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Статті в журналах з теми "European Islam. Perpetual Modernity"

Автор: Grafiati
Опубліковано: 11 березня 2023

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1

Nour, Akbar. "Book Review: The Idea of European Islam: Religion, Ethics, Politics and Perpetual Modernity." Politické vedy 25, no. 2 (2022): 256–63. http://dx.doi.org/10.24040/politickevedy.2022.25.2.256-263.

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2

Campanini, Massimo. "The Idea of European Islam. Religion, Ethics, Politics and Perpetual Modernity, written by Mohammed Hashas." Oriente Moderno 100, no. 3 (2021): 529–31. http://dx.doi.org/10.1163/22138617-12340239.

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3

Laksana, Albertus Bagus. "The Pain of Being Hybrid: Catholic Writers and Political Islam in Postcolonial Indonesia." International Journal of Asian Christianity 1, no. 2 (2018): 225–49. http://dx.doi.org/10.1163/25424246-00102004.

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Анотація:
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
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4

Ezzat, Heba Raouf. "Islam and Modernity." American Journal of Islam and Society 16, no. 3 (1999): 125–29. http://dx.doi.org/10.35632/ajis.v16i3.2109.

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Анотація:
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 ca
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5

Shabbir, Ghulam, and Saleem Nawaz Khan. "Islam and Modernity in Crosshairs of History." Al-Duhaa 2, no. 01 (2021): 01–24. http://dx.doi.org/10.51665/al-duhaa.002.01.0041.

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Анотація:
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 we
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6

Lazzerini, Edward. "Imperial Russia’s Muslims: Islam, empire, and European modernity, 1788–1914." Central Asian Survey 36, no. 4 (2017): 579–81. http://dx.doi.org/10.1080/02634937.2017.1332310.

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7

DEVJI, FAISAL. "APOLOGETIC MODERNITY." Modern Intellectual History 4, no. 1 (2007): 61–76. http://dx.doi.org/10.1017/s1479244306001041.

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Анотація:
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 importan
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8

Marzouki, Abou Yaareb. "The recurrent Islamic crisis: cultural heritage and social progress." Contemporary Arab Affairs 1, no. 3 (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 r
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9

Mozafari, Arshavez. "Psychoanalysis and the Challenge of Islam." American Journal of Islam and Society 27, no. 3 (2010): 98–100. http://dx.doi.org/10.35632/ajis.v27i3.1308.

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Анотація:
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
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10

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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Анотація:
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
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11

Ross, Danielle. "Imperial Russia’s Muslims: Islam, Empire, and European Modernity, 1788–1914, by Tuna, Mustafa." Canadian-American Slavic Studies 52, no. 4 (2018): 474–77. http://dx.doi.org/10.1163/22102396-05204014.

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12

Gori Olesen, Mattias. "Modernitetens sine qua non – Islamisk middelalderfilosofi og moderne reformisme." Slagmark - Tidsskrift for idéhistorie, no. 79 (June 25, 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 orienta
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13

Bereczki, Raul Ludovic. "THE CRISIS OF MODERNITY OF THE ARAB-ISLAMIC WORLD." Agora International Journal of Juridical Sciences 9, no. 3 (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
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14

Moallem, Minoo. "Race, Gender, and Religion." Meridians 20, no. 2 (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
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15

Adeel, M. Ashraf. "Modernity and Muslims." American Journal of Islam and Society 28, no. 1 (2011): 1–44. http://dx.doi.org/10.35632/ajis.v28i1.345.

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Анотація:
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 fun
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16

Adeel, M. Ashraf. "Modernity and Muslims." American Journal of Islamic Social Sciences 28, no. 1 (2011): 1–44. http://dx.doi.org/10.35632/ajiss.v28i1.345.

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Анотація:
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 fun
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17

Tahir, Tayyaba Batool, Rafida Nawaz, and Muqarrab Akbar. "The Islamic Headscarf: A threat to Secularity, Modernity, and Integration." Global Regional Review VI, no. II (2021): 269–75. http://dx.doi.org/10.31703/grr.2021(vi-ii).30.

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Анотація:
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 Ki
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18

Hashas, Mohammed. "Is European Islam Experiencing an Ontological Revolution foe an Epistemological Awakening?" American Journal of Islam and Society 31, no. 4 (2014): 14–49. http://dx.doi.org/10.35632/ajis.v31i4.279.

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Анотація:
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 upd
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19

Hashas, Mohammed. "Is European Islam Experiencing an Ontological Revolution foe an Epistemological Awakening?" American Journal of Islamic Social Sciences 31, no. 4 (2014): 14–49. http://dx.doi.org/10.35632/ajiss.v31i4.279.

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Анотація:
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 upd
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20

El-Wereny, Mahmud. "Reichweite und Instrumente islamrechtlicher Normenfindung in der Moderne: Yūsuf al-Qaraḍāwīs iǧtihād-Konzept". Die Welt des Islams 58, № 1 (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
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21

Robinson, Francis. "Islam, Modernism and the West." American Journal of Islam and Society 16, no. 4 (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
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22

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 (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 west
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23

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 (2017): 258–60. http://dx.doi.org/10.1163/15700607-00572p13.

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24

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 p
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25

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 th
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26

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 defi
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27

Jouili, Jeanette S. "Islam and Culture: Dis/junctures in a Modern Conceptual Terrain." Comparative Studies in Society and History 61, no. 1 (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 t
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28

Collins, Ashok. "Beyond secularism and religion: Jean-Luc Nancy on global monotheism." Journal of European Studies 50, no. 4 (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 visi
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29

Usman, Abdul Malik, and Mardan Umar. "Modernisasi Pendidikan Islam; Telaah Pemikiran Muhammad Abduh." Jurnal Ilmiah Iqra' 15, no. 2 (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
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30

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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31

Jonker, Gerdien. "A Laboratory of Modernity—The Ahmadiyya Mission in Inter-war Europe." Journal of Muslims in Europe 3, no. 1 (2014): 1–25. http://dx.doi.org/10.1163/22117954-12341274.

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Анотація:
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 sourc
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32

Sygkelos, Yannis. "Phobic Discourses of the Far Right: The Case of Volen Siderov." East European Politics and Societies: and Cultures 32, no. 3 (2017): 586–605. http://dx.doi.org/10.1177/0888325417736810.

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Анотація:
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 th
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33

Bolufer, Monica. "A centuries-long enslavement? Gender and Islam in the Hispanic Enlightenment: an exploratory approach." Diciottesimo Secolo 7 (November 18, 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
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34

Galanter, Marc, and 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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Анотація:
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 secu
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35

Dastmalchian, Amir. "Political Islam, Iran, and the Enlightenment: Philosophies of Hope and Despair." American Journal of Islam and Society 28, no. 3 (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 ofsociopolit
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36

Kamusella, Tomasz. "The Arabic Language: A Latin of Modernity?" Journal of Nationalism, Memory & Language Politics 11, no. 2 (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 s
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37

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 (2019): 61–63. http://dx.doi.org/10.1080/1475262x.2019.1697508.

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38

Carrasco Miró, Gisela. "Encountering the colonial: religion in feminism and the coloniality of secularism." Feminist Theory 21, no. 1 (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
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39

Jonker, Gerdien. "Overviewing a Century. The Lahore-Ahmadiyya Mosque Archive in Berlin." Journal of Muslims in Europe 11, no. 3 (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 m
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40

ساري, حنان, та 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, № 3 (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
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41

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 (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
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42

Naser-Najjab, Nadia. "Palestinian youth and the Arab Spring. Learning to think critically: a case study." Contemporary Arab Affairs 5, no. 2 (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 debate
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43

Rusli, R. "Progressive Salafism in Online Fatwa." Al-Jami'ah: Journal of Islamic Studies 52, no. 1 (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
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44

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 Wester
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45

Bessmertnaya, Olga. "Понимание истории и идентичность автора в возражениях Атауллы Баязитова Эрнесту Ренану". Islamology 9, № 1-2 (2019): 54. http://dx.doi.org/10.24848/islmlg.09.1.05.

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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
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46

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 (December 30, 2020): 181. http://dx.doi.org/10.5944/rdh.41.2020.27939.

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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 ciu
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47

Valentim, Inácio, Marita Rainsborough, and Paulo Jesus. "Kant in africa and africa in kant." Estudos Kantianos [EK] 9, no. 2 (2022): 9–14. http://dx.doi.org/10.36311/2318-0501.2021.v9n2.p9.

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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 cu
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48

Silverstein, Brian. "Islamist Critique in Modern Turkey: Hermeneutics, Tradition, Genealogy." Comparative Studies in Society and History 47, no. 1 (2005): 134–60. http://dx.doi.org/10.1017/s001041750500006x.

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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
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49

Abushouk, Ahmed Ibrahim. "Al-Manār and the Ḥadhramī Elite in the Malay-Indonesian World: Challenge and Response". Journal of the Royal Asiatic Society 17, № 3 (2007): 301–22. http://dx.doi.org/10.1017/s1356186307007262.

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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 addr
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50

Tuna, Mustafa. "Madrasa Reform as a Secularizing Process: A View from the Late Russian Empire." Comparative Studies in Society and History 53, no. 3 (2011): 540–70. http://dx.doi.org/10.1017/s0010417511000247.

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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 instit
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