding of some basic concepts. These are Quicktime movie files, so you’ll need the Quicktime Player to view them (if you have Quicktime installed your browser should be able to view them without the need to do anything further). There are 9 parts to this interview. All components of this interview are Copyright © 2005 NITLE. Yo, Sherm, if you see this don’t take it the wrong way! I ain’t tryin’ to start no fan club, man. Just you do good work. I’ll see you Aug. 6th.

Part 1: Professor Jackson begins the interview by talking about the historical processes by which Islam emerged into the world, beginning with a brief history of the prophet Muhammad and the receipt of the divine revelations when he was 40 years old. Jackson classifies the revelations into three main themes: the first the unity of God and the fact that there is no god but God and that this entity, alone, is the source of all creation; the second being that God is communicates with his creations through the vehicle of prophecy and that Muhammad was God’s messenger; the third being that earthly existence will be followed by another existence that will be the manifestation of how we lived our lives on earth. He explains how the message of the prophet was not accepted by many in his hometown of Mecca. Thus the prophet was forced to immigrate to the town of Medina. It was here that the Islamic community was first formed. It was from there that it spread into the world.
Part 2: In the second part of the interview, Sherman Jackson is asked about the message of Islam and its universal implications. How does its message differ from that of other monotheistic religions? He responds that the Qur’an sees the previous messengers of both Judaism and Christianity as prophets and as Muslims, but “not in the sectarian sense, but in the sense of being people who submitted to the will of God.” This is, in fact, what the word “Islam” means, submission. All these previous prophets preached the same message of monotheism, prophecy and resurrection and judgment are the same across the world.
Part 3. In this part of the interview, Professor Jackson is asked to define the term shariah and its applicability in Muslim and non-Muslim societies. He responds with the latter part of the question first. The shariah, literally, was the beaten path to the water hole in the desert, but in Islam it represents the path toward salvation. He argues that Muslims apply the shariah in their lives every day when they pray, fast or carry out their religious obligations. For shariah to become civil or criminal law, however, would require for Muslims to be a majority in the society. Even in an Islamic society non-Muslims follow most aspects of their own law. He then identifies the sources of shariah, which represents “Islamic law and more.” It is the result of Muslim attempts to understand the Qur’an and other basic sources of Islam known as the Sunnah, ie.e the teachings of the prophet, exegesis of the Qur’an and Sunnah, etc.
Part 4: The issue of jihad is addressed in this part of the interview, beginning with the definition. He is asked, does it really mean “holy war”? He argues that jihad does not, in fact, mean war with the aim of converting others. Jihad is a nuanced term with multiple meanings. It can, however, mean fighting in specific contexts. He argues, however, that these contexts much be understood in the context of the time when the assumed state between peoples and nations was one of war. Jihad was, then, primarily a defensive term that has a very different meaning in the modern world. He then addresses the division of the world between Dar Al-Harb and Dar-al-Salaam, i.e. the abode of war and the abode of piece. This was, he argued, merely a recognition on the part of Muslims of a reality. Whereas a Christian or Jew was free to practice in Muslim society of the time, Muslims were not free to practice in places that were considered the Dar al-Harb. He then refers the listeners to classical Arabic sources on the topic, that argue that any place where Muslims have freedom to practice is Dar Al-Salaam. He also addresses the concept of “infidel” meaning that those who do not accept Islam. He argues that term, in the sources, applies only to the status of these persons in the hereafter, whereas non-Muslims can be accepted and even lauded for their actions on earth.
Part 5: This part of the interview deals with doctrinal difference in Islamic teaching. He explains that for Sunni Muslims, only that which all Muslims agree is binding up Muslims is binding upon all Muslims and everything else is open to discussion. The areas on which there is unanimous agreement are very small, but only all other issues they have agreed to disagree based on a fundamental theological position that says only the prophet Muhammad was granted an infallible understanding of religion. All other interpretations are fallible. The, he maintains, contrasts with the Shiite tradition, which believes this infallible authority was transferred to the Imam, who has an impeccable understanding of religion.
Part 6: Here Sherman Jackson address issues behind the phenomenon of “Militant Islam,” which is, he argues a modern phenomenon in which the State has a monopoly on the production and implementation of the law. In pre-modern Islam, the state applied the law, but jurists made it. Militant Islam is a reaction to the fact the Muslim communities live under laws they see as un-Islamic.
Part 7: There is a view that is often expressed today that maintains that the Western and Islamic world are on a collision course, destined for a clash of civilizations, as it were. Jackson argues that the fundamental problem with this view is that it views both the West and Islamic world as monoliths, though they are neither. He also argues that the question ignores the millions of Americans who are Muslim yet who have embraced America and its civilization.
Part 8: Here Professor Jackson address the issue of Muslims who seek social justice in their society and the mechanisms open to them. The stereotype is that Muslims inevitably resort to violence, but that is simply not the case.
Part 9: The final section of this interview addresses the situation of women in Islam. He argues that Muslims are sometimes over-sensitive to the issue and that, accordingly, they sometimes tend to deny or downplay these issues. On the other hand, non-Muslim observers tend to over focus on this issue and neglect Muslim ideals. He points out that there is a distinction between what is “Islamic” and what has to do with local cultures. He also points out the issues such a veiling are often seen by female Muslims as manifestations of a culture they would not easily give up.