Regional Sentiment in Medieval Islamic Egypt

1980 ◽  
Vol 43 (1) ◽  
pp. 55-66 ◽  
Author(s):  
Ulrich Haarmann
Keyword(s):  
Intellectual Heritage ◽  
Early Islam ◽  
Medieval Islam ◽  
Islamic Civilization

Patricia Crone and Michael Cook take an extreme stand in their study of early Islam when they dismiss Islamic Egypt as an utterly depersonalized and assimilated part of the orthodox Muslim polity. ‘Egypt in Islam was not so much a nation or even a country as simply a place.’ In their view the Copts with their indigenous traditions and civilization had become exiles in their own country. Rustic Coptic culture, if compared with the urban Christian intellectual heritage of Syria and Mesopotamia, lacked the stamina to assert itself in. the new religious setting, and receded to the countryside. In the opinion of the authors, Egypt surrendered with extreme readiness her distinctive provincial features to the new Islamic civilization and developed into the most loyal and most prolific, yet at the same time the most parochial and imitative stronghold ofsunnīIslam. They flatly disclaim any specific Egyptian contribution to medieval Islam, even during the two centuries of schismatic Fatimid ascendancy when Cairo was the centre of an intrinsically Egyptian Empire with universal claims. So far the thesis ofHagarism.

The relevance of religion and the response to it: a study of religious perceptions in early Islam

1988 ◽  
Vol 120 (2) ◽  
pp. 265-287
Author(s):  
Muhammad Qasim Zaman
Keyword(s):  
Religious Commitment ◽  
Social Protest ◽  
Perceived Threat ◽  
Islamic World ◽  
Early Islam ◽  
Medieval Islam

What did the Muslim citizen of the classical Islamic world mean by Islam? In what sense was it operative in his life? To what extent did an Islamic slogan signify religious commitment? The difficulty in treating these questions consists in the fact of the variety, not the dearth of answers to them. Rather than develop alternative perspectives, however, we would, in what follows, focus our study on one aspect of the life of the Muslim Umma. This is the problem of the dynamics underlying revolt, rebellion, social protest and revolution in early Islam; with reference to this aspect we would ask our basic questions. In a sense, the three questions could be resolved into one: to what extent, in what sense, and why, was Islam a factor in Muslim revolts during the first centuries? Two propositions would help treat this question, and in the course of the study, we would see if a third may also be legitimately articulated. They are as follows: first, it is possible that the disaffected Muslims in classical and medieval Islam may have tended to translate their mundane grievances into religous terms so that, for instance, the perceived threat to a particular dispensation, or the actual destruction of such a dispensation may have been interpreted as a threat to religion itself; and second, Islam may have been interpreted as the best form of propriety and justice so that those whofeltthemselves deprived considered it incumbent to fight for such justice, not necessarily because it would benefit them but because this was what Islam was, it being considered obligatory to strengthen, save, or reestablish Islam.

scholarly journals عروض مختصرة

2017 ◽  
Vol 22 (87) ◽  
pp. 191-183
Author(s):  
عليا العظم
Keyword(s):  
Intellectual History ◽  
Harvard University ◽  
Historical Perspectives ◽  
Oxford University ◽  
Tree Of Knowledge ◽  
Early Islam ◽  
History Of ◽  
Western Imagination ◽  
Islamic Civilization ◽  
Art And Architecture

علاقة علم أصول الفقه بعلم الكلام، محمد بن علي الجيلاني الشتيوي، بيروت: مكتبة حسن العصرية للطباعة والنشر والتوزيع، 2017م، 768 صفحة. الترجمة وجماليات التلقي - المبادلات الفكرية والثقافية، حفناوي بعلي، عمّان: دروب ثقافية للنشر والتوزيع، 2017م، 320 صفحة. مناهج تحليل الخطاب القرآني في الفكر العربي المعاصر، محمد علواش، دمشق: صفحات للدراسات والنشر، 2017م، 384 صفحة. القيم السياسية العالمية في الخطاب القرآني – مدخل منهاجي لدراسة العلاقات الدولية، مصطفى جابر العلواني، فرجينيا: المعهد العالمي للفكر الإسلامي، 2015م، 485 صفحة. النهضة العربية الإسلامية في العصور الوسطى – دراسات في الإسهامات والانتكاسات، أشرف صالح محمد سيد، دمشق: صفحات للدراسة والنشر، 2017م، 170 صفحة. قراءات في كتب الحداثة والإسلام السياسي، سعيد عبيد، دمشق: صفحات للدراسات والنشر، 2017م، 144 صفحة. مقدمة في تدريس التفكير، محمود محمد غانم، قطر: دار الثقافة للنشر والتوزيع، 2017م، 448 صفحة. أنماط القيم التربوية الأسرية، نسيسة فاطمة الزهراء، عمان: دار الأيام للنشر والتوزيع، 2017م، 216 صفحة. نحو نظرية إدارية إسلامية متكاملة، حسين مطر حسن السلع، ألمانيا: نور للنشر، 2017م، 292 صفحة. قضايا وتجليات في رسائل النور، مأمون فريز جرار، القاهرة: دار سولزر للنشر، 2015، 216 صفحة. الطريق النّوري للترقي والسير إلى الله عند بديع الزمان النورسي، فيروز صالح عثمان، ألمانيا: نور للنشر، 2016، 52 صفحة. وحدة الإيقاع الكوني - الموسيقا الكونية، جميل حسن، اللاذقية: دار الحوار للنشر والتوزيع، 2015، 176 صفحة. Three Treatises on the I'jaz of the Qur'an (Great Books of Islamic Civilization), byMuhammad Khalaf-Allah Ahmad (Author), Muhammad Zaghlul Sallam (Author), Issaa J. Boullata (Translator) Garnet Publishing , 2015, 174 pages. Education In Creation: The Tree of Knowledge, Nuurah Amatullah Muhammad, CreateSpace Independent Publishing Platform, 2015, 150 pages. Beyond Timbuktu: An Intellectual History of Muslim West Africa, byOusmane Oumar Kane, Harvard University Press , 2016, 296 pages Muslims in the Western Imagination, by Sophia Rose Arjana,, Oxford University Press, 2015, 280 pages Philosophies of Islamic Education: Historical Perspectives and Emerging Discourses, by Mujadad Zaman, Nadeem A. Memon , Routledge Research in Religion and Education, 2016, 270 pages. The Origins of Visual Culture in the Islamic World: Aesthetics, Art and Architecture in Early Islam, by Mohammed Hamdouni Alami, Library of Middle East History,2015 , 256 pages للحصول على كامل المقالة مجانا يرجى النّقر على ملف ال PDF  في اعلى يمين الصفحة.

scholarly journals ISLAM OF THE ARCHIPELAGO: COSMOPOLITANISM OF ISLAMIC CIVILIZATION IN INDONESIA

2021 ◽  
Vol 21 (1) ◽  
pp. 23
Author(s):  
Lukman S. Thahir
Keyword(s):  
Local Culture ◽  
Human Beings ◽  
Guiding Principle ◽  
Intellectual Heritage ◽  
The World ◽  
History Of ◽  
Islamic Civilization ◽  
Interactionist Approach

This paper elucidates and analyses one of the Muslim intellectual heritage in Indonesia which is phenomenal and cosmopolitan, what is called Islam Nusantara (Islam of the Archipelago). When reading the history of the arrival of Islam in Archipelago, most of the scholars studying Archipelago Islam agreed that Islamization of this area was conducted in a peaceful way. They assimilated and complemented each other to become what is called “citizen of the world”. Derridas called this as a model of universal hospitality or guiding principle to protect people from wars. As a religion of peace, Islam is cosmopolitan. This is proved by the fact that Islam is a religion which includes races and nations. This feature is marked by Nine saints (Walisanga) as Javanese unique agents in the fifteenth and sixteenth centuries, taking interactionist approach between Islam and local culture. This in turn creates Indonesian Islamic civilization which is called today “Islam Nusantara”, Islam without such obstacles as culture, religion, and nation, Islam with a peaceful face that respects humanity and emphasizes tolerance and empathy to human beings.

The Beginnings of Islam in Afghanistan

2017 ◽  
Author(s):  
Arezou Azad
Keyword(s):  
Paradigm Shift ◽  
Political System ◽  
Cultural Practices ◽  
Eighth Century ◽  
Religious Context ◽  
Early Islam ◽  
History Of ◽  
Initial Conversion ◽  
The Way

Covering the period from 709 to 871, this chapter traces the initial conversion of Afghanistan from Zoroastrianism and Buddhism to Islam. Highlighting the differential developments in four regions of Afghanistan, it discusses the very earliest history of Afghan Islam both as a religion and as a political system in the form of a caliphate.  The chapter draws on under-utilized sources, such as fourth to eighth century Bactrian documents from Tukharistan and medieval Arabic and Persian histories of Balkh, Herat and Sistan. In so doing, it offers a paradigm shift in the way early Islam is understood by arguing that it did not arrive in Afghanistan as a finished product, but instead grew out of Afghanistan’s multi-religious context. Through fusions with Buddhism, Zoroastrianism, early Abrahamic traditions, and local cult practices, the Islam that resulted was less an Arab Islam that was imported wholesale than a patchwork of various cultural practices.

Hakikat Pemikiran Seyyed Hossein Nasr

2020 ◽  
Vol 4 (2) ◽  
pp. 169-178
Author(s):  
Nadhif Muhammad Mumtaz
Keyword(s):  
Islamic World ◽  
Western Development ◽  
Islamic Religion ◽  
Islamic Civilization ◽  
Insight Into

This study wants to provide insight into the importance of thinking Seyyed Hossein Nasr in the Islamic world. The rise of various thoughts that deviate from the teachings of Islam made Seyyed Hossein Nasr moved to make breakthroughs in reforms that denied in the Islamic world. One response that challenges the thought of Seyyed Hossein Nasr is the flow of Western development that overrides the spiritual aspect. Seyyed Hossein Nasr is due to the opposition to the Islamic religion which is felt to be very struggling with Islamic civilization going forward. The main weapon of Seyyed Hossein Nasr to counter this Western discussion is the use of the philosophy of perennialism or what is often referred to as Pernenis Religion.

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