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387 seminary, Esack tells the gripping story of his getting acquainted with christian liberation thought. There follows a solid description, as liberation theology requires, of the South African context, from the Muslim point of view. Anyone used to the story of the anti-apartheid struggle from Chris- tian perspective, finds here a very instructive supplement to that reading. However, the book's core, clearly, is its reflection on the hermeneutical approach, which it sets out to apply to the Qur'an, by quoting an early Muslim insight that a text always needs interpretation and cannot be taken at face-value. After tracing the history of the progressional view that any interpretation as well as the text itself should be read as an answer to the social context, we find an engaging study of the hermeneutical keys for social struggle in a pluralist society. Core concepts as the jihad (struggle) for tawhid (unity) against fitnah (chaos) appear in a different light, when viewed through the eyes of the nas (people) seeking qist (equity). The most telling part then follows, when Esack draws conclusions for a society in which the oppressed are mainly non-muslim, and where the muminun (believers) are demanded to site with
Exchange – Brill
Published: Jan 1, 1998
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