Akbar's Chamber - Experts Talk Islam

Of all the world’s Muslim communities, the multiethnic Muslims of China are perhaps the least known, as though secluded by a Great Wall of linguistic, geographical and political dimensions. Yet preserved in mosques and shrines across the whole length of China—as well as India and Thailand —are manuscripts, woodblock prints and lithographs that reveal the interconnections of China’s Muslims with their coreligionists in other parts of Asia.  In this episode, we travel far and wide by following these books and their authors from Nanjing and Xinjiang to Kanpur, Sri Lanka and Mecca. We learn about such influential figures as Wang Daiyu (c.1570-1660) and Ma Lianyuan (1842-1903), who not only wrote books in Chinese and Persian but also pioneered the development of Muslim printing. We also see how their teachings and travels linked China’s Muslims to various regions of Asia beyond that illusory Great Wall. Nile Green talks to Rian Thum, author of Islamic China: An Asian History (Harvard University Press, 2025).

In the years after 9/11, madrasas became a major concern of serious newspapers throughout the Western world. But two decades later, how many of us can really say we know what a madrasa is – still less, what actually goes on in one of them? This episode dispenses with theoretical abstractions to explore the realities of lived experience, with a focus on South Asia (specifically India). We’ll learn what madrasa students actually do day to day. Then we’ll turn to the kinds of texts that are taught, along with the distinct modes of teaching that characterize a madrasa education. Here we examine the concept of the maslak (meaning ‘way’ or ‘method’)—and the disagreements between proponents of rival maslaks. We’re fortunate in being guided by an ‘insider/outsider’ and self-described ‘friendly critic’ of the traditional madrasa system. Nile Green talks to Ebrahim Moosa, author of What is a Madrasa? (University of North Carolina Press, 2015).

How should one go about translating a text that is untranslatable? Especially when the text is believed to be the living word of God? Muslims have pondered this dilemma for more than a millennium, because a standard doctrine of Islam is the ‘inimitability of the Quran’ (i‘jaz al-Qur’an). This principle was often taken to imply the untranslatability of the Quran. But even in the first centuries of Islam, the conversion on non-Arabs created the practical need for translation. This episode explores the different solutions Muslims found, whether through interlinear summaries and tafsir commentaries in premodern times or via the proliferation of full-blown translations in the modern age of print—and nationalism. From multilingual manuscripts to state-sanctioned translations, we trace the different ways in which the Quran has been read over the centuries. Nile Green talks to M. Brett Wilson, author of Translating the Qur’an in an Age of Nationalism: Print Culture and Modern Islam in Turkey (Oxford University Press, 2014).

Over the past few decades, archaeologists have excavated the remnants of a little-known Muslim kingdom from beneath hotels, parking lots, and even a convent in the Spanish city of Murcia. Cast into the shadows by the splendors of Granada, in its heyday Murcia was a flourishing kingdom that welcomed both Sufi mystics and Italian merchants. The main figure responsible for this was a man of many names. He was officially known on the coins he minted as Muhammad ibn Saʿd, but he was more widely known in Arabic by the mysterious moniker Ibn Mardanish. And to the Christians of Spain—who were often his allies—he was el Rey Lobo: the Wolf King. In this episode, we take a historical tour of medieval Murcia and the stylish palace of Ibn Mardanish, before tracing how in later centuries his memory was burdened with various competing messages.  Nile Green talks to Abigail Krasner Balbale, author of The Wolf King: Ibn Mardanish and the Construction of Power in al-Andalus (Cornell University Press, 2022).

Everyone has heard of Mecca. But few people outside Pakistan have heard of Makli, or “Little Mecca,” the sacred cemetery that is both the holiest place in Sindh and a UNESCO World Heritage site. The site is actually huge, with up to a million people buried there, so the “little” reflects respect for Mecca rather than the size of Makli. More important than Makli’s size, though, is its beauty. From the fourteenth onwards, rulers and aristocrats from the local Samma, Arghun, then Mughal dynasties commissioned elegant carved stone mausoleums around the burial places of the saints who rendered Makli sacred. In this episode, we’ll take an audio tour of its beautiful buildings, looking at their decorative symbolism and Arabic inscriptions, before delving further into the history of this extraordinary necropolis of the holy, powerful, and poor alike. Nile Green talks to Fatima Quraishi, author of Palimpsests Past and Present: The Sufis and Sultans of the Makli Necropolis (1380–1660) (University of North Carolina Press, 2026).

Today nearly a third of Ethiopians are Muslims. At around 37 million, that’s a larger Muslim population than many Middle Eastern countries. According to Islamic tradition, fourteen centuries ago the first person appointed by the Prophet Muhammad to call Muslims to prayer was an Ethiopian called Bilal ibn Rabbah. Moreover, some of the Prophet’s companions sought refuge in the Ethiopian Christian kingdom of Axum. Over the following centuries, Islam spread to other regions and ethnic groups in what is now Ethiopia, developing a rich tradition of manuscript written in Arabic and local languages alike. Using the Arabic script (or more recently the Fidäl script), Islamic manuscripts were written in languages as varied as Somali, Harari, Oromo, Afar and Tigrinya. This episode explores the multilingual manuscripts, Sufi traditions, and modern technologies through which Ethiopia’s Muslims have maintained their religious and cultural heritage from the time of Bilal to today.  Nile Green talks to Alessandro Gori, co-editor of The Writings of the Muslim Peoples of Northeastern Africa (Brill, 2022).

The Muslims of Bosnia in southeast Europe treasure a centuries-long tradition of writing about the journey to Mecca. These treatises and travelogues help us trace the changing ways in which the hajj was experienced and described by these European Muslims who lived under the Ottoman and Austro-Hungarian empires, then socialist Yugoslavia, before the independence of Bosnia-Herzegovina in the early 1990s. To explore these different meanings of the hajj for the Bosnian Muslims—or Bosniaks—this episode looks at the fascinating texts they wrote in Arabic and Ottoman Turkish as well as the Bosnian language. We’ll follow not only the impact of changing political conditions, but also the way new forms of transport and changing literary fashions reshaped the experience and interpretation of a pilgrimage which both was and wasn’t the same over the centuries.  Nile Green talks to Dženita Karić, author of Bosnian Hajj Literature: Multiple Paths to the Holy (Edinburgh University Press, 2022).

Islam and the occult may seem like odd bedfellows. But during the medieval and early modern periods, Muslim thinkers wrote vast numbers of manuscripts on a panoply of occult sciences, ranging from numerology and astrology to alchemy and lettrism. Just as the English word occult derives from the Latin occultus (meaning ‘hidden’), so in Arabic were these arcane disciplines collectively known as the ‘ulum al-khafiyya (‘hidden sciences’). Both the Latin and Arabic terms were references to the invisible rather than visible dimensions of the cosmos that, as the scientists of their time, such occultists sought to manipulate. So important were these Islamic occult sciences that they formed a crucial part of high imperial politics, patronized by emperors and other courtly elites who deployed these hidden sciences for everything from hiring personnel and military success to urban and even party planning. Nile Green talks to Matthew Melvin-Koushki, co-editor of Islamicate Occult Sciences in Theory and Practice (Brill, 2021).

Whether in newspaper articles, books, or conversations about Islam, the ‘Muslim world’ is a commonplace term. Yet it was only coined in the late nineteenth century, and didn’t gain wider currency till the 1920s. Moreover, the ‘Muslim world’ wasn’t even a Muslim invention. In this episode, we trace the history of this term which, over the course of a century, came to serve many different purposes when it was taken up by a range of political and religious figures, Muslim and non-Muslim alike. We begin by asking how Muslims thought about geography before this new term was invented, then we follow the changing geopolitical contexts in which this relatively recent label acquired the familiarity of apparent commonsense. Along the way, we travel from the late Ottoman Empire and the US Philippines to the Muslim World Congress and Muslim World League through which Pakistan and Saudi Arabia staked rival claims of leadership over the Muslims of the world. Nile Green talks to Cemil Aydin, author of The Idea of the Muslim World: A Global Intellectual History (Harvard University Press, 2017).

As anyone will know who has so much has flicked through the pages of the Quran, the Islamic scripture contain many discussions of the Virgin Mary and Jesus. Yet Muslim tradition also venerates many Christian saints. The model was set by the Quran itself, in the chapter al-Kahf (‘The Cave’), which alludes to the Christian story of the Seven Sleepers of Ephesus as a moral lesson for Muslims. Over the following centuries, Muslim authors recounted the lives of various other Christian saints, ranging from such famous figures as the hermit St Anthony and the martyr St George to the less familiar likes of John of Edessa and Paul of Qentos. Writing in Arabic, Muslim authors highlighted the ‘excellent qualities,’ or fada’il, of these Christians who had such steadfast faith in God. Underlying this collective veneration was a shared scriptural universe, in which the Quran referred to stories from the Bible, and a shared sacred landscape, in which Muslims venerated the shrines of Biblical prophets and Christian saints. Nile Green talks to Reyhan Durmaz, author of Stories between Christianity and Islam: Saints, Memory, and Cultural Exchange in Late Antiquity and Beyond (University of California Press, 2022). 

The influence of the great medieval mystic Ibn ‘Arabi is immeasurable, reaching from his home city of Murcia in Andalusia to Aceh in Indonesia and just about everywhere in between. His teachings similarly try to encompass, or at least articulate, the unfathomable depths of being, both human and divine, together with the links between God’s ultimate being and our own contingent existence. Whereas Ibn ‘Arabi’s terrestrial life played out between Seville and Tunis in his early career and Mecca and Damascus in his later years, his spiritual life unfolded through encounters with saints and prophets in the ‘imaginal world’ (or ‘alam al-mithal) that was central to his cosmology. In this episode, we trace this double life and summarize his doctrines at large. We then turn to his two most famous works, the Futuhat al-Makiyya (‘Meccan Revelations’) and Fusus al-Hikam (‘Ringstones of Wisdom’), to unravel the key concept of huwiyya (literally ‘He-ness’). Nile Green talks to Ismail Lala, author of Knowing God: Ibn ‘Arabi and ‘Abd al-Razzaq al-Qashani’s Metaphysics of the Divine (Brill, 2020).

Meaning ‘language of the coasts’ in Arabic, Swahili emerged in East Africa many centuries ago through contact with the wider Muslim world. Although the language is most often linked with Kenya and Tanzania, Swahili was also used as a lingua franca as far north as Somalia and as far south as Mozambique—a country whose name derives from that of a fifteenth century Muslim ruler, Musa Bin Mbiki. In this episode, we explore the little-known history of Swahili in Mozambique, where the language became a rich poetic vehicle of religious teachings. After an overview of Swahili under the Portuguese rulers and the sultans of Angoche, we take a closer look at performances of the Nazajina, an epic poem recounting the last days of the Prophet. Finally, we zoom back out to the big picture by asking how Mozambiquan Swahili helps us rethink the notion of ‘world literature.’ Nile Green talks to Clarissa Vierke, author of On the Poetics of the Utendi: A Critical Edition of the Nineteenth-Century Swahili Poem “Utendi wa Haudaji” (Lit, 2011).

In libraries all across the Muslim world, old manuscripts survive by scholars whose names end with al-Qirimi: ‘The Crimean.’ Discussing all manner of religious topics, these texts form just part of the rich heritage of Muslims from regions in the east of Europe and to the north of the Black Sea that eventually became part of Ukraine. In this episode, we’ll learn how these manuscripts help reveal the long history of Islam in both western and eastern Ukraine, along with the changing forms of religious leadership that emerged under the rule of such different states as the Crimean Khanate, the Polish-Lithuanian Commonwealth, the Ottoman Empire, and the Soviet Union. From the cities of Bakhchysarai and Akkerman, we’ll follow the trail of Qirimi mystics and scholars to trace the impact of Ukrainian Tatars on such distant places as Arabia and Indonesia. Nile Green talks to Mykhaylo Yakubovych, author of “A Neglected Ottoman Sufi Treatise from 16th Century: Mawahib al-Rahman fi bayan Maratib al-Akwan by Ibrahim al-Qirimi,” The Journal of Ottoman Studies 45 (2015).

How would a medieval Sufi Muslim view the Jewish and Christian scriptures? In this episode, we explore this question through the teachings of Abd al-Karim al-Jili. Born on the Malabar coast of India in 1365, Jili studied throughout the Middle East before settling in the town of Zabid in Yemen. It was there that he wrote his most famous work, al-Insan al-Kamil fi Ma‘rifat al-Awakhir wa-al-Awa’il (The Perfect Human in the Knowledge of the Last and First Things).  In that book, Jili drew on the terminology of the Quran and the Sufi teachings of Ibn Arabi to summarize his vision of the relationship between God and humanity. Consequently, he was centrally concerned with scriptural revelation: how God reveals Himself to humankind through the holy books. This led Jili to write a mystical comparison of the Quran with the Hebrew Bible and New Testament (known in Arabic as the Tawrah and the Injil). Nile Green talks to Fitzroy Morrissey, the author of Sufism and the Scriptures: Metaphysics and Sacred History in the Thought of ‘Abd al-Karim al-Jili (I.B. Tauris, 2021).

In 1632, the University Library at Cambridge was transformed by the arrival of an extraordinary collection of manuscripts in Arabic, Persian, Turkish, Hebrew, and Malay. They were collected by an early Dutch orientalist, Thomas Van Erpe, better known by his Latinized name Erpinius. To mark the four hundredth anniversary of his death in 1624, Cambridge University Library has mounted a major exhibition of Erpinius's manuscript.  For a brief tour of the exhibition, see: https://www.youtube.com/watch?v=0kCe865F7Ek Even today, the collection continues to teach researchers important new insights into not only the Islamic past, but also into the origins of European orientalism. In this episode, we trace the background of Erpinius’s interest in Islam, before following his career as a linguist and manuscript collector that took him from his native Holland to the university cities of Europe, then Venice, before being appointed Professor of Arabic at Leiden University in 1613. Together with his writings and manuscript collection, this made him a key—but altogether complex—founder of orientalism.  Nile Green talks to Majid Daneshgar, the curator of the exhibition at Cambridge and the author of Studying the Quran in the Muslim Academy (Oxford, 2020).

For more than four centuries, Muslims, Christians and Jews dwelt side by side on the Mediterranean island of Sicily. For around half of that time—from 827 to 1091—they lived under the rule of Arab Muslims, and for the other half under Norman then Swabian Christian kings, before the Muslims were finally expelled in 1245. Since Sicily had been part of the Byzantine Empire, its Arab conquerors inherited a population who spoke Greek, prompting centuries of linguistic, literary, and wider cultural exchanges that became richer still when the Normans introduced Latin. After sketching the historical background, this episode explores the complex society that developed on Sicily, along with the literature and architecture that emerged from the collusion and shifting hierarchy of cultures. Through the Arabic geographical manual patronized by King Roger II, the translation of classical Greek works to Latin via Arabic, and the Arab-Norman churches of Palermo and Cefalù, Sicily was the lesser-known counterpart to al-Andalus. Nile Green talks to Alex Metcalfe, author of The Muslims of Medieval Italy (Edinburgh, 2009).

In a famous hadith, the Prophet Muhammad told his followers, “Be different!” He also warned them about the potential dangers of imitating non-Muslim communities. Over the next fourteen centuries, various Muslim scholars pondered and elaborated the possible meanings of this prophetic advice. In what ways should Muslims be different? Were all forms of imitation bad, or were the good and bad forms of imitation? How much did social and political circumstances affect whether a Muslim should visibly mark his or her difference from non-Muslims around them? And so, long before Western societies began theorizing ‘assimilation’ and ‘diversity,’ Muslim scholars were writing multi-volume studies devoted to the question of what it meant to live in a multiethnic and multireligious society. Nile Green talks to Youshaa Patel, author of The Muslim Difference: Defining the Line between Believers and Unbelievers from Early Islam to the Present (Yale, 2023).

Muslims lived in the Iberian Peninsula for best part of a millennium before their final expulsion of the early 1600s. During those nine centuries, there flourished a rich literary culture, not only in Arabic but also in Aljamiado—a version of Castilian Spanish that was written with the Arabic script. In this episode, we explore the fascinating Quran manuscripts—in Arabic and especially Aljamiado—written in the last few centuries of Moorish life in Iberia. We’ll learn how these rare manuscripts survived—sometimes hidden for centuries in the walls of old houses—and what they tell us about the people who wrote them, and the form of Islam they followed. In so doing, we’ll learn about a long-forgotten chapter in European literary as much as religious history: the only surviving complete Quran in Aljamiado Spanish was written at exactly the same time as Cervantes’ Don Quixote. Nile Green talks to Nuria de Castilla, author of “The Qur’an: Production, Transmission, and Reception in the Mudejar and Morisco Communities,” in The Qur’an and its Handwritten Transmission (Brill, 2024).

The past few decades—since 9/11 in particular—have seen the increasing prominence of ‘moderate Islam’ in the public sphere. But who gets to define what this term means? How are these different definitions projected to wider Muslim, and non-Muslim, audiences? And what are the political implications of these varied versions of ‘moderate Islam,’ whether locally or internationally? In this episode, we focus on three major players in the geopolitical competition to define ‘moderate Islam,’ namely Saudi Arabia, the United Arab Emirates, and Indonesia, while also bringing in Qatar, Turkey, and Iran. By paying special attention to Indonesia—and its huge civil society organization called Nahdlatul Ulama—we see how Asian Muslims are becoming increasingly important arbiters of Islam for the twenty-first century.  Nile Green talks to James M. Dorsey, author of The Battle for the Soul of Islam: Defining the Muslim Faith in the 21st Century (Palgrave Macmillan, 2024).

The mid-twentieth century was not only a time when some of the greatest jazz music was created. It was also a period when many African American musicians converted to Islam. By the 1940s, there was a variety of different versions of the faith from which to choose in America. The Ahmadiyya movement had arrived in the United States around 1920; the Nation of Islam had emerged out of Moorish Science a decade later; and by the 1940s different currents of Sunni Islam had been introduced to port cities like Philadelphia, New York, and Boston. By the 1950s and 60s, those ports became gateways to a wider world—to the Middle East and Africa—as African American Muslims set out on musical, religious, and political pilgrimages among their coreligionists overseas. In this episode, we’ll be following those journeys by the likes of Art Blakey, Ahmed Abdul-Malik, and Yusuf Lateef, as well as Malcolm X and the great John Coltrane.  Nile Green talks to Richard Brent Turner, author of Soundtrack to a Movement: African American Islam, Jazz, and Black Internationalism (New York University Press, 2021).   Album Links: Ahmed Abdul-Malik, East Meets West https://www.youtube.com/watch?v=VmMR8J7yUEI Yusuf Lateef, Eastern Sounds https://www.youtube.com/watch?v=YMTHsK3MlzA John Coltrane, ‘Naima’ https://www.youtube.com/watch?v=bPAC6zt_1ZM John Coltrane, A Love Supreme https://www.youtube.com/watch?v=ll3CMgiUPuU