Dr. Sherman Jackson An American Islamic Scholar On Islam...

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Sherman A. Jackson,^[1] also known as Abdul Hakim Jackson^[2] (born 1956)^[3] is an American scholar of Islam.

Career

Jackson is the King Faisal Chair of Islamic Thought and Culture and Professor of Religion and American Studies and Ethnicity at the University of Southern California.^[4] Jackson was formerly the Arthur F. Thurnau Professor of Near Eastern Studies, visiting professor of law and professor of Afro-American Studies at the University of Michigan.

Jackson received his Ph.D. from the University of Pennsylvania and has taught at the University of Texas at Austin, Indiana University, Wayne State University and the University of Michigan. From 1987 to 1989, he served as executive director of the Center of Arabic Study Abroad in Cairo, Egypt. He is author of several books, including Islamic Law and the State: The Constitutional Jurisprudence of Shihâb al-Dîn al-Qarâfî (E.J. Brill, 1996), On the Boundaries of Theological Tolerance in Islam: Abû Hâmid al-Ghazâlî's Faysal al-Tafriqa (Oxford, 2002), Islam and the Blackamerican: Looking Towards the Third Resurrection (Oxford, 2005) and Islam and the Problem of Black Suffering (Oxford, 2009).

Jackson has been featured on the Washington Post-Newsweek blog, "On Faith," as well as the Huffington Post. In 2009 and 2012,^[5

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Why does Dr. Sherman Jackson cite the controversial, 20th century Pakistani scholar Maulana Abul A'la Maudidi has

such a source of inspiration for him? Watch this brief and fascinating clip from our 'Talking With Teachers' Podcast featuring Dr. Sherman Jackson.
You can see the full episode and other episodes of our podcast at
https://lamppostedu.org/talking-with-teachers

Click Link:  Dr. Sherman Jackson On Trusting In Allah

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Book summary:

“The basic point of the secular in the modern West is to "liberate" certain pursuits--the state, the economy, science--from the authority of religion. This is also assumed to be the goal and meaning of "secular" in Islam. Sherman Jackson argues, however, that that assumption is wrong. In Islam the "secular" was neither outside "religion" nor a rival to it. "Religion," in Islam was not identical to Islam's "sacred law," or "shari'ah." Nor did classical Muslim jurists see shari'ah as the all-encompassing, exclusive means of determining what is "Islamic."

In fact, while, as religion, Islam's jurisdiction was unlimited, shari'ah's jurisdiction, as a sacred law, was limited. In other words, while everything remained within the purview of the divine gaze of the God of Islam, not everything could be determined by shari'ah or on the basis of its revelatory sources. Various aspects of state-policy, the economy, science, and the like were "differentiated," from shari'ah and its revelatory sources, without becoming non-religious or un-Islamic.

Given the asymmetry between the circumference of shari'ah and that of Islam as religion, not everything that fell outside the former fell outside the latter. In other words, an idea or action could be non-shar'i (not dictated by shari'ah) without being non-Islamic, let alone anti-Islam. The ideas and actions that fall into this category are what Jackson terms "the Islamic Secular."

Crucially, the Islamic Secular differs from the Western secular in that, while the whole point of the Western secular is to liberate various pursuits from religion, the Islamic Secular differentiates these disciplines not from religion but simply from shari'ah. Similarly, while both secularization and secularism play key roles in the Western secular, both of these concepts are alien to the Islamic Secular, as the Islamic Secular seeks neither to discipline nor to displace religion, nor expand to its own jurisdiction at religion's expense.

The Islamic Secular is a complement to religion, in effect, a "religious secular." Nowhere are the practical implications of this more impactful than in Islam's relationship with the modern state. In this book, Jackson makes the case for the Islamic Secular on the basis of Islam's own pre-modern juristic tradition and shows how the Islamic Secular impacts the relationship between Islam and the modern state, including the Islamic State.”

The Islamic Secular by Sherman A Jackson - Alibris