By Clinton Bennett
Can democracy flourish in Muslim society? What does the Qur’an say approximately ladies, minorities, human rights? Are Islam and the West on a collision path? After Sept. 11, a lot has been written concerning the inevitability of a conflict among Islam and the West, as their worldviews compete for international supremacy. contemporary advancements have performed little to problem this thesis, or the West’s detrimental photo of Islam. the writer compares and contrasts contributions from “traditional” and “progressive” Muslims. Voicing a minimum of Muslim evaluations in each one region of discussion, this e-book demanding situations the concept that all Muslims imagine identically. whereas Muslims and Modernity is designed basically to be used an undergraduate textbook, connection with available web fabric, to literature and to well known in addition to scholarly resources will expand its entice a basic readership. This book’s dialogue attracts on post-colonial thought, feminist analyses, anthropology, cultural and spiritual experiences, politics and philosophy.
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Extra info for Muslims and Modernity: An Introduction to the Issues and Debates (Comparative Islamic Studies Series)
Right Left Progressive Some argue for the separation of Islam from the state but accept that a state whose majority is Muslim will want Islamic values to inform its laws and systems. This can have constitutional status. Some want an Islamic State, even a global Islamic entity. However, they want to reinterpret Islam's sources, distinguishing eternal values or principles from timespecific applications. Thus, even particular rules found in the Qur'an need not be applied today without reinterprelation.
A protege of Mawdudi who holds high office in the Jamaati-iIslam, he has also been Minister of Planning and a Senator in Pakistan. : 219). Mernissi (1994) uses the term 'azma (crisis) to describe the 'rampant malaise that now besets the colonized nations' (p. 46). Dissonance follows for Muslims because their religious convictions and the world no longer correspond: 'It is hard', writes Tibi, 'to reconcile ... the religious proclamation, "You are the best community (ummd) created by God on earth" (Q3: 110) with the reality in which members of 18 M U S L I M S AND M O D E R N I T Y this very umma rank with the underdogs in the present global system dominated by the West' (2001: 54).
This secular brand of Islam has been described as Westernized, which some Muslims reject as an M O D E R N I T Y AND PO S T M O D E R N I T Y 21 illegitimate and innovative version (al-Mahdi 1983: 231). Innovation, or bi'da, is the opposite of imitation (taqlid) — that is, of past and legitimate Islamic models. For the modernists, 'taqlid-was not' a 'religious duty' but a device designed to 'suppress challenging views' (Kurzman 2002: 10). Dislike of innovation, which is equated with heresy, emerged in the ninth century when the four Sunni schools of jurisprudence developed and the idea that the 'gates of ijtihad (of rational extension of the law) had closed.
Muslims and Modernity: An Introduction to the Issues and Debates (Comparative Islamic Studies Series) by Clinton Bennett