scholarly journals İslam Dünyası Fikri-Küresel Bir Entelektüel Tarih Çalışması (The Idea of the Muslim World: A Global Intellectual History)

2022 ◽  
pp. 158-168
Author(s):  
M. Tahir KILAVUZ
2014 ◽  
Vol 21 (1-2) ◽  
pp. 49-80 ◽  
Author(s):  
Justin Stearns

The intellectual history of the Muslim world during the post-formative period is poorly understood compared to the centuries in which the initial development of the principal Islamic intellectual traditions occurred. This article examines the legal status of the natural sciences in the thought of the Moroccan scholar al-Ḥasan al-Yūsī (d. 1102/1691) and his contemporaries, both in terms of the categorization of knowledge and in terms of developments in conceptions of causality in post-formative Ashʿarī theology. In the latter respect, al-Yūsī’s writings on causality are compared to those of his contemporary in Damascus, ʿAbd al-Ghanī al-Nābulusī, with attention to the broader historiographic perils in comparing intellectual developments in the Early Modern period to those occurring in Europe. By placing al-Yūsī’s views in intellectual context, I seek to demonstrate how a more productive history of the natural sciences in the post-formative Muslim world might be written.



Author(s):  
Ahmad S. Dallal

Replete with a cast of giants in Islamic thought and philosophy, Ahmad S. Dallal’s pathbreaking intellectual history of the eighteenth-century Muslim world challenges stale views of this period as one of decline, stagnation, and the engendering of a widespread fundamentalism. Far from being moribund, Dallal argues, the eighteenth century--prior to systematic European encounters--was one of the most fertile eras in Islamic thought. Across vast Islamic territories, Dallal charts in rich detail not only how intellectuals rethought and reorganized religious knowledge but also the reception and impact of their ideas. From the banks of the Ganges to the shores of the Atlantic, commoners and elites alike embraced the appeals of Muslim thinkers who, while preserving classical styles of learning, advocated for general participation by Muslims in the definition of Islam. Dallal also uncovers the regional origins of most reform projects, showing how ideologies were forged in particular sociopolitical contexts. Reformists’ ventures were in large part successful--up until the beginnings of European colonization of the Muslim world. By the nineteenth century, the encounter with Europe changed Islamic discursive culture in significant ways into one that was largely articulated in reaction to the radical challenges of colonialism.


2017 ◽  
Vol 59 (4) ◽  
pp. 912-943 ◽  
Author(s):  
Leyla Amzi-Erdogdular

AbstractThe Habsburg takeover of Ottoman Bosnia Herzegovina (1878–1918) is conventionally considered the entry of this province into the European realm and the onset of its modernization. Treating the transition from one empire to another not as a radical break, but as in many respects continuity, reveals that the imperial context provided for the existence of overlapping affiliations that shaped the means by which modernity was mediated and embodied in the local experience. Drawing on Bosnian and Ottoman sources, this article analyzes Bosnian intellectuals’ conceptions of their particular Muslim modernity in a European context. It comparatively evaluates the ways in which they integrated the modernist discourse that developed in the Ottoman Empire and the broader Muslim world, and how they also contributed to that discourse. I show that their concern with modernity was not abstract but rather focused on concrete solutions that the Muslim modernists developed to challenges in transforming their societies. I argue that we must incorporate Islamic intellectual history, and cross-regional exchanges within it, to understand southeastern Europe's past and present, and that studies of Europe and the Middle East need to look beyond geohistorical and disciplinary divisions.


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