scholarly journals Islamic Thought in the South Asian Subcontinent

1995 ◽  
Vol 12 (1) ◽  
pp. 123-130
Author(s):  
Zafar I. Ansari
Keyword(s):  
South Asian ◽  
Modern Science ◽  
International Institute ◽  
Political Movements ◽  
British Rule ◽  
Islamic Thought ◽  
Significant Interest ◽  
Revival Movements ◽  
History Of ◽  
Nineteenth And Twentieth Centuries

The International Institute of Islamic Thought-Islamabad, the IslamicResearch Institute, and the International Islamic University, Islamabad,are conducting ongoing seminars on the history of Islamic thought ineighteenth-century South Asia. What follows is a report of some activitiesand decisions taken to date.Recent studies of Islamic thought have generally attributed the rise ofMuslim reform and revival movements, as well as the intellectual activitiesundertaken during the nineteenth and twentieth centuries, to theimpact of Europe and the influence of its academic, social, political, andtechnological advancement. This raises the following question: If theMuslim world had not come into contact with Europe, would it haveremained a totally unchanged and unchanging society? In order to answerthis question, it is essential to:1. Study and examine how Muslim thinkers analyzed their societyin the precolonial period2. Explore whether there was any dissatisfaction with the statusquo among Muslims;3. Detemine whether there were any trends of reform, revival,ijtihad or whether there was any significant interest in philosophyand rational sciences. Was there any interest in reinterpretingIslamic teachings in order to meet the challenges ofmodernity in general and of the western intellectual experiencein particular;4. Study whether the foundations of the political movements, religiousorganizations, and sects that arose in the subcontinent (i.e.,Ahl-i Hadith, Deobandi, and Barelawi) were laid on the emergentattitudes of opposition and resistance to British rule or whethertheir origins can be traced in the pre-British period; and5. Investigate principles and concepts (i.e., bid’ah, taqlid, ijtihad,dar al harb, jihad, and hijrah) used by Muslim thinkers for totalacceptance, rejection, or adaptation of political, social, and religiousideas and practices and of modern science and technology.How were these developed, refiied, restated, or reconsh-ucted? ...

The Poster Children of Pakistan

2018 ◽  
Author(s):  
Jamal J. Elias
Keyword(s):  
South Asian ◽  
Visual Representation ◽  
Female Age ◽  
History Of Religion ◽  
Islamic Thought ◽  
History Of ◽  
Broad Framework ◽  
Asian Context ◽  
Age Category

This chapter focuses on the visual representation of children in the religious poster arts of Pakistan. As in the previous chapter, it locates the representation of childhood within the history of religion and education in the society. The chapter provides a brief history of poster arts in Pakistan, contextualizing the importance of chromolithography in a broader South Asian context. It continues the analysis of cuteness undertaken in the previous chapter, locating it within a broad framework of beauty, which it then demonstrates is related to virtue and goodness in Islamic thought. Focusing on the differences between the ways in which girls and boys are represented, the chapter argues for important differences in the way the gender of children is conceptualized in Islamic societies, introducing a category called girl-women as an indeterminate female age category that lies between the undisputed girlhood of the child and adult womanhood, which is actualized through marriage and motherhood.

Islamic Topographies

2016 ◽  
Author(s):  
John R. Bowen
Keyword(s):  
South Asian ◽  
Islamic Law ◽  
Religion And Politics ◽  
Political Movements ◽  
Opportunity Structures ◽  
Transnational Ties ◽  
British Rule ◽  
Teaching Learning ◽  
Religious Differences ◽  
Islamic Institutions

This chapter examines a second kind of pathway, one concerning ideas and practices of religion and politics. In India, British rule both validated religious governance of family affairs and drove Islamic leaders to carve out their own spaces for teaching, learning, and the administration of Islamic law. In postcolonial Britain, the same logics of religious governance and autonomy facilitate efforts to transpose Islamic institutions to London or Birmingham. British Islamic actors have employed three distinct processes to create these spaces: they reproduce South Asian religious differences in Britain, they adapt Islam to the opportunity structures found in Britain, and they maintain transnational ties to religious or political movements elsewhere. To some degree, these three processes—reinforcing boundaries, adapting locally, maintaining transnational ties—figure in all Islamic actors' practical schemas for shaping British Islam.

In a Pure Muslim Land

2019 ◽  
Author(s):  
Simon Wolfgang Fuchs
Keyword(s):  
South Asian ◽  
Alternative Conceptions ◽  
Islamic State ◽  
Religious Ideology ◽  
Crucial Component ◽  
Islamic Thought ◽  
History Of ◽  
Intellectual Production ◽  
Ethnographic History ◽  
Religious Landscape

Centering Pakistan in a story of transnational Islam stretching from South Asia to the Middle East, Simon Wolfgang Fuchs offers the first in-depth ethnographic history of the intellectual production of Shi‘is and their religious competitors in this “Land of the Pure.” The notion of Pakistan as the pinnacle of modern global Muslim aspiration forms a crucial component of this story. It has empowered Shi'is, who form about twenty percent of the country's population, to advance alternative conceptions of their religious hierarchy while claiming the support of towering grand ayatollahs in Iran and Iraq. Fuchs shows how popular Pakistani preachers and scholars have boldly tapped into the esoteric potential of Shi'ism, occupying a creative and at times disruptive role as brokers, translators, and self-confident pioneers of contemporary Islamic thought. They have indigenized the Iranian Revolution and formulated their own ideas for fulfilling the original promise of Pakistan. Challenging typical views of Pakistan as a mere Shi'i backwater, Fuchs argues that its complex religious landscape represents how a local, South Asian Islam may open up space for new intellectual contributions to global Islam. Yet religious ideology has also turned Pakistan into a deadly battlefield: sectarian groups since the 1980s have been bent on excluding Shi'is as harmful to their own vision of an exemplary Islamic state.

scholarly journals Confronting Challenges in Islamic Studies

2017 ◽  
Vol 34 (1) ◽  
pp. 172-174
Author(s):  
Brian Wright
Keyword(s):  
San Antonio ◽  
Primary Sources ◽  
Memorial Lecture ◽  
Significant Shift ◽  
International Institute ◽  
Santa Barbara ◽  
Religious Traditions ◽  
Islamic Studies ◽  
Islamic Thought ◽  
History Of

At the 2016 meeting of the American Academy of Religion in San Antonio,the International Institute of Islamic Thought (IIIT) hosted the third annualIsmail al Faruqi Memorial Lecture. Delivered by Ahmad Atef Ahmad (Universityof California Santa Barbara), the lecture focused on the changing academicfield of Islamic studies: where the field has been, where it is now, andwhere it should go in the future.Ahmad began by outlining the history of approaching both Islamic studiesand comparative religion in general. After decades of claiming neutrality, hebelieves that the field has now reached a new phase. “In the past there was anassumption that there is a neutral, global set of rules and tools that can help usunderstand religion, like those of philosophy or anthropology. However, overtime we have come to realize that these tools are in no way neutral and comewith their own kinds of baggage.” This failure of neutrality has particularlyaffected scholars of Islam, because “You find that Muslim scholars who taketheir primary sources seriously find the deck stacked against them, especiallyfor those who are working in the West and trying to engage in conversationswith other religious traditions.”As a result of the realization that the tools of religious studies cannot beneutral, academia has undergone a significant shift ...

scholarly journals Между Kulturkampf и Politikkampf: вспоминая двух покойных мусульманских интеллектуалов

Islamology ◽  
2017 ◽  
Vol 7 (1) ◽  
pp. 221
Author(s):  
Kamal Gasimov
Keyword(s):  
Political Movements ◽  
Islamic Thought ◽  
History Of

In March, 2016, two symbolic figures of the modern Islamic thought died – Taha Jabir Al-Alwani (b.2016) and Hassan At-Turabi (b.1932). They were two very different persons, theologians and thinkers, which embodied a whole epoch in the history of the modern Islamic ideological and socio-political movements. There is something mystic in that they passed away almost simultaneously.

scholarly journals Reflections on Political Islam

2016 ◽  
Vol 33 (1) ◽  
pp. 163-164
Author(s):  
Nancy A. Khalil
Keyword(s):  
Political Islam ◽  
Specific Reference ◽  
International Institute ◽  
Great Role ◽  
Popular Approach ◽  
Islamic Thought ◽  
Violent Extremism ◽  
Keynote Speech ◽  
History Of ◽  
Muslim Majority

The International Institute of Islamic Thought (IIIT) participated in the annualmeeting of the American Academy of Religion (AAR) in Atlanta, GA, heldNovember 21-24, 2015. In addition to the participation of staff and associatesin several meeting events and panels, IIIT maintained a book booth in the ExhibitHall, co-organized a panel on “Opportunities and Challenges of TeachingIslamic Studies in Theological Seminaries,” and held its second annual AARReception and Special Lecture.Offering a tribute to Ismail al-Faruqi (d. 1986), IIIT co-founder and cofounderof the AAR’s “Study of Islam” section, Abubaker Alshingieti (executivedirector, IIIT) and Ermin Sinanović (director of research, IIIT) expressedgreat pride in rekindling a stronger IIIT presence at the AAR by reviving thehistorical link established by al-Faruqi. Fittingly, John Esposito (GeorgetownUniversity), al-Faruqi’s first doctoral advisee, delivered the keynote speech:“Reflections on Political Islam: Concepts and Contexts.”An intellectual giant in his own right, Esposito presented a historicalanalysis of the rise of political Islam movements during the latter half of thetwentieth century through his individual interactions, appointments, and presencein spaces of influence at critical times. His keynote speech served bothas an intellectual analysis as well as a personal journey, full of spontaneouslysprinkled firsthand stories and narratives from private conversations. He emphasizedthe critical need to avoid ahistoric analyses of such movements andto resist symptomatic treatments that have become a popular approach bywestern governments blind to their own roles in such undesired behaviors andviolence.Referring to challenges like ISIS and youth radicalization, Esposito statedthat “unless you understand the context within which political Islam arose...:who were the players, what were the issues for these movements, and alsowhat their interactions were with government, you can’t understand why wecontinue to screw up today.” Making specific reference to recent governmentinitiatives on Countering Violent Extremism that are youth-centric and targetthe great role religion occupies in people’s lives, he reminded the audiencethat discounting a history of oppression by western-backed authoritarianregimes is a myopic perspective to the rise of radicalism.His speech spanned over fifty years of political history and Americaninvolvement in Muslim-majority nations with an emphasis on the Iranian ...

EMPIRE, RACE AND THE INDIANS IN COLONIAL KENYA'S CONTESTED PUBLIC POLITICAL SPHERE, 1919–1923

Africa ◽  
2011 ◽  
Vol 81 (1) ◽  
pp. 132-154 ◽  
Author(s):  
Sana Aiyar
Keyword(s):  
Indian Ocean ◽  
South Asian ◽  
Primary Sources ◽  
Political Movements ◽  
The Public ◽  
Political Interaction ◽  
History Of ◽  
The Indian Ocean ◽  
Political Imaginary ◽  
Political Realm

ABSTRACTThis article explores the connection between three political movements that broke out amongst Africans and Indians within the public political realm across the Indian Ocean – the Khilafat/non-cooperation movement initiated by Gandhi in India between 1919 and 1922, the ‘quest for equality’ with European settlers amongst Indians in Kenya from 1910 to 1923, and the anti-settler movement launched by Harry Thuku in protest against unfair labour ordinances between 1921 and 1922. Moving away from the racial and territorial boundaries of South Asian and Kenyan historiographies, it uses the Indian Ocean realm – a space of economic, social and political interaction – as its paradigm of analysis. A variety of primary sources from archives in Kenya, India and Britain have been studied to uncover a connected, interregional history of politics, race and empire. In an attempt to highlight the importance of the Indian Ocean realm in understanding the interracial and interregional concerns that shaped the political imaginary of Indians and Africans in Kenya, the article reveals the emergence of a shared public political space across the Indian Ocean that was deeply contested.

Indian Response to European Science and Technology 1757–1857

1988 ◽  
Vol 21 (2) ◽  
pp. 211-232 ◽  
Author(s):  
Satpal Sangwan
Keyword(s):  
Science And Technology ◽  
Modern Science ◽  
Scientific Culture ◽  
New Science ◽  
British Rule ◽  
European Science ◽  
History Of ◽  
New Ideas ◽  
Historical Writings ◽  
Local Populace

The spread of modern science to India, the non-scientific culture area according to Basalla's thesis, under the colonial umbrella played an important role in shaping the history of Indian people. Notwithstanding its colonial flavour, the new science left a distinct impression on the minds of the local populace. The belief that the Indian mind was not ripe enough to assimilate the new ideas, supported by a few instances of their (Indian) hostility towards some imported technologies, has dominated historical writings since the Macaulian era. This proposition requires close scrutiny of the contemporary evidence. In this paper, I have tried to explain the various shades of Indian experiences with European science and technology during the first hundred years of British rule.

scholarly journals God, Life and Cosmos

2000 ◽  
Vol 17 (3) ◽  
pp. 138-139
Author(s):  
Ibrahim Kalin
Keyword(s):  
Religious Studies ◽  
Natural Sciences ◽  
International Institute ◽  
Religion And Science ◽  
National Library ◽  
Theory Of Evolution ◽  
Religious Worldview ◽  
Modem World ◽  
Islamic Thought ◽  
History Of

The international Islamabad conference titled God, Life and Cosmos:Theistic Perspectives was held in Islamabad, November 6-9, 2000.Sponsored and organized by the Center for Theology and Natural Sciences(CTNS), Berkeley, United States, Islamic Research Institute (IRI),Islamabad, Pakistan, and International Institute of Islamic Thought (IIIT),Islamabad, Pakistan, the conference drew over fifty scholars from the fieldsof natural sciences and religious studies. A number of interesting paperswere presented on various aspects of the relation between religion and science,and each paper was critically evaluated and responded to by a respondent.The conference commenced with the introductory remarks of MuzaffarIqbal (National Library, Alberta, Canada) and then the keynote speechwhich was delivered by William Chittick, the renowned scholar of Islamicintellectual history and Ibn Arabi. Chittick’s keynote address titled“Modem Science and the Eclipse of Tawhid” focused on the sharp contrastbetween the Islamic concept of tuwhid (Divine unity) and the secularworldview of modem science. Drawing on the traditional distinctionbetween the transmitted (naqli) and intellectual (uqli) sciences, Chittickemphasized the importance of intellectual sciences in confronting the challengesof the modem world. As respondent to Chittick‘s keynote paper,Hasan al-Shafi’i (President of the International Islamic University,Islamabad, Pakistan) further elaborated on the points raised by the keynotespeaker. The f i t day of the conference closed with a wonderful presentationabout Pakistan and its history by the son and daughter of MuzaffarIqbal, the indefitagiable convener of the conference.The papers presented at the conference touched upon nearly all of themajor aspects of the religion-science relationship: the rise of modem physicalsciences and the responses of the Islamic as well as Christian worlds,philosophy of science, modem cosmology, theory of evolution and itsmeaning for the religious worldview, history of Islamic sciences and its ...

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