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.

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.

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? ...

scholarly journals Perkembangan Islam Arab Saudi

2018 ◽  
Vol 10 (2) ◽  
pp. 423-441
Author(s):  
Imam Wahyuddin
Keyword(s):  
Saudi Arabia ◽  
Arabian Peninsula ◽  
Development Pattern ◽  
Islamic State ◽  
The West ◽  
Kingdom Of Saudi Arabia ◽  
Religious Ideology ◽  
History Of ◽  
Strategic Position ◽  
Main Influence

The kingdom of al-Sa'ūdiyah actually existed since 1446. However, as a strong dynasty and established the Saudi Arabia state is since the era of Abd. Aziz ibn Abd. Rahman al-Sa'ud (Ibn Saud) with the spirit of Wahhabism and British aid. Officially in 1932 the Kingdom of Saudi Arabia became an Islamic state with a monarchic system under King Ibn Saud. This paper will discuss the history of Islamic development in Saudi Arabia which is now as an Islamic State. Saudi Arabia is now dominated by the kingdom of al-Sa'ūdiyah which is influenced by Wahabiyah religious beliefs. From the beginning of the nineteenth century the Wahabiyah movement received support from Muhammad Ibn Sa'ud. They began expansion which culminated in the conquest of most of the Arabian peninsula and made social, religious and political set agendas in Saudi Arabia. Wahabiyah continues to expand and exist in Saudi Arabia, especially in the mid-19th to the 20th century, and its development pattern is based on top down. Thus, the development of Islam in Saudi Arabia can not be separated from Wahabiyah influence. In the midst of social change, Saudi authorities continue to maintain Wahabiyah as a royal religious ideology. In fact, Wahabiyah ulama also play a role in giving religious approval to the policies of the royal government. However, other factors that also make Islam flourish in Saudi Arabia are the historic impact as the main influence of Muslims since the Prophet era and Saudi Arabia's strategic position for various information reforms in the Islamic world as it controls Mecca and Medina as the sacred city (Haramain). On the other hand, the development of Islam in Saudi Arabia can also be seen in terms of Islamic politics played by the royal government and its foreign political economy which is deemed to be close to the Brtish, US or the West in the Middle East, preferably in the Israel and Palestinian conflict

scholarly journals ARKOUN AND ORIENTALISM: AN APPROACH TO UNDERSTANDING THE NATURE OF THE RELATIONSHIP BETWEEN MODERNITY AND ORIENTALISM

2021 ◽  
Vol 03 (06) ◽  
pp. 129-140
Author(s):  
Nora REDJATI ◽  
Ameziane WASSILA
Keyword(s):  
The West ◽  
Islamic World ◽  
Islamic Thought ◽  
History Of ◽  
Oriental Studies ◽  
Intellectual Production ◽  
Reading History ◽  
Linguistic Approaches ◽  
The Relationship ◽  
Modern Era

With th rise of the Western renaissance in the modern era and the subsequent advanced material civilization The intellectual struggle began between the West and the East, and Western intellectual production began to be concerned with Islam and Islamic heritage, And this production was found among the children of the Islamic world who are fascinated by this Western civilization One of the results of this civilization shock was that the Muslim modernists adopted the views of the Western Orientalists, and these oriental studies contributed to defining the positions of Muslim scholars, As some of them took a stance against the West, and some of them took this break with the Islamic heritage and adopted the positions of the West, And some of them revisited himself after this adoption and examined his assumptions with this thought, even if this examination was late, and this is the case of Muhammad Arkoun. The intellectual works of Muhammad Arkoun were known for their adoption of the approaches and axioms of Western thought, so that he called the group of his ideas what is known as criticism of the Islamic mind Considering that his modernist discourse is the intellectual alternative to the Orientalist discourse in Islamic thought, believing that his epistemological effort is an endeavor to enlighten Islamic thought, From this standpoint, the thought of Muhammad Arkoun faced a lot of criticism in the Islamic intellectual circles, and he was accused that his writings in their entirety are marketing the Orientalist discourse with a modernist vision, In contrast to this Islamic attack on Muhammad Arkoun, the reader may be surprised by his writings, especially the latter, when he finds him showing a kind of criticism of Orientalism, accusing him of shortcomings, and defaming him for the presence of the positivist and philological-linguistic approaches strongly in his studies, If we wish, we would say that Arkoun's recent books contain a desire to transcend the Orientalist discourse. This appears in his books such as: Islamic Thought, Criticism and Ijtihad, Towards a Comparative History of Monotheistic Religions, Islamic Thought, Scientific Reading, History of Arab and Islamic Thought... and other of his writings. Which makes a legitimate question about the nature of the relationship between Arkoun - as a model of the modernist school - with Orientalism. And about the real reasons that made him stand in a controversial position, Once, the Orientalist discourse adopts its evaluative approach and vision of the Islamic heritage, Once he criticizes him, accuses his approach of sterility, and blames him for failing to find solutions to the problems in which the Islamic world is stumbling.

scholarly journals PERKEMBANGAN ISLAM ARAB SAUDI

2018 ◽  
Vol 10 (2) ◽  
pp. 423-441
Author(s):  
Imam Wahyuddin
Keyword(s):  
Saudi Arabia ◽  
Arabian Peninsula ◽  
Development Pattern ◽  
Islamic State ◽  
The West ◽  
Kingdom Of Saudi Arabia ◽  
Religious Ideology ◽  
History Of ◽  
Strategic Position ◽  
Main Influence

The kingdom of al-Sa'ūdiyah actually existed since 1446. However, as a strong dynasty and established the Saudi Arabia state is since the era of Abd. Aziz ibn Abd. Rahman al-Sa'ud (Ibn Saud) with the spirit of Wahhabism and British aid. Officially in 1932 the Kingdom of Saudi Arabia became an Islamic state with a monarchic system under King Ibn Saud. This paper will discuss the history of Islamic development in Saudi Arabia which is now as an Islamic State. Saudi Arabia is now dominated by the kingdom of al-Sa'ūdiyah which is influenced by Wahabiyah religious beliefs. From the beginning of the nineteenth century the Wahabiyah movement received support from Muhammad Ibn Sa'ud. They began expansion which culminated in the conquest of most of the Arabian peninsula and made social, religious and political set agendas in Saudi Arabia. Wahabiyah continues to expand and exist in Saudi Arabia, especially in the mid-19th to the 20th century, and its development pattern is based on top down. Thus, the development of Islam in Saudi Arabia can not be separated from Wahabiyah influence. In the midst of social change, Saudi authorities continue to maintain Wahabiyah as a royal religious ideology. In fact, Wahabiyah ulama also play a role in giving religious approval to the policies of the royal government. However, other factors that also make Islam flourish in Saudi Arabia are the historic impact as the main influence of Muslims since the Prophet era and Saudi Arabia's strategic position for various information reforms in the Islamic world as it controls Mecca and Medina as the sacred city (Haramain). On the other hand, the development of Islam in Saudi Arabia can also be seen in terms of Islamic politics played by the royal government and its foreign political economy which is deemed to be close to the Brtish, US or the West in the Middle East, preferably in the Israel and Palestinian conflict.

scholarly journals UNDERSTANDING PAKISTAN THROUGH LITERATURE: AN APPRAISAL OF SOME RECENT WORKS

2019 ◽  
Vol 4 (01) ◽  
pp. 1-20
Author(s):  
Tauseef Ahmad Parray
Keyword(s):  
South Asian ◽  
Review Essay ◽  
Methodological Approach ◽  
Muslim Country ◽  
Asian Countries ◽  
Religious Ideology ◽  
Political Idea ◽  
History Of ◽  
Military Politics ◽  
Major Argument

Pakistan, the second most populous Muslim country after Indonesia, came into existence on 14th August, 1947, after the division of ‘British ruled’ India (into India and Pakistan). From its inception to present, Pakistan covers a tumultuous history of over seven decades (1947-2019). Among the South Asian countries, no quantum of scholarship has been produced on any country—its history, religion (and religious ideology), politics, society, economy, and other inter-related issue—than Pakistan. This has continued in the last as well as present century. From 2010 onwards, numerous works have been published on religion, politics, military, and other aspects of Pakistan. This review essay, in this framework, presents an assessment of three (3) important works, published in between 2012 and 2014, so that to get clues of the various aspects of Pakistan. Following a descriptive-cum-comparative methodological approach, the books assessed and examined are: Ian Talbot, Pakistan: A New History (2012); Faisal Devji, Muslim Zion: Pakistan as a Political Idea (2013); and Aqil Shah, The Army and Democracy: Military Politics in Pakistan (2014). This assessment helps us in understanding the diverse scholarly approaches adopted (by different scholars) in studying Pakistan. The major argument put forth is that such an appraisal helps us not only in understanding the history of Pakistan, but in analyzing the issues and challenges Pakistan has faced, and is facing—be they religious, political, or related to military and security, etc.

For Love of the Prophet

2016 ◽  
Author(s):  
Noah Salomon
Keyword(s):  
Religion And Politics ◽  
Islamic State ◽  
State Institutions ◽  
Islamic Reform ◽  
Cultural Sovereignty ◽  
Islamic Thought ◽  
The Republic ◽  
Political Form ◽  
State Projects ◽  
Peace And War

For some, the idea of an Islamic state serves to fulfill aspirations for cultural sovereignty and new forms of ethical political practice. For others, it violates the proper domains of both religion and politics. Yet, while there has been much discussion of the idea and ideals of the Islamic state, its possibilities and impossibilities, surprisingly little has been written about how this political formation is lived. This book looks at the Republic of Sudan's twenty-five-year experiment with Islamic statehood. Focusing not on state institutions, but rather on the daily life that goes on in their shadows, the book examines the lasting effects of state Islamization on Sudanese society through a study of the individuals and organizations working in its midst. The book investigates Sudan at a crucial moment in its history—balanced between unity and partition, secular and religious politics, peace and war—when those who desired an Islamic state were rethinking the political form under which they had lived for nearly a generation. Countering the dominant discourse, the book depicts contemporary Islamic politics not as a response to secularism and Westernization but as a node in a much longer conversation within Islamic thought, augmented and reappropriated as state projects of Islamic reform became objects of debate and controversy. The book reveals both novel political ideals and new articulations of Islam as it is rethought through the lens of the nation.

Humanising the Dehumanised: Emotion and Being in the Violence of the Islamic State (IS): An Alternative Perspective

2019 ◽  
Vol 35 ◽  
Author(s):  
Quraysha Bibi Ismail Sooliman
Keyword(s):  
Foreign Policy ◽  
Human Agency ◽  
The State ◽  
Religious Violence ◽  
The Political ◽  
Islamic State ◽  
Religious Ideology ◽  
Alternative Perspective ◽  
Western Civilisation ◽  
Ongoing Project

This paper considers the effect of violence on the emotions of IS fighters and the resultant consequences of those emotions as a factor in their choice to use violence. By interrogating the human aspect of the fighters, I am focusing not on religion but on human agency as a factor in the violence. In this regard, this paper is about reorienting the question about the violence of IS not as “religious” violence but as a response to how these fighters perceive what is happening to them and their homeland. It is about politicising the political, about the violence of the state and its coalition of killing as opposed to a consistent effort to frame the violence into an explanation of “extremist religious ideology.” This shift in analysis is significant because of the increasing harm that is caused by the rise in Islamophobia where all Muslims are considered “radical” and are dehumanised. This is by no means a new project; rather it reflects the ongoing project of distortion of and animosity toward Islam, the suspension of ethics and the naturalisation of war. It is about an advocacy for war by hegemonic powers and (puppet regimes) states against racialised groups in the name of defending liberal values. Furthermore, the myth of religious violence has served to advance the goals of power which have been used in domestic and foreign policy to marginalise and dehumanise Muslims and to portray the violence of the secular state as a justified intervention in order to protect Western civilisation and the secular subject.

"ALMANZOR" GENRIC HAGNEY TRANSFER

2020 ◽  
Vol 9 (4(73)) ◽  
pp. 52-55
Author(s):  
M.A. Nazmutdinova ◽  
O.M. Burenkova
Keyword(s):  
Islamic State ◽  
Heinrich Heine ◽  
History Of

After studying the history of the Islamic state in Spain –the Cordova Caliphate -Heinrich Heine wrote the tragedy «Almanzor». The production of the tragedy on the stage of the theater was unsuccessful. The young poet and translator SagitSuncheleytranslated it into Tatar language. Reviews were both negative and positive. The censors did not allow the tragedy on the stage.

Toward an Islamic Framework for Worldview Studies

2007 ◽  
Vol 24 (2) ◽  
pp. 22-43
Author(s):  
Abdelaziz Berghout
Keyword(s):  
Subject Matter ◽  
Textual Analysis ◽  
Field Of Study ◽  
Inductive Approach ◽  
Islamic Thought ◽  
History Of ◽  
Field Of Inquiry ◽  
Muslim Scholars

The paper examines the importance of designing a framework for studying worldviews within the parameters of contemporary Islamic thought. It briefly reviews both selected western and Islamic stances on worldview studies. The literature reveals that research on this topic and its application to different spheres has become a topic of some interest to many intellectual circles, particularly in the western context. Hence, the possibility of forming an Islamic civilizational framework for an inquiry into people’s worldviews needs to be assessed. This article follows a textual analysis and inductive approach to analyze the prospects of formulating an Islamic framework for research on worldviews and its applications. It concludes that western scholars have made considerable efforts in treating people’s worldviews as a field of study, while Muslim scholars have not. In this respect, many western researchers have contributed to developing worldview studies as a separate field of inquiry, including the history of concept, subject matter, objectives, kinds, methods, and applications. Therefore, the need to enhance the Islamic input and research pertaining to this field by introducing an Islamic civilizational framework and approach of inquiry becomes apparent.

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