scholarly journals THE PROBLEM OF UNIVERSAL SALVATION IN THE TEACHING OF RASHID RIDA

2019 ◽  
Vol 23 (1) ◽  
pp. 32-45
Author(s):  
D V Mukhetdinov
Keyword(s):  
Religious Pluralism ◽  
Specific Form ◽  
Classical Period ◽  
Main Criterion ◽  
Crucial Element ◽  
Divine Grace ◽  
Islamic Tradition ◽  
Basic Ideas ◽  
Muhammad Rashid Rida ◽  
Key Participants

The problem of salvation of non-Muslims is a crucial element in the discourse of Islamic modernism. It was no less important for such Islamic thinkers of the classical period as Ibn Qayyim al-Jawziyya and Abu Ḥamid al-Ġazali. The attention of the author of the present paper focuses on understanding the problem of salvation in the teaching of Muhammad Rashid Rida, who was one of the key participants in the modernist movement in Islam. Being a representative of “intellectual salafism”, Rashid Rida proposes a solution for the issue of salvation that comes as an alternative for traditionalist views predominating in Sunni Islam. The present paper serves to prove that Rida’s quite peculiar solution is deeply rooted in Islamic tradition. In particular, it relates to viewpoints of al-Jawziyya and al-Ġazali, which deflect from mainstream. Similar to many other Islamic modernists (we can consider as part of them proponents of Jadidism, such as M. Bigiev, Z. Kamali, R. Fahreddin and others), the main although not the only argument of Rida is based on the Quranic idea of all-embracing Divine grace. In his analysis of Rida’s position, the author notes that the former does not lean towards the liberal variant of Islamic reformism that supposes religious pluralism as one of its basic ideas. Advocating the superiority of Muhammad’s message, the Egyptian thinker adhered to a specific form of soteriological inclusivism that differs from religious pluralism. According to Rida, the main criterion for one’s salvation is whether one was touched upon by undistorted Islamic message or not. Rida was convinced that Gehenna only awaits those non-Muslims who received undistorted Islamic message, clearly understood its Divine source and thenintentionally rejected it. But even they may be redeemed, as God is not obligated to act on his declared threat.

Reformist Muslims in Contemporary America

2020 ◽  
Author(s):  
Serhan Tanriverdi
Keyword(s):  
United States ◽  
The United States ◽  
Thought Reform ◽  
Islamic Tradition ◽  
American Muslim ◽  
Muslim Intellectuals ◽  
And Gender ◽  
American Society ◽  
Muslim Communities ◽  
Muhammad Rashid Rida

In the last two centuries, Muslims have made efforts to reform Islamic tradition and thought. Reform attempts have often focused on the advancement of the Islamic tradition and reconfiguration of Muslim thought and practices in light of changing sociopolitical circumstances and human knowledge. Reforming Islam has been a particularly central focus since Muslims’ direct encounters with modernity in the early 20th century. Jamal al-Din al-Afghani (b. 1838–d. 1897), Muhammad Abduh (b. 1849–d. 1905), Muhammad Rashid Rida (b. 1865–d. 1935), and Fazlur Rahman (b. 1919–d. 1988) are the prominent figures of the reformist trend in recent history. Since the 1990s, an increasing number of Muslims have migrated to the United States, and rising Muslim populations have led to the emergence of reformist Muslim intellectuals there. Many of these reformists are professors or public intellectuals working at American institutions, and they come from different ethnic, racial, and cultural backgrounds. Reformist American Muslim intellectuals should not be considered as an entirely and internally homogenous group; instead, it should be seen as an umbrella term covering various critical reconstructivist approaches to the Islamic tradition and modernity in the context of the United States and globalization in the last three decades. These thinkers call themselves “reformists,” “progressives,” or “critical Muslims” in their works. Referring to them as “reformist American Muslim intellectuals” was preferred for this article because they live and work in the United States and want change, but they are not advocating for revolution or radical social upheaval. Instead, reformist Muslims mainly focus on building democratic, pluralist, and ethical theories or practices from a Muslim perspective while prioritizing the development of indigenous Islamic arguments for their agendas and ideas. Thus, their intellectual projects often simultaneously challenge (a) apologetic, exclusivist, premodern socio-legalistic thoughts, and epistemologies promoted by Muslim fundamentalists, Islamists, and traditionalists; and (b) Western-centric, secularized, reductionist views found in some popular Western discourses. Ultimately, reformists attempt to deconstruct the hegemonic assumptions of (neo)orientalist perspectives and dogmatic discourses about Muslims in order to reconstruct democratic, pluralists, and just interpretations of the Islamic tradition for the sake of contemporary Muslims. The themes of reformists’ writings reveal a correspondence to the sociopolitical issues of contemporary Muslims in the West and the global scene. For example, reformist Muslims’ writings have focused on themes such as the critique of traditional Islam in the aftermath of 11 September 2001 and the resurgence of radical groups, extremist ideas, and authoritarianism in Muslim communities. Thus, reformist Muslims often focus on debates about Islam’s compatibility with modernity and democracy, the role of religion in public life, human rights, religious freedom, pluralism, and gender justice. As a result, reformist Muslims in the United States can be seen as a continuation of Islamic modernism that started in the 19th century in the Islamic world but has been significantly shaped by the conditions of the modern American society and circumstances of Muslims. In other words, it is reasonable to say that reformist Muslim discourses do not emerge or exist in a vacuum. Thus, their writings can be seen as the production of a dialectical engagement between Islamic tradition and modernity at large.

Constructing subjectivity through labour pain: A Beauvoirian analysis

2015 ◽  
Vol 24 (2) ◽  
pp. 128-142 ◽  
Author(s):  
Sara Cohen Shabot
Keyword(s):  
Social Sciences ◽  
Recent Work ◽  
Labour Pain ◽  
Specific Form ◽  
The Body ◽  
The Self ◽  
Philosophical Perspective ◽  
Crucial Element ◽  
The Social

Traditional western conceptions of pain have commonly associated pain with the inability to communicate and with the absence of the self. Thus pain, it seems, must be avoided, since it is to blame for alienating the body from subjectivity and the self from others. Recent work on pain, however, has began to challenge these assumptions, mainly by discerning between different kinds of pain and by pointing out how some forms of pain might even constitute a crucial element in the production of subjectivity. This article deals with the specific form of pain that is labour pain. Pain in labour has been investigated in medicine and lately, copiously, within the social sciences. Analyses from a more philosophical perspective are still very much missing, however, and in developing such analyses, de Beauvoir’s ideas on subjectivity as inherently embodied, as situated, and as profoundly ambiguous when authentically lived, appear to be of significant use.

Spiritual Elite Communities in the Contemporary Middle East

2018 ◽  
Vol 6 (2) ◽  
pp. 116-140
Author(s):  
Albert de Jong
Keyword(s):  
Middle East ◽  
Religious Pluralism ◽  
Religious Diversity ◽  
Islamic Tradition ◽  
High Level

This article claims that we are in need of alternative ways of modelling religious diversity in the Middle East. This region is characterized by a high level of religious diversity, which can only be partly explained by the persistence of religions that were already in existence when Islam arose. Many communities came into being since the Islamization of the area. The communities addressed in this article therefore include one pre-Islamic tradition, the Mandaeans, and five communities that crystallized (much) later: the Yezidis, the Ahl-e Haqq, the Druze, the Alawis, and the (Turkish) Alevis. These have often been discussed in conjunction with each other, in ways that are historically and conceptually problematic. A focus on two characteristics these communities share—endogamy and a “spiritual elite” structure—makes it possible to discuss the processes in which these communities have come into being, have crystallized, and relate to the wider Islamic setting in a new light. Three communities have continued to distance themselves from Islam, and three have been in a constant process of negotiating their relation with more mainstream versions of Islam. This has consequences for the maintenance, or gradual dissolution, of religious pluralism in the Middle East.

scholarly journals Persepsi Santri dan Kiai terhadap Pluralisme Agama di Pendidikan Ulama Tarjih Muhammadiyah (PUTM) dan Aswaja Nusantara Yogyakarta

2017 ◽  
Vol 17 (1) ◽  
pp. 179
Author(s):  
Zainal Arifin ◽  
Yu’timaalahuyatazaka Yu’timaalahuyatazaka
Keyword(s):  
Qualitative Research ◽  
Religious Pluralism ◽  
Social Reality ◽  
Boarding School ◽  
Local Culture ◽  
Literature Study ◽  
Pluralistic Society ◽  
Islamic Tradition ◽  
Theological Concept ◽  
Sociological Concept

Abstract: There are the controversies of religious pluralism in the pluralistic society context in Nusantara (Indonesia). Even, it evokes some conflicts such as war of ideas. This article focused on the perspectives of Kiai and Student Muhammadiyah and NU on the religious pluralism through education practices in the PUTM dan Aswaja Nusantara Boarding School. Both of them are considered representative because they contain the concept, ideas, and paradigms of Muhammadiyah and NU. This is a qualitative research, the data obtained from interviews and literature study by giving each verification, correction and complementary. The result of this research, The PUTM perspective of pluralism is regarding to it as a social reality that responded positively and constructively. While, Aswaja Nusantara prioritizes a dialectics amongst to social reality, local culture, and a strong Islamic tradition. Nonetheles, both of them have a same concept to strengthen their faith (akidah) by using exclusivism to refuse the theological concept of religious pluralism, but accepted the sociological concept of religious pluralism.الملخص: كان الحديث عن التعدّدية لا يزال ظاهرا في سياق المجتمع المتعدد في إندونيسيا. وكثيرا ما يؤدّى هذا إلى النزاع الفكريّ. والشيء الجاذب هو النظر إلى وجهة نظر علماء ومتعلمي المعهد لجمعية "محمديّة" وجمعية "نهضة العلماء" تجاه قضية التعددية عن طريق تطبيق التربية في معهد لعلماء الترجيح لمحمّدية و معهد أهل السنة والجماعة نوسانتارا يوجياكرتا الممثلان للفكرة والرؤية والتصور الفكريّ من جمعية "محمديّة" وجمعيّة "نهضة العلماء. كانت هذه الدراسة دراسة وصفية، والبيانات محصولة عليها عن طريق المقابلة الشخصية والدراسة المكتبية بما فيها من إجراء التحقّق والإصلاح والتكميل. دلت نتائج البحث على أن معهد PTUM ومعهد أهل السنة والجماعة لهما تصّوران متساويان في التمسّك بالعقيدة والانغلاق ورد فكرة التعدّدية في العقيدة ولكنهما يقبلانها اجتماعيا، حتى يكون تصوّرهما ورأيهما عن التعددية يمثّلان رأي جمعية " محمدية " و " نهضة العلماء عن التعددية الدينية والتعددية الثقافية.Abstrak: Perdebatan pluralisme agama masih mengemuka dalam konteks masyarakat majemuk di Nusantara. Bahkan, tidak jarang menimbulkan konflik dan perang pemikiran. Menarik melihat perspektif kiai dan santri Muhammadiyah dan NU terhadap isu pluralisme melalui praktik pendidikan di Ulama Tarjih Muhammadiyah (PUTM) Yogyakarta dan Pondok Pesantren Aswaja Nusantara Yogyakarta yang dianggap representatif karena membawa muatan konsep, ide dan paradigma dari Muhammadiyah dan NU. Penelitian ini bersifat kualitatif,  data diperoleh dari wawancara dan studi kepustakaan dengan saling memberikan verifikasi, koreksi dan pelengkap. Hasil penelitian ini, PUTM dan Pesantren Aswaja Nusantara memiliki konsep yang sama dalam memegang teguh akidah, yakni sikap eksklusif dan menolak pluralisme secara teologis namun menerimanya secara sosiologis. Sehingga, paradigma dari dua lembaga tersebut merepresentasikan dari paradigma Muhammadiyah dan NU dalam merespon fenomena pluralisme agama dan budaya.

A Contemporary Muslim Scholar’s Approach to Revelation: Moḥammad Moǧtahed Šabestarī’s Reform Project

Arabica ◽  
2016 ◽  
Vol 63 (6) ◽  
pp. 656-680 ◽  
Author(s):  
Ali Akbar
Keyword(s):  
Religious Pluralism ◽  
Islamic Tradition ◽  
Modern Period ◽  
Early Twenty ◽  
Reform Project ◽  
Present Context ◽  
Late Twentieth ◽  
Traditional Understanding ◽  
Muslim Scholars ◽  
The Way

Over the late twentieth and early twenty-first centuries, rethinking the traditional understanding of revelation has been welcomed by a number of Muslim scholars. Moḥammad Moǧtahed Šabestarī, an influential Šīʿī reformer from contemporary Iran, certainly falls in the category of such scholars. The aim of this paper is to discuss his theory of revelation for the purpose of exploring the potential values it holds for flexible interpretation of Islam in the present context. The paper argues that Šabestarī’s method of interpretation of the Qurʾān has its roots in his account of revelation. In order to show in practice how Šabestarī’s understanding of the nature of revelation influences the way he approaches the Qurʾān, the paper focuses on three main themes that consistently appear throughout his writings, namely Qurʾānic socio-political provisions, religious pluralism and the relation between state and religion. The paper, in general, provides an insight of how rethinking the classical methods, ideas and approaches can take place within Islamic tradition in the modern period.À la fin du xxe et début du xxie siècles, le fait de repenser la compréhension traditionnelle de la Révélation fut bien accueilli par un certain nombre de savants musulmans. Moḥammad Moǧtahed Šabestarī, un influent réformateur chiite de l’Iran contemporain, appartient sans nul doute à cette catégorie de savants. Le propos de cet article est d’analyser sa théorie sur la Révélation dans le but d’explorer ses valeurs potentielles pour une interprétation souple de l’islam en fonction du contexte contemporain. L’article démontre que la méthode d’interprétation du Coran de Šabestarī trouve ses racines dans son récit de la Révélation. Afin de montrer concrètement comment la compréhension qu’avait Šabestanī de la nature de la Révélation influence la façon dont il aborde le Coran, l’article se concentre sur trois thèmes principaux qui apparaissent systématiquement dans ses écrits, à savoir les dispositions socio-politiques du Coran, le pluralisme religieux et la relation entre l’État et la religion. D’une manière générale, l’article donne un aperçu de la façon dont le fait de repenser les méthodes, idées et approches classiques peut avoir sa place dans la tradition islamique à l’époque contemporaine. This article is in English.

Legal and Cultural Aspects of Ignominious Parading (Tashhir) in Islam

2007 ◽  
Vol 14 (1) ◽  
pp. 81-108 ◽  
Author(s):  
Christian Lange
Keyword(s):  
19Th Century ◽  
Islamic Law ◽  
Classical Period ◽  
Legal Tradition ◽  
Crucial Element ◽  
Cultural Aspects ◽  
Symbolic Structure ◽  
Private And Public ◽  
Islamic Historiography ◽  
The 19Th Century

AbstractIgnominious parading (tashhīr) was a crucial element of Islamic punitive practice well into the 19th century CE. In the context of a cultural-legal tradition for which the distinction between private and public was all-important, a punishment consisting, literally, in "making someone public" had a fundamental role to play. However, tashhīr has gone largely unnoticed by historians of Islamic law, despite the fact that it features prominently in legal discussions as the penalty for perjury (shahādat al-zūr). This essay, based for the most part on sources from the late-classical period (5th/11th and 6th/12th centuries), not only analyzes the place of tashhīr in fiqh, but it also takes into account instances of tashhīr in Islamic historiography and in the eschatological literature, thus uncovering the symbolic structure that underlies the tashhīr ritual.

scholarly journals Pemetaan Kajian Tafsir Periode Sahabat dan Tâbi‘în

MUTAWATIR ◽  
2015 ◽  
Vol 2 (1) ◽  
pp. 94
Author(s):  
Suryanto Suryanto
Keyword(s):  
Specific Form ◽  
The Other ◽  
Classical Period ◽  
The People ◽  
Interpretation Process ◽  
Interpretation Studies

<span class="longtext"><span lang="IN">The study of the Koran is always evolving since it revealed. The emergence of the various books of commentary which is loaded with various methods and approaches, is clear evidence that efforts to interpret the Koran was never stopped, and that the Muslims intend to make it as a dialogue partner in life and to develop a civilization. In each period, interpretation has its own peculiarities and characteristics. Between one period to another can not be forced together. Related to the issue, this paper presents the mapping of classical interpretation studies whose focuses on “the characteristics and uniqueness of this interpretation.” The interpretation of the Koran in classical period has not revealed in a specific form, both <em>al-ma’thûr</em> or <em>al-ra’y</em>. The interpretation process of this period is still common <em>al-ma’thûr</em> when it viewed in terms of sources and forms of interpretation. Commentators seem clearly given the interpretation together in one package, along with the people coaching personality, which related to faith, moral, and jurisprudence. The interpretation is applied integrally not partially, which included other fields, such as theology, jurisprudence, and mysticism. This method then indicates the other, called today by the <em>ijmâlî</em></span></span>

Modernity without Society? Observations on the term mujtamaʿ in the Islamic Journal al-Manār (Cairo, 1898–1940)

2016 ◽  
Vol 56 (2) ◽  
pp. 223-247
Author(s):  
Florian Zemmin
Keyword(s):  
Central Concept ◽  
Dominant Meaning ◽  
Islamic Tradition ◽  
Muhammad Rashid Rida ◽  
Open Question ◽  
Social Affairs ◽  
Islamic Modernism

It is characteristic of modernity that people conceive of their social affairs as ordered in and by society. While the evolution of the idea of society is well-researched in Europe, it remains an open question how this idea evolved within the Islamic context. This article analyzes the contemporary Arabic term for society, mujtamaʿ, as it was used in the mouthpiece of Islamic modernism, the journal al-Manār (Cairo, 1898–1940). I show that “society” was already the dominant meaning of mujtamaʿ in the first issue of al-Manār. However, few of the authors tackle mujtamaʿ as a central concept of their texts; and the journal’s editor, Muḥammad Rashīd Riḍā, predominantly used mujtamaʿ to mean something other than society. These findings, combined with Riḍā’s interest in social questions, suggest that the idea of society was expressed from within the Islamic tradition in terms other than mujtamaʿ, most conspicuously umma.


A hitchhiker’s guide to microscopy and microanalysis using telecommunications, e-mail, and the Internet

1994 ◽  
Vol 52 ◽  
pp. 390-391 ◽  
Author(s):  
Nestor J. Zaluzec
Keyword(s):  
The Internet ◽  
Information Superhighway ◽  
The World ◽  
Exchange Information ◽  
On Line ◽  
Computer Based ◽  
Software And Hardware ◽  
Communication Software ◽  
Basic Ideas ◽  
E Mail

The Information SuperHighway, Email, The Internet, FTP, BBS, Modems, : all buzz words which are becoming more and more routine in our daily life. Confusing terminology? Hopefully it won't be in a few minutes, all you need is to have a handle on a few basic concepts and terms and you will be on-line with the rest of the "telecommunication experts". These terms all refer to some type or aspect of tools associated with a range of computer-based communication software and hardware. They are in fact far less complex than the instruments we use on a day to day basis as microscopist's and microanalyst's. The key is for each of us to know what each is and how to make use of the wealth of information which they can make available to us for the asking. Basically all of these items relate to mechanisms and protocols by which we as scientists can easily exchange information rapidly and efficiently to colleagues in the office down the hall, or half-way around the world using computers and various communications media. The purpose of this tutorial/paper is to outline and demonstrate the basic ideas of some of the major information systems available to all of us today. For the sake of simplicity we will break this presentation down into two distinct (but as we shall see later connected) areas: telecommunications over conventional phone lines, and telecommunications by computer networks. Live tutorial/demonstrations of both procedures will be presented in the Computer Workshop/Software Exchange during the course of the meeting.

Student Clinicians Self-Evaluating Performance by Reviewing Session Videos and Using a Rubric

2015 ◽  
Vol 25 (2) ◽  
pp. 78-84 ◽  
Author(s):  
Holly C. Smith
Keyword(s):  
Clinical Education ◽  
Crucial Element ◽  
Self Evaluation ◽  
Pertinent Information ◽  
Evaluation Rubrics

Development of self-evaluation skills in student clinicians is a crucial element of clinical education. This article reviews pertinent information regarding supervisors' responsibilities related to teaching supervisees to self-evaluate. Previously identified methods of facilitating these skills are discussed. The use of video self-analyses paired with self-evaluation rubrics is explored.

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