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Nour, Akbar. « Book Review : The Idea of European Islam : Religion, Ethics, Politics and Perpetual Modernity ». Politické vedy 25, no 2 (3 juillet 2022) : 256–63. http://dx.doi.org/10.24040/politickevedy.2022.25.2.256-263.
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Campanini, Massimo. « The Idea of European Islam. Religion, Ethics, Politics and Perpetual Modernity, written by Mohammed Hashas ». Oriente Moderno 100, no 3 (23 avril 2021) : 529–31. http://dx.doi.org/10.1163/22138617-12340239.
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Laksana, Albertus Bagus. « The Pain of Being Hybrid : Catholic Writers and Political Islam in Postcolonial Indonesia ». International Journal of Asian Christianity 1, no 2 (11 septembre 2018) : 225–49. http://dx.doi.org/10.1163/25424246-00102004.
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Informed by postcolonial theories and approaches, and based on the works of three Indonesian Catholic writers, this essay looks at the ways in which these writers address the question of identity. They propose the notion of hybrid identity where the identity of the nation is built upon different layers of racial, ethnic, and religious belongings, and loyalties to local tradition and aspirations for modernity. While this notion of identity is inspired by the framework of “catholicity”, it is also “postcolonial” for a number of reasons. First, its formation betrays traces of colonial conditions and negotiations of power. Second, it reflects the subject position of these writers as Indonesian natives who embraced a religion that has complex ties to European colonialism and problematic relations with Islam. Third, it criticizes the post-colonial state and society, which perpetuate many of the ills of the colonial political system, including racism and the abuse of power. Their discourse also reveals the pain of being hybrid, mainly in their inability to appropriately tackle the question of political Islam. The recent political upheaval reveals the need for more creative engagement with political Islam in order for this hybrid identity to work.
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Ezzat, Heba Raouf. « Islam and Modernity ». American Journal of Islam and Society 16, no 3 (1 octobre 1999) : 125–29. http://dx.doi.org/10.35632/ajis.v16i3.2109.
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The relation between Islam and modernity is a controversial topic and draws theattention of both Mush and non-Muslim scholars. Islam and Modernity bringstogether the ideas of a number of contemporary modernist and liberal Muslimthinkers and examines their ideas, which attempt to respond to the challenges ofthe postcolonial situation. The book comprises a collection of articles that analyzethe thought of a wide variety of figures from North Africa, Egypt, Syria, Iran, andIndia and from both Sunni and Shi’i backgrounds. In so doing, it attempts to presenta new “map” that goes beyond the usual categorization of Islamic thoughtaccording to area, language, or school of thought. For the most part, these thinkerspostdate the early wave of “modernist” thinkers, such as Muhammad Abduh andRashid Rida, and often differ from them in their thought - particularly in theirapproach to the Qur’an, their evaluation of Islamic law, and their ideas on the connectionbetween Islam and politics.In his introduction, Derek Hopwood raises the central issue of the book, whichis how change can be integrated into society and particularly how the challenges ofmodernization can be integrated into Muslim societies. He argues that change iscaused by a variety of factors but that tension occuts when a traditional society ischallenged by the outside world, or when attempts are made to modernize it fromwithin. In the Islamic world, for example, it was the European influence, h u g hthe experience of colonization, that came to challenge the established ideas andcustoms, and raised the issue of “modernity” in the minds of intellectuals.Hopwood also hies to make a distinction between “modernization” and “modemity.”Whereas “modernization” refers to the artihcts of modem life (transport, communication,industry, technology, e&.) and is the general term used for the politicaland cultural processes initiated by the integration of new ideas and new economicsystems, “modemity” is a system of thought and a way of living in the contemporaryworld that is open to change.In the first chapter, Javed Majeed explores some appropriations of Europeanmodernity that appear in late nineteenth century Urdu literam and focuses on thework of two of the main proponents of the Aligarh Movement, Sayyid AhmadKhan (1817-1898) and Altaf Hussain Hali (1837-1914). The aim of the AligarhMovement was to enable the Muslim Urdu-speaking elite, which it repsented, toadjust to the realities of British power after the suppression of the Indian rebellionof 1857. Sayyid Ahmad Khan played a central role in the establishment of theMuhammadan AngIo-Oriental College in 1875 and was a key figure in defining“Islamic modernism” in India ...
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Shabbir, Ghulam, et Saleem Nawaz Khan. « Islam and Modernity in Crosshairs of History ». Al-Duhaa 2, no 01 (10 juillet 2021) : 01–24. http://dx.doi.org/10.51665/al-duhaa.002.01.0041.
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Static view of religion is a cause of concern in all religious communities because it not only gnaws at their dynamism, more often it tends to swing history back to the old life patterns which have lost their validity and moral force. On the other hand history moves forward and seeks its direction intuitively. So, traditional view of religion collides with the forces of history in futile effort to cease the torrential stream of time. Resultantly, time or history crush them or throw them in the yokes of slavery of others who entertain ever fresh and dynamic view of history and religion. Same went with Islam. With an advent of modernity after European renaissance when Europe collided horns with Islam, once all the Muslim world submerged in European colonialism.it forced Muslim intelligentsia on serious soul search and brought forth three schools of thought the traditionalist who strictly cling to tradition even if it had relevance to the emerging realities of history or not; the revivalists who seek assuage in pristine Islam and turn the tide of history back while modernists sensing new realities harness materieux of history for moral cause and go hand in hand with history. Modernity is also a departure from mythos to the rationale so the most crucial question of todays’ scholarship is whether Islam and modernity are compatible or poles apart in context of history.
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Lazzerini, Edward. « Imperial Russia’s Muslims : Islam, empire, and European modernity, 1788–1914 ». Central Asian Survey 36, no 4 (5 juin 2017) : 579–81. http://dx.doi.org/10.1080/02634937.2017.1332310.
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DEVJI, FAISAL. « APOLOGETIC MODERNITY ». Modern Intellectual History 4, no 1 (8 mars 2007) : 61–76. http://dx.doi.org/10.1017/s1479244306001041.
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What is the conceptual status of modernity in the Muslim world? Scholars describe Muslim attempts at appropriating this European idea as being either derivative or incomplete, with a few calling for multiple modernities to allow modern Islam some autonomy. Such approaches are critical of the apologetic way in which Muslims have grappled with the idea of modernity, the purity and autonomy of the concept of which is apparently compromised by its derivative and incomplete appropriation. None have attended to the conceptual status of this apologetic itself, though it is certainly the most important element in Muslim debates on the modern. This essay considers the adoption of modernity as an idea among Muslim intellectuals in nineteenth-century India, a place in which some of the earliest and most influential debates on Islam's modernity occurred. It argues that Muslim apologetics created a modernity whose rejection of purity and autonomy permitted it a distinctive conceptual form.
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Marzouki, Abou Yaareb. « The recurrent Islamic crisis : cultural heritage and social progress ». Contemporary Arab Affairs 1, no 3 (1 juillet 2008) : 347–73. http://dx.doi.org/10.1080/17550910802163798.
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This article posits Arab and Muslim disunity as a function or corollary of a breakdown of imaginative creativity in the Muslim world, precipitated by a series of reactions to external factors which have derailed Islam from its natural role and proactive function as a process of perpetual reformation. The inherent pathology is that the terms of the debates have always been determined by exogenous factors. The potential, authentic avenues for social progress which are native to Islam, and the Islamic heritage which is entirely capable of providing an alternative to Western modernity, have been restricted or negated by this reactive stance, which has developed into a rigid, sterile and debilitating dogmatism. The article argues that the real root of the problem lies in the adoption by Muslims of alien methods and institutions, rather than in the considerable difficulties caused by foreign intervention, and suggests that the solution lies in the will to re-explore the analyses of some of Islam's great original thinkers.
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Mozafari, Arshavez. « Psychoanalysis and the Challenge of Islam ». American Journal of Islam and Society 27, no 3 (1 juillet 2010) : 98–100. http://dx.doi.org/10.35632/ajis.v27i3.1308.
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As a particular outgrowth of modernity, Islamism has garnered the attentionof a great many theorists. In Psychoanalysis and the Challenge ofIslam, Fethi Benslama, a psychoanalyst and professor, elaborates upon theprecise undergirding apparatus that sustains the logic of Islamism as arecently conceived phenomenon. The book attempts to clearly define thelogical progression of Islamism since its point of conception. This point islocated in the colonial era, when “traditional” Islam was put under theintense strain of a developed European modernity. The violent break, alongwith all the baggage that was incapable of being properly allocated andrefined by “what Freud called the ‘cultural work’ (Kulturarbeit)” (p. ix),produced an explosive cocktail that has and continues to haunt the projectof modernity. Through the use of a unique theoretical style called deconstructionistpsychoanalysis, Banslama’s project seeks to account for thispervasive phenomenon.“Islam has never been a major concern for me or my generation. It wasbecause Islam began to take an interest in us that I decided to take an interestin it” (p. 1). This is the way Benslama begins the first section of his book.It marks not only his secular disposition but also the aggressivity associatedwith the burgeoning Islamist political movements. Islamism is strictly conceptualizedas a phenomenon that differs from fundamentalism. It has thecapacity to operate through the decomposition of traditionalism – one occurrence associated with this downfall is the “catastrophic collapse of [traditional]language” (p. 4) ...
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Amineh, Mehdi Parvizi. « The Challenges of Modernity : The Case of Political Islam ». Perspectives on Global Development and Technology 6, no 1-3 (2007) : 215–28. http://dx.doi.org/10.1163/156914907x207739.
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AbstractSince the Industrial Revolution in the late eighteenth century in England, all traditional cultures at one point in history have been challenged by modernity. This happened first in Europe and later in the rest of the world as a result of the late nineteenth century expansion of European capitalism and civilization. When confronted with modernity, individual traditional cultures conflict with the increasing plurality of lifestyles and values. There are two ways to solve this conflict: either remain in the past or innovate. In the first case, tradition prevails. In the second case, the challenges of modernity are embraced by adapting to the new circumstances. This will eventually lead to the renewal of one's own culture. Since the late nineteenth century, the challenges of modernity have resulted in a variety of often contradictory Islamic political ideologies and practices. In contrast to the cultural-essentialist and a-historical assumptions of some scholars, such as Samuel Huntington, who see the phenomenon of political Islam as a characteristic of an inevitable "clash of civilizations"—according to which conflicts and threats to world peace and security in the twenty-first century will be carried out along "civilizational fault lines"—this article argues that the actual fault-lines are socio-economic, not geo-cultural, and that conflicts in today's world do not take place between cultures but within them. Those societies that are more successful in adapting to the challenges of modernity show a relatively stronger capacity to cope with the growing complexity of political and cultural pluralism.
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Ross, Danielle. « Imperial Russia’s Muslims : Islam, Empire, and European Modernity, 1788–1914, by Tuna, Mustafa ». Canadian-American Slavic Studies 52, no 4 (7 décembre 2018) : 474–77. http://dx.doi.org/10.1163/22102396-05204014.
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Gori Olesen, Mattias. « Modernitetens sine qua non – Islamisk middelalderfilosofi og moderne reformisme ». Slagmark - Tidsskrift for idéhistorie, no 79 (25 juin 2019) : 63–75. http://dx.doi.org/10.7146/slagmark.vi79.130729.
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The trope that modern Europe , emerging from its Dark Ages, is indebted to the Islamic Middle Ages is widespread. The article traces this ‘Islamic medievalism’ back to Muslim discourses of the late 19th and early 20th century. Focusing on the Egyptian intellectual Muhammad Lutfi Jum’a’s (1886-1953) portrayal of medieval Islam and its philosophers as well as his mobilization of these within a reformist ideology, it argues the following: Firstly, that Jum’a’s medievalism, perceiving medieval Islamic philosophy as the sine qua non of European modernity, is indebted to readings of European orientalist histories of philosophy, demonstrating how medievalism emerged from a global discursive formation. Secondly, that Jum’a mobilized the medievalist argument and the philosophers to argue for the possibility of an alternative counter-modern Muslim and Eastern modernity where the materialist and disenchanting tendencies of European modernity are negated – a vision he shared with other so-called Easternist thinkers, who conceived of Muslim countries as belonging to a broader East ranging from North Africa to Japan.
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Bereczki, Raul Ludovic. « THE CRISIS OF MODERNITY OF THE ARAB-ISLAMIC WORLD ». Agora International Journal of Juridical Sciences 9, no 3 (9 octobre 2015) : 1–9. http://dx.doi.org/10.15837/aijjs.v9i3.2112.
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The Westernization of Islam, which began at least two hundred years ago, has two major consequences: a positive one, meaning the enlightenment of the elites which tried to reform Islam; and a negative one, "the perverse effect of contact with the West", as the experts often call it, which consists of the development of religious sects within the Muslim societies. The direct and striking conclusion, upon first analysis, is that Islamic fundamentalism is the product of Western modernity. Of course, the line of explanation has its origin in colonial times, seen as a major disappointment by those Muslims who believed in the benefits of a European-style modernity, and continues with the Cold War period, with the examples of Saudi Arabia, Pakistan and Afghanistan, where the mobilization of Islamist elements was beneficial in the fight against the Soviet enemy and the active proselytism practiced by the latter.
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Moallem, Minoo. « Race, Gender, and Religion ». Meridians 20, no 2 (1 octobre 2021) : 271–90. http://dx.doi.org/10.1215/15366936-9547874.
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Abstract This article focuses on anti-Muslim racism as a discourse that collapses race and religion and cannot be reduced to phobia. It is instead about a racial project of accumulation based on European superiority and how cultural racism upholds the European civilizational project. The author argues that Islamophobia should be traced back to colonial modernity, its regimes of othering, and its perception of Islam as Mohammedanism that conceals its nature as a fetishistic, primitive, barbaric, patriarchal, and irrational set of beliefs. To illustrate anti-Muslim racism, the author elaborates briefly on three interconnected ideas: the construction of Islam as a unified religious and cultural mindset, its fetishistic character, and its enigmatic image of the woman to reflect on how Islam is presented as the antonym of Western civilization.
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Adeel, M. Ashraf. « Modernity and Muslims ». American Journal of Islam and Society 28, no 1 (1 janvier 2011) : 1–44. http://dx.doi.org/10.35632/ajis.v28i1.345.
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This article is focused on some conditions in today’s world of globalized media, which are producing either an uncritical acquiescence or fright in Muslim societies as a result of the interaction between these societies and the contemporary Western powers that represent modernity and postmodernity on the global stage. The rise of fundamentalism, a tendency toward returning to the roots and stringently insisting upon some pure and literal interpretation of them, in almost all the religions of the world is a manifestation of this fright. The central concern of this article is to suggest that fundamentalism is neither the only nor the most reasonable response for Muslim societies in the face of contemporary modernity. Muslims need to adopt an independent and critical attitude toward modernity and reshape their societies in the light of the ethics of the Qur’an, keeping in view the historical link between Islam and science in as much as Islamic culture paved the way for emergence of modern science during European Renaissance. The necessity of a pluralistic or contextualized modernization of Muslim societies is discussed along with the need for the removal of cultural duplicity in the role of the West in relation to Muslim societies. All this leads to an overall proposal for modernization which is given towards the end.
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Adeel, M. Ashraf. « Modernity and Muslims ». American Journal of Islamic Social Sciences 28, no 1 (1 janvier 2011) : 1–44. http://dx.doi.org/10.35632/ajiss.v28i1.345.
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This article is focused on some conditions in today’s world of globalized media, which are producing either an uncritical acquiescence or fright in Muslim societies as a result of the interaction between these societies and the contemporary Western powers that represent modernity and postmodernity on the global stage. The rise of fundamentalism, a tendency toward returning to the roots and stringently insisting upon some pure and literal interpretation of them, in almost all the religions of the world is a manifestation of this fright. The central concern of this article is to suggest that fundamentalism is neither the only nor the most reasonable response for Muslim societies in the face of contemporary modernity. Muslims need to adopt an independent and critical attitude toward modernity and reshape their societies in the light of the ethics of the Qur’an, keeping in view the historical link between Islam and science in as much as Islamic culture paved the way for emergence of modern science during European Renaissance. The necessity of a pluralistic or contextualized modernization of Muslim societies is discussed along with the need for the removal of cultural duplicity in the role of the West in relation to Muslim societies. All this leads to an overall proposal for modernization which is given towards the end.
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Tahir, Tayyaba Batool, Rafida Nawaz et Muqarrab Akbar. « The Islamic Headscarf : A threat to Secularity, Modernity, and Integration ». Global Regional Review VI, no II (30 juin 2021) : 269–75. http://dx.doi.org/10.31703/grr.2021(vi-ii).30.
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No other piece of cloth has ever caused this much debate as the headscarf. This paper examines the headscarf debate in three European countries i.e., France, Germany, and the United Kingdom. Firstly, the headscarf affair depicts different state policies developed and implemented by three countries, to integrate the Muslim immigrants. Secondly, an analysis of different approaches used by these countries regarding the headscarf issue highlights the place of Muslims and Islam in the European countries. Lastly, this paper contends that the headscarf controversy in France, Germany and the United Kingdom revolves around the issues of secularity vs. Islamic fundamentalism, gender equality vs. religious rights, modernity vs. backwardness and integration vs. assimilation. In this paper, we argue that contrary to the common perception that Muslims are intolerant, backward, and theocratic; the act of banning the headscarf by some of the European countries, in fact, proved these countries to be intolerant and authoritarian towards Muslims.
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Hashas, Mohammed. « Is European Islam Experiencing an Ontological Revolution foe an Epistemological Awakening ? » American Journal of Islam and Society 31, no 4 (1 octobre 2014) : 14–49. http://dx.doi.org/10.35632/ajis.v31i4.279.
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This paper argues that European Islam is experiencing an ontological revolution that revisits epistemological foundations in order to endorse some basic values of modernity.1 In addition to revisiting the classical ontological-epistemological bond that characterizes most Islamic scholarship in the context of multicultural liberal societies, it emphasizes the questions of ethics and spirituality. Such an endeavor is described here as “revisionist-reformist,” revisionist in the sense that it is broadly a continuity of a rationalist trend in Islamic thought, and reformist in the sense that it updates a number of values that have for centuries been narrowed down to revealed/prescribed laws. This reformist tendency allows European Islam to open new pathways outside what could be called “classical dichotomous thought,” which sees only antagonism between reason and faith, or between religion and politics. Religion, ethics, and reason are considered inseparable ontologically and complementary epistemologically; they are not seen as mutually contradictory or antagonistic.
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Hashas, Mohammed. « Is European Islam Experiencing an Ontological Revolution foe an Epistemological Awakening ? » American Journal of Islamic Social Sciences 31, no 4 (1 octobre 2014) : 14–49. http://dx.doi.org/10.35632/ajiss.v31i4.279.
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This paper argues that European Islam is experiencing an ontological revolution that revisits epistemological foundations in order to endorse some basic values of modernity.1 In addition to revisiting the classical ontological-epistemological bond that characterizes most Islamic scholarship in the context of multicultural liberal societies, it emphasizes the questions of ethics and spirituality. Such an endeavor is described here as “revisionist-reformist,” revisionist in the sense that it is broadly a continuity of a rationalist trend in Islamic thought, and reformist in the sense that it updates a number of values that have for centuries been narrowed down to revealed/prescribed laws. This reformist tendency allows European Islam to open new pathways outside what could be called “classical dichotomous thought,” which sees only antagonism between reason and faith, or between religion and politics. Religion, ethics, and reason are considered inseparable ontologically and complementary epistemologically; they are not seen as mutually contradictory or antagonistic.
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El-Wereny, Mahmud. « Reichweite und Instrumente islamrechtlicher Normenfindung in der Moderne : Yūsuf al-Qaraḍāwīs iǧtihād-Konzept ». Die Welt des Islams 58, no 1 (16 mars 2018) : 65–100. http://dx.doi.org/10.1163/15700607-00581p03.
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The nineteenth and twentieth centuries were one of the most dynamic and innovative periods in Islamic history: The encounter with modernity due to the European colonialism has led to the emergence of new questions and challenges in the Islamic world. In response, reform thinkers and jurists try to reform Islam and its judicial system from within as a way to counter the perceived weakness and the decline of Muslim societies. One of the best-known and most controversial figures of Sunni Islam today who deals with the question of Islam and modernity is Yūsuf al-Qaraḍāwī (born in 1926). He is the cofounder and president of the International Union of Muslim Scholars (IUMS) as well as of the European Council for Fatwa and Research (ECFR). His fatwas (Islamic legal opinions) count as an important reference point for issues of religious practice – not only for Muslims in the Middle East but also for European Muslims. Al-Qaraḍāwī considers iǧtihād as the essential medium of renewal that enables the practical implementation of sharīʿa rules into the daily life of Muslims. This, in turn, provides the solution (al-ḥall) for all their problems and challenges in compliance with contemporary living conditions. The present paper aims at shedding light on his understanding of iǧtihād and showing which jurisprudential methods and instruments he uses in order to perform his aspired “contemporary” iǧtihād. There will also be an exploration of whether and how far his concept of iǧtihād can be considered as muʿāṣir and adequate for Muslims living today.
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Robinson, Francis. « Islam, Modernism and the West ». American Journal of Islam and Society 16, no 4 (1 janvier 1999) : 132–36. http://dx.doi.org/10.35632/ajis.v16i4.2090.
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The relations between Muslim peoples and the West, and between Muslimpeoples and forms of modernity, have become increasingly pressing issues ofscholarly and political concern over the past twenty-five years. In part, this isdue to the growing power of Islamism in the lives and politics of many Muslimsocieties and, in part, to the fact that some fonns of Islamism can appear to beprofoundly hostile to all that the West represents. The growing presence ofMuslim peoples in Western societies and the many assumptions which thatpresence calls into question has also caused scholars and politicians to focus onthese relations. Add to this the fact that some leading members of the Westernpolicy establishment, most notably the US political scientist S. P. Huntington, have come to talk in the post-cold war era of a “clash of civilizations” in whichthe clash between Islam and the West is the most profound and the most dangerousfor world p e .This book, which contains sixteen essays by Muslim and non-Muslim scholars,mainly from institutions in Europe and the Arab world, sets out to addresskey issues in the relations between Muslims, modernity, and the West. It is theoutcome of a symposium held in Toledo, Spain, in April 1996, which wasprompted by the Eleni Nakou Foundation for the promotion of cultural contactand understanding among European peoples, and held under the auspices of theJose Ortega y Gasset Foundation. &ma Martin Muiioz, professor of Sociologyof the Arab and Islamic World at the Autonoma University of Madrid was theintellectual “playmaker” of the occasion. Due to its Islamic past and the fundamentalrole it played in transmitting Islamic learning and culture for thedevelopment of Christian Europe, Spain was a goad choice of location for theaonference ...
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DIAKHATÉ, Babacar. « Africa and the West : Between Tradition and Modernity in Shimmer Chinodya’s Dew in the Morning (1982) and Ngugi WA Thiongo’s weep Not, Child (1964) ». Budapest International Research and Critics Institute (BIRCI-Journal) : Humanities and Social Sciences 3, no 2 (8 mai 2020) : 1459–63. http://dx.doi.org/10.33258/birci.v3i2.1009.
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European colonizers have impoverished Africans for spoiling their natural resources. African Anglophone writers such as Shimmer Chinodya and Ngugi WA Thiongo respectively in Dew in the Morning and Weep Not, Child devote most of their writings to land issues and cultural alienation. The aim of this article is to display the strategies of the White man to achieve his objective, and the contribution of his black collaborators to take Africans’ lands. It also reveals the importance of African traditional practices in the resistance against colonialism. Finally, it shows the perpetual quest of western education by Africans to “beat the white in his own game”.
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Kemper, Michael. « Imperial Russia’s Muslims : Islam, Empire and European Modernity, 1788-1914, written by Mustafa Tuna, 2015 ». Die Welt des Islams 57, no 2 (23 juin 2017) : 258–60. http://dx.doi.org/10.1163/15700607-00572p13.
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Hoffmann, Thomas. « Either Too Little or Too Much ». Religion & ; Theology 21, no 1-2 (2014) : 159–72. http://dx.doi.org/10.1163/15743012-02101008.
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On a theoretical level, the article investigates sexually orientated discourses as a means to censure and demonise other religious communities than one’s own whilst staging one’s own religious community as the most “natural” and “liberal” example. With reference to the works of Michel Foucault and Edward Said it is thus argued that seemingly liberal and lenient attitudes towards sexuality can be exploited in an intolerant and hegemonic fashion. On an empirical level, this paradoxical dynamic is investigated in relation to Islam, Judaism and the so-called Western world. In terms of historical periods, late antiquity and (late) modernity are adduced. It is demonstrated that early and classical Islam styled itself as sexually liberal and easy-going over and against an alleged puritanical and rigid Judaism. In late modernity, in a Muslim European diaspora setting, it is demonstrated that Islam has fallen prey to the very same sexual “liberal” tactics as was perpetrated in late antiquity; that is, being castigated for being puritanical and rigid. However, contemporary Muslims are caught in a double bind since the charges against their alleged puritanism and bigotry runs parallel with charges against an alleged excessive and transgressive patriarchal sexuality.
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Tomka, Miklós. « Religious Identity and the Gospel of Reconciliation A Central European View ». Mission Studies 26, no 1 (2009) : 31–44. http://dx.doi.org/10.1163/157338309x442272.
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AbstractReligion and religious identities have stronghold in the people's life and identity in Central and Eastern Europe. After the collapse of communism and with the disintegration of the previous unifying systems, societies entered modernity swiftly which include the process of individualization and self determination. All these led to fundamental identity crisis. With its promise of coherent values, religion has become a strong force. The social impact of different religious groups, Catholic, Orthodox, Protestants, and Islam are different. Reconciliation has to begin with the healing of the wounded identities. It has to begin with the recognition of one's sinfulness and the effort to overcome it through dependence in God.
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Schielke, Samuli. « Hegemonic Encounters : Criticism of Saints-Day Festivals and the Formation of Modern Islam in Late 19th and Early 20th-Century Egypt ». Die Welt des Islams 47, no 3 (2007) : 319–55. http://dx.doi.org/10.1163/157006007783237446.
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AbstractIn late 19th century, Islamic saints-day festivals (mawlids) became the subject of strong criticism. A festive tradition that until then had been central to the religious and communal life of Egypt was now increasingly criticised for being backward and un-Islamic. Mawlids, popular festivals that combine the atmosphere of a fair with the ecstatic spirituality of Sufism, were not only problematic for the new models of nation and religion, criticising them was also functional for the demarcation of these. Constructs of this type are characteristic for the project of modernity that is defined through binary distinctions, with labels such as 'backwardness' and 'un-Islamic innovations' serving as distinctive markers of modernity and authenticity. This development was not a consequent continuation of an earlier Islamic tradition, nor was it a simple takeover of European colonial concepts and disciplining practices. It was the product of a creative and selective synthesis of the two, producing novel interpretations of both Islam and modernity that, in the course of the 20 th century, have managed to gain a hegemonic position in much of the Middle East. This emergence of Islamic reformism and modernism from a synthesis with colonial discourses compels us to rethink a currently popular endeavour in Islamic studies: the study of Islam as a discursive tradition.
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Jouili, Jeanette S. « Islam and Culture : Dis/junctures in a Modern Conceptual Terrain ». Comparative Studies in Society and History 61, no 1 (28 décembre 2018) : 207–37. http://dx.doi.org/10.1017/s0010417518000543.
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AbstractOver the last decades, Europe debates on Islam have been framed increasingly through the lens of cultural difference. In this discursive climate, culture constitutes a crucial terrain of investment for European Muslims in their struggle for inclusion and recognition. Based on two different ethnographic research projects among European Muslims, this essay examines two distinct types of culture discourses. One employs an Islam-versus-culture trope that serves to disconnect Islam from certain patriarchal practices perceived to exist within Muslim communities. The other discourse defends the intrinsic and symbiotic link between Islam and culture, especially in order to elevate the place of artistic practices within Muslim communities. To make sense of these seeming contradictions, I explore the multivalent meanings contained in my interlocutors’ uses of the culture concept by tracing the respective genealogies of these meanings. This includes an investigation of culture's conceptual histories, formulated successively by Enlightenment thinkers, Romanticists, and early anthropologists, as well as by Islamic reformers and their more recent successors. My investigation into these conceptual histories exposes broader concerns about individual freedom and agency on the part of cultural theorists, which have furthermore enabled various claims about modernity and backwardness. While European Muslims creatively integrate various articulations of the culture concept into their world-making projects, I argue that the ontological assumptions underpinning the culture concept continue to haunt and render precarious efforts to demonstrate Muslim belonging to Europe via culture.
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Collins, Ashok. « Beyond secularism and religion : Jean-Luc Nancy on global monotheism ». Journal of European Studies 50, no 4 (décembre 2020) : 343–59. http://dx.doi.org/10.1177/0047244120969440.
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Known for its recent treatment of theological themes, contemporary European philosophy has been at the forefront of critical inquiry into the interface between religion and secular discourse. One of the most original philosophers within this movement is Jean-Luc Nancy, whose deconstruction of Christianity project frames an intertwining of religion and secular modernity beyond the binary opposition between theism and atheism. In this article, I tease out the hitherto under-acknowledged references to Judaism and Islam within Nancy’s project in order to lay out more clearly his philosophical vision of the contemporary landscape of secular modernity and the place of the three main monotheistic faiths within it. In doing so, I elucidate the original contribution Nancy’s philosophy can make to a rethinking of the debate between secularism and religion more broadly.
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Usman, Abdul Malik, et Mardan Umar. « Modernisasi Pendidikan Islam ; Telaah Pemikiran Muhammad Abduh ». Jurnal Ilmiah Iqra' 15, no 2 (26 décembre 2021) : 237. http://dx.doi.org/10.30984/jii.v15i2.1599.
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Modernization of Islamic Education; A Study of Muhammad Abduh's Thoughts. This paper tries to present the great ideas of Sheikh Muhammad Abduh, (Muhammad bin Abduh bin Hasan Khairullah), who is widely known as a progressive thinker, movement activist, and also an Egyptian-born mujaddid, the founder of the reform movement and modernization of Islamic education, towards modern Egypt. This study is a literature study using a qualitative approach and content analysis techniques on Muhammad Abduh's thoughts. The results of this study indicate that there is a dialectic process between Muhammad Abduh's great ideas and the Egyptian social situation, both internally by Muslims with traditional Islamic views - conventional and external situations of the European nation and its modern civilization which is currently colonizing Egypt. The idea of reforming and modernizing Islamic education includes: the conventional teaching system is only religious sciences, equipped with modern general knowledge, accompanied by curriculum improvements that combine tanziliyyah sciences with Kauniyyah sciences, (Islam and modernity), eradicating dualism and dichotomy views of science. , improvement of learning systems and methods that emphasize understanding and reasoning, as well as women's education. As a result, Egypt has become a cauldron of moderate Islamic education leaders until now
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Silverstein, Brian. « Islam and Modernity in Turkey : Power, Tradition and Historicity in the European Provinces of the Muslim World ». Anthropological Quarterly 76, no 3 (2003) : 497–517. http://dx.doi.org/10.1353/anq.2003.0044.
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Jonker, Gerdien. « A Laboratory of Modernity—The Ahmadiyya Mission in Inter-war Europe ». Journal of Muslims in Europe 3, no 1 (16 avril 2014) : 1–25. http://dx.doi.org/10.1163/22117954-12341274.
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Abstract In this paper, I retrace the history of the Ahmadiyya mission in inter-war Europe as part of the globalisation narrative. Once they gained a footing, missionaries responded and adapted to local experiments with modernity as a means to simultaneously win over Europeans and to modernise Islam. The article first considers the mental map with which Ahmadiyya and other Muslim intellectuals approached Europe. It reconstructs the work of the mission organisation, and illustrates the communication difficulties between the Lahore centre and the mission post in Berlin. Making use of fresh sources, I then sketch out the political context in which the missionaries moved about, and trace their perceptions and adaptations of European ideas. In the larger picture of globalisation, the Berlin mission offers a telling example of local religious adaptation, emphasising the important rapport between the newcomers and the local factor.
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Sygkelos, Yannis. « Phobic Discourses of the Far Right : The Case of Volen Siderov ». East European Politics and Societies : and Cultures 32, no 3 (8 décembre 2017) : 586–605. http://dx.doi.org/10.1177/0888325417736810.
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This article focuses on one of the factors that is conducive to the rise of the far right in current European societies: the articulation of phobic discourses. Far-right leadership has engaged in a systematic manipulation of phobias that lie in fears, anxieties, and discomfort towards the unknown and unfamiliar, omnipresent in our globalised world. This article investigates a set of phobic discourses articulated by the leader of the far-right Bulgarian political party ATAKA, Volen Siderov, but not uncommon in other far-right parties. More specifically, it explores ethnophobia, implying that the nation is withering away and that the country is being transformed into a mere colony, focusing on the topoi of “treachery and disaster” and “threatened identity.” It then examines Islamophobia, encapsulating a fear of Islam and a fear of a threat from within, that is, the Muslim minority. Within this framework, the topoi of “perpetual cultural confrontation with Islam” and “religious terrorism” are analyzed. Last, it analyzes Romaphobia, denoting fear towards the marginalised group of Roma, and within this framework, the topoi of the “demographic explosion of Roma” and the “bad human capital.” Such phobic discourses are emphasised by the far right for electoral benefit.
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Bolufer, Monica. « A centuries-long enslavement ? Gender and Islam in the Hispanic Enlightenment : an exploratory approach ». Diciottesimo Secolo 7 (18 novembre 2022) : 53–63. http://dx.doi.org/10.36253/ds-13260.
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This article explores the role of gender in the construction of images of Islam in the Hispanic Enlightenment. Although Spanish Arabism has been largely neglected in international historiography, research has proved that Spanish erudites since the 16th century had an important role in the study of the Arabic language and sources; also, interest in the Islamic world was popularized via fictional works and coverage in newspapers and journals. Spain is a distinctive and particularly interesting case within European Orientalism because Islam was part of its history and cultural legacy and a close neighbour in the north of Africa, but also because orientalization of the country by European travellers and philosophers – not yet as intense as during Romanticism – had already started, notably in relation to gender. If the Enlightenment developed a less aggressive, more open – although not devoid of stereotypes – vision of Islam, is the same true in the Hispanic world? To what extent was the tendency to bracket together the Hispanic and the Islamic either accepted or challenged by Spanish and creole intellectuals? Did the country’s own Islamic past help create more nuanced visions of the «Orient» or did it instead lead to highlighting the contrasts in order to claim a place for Spain in European modernity? This article will address in an exploratory way these questions, seldom considered from the point of view of gender, through an analysis of learned works and reformist essays.
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Galanter, Marc, et Jayanth Krishnan. « Personal Law and Human Rights in India and Israel ». Israel Law Review 34, no 1 (2000) : 101–33. http://dx.doi.org/10.1017/s0021223700011894.
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Although India and Israel differ dramatically in size, population, and affluence, there are many important similarities. Each is the contemporary vehicle of an old and resilient civilization that expresses a distinctive, influential and enduring arrangement of the various facets of human experience. Each of these cultures underwent a prolonged colonial experience in which its traditions were disrupted and subordinated to a hegemonic European Christian culture; each had an earlier experience with victorious, expansive Islam; each has reached an uneasy but flourishing accommodation with the secular, scientific modernity of the West.In each case this was achieved by a movement that embraced “Enlightenment” values and in turn provoked a recoil from modernity/rediscovery of tradition. In each there is a conflict between those with “modern” secular views of civil society and those revivalists or fundamentalists who seek to restore an indigenous religiously based society. The secular nationalism that predominated in the struggle for independence and the formation of the state is now countered by powerful tides of fundamentalism.
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Dastmalchian, Amir. « Political Islam, Iran, and the Enlightenment : Philosophies of Hope and Despair ». American Journal of Islam and Society 28, no 3 (1 juillet 2011) : 148–50. http://dx.doi.org/10.35632/ajis.v28i3.1246.
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Political Islam, Iran, and the Enlightenment is Mirsepassi’s latest treatisethat focuses on the Iranian intellectual and political climate. Mirsepassiis concerned to show the German and French intellectual influences of Islamistintellectuals as they search for an appropriate response to modernity.With Iran taken as a case study, Mirsepassi’s discussion is intended to underminethose analyses of Muslim political aspirations which deem theseaspirations to be inherently anti-Western. Comprising an introduction andseven chapters, Mirsepassi’s work speaks to those researchers in a range ofsociopolitical disciplines concerned with coming to grips with intellectualdevelopments in the Muslim world. The book might also interest thoseinterested in understanding the impact of continental philosophy on theMuslim world. Although the emphasis is on Iran, an attempt is made inthe final chapter, especially, to broaden the discussion by dealing with theIndian experience of modernity.According to Mirsepassi, the Muslim understanding of modernity andsecularism was influenced by the specific visions of modern society heldby Kemal Ataturk and the “Shah of Iran” (presumably the ambitious RezaShah). These two figures were in turn influenced by the antireligious fervorof French secularism. The attempt of Muslim intellectuals, therefore, toestablish a correct vision of society was informed by the radical Counter-Enlightenment figures of German and French philosophy. Furthermore,Muslim intellectuals overlooked Western visions of modern society whichwere not antireligious. Political Islam, Iran, and the Enlightenment, therefore,constructs a narrative that leads to examining the experience of British-style secularism in India. Mirsepassi’s fear is that a lack of appreciationof the European heritage of Islamists ‒ who Mirsepassi sees as intellectuallyand politically totalitarian and as representing all Muslims ‒ will leadto the sidelining of two groups from within the Muslim world. These twogroups are the quietist ulama and the reformist intellectuals, the latter ofwhich offer Mirsepassi the hope of an Islamic response to modernity thatis consistent with democratic principles ...
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Kamusella, Tomasz. « The Arabic Language : A Latin of Modernity ? » Journal of Nationalism, Memory & ; Language Politics 11, no 2 (29 décembre 2017) : 117–45. http://dx.doi.org/10.1515/jnmlp-2017-0006.
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Abstract Standard Arabic is directly derived from the language of the Quran. The Arabic language of the holy book of Islam is seen as the prescriptive benchmark of correctness for the use and standardization of Arabic. As such, this standard language is removed from the vernaculars over a millennium years, which Arabic-speakers employ nowadays in everyday life. Furthermore, standard Arabic is used for written purposes but very rarely spoken, which implies that there are no native speakers of this language. As a result, no speech community of standard Arabic exists. Depending on the region or state, Arabs (understood here as Arabic speakers) belong to over 20 different vernacular speech communities centered around Arabic dialects. This feature is unique among the so-called “large languages” of the modern world. However, from a historical perspective, it can be likened to the functioning of Latin as the sole (written) language in Western Europe until the Reformation and in Central Europe until the mid-19th century. After the seventh to ninth century, there was no Latin-speaking community, while in day-to-day life, people who employed Latin for written use spoke vernaculars. Afterward these vernaculars replaced Latin in written use also, so that now each recognized European language corresponds to a speech community. In future, faced with the demands of globalization, the diglossic nature of Arabic may yet yield a ternary polyglossia (triglossia): with the vernacular for everyday life; standard Arabic for formal texts, politics, and religion; and a western language (English, French, or Spanish) for science, business technology, and the perusal of belles-lettres.
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Sryfi, Mbarek. « Mutual othering : Islam, modernity, and the politics of cross-cultural encounters in pre-colonial Moroccan and European travel writing ». Middle Eastern Literatures 22, no 1 (2 janvier 2019) : 61–63. http://dx.doi.org/10.1080/1475262x.2019.1697508.
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Carrasco Miró, Gisela. « Encountering the colonial : religion in feminism and the coloniality of secularism ». Feminist Theory 21, no 1 (7 juillet 2019) : 91–109. http://dx.doi.org/10.1177/1464700119859763.
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The debate on feminism and ‘religion’ has rarely been suggested as a critique of modernity that has silenced other possible cultural, epistemological and spiritual options. Efforts have been made to ascertain whether ‘religion’ is ‘good’ or ‘bad’ for – or indeed an ally or threat to – women’s liberation. More specifically, in a European context, contemporary discussions of ‘religion’ and the rights of women have been very much centred on Islam. Yet, none of these narratives have resolved the intrinsic colonial character of modernity. This article explores the debate on both Islamic and Western feminism from a decolonial perspective. It argues that today, feminist theory faces the tremendous challenge of how to encounter the colonial and not only redefine, but also review the concepts and categories upon which Western feminism bases its arguments. Drawing on the work of the Spanish-Syrian Islamic decolonial thinker, Sirin Adlbi Sibai, this article develops a critical, self-reflexive approach that questions secular assumptions regarding feminist analyses of ‘religion’. In doing so, I present the decolonising of feminism as an invitation to (re)imagine our feminist encounters.
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Jonker, Gerdien. « Overviewing a Century. The Lahore-Ahmadiyya Mosque Archive in Berlin ». Journal of Muslims in Europe 11, no 3 (29 novembre 2022) : 297–314. http://dx.doi.org/10.1163/22117954-bja10069.
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Abstract In 1923, Ahmadiyya Anjuman Ishaat ve Islam with headquarters in Lahore (hereafter: Lahore-Ahmadiyya) sent the pedagogue Maulvi Sadr-ud-Din to Berlin commissioned to erect a mosque, create a mission and enter in conversation with the Europeans. The European mission was a comprehensive answer to the challenge that the British Empire presented to Muslims. In their hometown, Lahore, Lahore-Ahmadiyya aimed at comparing religions in order to push back British missionaries and disprove Christian claims to superiority. Adapting to the German setting, which in the years to come would swiftly move from democratic to nationalistic politics, the mission in Berlin created many variations on that theme. Today, the mosque registry, holding records of almost 100 years of administration, bears witness to the efforts of the missionaries to explain to various German audiences their view of Islam. An important source for Muslim history in Germany, the archive highlights such different research subjects as Muslim modernity at work, the language of secular Islam, Indian-German approximations, conversion, and mixed marriage. In 2018, it was donated to the National Archive in Berlin, where the approximately 70,000 documents and 5,000 photographs were made available for research. This contribution offers an analysis of the contents.
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ساري, حنان, et محمد أبو الليث الخيرآبادي. « أوهام القراءة الحداثية المعاصرة : دراسة تحليلية نقدية (Misunderstandings of Modern Contemporary Reading : A Critical Analysis ) ». Journal of Islam in Asia (E-ISSN : 2289-8077) 15, no 3 (21 octobre 2018) : 258–99. http://dx.doi.org/10.31436/jia.v15i3.726.
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انتشرت لفظة الحداثة في عصرنا الحالي انتشاراً واسعاً، وأخذت مفهومات متعددة، ونحن لا نراها أكثر من أنها امتداد طبيعي للقلق الأوروبي.وسعى التيار الحداثي لتقديم مشاريع تعتمد كلية على مناهج وآليات غربية في دراستها وتعاملها مع القرآن الكريم والسنة، ولعل أهم الذين تقدموا بتلك المشاريع؛ محمد أركون، عبد المجيد الشرفي التونسي، محمد عابد الجابري، حسن حنفي، نصر حامد أبوزيد، الطيب التيزني السوري، محمد شحرور، جمال البنا وغيرهم، وطالبوا بإعادة قراءة القرآن الكريم على ضوء المناهج النقدية الغربية في عملية التقليد الأعمى، ومن ثم نقلوا التجربة الأوروبية بكل آثارها الفوضوية إلى ساحة الفكر الإسلامي. وإن مدعي تجديد الدين من هؤلاء، ليس لهم صلة بالدين أو علومه، بقدر ما تشبعت أفكارهم بمناهج علمانية، فالمراد من جهودهم ليس الدين، وإنما غرس الحداثة بدل الدين، فهي خطَّةٌ تقوم على التَّغيير من داخل البيت الإسلاميِّ من خلال العبث بالنُّصوص الشَّرعيَّة بتحريفها وتفريغها من محتواها الحقيقيِّ، ووضع المحتوى الذي يريدون؛ فهم يَطرحون أفكارَهم وآراءَهم على أنَّها رؤى إسلاميَّة ناشئة عن الاجتهاد في فهم الدِّين. وقد حَمَلَ هذا الاتجاهُ شعار (التَّحديث والعصرنة للإسلام)؛ فهم يريدون منَّا تركَ ما أَجْمَعَتْ عليه الأُمَّةُ من معاني القرآن والسُّنَّة، لفهم جديد مغاير لفهم السَّلَف الصَّالح يكون متناسبًا مع هذا العصر الذي نعيش فيه.
الكلمات المفتاحيّة: الحداثة، أوهام، الحداثيون، قراءة معاصرة، العصرنة للإسلام.
Abstract
In modern times, the word Modernity has spread widely and has become widely understood, and we see it as a natural extension of European concern and confusion. The Modernist Movement strived to present the ideas that rely completely on Western methodologies and approaches in their study and dealing with Qur’an and Sunnah. The most important scholars that have presented these ideas are; Mohammad Arkoun, ‘Abd Al-Majid Sharafi al-Tunisi, Mohammed ‘Abed al-Jabri, Hassan Hanafi, Nasr Hamid Abu Zayd, Tayyeb Tizini, Muhammad Shahrour, Jamal Al-Banna, and others, they called for a re-reading and reinterpret the Qur’an in the light of Western critical approaches. Then, conveyed and brought the European experience and practice with all its chaotic effects to Islamic thought. The slogan of “Renewal of Religion” from these people has no relation to religion (Islam) or its sources, but instead saturated their ideas with secular methods. They tried to instill modernity rather than religion, and misinterpreted the Islamic sources by distorting it and evacuating it from the true context and setting it with their own understanding. They claim their ideas and opinions as the effort to understand religion and carried the slogan of “Modernization and Modernization of Islam”; they want us to leave the consensus of the Muslim scholars on religious issues (Ijmaa’ al-Ummah) especially relating to the meaning of the Qur’an and Sunnah and bring us to a new views and understanding on religious issues which are contradictory to the views of the past Muslim scholars (al-salaf al-soleh) to fulfill their opinions.
Keywords: Modernity, Misunderstanding, Modernists, Contemporary Reading, Modernization of Islam.
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Ansari, Usamah. « Producing the Conjugal Patriarchal Family in Maulana Thanvi’s Heavenly Ornaments : Biopolotics, ‘Shariatic Modernity’ and Managing Women ». Comparative Islamic Studies 5, no 1 (10 juillet 2011) : 93–110. http://dx.doi.org/10.1558/cis.v5i1.93.
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Written in the 1930s for Muslim women in north India by Maulana Ashraf Thanvi (1864-1943), Bahishti Zewar or Heavenly Ornaments, has been influential in defining proper feminine etiquette and household management. The household type that is produced is nuclear and with a clearly defined male patriarch. The most mundane of tasks are outlined and related to religious duty. What is central to my analysis is how the meticulous details of household management, bodily comportment and etiquette articulate a regime not of repressive power but rather a (modern) productive modality of power that produce trained docile bodies (Foucault, 1975) and complementary gendered Muslim subjectivities. Thus the tropes Thanvi uses to produce a manual for the self-management of women cannot be divorced from certain logics of modernity and modernist reform; but instead of medico-scientific discourses producing women’s subjectivity, Thanvi uses shariatic principles as the vector through which a modern vision of a managed patriarchal conjugal family infiltrates the household. I am thus depending on Foucault’s notion of biopower that characterizes a modern modality of power. In order to justify my use of this concept, I will outline how Thanvi’s reformist ideas are not inherently oppositional to the logics of Bourgeois modernist production of the conjugal family and the scientific management of the private sphere (Abu-Lughod, 1998). Though I am not claiming that a European Victorian mode of modernity was synonymous with Thanvi’s reformist sentiments, I will reveal that the Bahishti Zewar can be thought of as a modern text, though one articulating an alternative modernity (Göle, 2002; Zaidi, 2006; Gaonkar, 2001) organized around Thanvi’s selective interpretation of shariatic principles. This will reveal the ability to rethink modernity’s relationship with reformist Islamic sentiment and challenge the denial of coavelesence (Fabian, 1983) between modernity’s temporality and Islam, as well as challenging the idea that Thanvi refuted modernity (Naeem, 2003: 2).
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Naser-Najjab, Nadia. « Palestinian youth and the Arab Spring. Learning to think critically : a case study ». Contemporary Arab Affairs 5, no 2 (1 avril 2012) : 279–91. http://dx.doi.org/10.1080/17550912.2012.672000.
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The subject of this paper is a case study based on evidence gathered informally through delivery of a course at Birzeit University entitled ‘Modern and Contemporary European Civilization’ and from end-of-semester evaluations that asked students to reflect on the impact of the course on their lives. The author is, naturally, aware of the limitation of the methodology used in this study, and does not claim that its findings can be generalized authoritatively to a wider group of people in the Arab world. What is clear, however, if one considers reviews of internet blogs and media programme debates, is that extrapolations from this evidence have wider reference, revealing commonalities and similarities between Palestinians living in the Occupied Territories and Arab youth involved in the Arab Spring on the subject of political reform. The discussions engaged in by my students actually parallel the debates generated by traditionalists and secularists in post-revolution Egypt and Tunisia. These debates revolve around what it means to live in a civil, democratic state that grants social justice and freedoms, and crucially, at present led by scholars and politicians, address the possibility of reconciling the concept of modernity with Islam and the legislative framework of Islamic law (sharīʿah). It could be argued that the data collected are specific to this one case study, since Palestinians living under Israeli occupation form a unique group in the Arab world and probably are more concerned with basic issues of daily life and more sensitive to Western concepts of modernity. The significance of this data is, however, that gathered during the Arab Spring, they were based on reactions to material covered in a class which related to issues raised by the Arab revolutions, such as democracy, liberalism and revolution. Furthermore, these tentative findings suggest that more research is needed into issues such as the role of education, gender, tolerance and the reconciliation of Islam with modernity – areas of interest which are of particular importance at a time when Islamic groups are winning elections and debates on concepts of authority, democracy and liberalism occupy the foreground of media programmes in countries such as Egypt and Tunisia.
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Rusli, R. « Progressive Salafism in Online Fatwa ». Al-Jami'ah : Journal of Islamic Studies 52, no 1 (8 avril 2015) : 205. http://dx.doi.org/10.14421/ajis.2014.521.205-229.
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<p>This paper deals with the construction of progressive Salafism in online fatwa, particularly in the site of Islam Online. This website is established by Yūsuf al-Qarāḍāwī and his colleagues within the European Council for Fatwa and Research, which has been influenced by reformist-salafists, such as al-Shawkānī, al-Afghānī, ‘Abduh, and Riḍā, who underline the role of text and modernity. The site’s approach is progressive-substantialist (combining teks and reality), which is built on the principles of Islamic law on minorities (fiqh al-aqalliyyāt), like taysīr (facilitation), wasaṭiyyah (moderation), and i’tidāl (equilibrium), that are seen as universal values contributing to the creation of a global-pluralist society. Because of its moderate nature, the language used by the site tends to emphasize not on prohibiting and labelling “heretic”, but on a solution to the problems people encounter. In relation to socio-political language, the concept of ummah is understood in an inclusive way. Ummah is built and based on the principles of belief (īmān) and Islam, and tied by the solidarity of the Quranic messages about Islamic monotheism (tawḥīd) and divine justice (‘adl). The concept of ummah refers to the Quranic concepts such as ummah wasaṭ or ummah muqtaṣidah, which means “moderate community”.</p><p>[Artikel ini membahas tentang konstruksi Salafisme progresif dalam fatwa online, terutama situs Islam Online. Website ini didorong oleh Yūsuf al-Qarāḍāwī dan para koleganya dalam European Council for Fatwa and Research, yang dipengaruhi oleh salafi-reformis, seperti al-Shawkānī, al-Afghānī, ‘Abduh, dan Riḍā, yang menghargai teks dan modernitas. Pendekatan situs ini adalah progresif-substansialis (menggabungkan teks dan realitas), yang dibangun pada prinsip-prinsip fikih minoritas (fiqh al-aqalliyyāt), seperti taysīr (memberikan kemudahan), wasaṭiyyah (moderat), dan i’tidāl (keseimbangan),yang dilihat sebagai nilai-nilai universal yang memberikan kontribusi bagi penciptaan masyarakat global yang pluralis. Karena watak modernnya, bahasa yang digunakan oleh situs ini cenderung tidak menekankan pada pengharaman dan pelabelan “bidah”, namun menekankan pada solusi terhadap masalah-masalah yang dihadapi masyarakat. Terkait dengan bahasa sosial-politik, konsep umat dipahami dalam cara yang inklusif. Umat didasari pada prinsip iman dan Islam, dan diikat oleh solidaritas pesan Alquran tentang monoteisme Islam (tawḥīd) dan keadilan (‘adl). Konsep umat mengarah kepada konsep Alquran seperti ummah wasaṭ atau ummah muqtaṣidah, yang berarti “komunitas yang moderat”.]</p>
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Jovanovic-Ajzenhamer, Natasa. « Islam ante portas : Application of Bauman’s theory of a foreigner to the analysis of social distance towards Muslim migrants in Serbia ». Bulletin de l'Institut etnographique 68, no 3 (2020) : 749–71. http://dx.doi.org/10.2298/gei2003749j.
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Bauman?s theory of the attitude of the Western population towards migrants is based on the analysis of several aspects: ontological, ethical, economic, social, political and security. It is a complex theory which is build on his earlier research on fluid life, globalization, and the (post)modernity. In this paper, I will first present Bauman?s basic hypotheses about the attitude towards foreigners who are comming ?to our door?, and then I will apply these hypotheses to the analysis of the situation with the migrant crisis in Serbia. Although Bauman bases his theory on the experiences of Western European countries, I will try to show why his conclusions can be extended to countries on the periphery of world capitalism, such as Serbia. To test some of Bauman?s hypotheses, I will analyse public opinion polls in Serbia. Although I did not conduct the research by operationalizing Bauman?s theory and therefore I cannot speak of confirming or refuting his assumptions, the analysis of secondary empirical data will serve as our initial orientation and heuristic reconnaissance for some future research in that direction.
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Bessmertnaya, Olga. « Понимание истории и идентичность автора в возражениях Атауллы Баязитова Эрнесту Ренану ». Islamology 9, no 1-2 (29 novembre 2019) : 54. http://dx.doi.org/10.24848/islmlg.09.1.05.
Texte intégralRésumé :
In relation to Sh. Mardjani’s approaches to Islamic history, described by other scholars (A. Frank, M. Kemper, et al.), the article analyses the interaction of Islamic and progressist (modern European) discourses — the so called cultural bilingualism — in A. Baiazitov’s vision of history. The question of Baiazitov’s authorship is also discussed. A representative of the official Russian metropolis Muslim clergy (the akhun of a Tatar Muslim “parish” in St. Petersburg), Baiazitov was active in publishing books and articles in Russian in the central Russian press to contest the topoi common in the public, scholarly, and missionary visions of Islam and mixed up in the imperial frame of mass Orientalism — in particular, E. Renan’s and his partisans’ notorious ideas of the Islamic alienness to science and progress (Baia- zitov’s “Objection” to Renan, 1883, was especially famous). The article shows that just to notice such views of Islam and consider them necessary to be retorted to, demanded that the author should share the progressist presumptions of history, which underlay those views. Hence the progressist discourse was indeed interiorized and present in Baiazitov’s works (as well as in the essays of his alter ego, Murza Alim, and contrary to Mardjani who ignored those debates). Yet along with the appropriated progres- sist ideas, in particular the imagined backwardness of the ‘Muslim world’, Baiazitov also reproduced the structuring of history characteristic of the Islamic discourse proper, namely, the generalized Islamic reformist scheme that explained the decline of Islam by distortions introduced to the initial Islam by its later alien inheritors (Mongols and Turks); abandoning the errors, Islam would get back to the way of progress. The Islamic discourse also determined Baiazitov’s understanding of science and knowledge and the very methods of argumentation (referring to hadiths, etc.). Revealing Baiazitov’s sources and analyzing his ways of working on them — the works of both European Orientalists and modern Islamic reformists (particularly, the Indian Aligarh movement) and Islamic “classics” — the article exposes Baiazitov’s universalist strive to unite different traditions in the “multilingual” cultural situation to whose challenge he responded. The necessity to “explain” Islam in the space of mass Orientalism, where he addressed and belonged to, demanded a kind of “translatory effort”, yet the “translation” was not all-inclusive. Along with the force of the discursive practices he used, all that engendered the cultural bilingualism in his historical narrative. The accent on the origins of Islam (comparable with Mardjani’s historical vision), i.e. the representation of the history of the ‘Islamic world’ as a whole, reflected Baia- zitov’s own forming identity of a representative of the Islamic community in general. There’s hardly a direct Mardjani’s influence on Baiazitov’s views, yet in some respects they gave analogous responses to the challenge of the imperial modernity, though from quite different discursive spaces.
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Salguero Montaño, Oscar. « El islam en el espacio público de los barrios multiculturales del sur de Europa : el caso de Lavapiés, Madrid ». Revista de Humanidades, no 41 (30 décembre 2020) : 181. http://dx.doi.org/10.5944/rdh.41.2020.27939.
Texte intégralRésumé :
Resumen: En las actuales sociedades plurales no confesionales, los grupos religiosos entienden el acceso al espacio público como un derecho a la ciudad. Este derecho legitima su condición de actores sociales, que traducen como visibilización en el espacio público y participación en la vida política del municipio, a través de diversas nociones vinculadas a la modernidad y la transparencia. Para explorar esta hipótesis, este artículo examina el caso de los musulmanes bangladeshíes del multicultural barrio madrileño de Lavapiés, el cual presenta semejanzas con otros barrios multiculturales de ciudades del sur de Europa como Lisboa o Roma: un barrio afectado por un acelerado proceso de gentrificación y turistificación. Se analizan las circunstancias en las que esta comunidad intenta acceder al espacio público, con el fin de lograr una mayor legitimación y reconocimiento, teniendo en cuenta las diferentes prácticas y discursos que se despliegan en determinados eventos y festividades.Abstract: In current nondenominational plural societies, religious groups understand access to public space as a right to the city. This right legitimizes their status as social actors, who are entitled to have a public life and to be recognized, through various notions linked to modernity and transparency. To explore this hypothesis, this article examines the case of Bangladeshi Muslims in Madrid’s multicultural neighborhood of Lavapiés, which has similarities with other multicultural neighborhoods in southern European cities, which has similarities with other multicultural neighbourhoods in southern European cities, such as Lisbon or Rome: a barrio affected by an accelerated gentrification and touristification process. It analyzes the circumstances through which this community attempts to access public space, in order to achieve further legitimization and recognition, by bringing into account the different practices and discourses displayed in specific events and festivities.
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Valentim, Inácio, Marita Rainsborough et Paulo Jesus. « Kant in africa and africa in kant ». Estudos Kantianos [EK] 9, no 2 (19 janvier 2022) : 9–14. http://dx.doi.org/10.36311/2318-0501.2021.v9n2.p9.
Texte intégralRésumé :
Immanuel Kant devotes his thought to the diversity and unity of humanity both in the natural and cultural domains, especially through the foundation or, at least, renovation, of two complementary disciplines: Geography and Anthropology. Thinking of Africa based on Kantian philosophy is an exercise that exposes essential tensions, inherent in questioning the meaning of universality and particularity, as well as its relations. From the angle of the critical power of human intelligence, one can find Kantian resonances in the ideas of freedom and liberation that animate all contemporary African cultural expressions, with an anti- and post-colonial outlook, from politics to the arts, through religion, law, economy and education. However, simultaneously, the Aufklärung that Kant announces and lives, is located in European history, in the mutation of Modernity whose passion for the Universal remains deeply anchored in the concrete body of 18th-century Europe divided between Feudalism and Liberalism, but always inclined towards physical and spiritual possession of the world, aimed at the expansion of its Faith and its Empire, identifying the apex of the supposedly progressive history of humanity with its Logos and its civilizing Ethos. Therefore, Kant’s German-Christian Eurocentrism is a constitutive position that challenges the self-critical power of all Critical Reason. Moreover, if Kant rejects and disapproves of colonial violence as a war of aggression that destroys the conditions of perpetual peace, offending Cosmopolitan Justice, he remains nevertheless permeable to Eurocentric stereotypes that represent the character of black otherness and its cultural creations, oscillating between a hierarchical and an egalitarian view of humanity’s ethnic-racial differences.
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Silverstein, Brian. « Islamist Critique in Modern Turkey : Hermeneutics, Tradition, Genealogy ». Comparative Studies in Society and History 47, no 1 (janvier 2005) : 134–60. http://dx.doi.org/10.1017/s001041750500006x.
Texte intégralRésumé :
What is the status of Islamic traditions of discourse and practice in Turkey as it is ever more self-consciously heir to the Islamic heritage of the Ottoman Empire, and yet has seen such dramatic social, economic, and political transformation during the last two centuries? In recent years a considerable and ever-increasing proportion of scholarly and popular effort has been directed on the part of self-identifying Islamist (İslâmcı) writers in Turkey toward addressing these issues by way of genealogies of contemporary social forms and practices—critical histories of the present. Simultaneously, methodological debates about the nature of sources and interpretation have begun to appear with increasing regularity in monographs, journals, and even dailies. These two concerns with the status of the present and correct method are not solely the concern of Islamist writers in Turkey; indeed, they are arguably the prevailing mode of history and social science writing in Turkey today. As we shall see, informing both of these currents is an interrogation of the grounds from which authoritative, normative discourses on Islamic practice can be elaborated in the wake of empire and sovereign reform on the near-margin of industrial capitalism. At stake are not only discourses, or ‘representations’ of Islamic tradition. Like other traditions, central to Islam is the discursive elaboration of normative judgments about correct practice; indeed, these discursive elaborations are important Islamic practices. The critical work currently flourishing in Turkey is thus conceived by its practitioners as an important form of contribution to the elaboration of Islamic traditions and entails important diagnoses of the status of enabling conditions for Islamic practice in the contemporary world. This article argues that attending to these interrogations indicates how the study of changes in Islamic discourse and practice in Turkey has profound implications for the issues of power and agency in modernity and Islam more broadly. Particularly in the context of Turkey's intensified juridical, economic, and political restructuring in dialogue with the European Community, an understanding of these currents in the Islamic discursive culture of Turkey offers insight into the oft-commented but poorly understood structure of the relationship between Turkey, Europe, and modernity.
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Abushouk, Ahmed Ibrahim. « Al-Manār and the Ḥadhramī Elite in the Malay-Indonesian World : Challenge and Response ». Journal of the Royal Asiatic Society 17, no 3 (26 juin 2007) : 301–22. http://dx.doi.org/10.1017/s1356186307007262.
Texte intégralRésumé :
Al-Manār was an Arabic and reformist journal founded by Muḥammad Rashīd Riḍā in Cairo in 1898, and its primary objectives were to examine the decadence of Muslim political institutions, underline the danger of European colonialism in the Muslim world, and promote the idea that Islam was compatible with modernity and reason. The present article attempts to examine the intellectual influence of al-Manār among the Ḥadhramī elite in the Malay-Indonesian world, and critically assess its role as the mouthpiece for the propagation of ‘Abduh's doctrines and accomplishment of his reforms. It first addresses the mission of al-Manār as a reformist journal that worked towards the promotion of social, religious and economic reforms in the Muslim world. It secondly examines the religio-cultural background of the Ḥadhramī elite who were influenced by the reformist mission of al-Manār and subscribed to its ultimate goal. The study finally highlights the impact of al-Manār on the religio-political and social structure of the Ḥadhramī diaspora in the Malay-Indonesian world, and discusses how this impact resulted in the establishment of a revivalist movement that rejected the conservative attitude of blind imitation (taqlīd ) of the four schools of Islamic law, and denounced the Sufi practices that were not in harmony with the fundamentals of Islam. Special attention will also be paid to the role of the Ḥadhramī organisations, schools and press that contributed to the propagation of al-Manār's reformist mission and its dissemination at the grass roots level of the Ḥadhramī community.
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Tuna, Mustafa. « Madrasa Reform as a Secularizing Process : A View from the Late Russian Empire ». Comparative Studies in Society and History 53, no 3 (30 juin 2011) : 540–70. http://dx.doi.org/10.1017/s0010417511000247.
Texte intégralRésumé :
What is Islamic about reform among Muslims and what is not? How can we differentiate reform within an Islamic paradigm and a paradigmatic shift from the Islamic tradition to something else in a Muslim community? How do we establish the connection between reform as an intellectual or scholarly project and the translation of that project into social reality (or, in some cases, the absence of such a translation)? This article addresses these questions in the context of the Volga-Ural region in the late Russian Empire, where reformist Muslims attempted to reform existing Islamic educational institutions, particularly the religious seminaries called “madrasas,” as a means to modernize the region's Muslim communities. Educational reform initiatives among Volga-Ural Muslims originated within the framework of Muslim networks and institutions. Yet, especially after Russia's Revolution of 1905, reform in a number of prominent madrasas came to be characterized by various non-religious and at times even anti-religious influences emerging from the globalization of Western European modernity. Consequently, in these madrasas, education and the overall student experience turned into a secularizing process, and Islam as a religious system lost its weight and appeal for many students, who then engaged in a reform movement that evolved beyond an Islamic paradigm.