DOCSLIB.ORG

Seyyed Hossein Nasr on Modernism: a Critical Study

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Seyyed Hossein Nasr on Modernism: a Critical Study SEYYED HOSSEIN NASR ON MODERNISM: A CRITICAL STUDY THESIS SUBMITTED TO ALIGARH MUSLIM UNIVERSITY FOR THE AWARD OF THE DEGREE OF Doctor of Philosophy IN PHILOSOPHY BY NASIR AHMAD SHAH UNDER THE SUPERVISION OF: PROF. LATIF HUSSAIN SHAH KAZMI (Professor & Chairperson) DEPARTMENT OF PHILOSOPHY ALIGARH MUSLIM UNIVERSITY ALIGARH (INDIA)-202002 2019 Department Of Philosophy Aligarh Muslim University Aligarh CANDIDATE’S DECLARATION I, Nasir Ahmad Shah, Department of Philosophy certify that the work embodied in this Ph.D. thesis is my own bonafide work carried out by me under the supervision of Prof. Latif Hussain Shah Kazmi at Aligarh Muslim University, Aligarh. The matter embodied in this Ph.D. thesis has not been submitted for the award of any other degree. I declare that I have faithfully acknowledged, given credit to and referred to the researchers wherever their works have been cited in the text and the body of the thesis. I further certify that I have not wilfully lifted up some other’s work, para, text, data, result, etc., reported in the journals, books, magazines, reports, dissertations, theses, etc., or available at websites and included them in this Ph.D. thesis and cited as my own work. Date:_________ Signature of the Candidate Nasir Ahmad Shah ………………………………………………………………………………… CERTIFICATE FROM THE SUPERVISOR This is to certify that the above statement made by the candidate is correct to the best of my knowledge. Signature of the Chairman with Seal Prof. Latif Hussain Shah Kazmi Designation: (Professor) Department of Philosophy, Aligarh Muslim University, Aligarh Department Of Philosophy Aligarh Muslim University Aligarh COURSE/COMPREHENSIVE EXAMINATION/ PRE-SUBMISSION SEMINAR COMPLETION CERTIFICATE This is to certify that Mr. Nasir Ahmad Shah, Department of Philosophy has satisfactorily completed the Course Work/ Comprehensive Examination and Pre-Submission Seminar requirement which is part of his Ph.D. programme. Prof. Latīf Hussaīn Shah Kāzmī Signature of the Chairman with Seal Date: ___________ Department Of Philosophy Aligarh Muslim University Aligarh COPYRIGHT TRANSFER CERTIFICATE Title of the Thesis “Seyyed Hossein Nasr on Modernism: A Critical Study” Candidate’s Name: NASIR AHMAD SHAH Copyright Transfer The undersigned hereby assigns to the Aligarh Muslim University, Aligarh copyright that may exist in and for the above thesis submitted for the award of the Ph.D. degree. Signature of the Candidate Note: However, the author may reproduce or authorize others to reproduce material extracted verbatim from the thesis or derivative of the thesis for author’s personal use provide that the source and the University’s copyright notice are indicated. ACKNOWLEDGEMENTS This thesis owes much to the help and contributions of various great people. It would not have been possible without the support and attention of them. Their unconditional support has enabled me to reach this point of academic journey. It would be impossible to thank them all in this limited space. First and foremost, I would like to acknowledge my thesis supervisor Prof. Latif Hussain S. Kazmi. Sincere thanks are due to him, who has been so generous with his time and advice, showing me endless patience and understanding, and give me compassionate encouragement at critical points during my period of study. I feel immense pleasure to express my gratitude for his kindness. This thesis also deserves to acknowledge Prof. Sanaullah Mir, whose guidance and encouragement helps me to complete this thesis. I would like to extend sincere thanks to him. I would also like to express my special appreciation to all the teachers of my life and especially to the Department of Philosophy A.M.U. Aligarh. I am also grateful for the non- teaching staff of the Department. My deep gratitude goes to my family especially to my respected Mother Shahmala Beigum, for whom this thesis and my words fell short to acknowledge, without whose generous love and support it would have been impossible for me to come to this stage of my career. Her support for my life is not only as a Mother but Father as well. I would like to thank my elder sisters Mrs. Nayeema, Parveena and Hafeeza, who has always supported me and understood my commitment towards my studies. Thank you for providing me strongest foundation for accomplishing this study. My deep gratitude goes to the men who mentored me through the years Mr. Ab. Majeed Bhat, Mohd. Ashrif Mir and Mohd Shafi Lone, for unwilling love and endless sacrifice in their own special ways, not only with regard to this special task but also with regard to the whole process of my study. They pushed me harder than I thought I could be pushed, but they also sheltered me, when I needed to be sheltered. To all of them, I owe my apology for the loss of important moments of intimate togetherness due to my preoccupation with finishing this study. i My special thanks deserve to my dearest friend Suhail-ul-Rahman Lone, who very kindly helped in the editing and proof reading of my thesis, and his immense guidance, suggestions and encouragement make it successful. I would also like to thank Dr. Jan Mohammad Lone, who helped me in correcting and finalizing my thesis. Many thanks to Mr. Farooq Ahmad Mir, whose discussion and queries on Sufism develop in me the philosophical insight. My gratitude goes to both of them for their help in finalizing this thesis. My gratitude also goes to Mr. Imtiyaz Ahmad Dar and Dr. Mudasir Hussain Bhat for their spiritual encouragement, suggestions and guidance. Thank you for supporting me during the tough times. During my studies, I have been blessed with a friendly and cheerful group of colleagues, who helped me directly or indirectly in completing this project. I would like to thank them all; Dr. Sarim Abbas, Mr. Mohd. Rashid, Mr. Abid Khan, Mr. Ashaduzzaman Khan, Mr. Mujahidul-Haque, Mr. Bilal Dada, Dr. Sakina Khazir, Mr. Nazakat Hussain, Mr. Ajaz Ahmad, Mr. Mansoor Alam, and Mr. Adil Ahmad. I am also grateful for other research colleagues who helped and nourish my thinking during doctoral journey as human as possible. I would like to thank Mr. Javid Ahmad Ahanger, Mr. Amir Sultan Lone, Mr. Showkat Ahmad Hajam, Dr. Ishfaq Ahmad Yatoo, Mr. Manzoor Ahmad Sheikh, Mr. Showkat Ahmad Mandloo Dr. Mukthar Ahmad Bhat, Dr. Adil Ahmad Dar, Mr. Sajad Ahmad Dar, Mr. Umer Bashir, and Mr. Muzzafar bin Aziz. At last but not least, I would like to express my deepest, biggest gratitude to Aligarh Muslim University for providing me all necessary facilities for this study. My thanks are due to Maulana Azad Library, its staff and all its resources. I am also thankful for ICPR and UGC for their Financial Support for completion of this thesis. ALIGARH MUSLIM UNIVERSITY, ALIGARH NASIR AHMAD SHAH ii SEYYED HOSSEIN NASR ON MODERNISM: A CRITICAL STUDY ABSTRACT Submitted to the Aligarh Muslim University, for the Award of the Degree of Doctor of Philosophy In Philosophy By Nasir Ahmad Shah Under The Supervision of Prof. Latīf Hussaīn Shah Kāzmī (Professor & Chairperson) Department of Philosophy Aligarh Muslim University Aligarh-202002 (India) 2019 ABSTRACT The purpose of this thesis is to evaluate the reactions of Seyyed Hossein Nasr to Modernity. This study first examines the traditionalists through which Nasr got insights to return back from modern science to traditional science. In this connection, along with Nasr’s traditional journey several traditionalists are discussed, who made a large platform for Nasr to emerge as a strong figure in the contemporary times particularly in the Islamic field. The whole academia of Nasr is discussed and evaluated in relation with Modernity/Postmodernity and Tradition. All works of Nasr whether in written or in lecture form are incorporated in this thesis to show how Nasr’s theological methodology is engaged to criticize Modernity. In this manner, at the outset of the thesis Modernism, its emergence, causes and consequences are defined from the perspective of philosophy. However, there are some reflections on the sociological point of view, but the main aim of the thesis is to show the philosophical claims of Nasr regarding Modernism. The principle aim of the thesis is that it is more supportive and affirmative than critical. In order to organize the discussion, the present thesis is divided in five chapters excluding Bibliography. Chapter I: Introduction Chapter II: Seyyed Hossein Nasr’s Approach to Modernism Chapter III: Islam, Other Traditions and the Modern World Chapter IV: Seyyed Hossein Nasr’s Critique of Modernism Chapter V: Critical Evaluation Bibliography Chapter-I: The subject of this chapter is first to provide a biographical sketch of Nasr in order to show his affinities with traditional religious philosophies and association with traditional philosophers. The origin of Nasr’s interest in [i] perennial philosophy especially in esoterism and gnosis has been discussed and a brief account of his works ranging from Tradition, Ecology, Man-Nature relationship, Spirituality and religious plurality to interfaith dialogue are analyzed. Chapter-II: At the outset of this chapter a historical background of the whole movement (Modernism) is discussed; where it arose, what was the need and how it happened. The Enlightenment period is examined along with Nasr and contemporary sociological thinkers and modern western philosophers. The chapter also includes the vision of Nasr regarding traditional metaphysics and pre-Socratic philosophers and how modern western philosophy and science served as a background for the modernism. More broadly, this thesis shows how Nasr explains modern western philosophy and science becoming the predominant world-view with a view to determining the relation of man and nature scientifically and philosophically other than ontological. It also put some reflection on how modern humans gradually lost faith on celestial realities and thus made human reason and perception as a criterion for reality.
Load more

Recommended publications
  • The Challenge of Mysticism: a Primer from a Christian Perspective
    Sophia https://doi.org/10.1007/s11841-020-00822-4 The Challenge of Mysticism: a Primer from a Christian Perspective Daniel Spencer1 Accepted: 7 December 2020/ # The Author(s) 2021 Abstract In this article, I discuss the relevance of the study of mysticism for Christian analytic theologians and philosophers of religion. I begin with a brief consideration of some reasons Christian academics might be reluctant to enter this field, and indicate that, somewhat surprisingly, the study of mysticism is something but seldom addressed in Christian analytic circles. With this background in place, I proceed to the primary two sections of the article. Section I deals with demarcating mysticism: for the purposes of this article alone, an experience will count as mystical if and only if it is strongly unitive, transcends everyday consciousness, and (allegedly) conveys epistemic certain- ty as to the veracity of the insights acquired. These three criteria are discussed in some depth. Section II turns to the challenge mysticism in this sense might present to the Christian philosopher or theologian. I argue that the phenomenon of mysticism might be seen plausibly to imply one of two conclusions, both of which appear to be unpalatable for the Christian. First, it might suggest certain metaphysical views which prima facie call key tenets of orthodox Christianity into question. Secondly, mystical experience might be understood as the ‘inner meaning’ of Christianity which renders the better part of orthodox Christian belief equally problematic (as evidenced in three Christian mystics I discuss). I then conclude with a reflection on how the discussion might proceed, suggesting once more that Christian analytic theologians and philoso- phers of religion have scarcely begun to ask the relevant questions, let alone answer them in any persuasive manner.
    [Show full text]
  • Durham E-Theses
    Durham E-Theses A LOST LEGACY OF CRITICAL ENGAGEMENT: IBN AL-QAYYIM ON DIVINE DETERMINATION (qadar) SLITI, ABDULLAH How to cite: SLITI, ABDULLAH (2015) A LOST LEGACY OF CRITICAL ENGAGEMENT: IBN AL-QAYYIM ON DIVINE DETERMINATION (qadar), Durham theses, Durham University. Available at Durham E-Theses Online: http://etheses.dur.ac.uk/11615/ Use policy The full-text may be used and/or reproduced, and given to third parties in any format or medium, without prior permission or charge, for personal research or study, educational, or not-for-prot purposes provided that: • a full bibliographic reference is made to the original source • a link is made to the metadata record in Durham E-Theses • the full-text is not changed in any way The full-text must not be sold in any format or medium without the formal permission of the copyright holders. Please consult the full Durham E-Theses policy for further details. Academic Support Oce, Durham University, University Oce, Old Elvet, Durham DH1 3HP e-mail: [email protected] Tel: +44 0191 334 6107 http://etheses.dur.ac.uk 2 A LOST LEGACY OF CRITICAL ENGAGEMENT: IBN AL-QAYYIM ON DIVINE DETERMINATION (qadar ) by ABDULLAH SLITI A thesis submitted to Durham University for the degree of DOCTOR OF PHILOSOPHY School of Government and International Affairs Durham University August 2015 ABSTRACT This research aims to challenge a popular contemporary Traditionalist trend of intra-Muslim theological disengagement and isolation, which is justified by a conception of a puritan Traditionalist theology entirely hypothetically based on scripture and a utopian monolithic understanding of the first three generations of Islam (the Salaf) .
    [Show full text]
  • Islamic Tradition and Its Defining Characteristics Dr
    Volume 3, Issue 1 Journal of Islamic Thought and Civilization Spring 2013 Islamic Tradition and its Defining Characteristics Dr. Humaira Ahmad Abstract Tradition conveys the meanings of connectedness to past and transmission of knowledge, practice, laws, and many other elements of both an oral and written nature. “Islamic Tradition” is no different from the general definition of ‘tradition’. Understood in three different meanings, though interlinked, Islamic Traditionis a big circle which engulfs many traditions grown over some fourteen centuries inhabited nearly in every corner of the globe. Originating from the roots of divine transcendent, it spreads like a tree having many branches ranging from intellectual to mystical and from law to art and culture. Exhibiting the characteristics of assimilation, flexibility and adaptability, Islamic tradition has maintained its uniqueness and distinction among the world’s religious traditions. Despite political fragmentation, theological differences, and ethnic distinctions, Islamic tradition has maintained its unity of the Islamic community. This article aims to introduce the various aspects of Islamic tradition and their development over the time. It is also an effort to highlight the distinctive features of Islamic Tradition and different “Traditionalist Schools”. Keywords: Hadith, Qur’an, Transcendent, Islamic Tradition, Traditional Schools Introduction Tradition means many things. In its plain sense, it means simply a tradium92 ; it is anything which is transmitted, passed or handed down from past to the present, from one generation to another generation, is considered authoritative, or deferred without argument.93 Tradition includes all that, a society of a given time possesses and which already existed.94 Seyyed Hossein Nasr, an eminent representative of “Traditionalist School” 95 in modern and postmodern world has put tradition on much higher place than confining it to customs and norms only.
    [Show full text]
  • Book Reviews
    International Journal of Transpersonal Studies Volume 29 | Issue 1 Article 14 1-1-2010 Book Reviews Follow this and additional works at: http://digitalcommons.ciis.edu/ijts-transpersonalstudies Recommended Citation (2010). Sotillos, S. B. (2010). [Review of the book Christian gnosis: From St. Paul to Meister Eckhart, by Wolfgang Smith]. International Journal of Transpersonal Studies, 29(1), 135–136. Sotillos, S. B. (2010). [Review of the book Hinduism and its spiritual masters, by William Stoddart]. International Journal of Transpersonal Studies, 29(1), 136–138. Sotillos, S. B. (2010). [Review of the book Frithjof Schuon and the perennial philosophy, by Harry Oldmeadow]. International Journal of Transpersonal Studies, 29(1), 138–142.. International Journal of Transpersonal Studies, 29 (1). Retrieved from http://digitalcommons.ciis.edu/ijts- transpersonalstudies/vol29/iss1/14 This work is licensed under a Creative Commons Attribution-Noncommercial-No Derivative Works 4.0 License. Book Reviews Christian Gnosis: From St. Paul to Meister Eckhart is something divine, something that belongs, not to a by Wolfgang Smith (Sophia Perennis, 2008). $19.95, man, but to God himself.” ISBN 978-1-59731-092-5 Readers can also note that nondualism is an essential theme presented throughout the entire work Reviewed by Samuel Bendeck Sotillos and can be found in every authentic sapiential tradition. Although nondualism is often associated with the esoteric “Woe unto you, lawyers! for ye have taken away the key or “inner” dimensions of religion, it is correspondingly of gnosis: ye entered not in yourselves, and them that inseparable from exoterism or its “outer” dimensions: “in were entering in ye hindered.” – Luke 11:52 fact, the first finds its consummation in the second.” In Dr.
    [Show full text]
  • A Critical Examination of Ibn-Sina's Theory of the Conditional Syllogism
    Sophia Perennis Vol. 1, Number 1, 2009 Iranian Institute of Philosophy Tehran/Iran A Critical Examination of Ibn-Sina’s Theory of the Conditional Syllogism Zia Movahed Professor at Iranian Institute of Philosophy Abstract: This paper will examine Ibn Sina’s theory of the Conditional Syllogism from a purely logical point of view, and will lay bare the principles he adopted for founding his theory, and the reason why the newly introduced part of his logic remained undeveloped and eventually was removed from the texts of logic in the later Islamic tradition. As a preliminary discussion, this paper briefly examines Ibn Sina's methodology and gives a short summary of the relevant principles of Aristotelian logic, before delving into the analysis of Ibn Sina's treatment of the conditional, which is the heart of the paper. This analysis explains Ibn Sina's theory of conditionals in systematic stages, explaining his motivation at each step and showing the weaknesses in his argument using the tools of modern symbolic logic. The paper concludes by mentioning a few of Ibn Sina's remarkable insights regarding conditionals. Key terms: Conditional Syllogism, Ibn Sina, Aristotelian Logic. Introduction After the publication of Ibn-Sina’s al-Shifa: al-Qiyas, edited by S. Zayed, Cairo, 1964, where Ibn-Sina presented most extensively his theory of the Number 1, Winter 2009 5 A Critical Examination of Ibn-Sina’s Theory conditional syllogism and, later on, the publication of Nabil Shehaby’s translaon of it into English in 19731 I think we have all we should have in hand to evaluate Ibn-Sina’s theory as it is, a theory Ibn-Sina regards as his important contribution to Aristotelian logic and as a new form of argument “unknown until now, which I myself discovered”2 (my translation).
    [Show full text]
  • Exclusivist Approach to Hinduism and Islam: a Critique
    Exclusivist Approach to Hinduism and Islam: A Critique M. Maroof Shah * [*M. Maroof Shah is a Scholar on religion and mysticism and is working as Veterinary Assistant Surgeon in the Department of Sheep Husbandry, Srinagar, Kashmir]. Modern scholarship seems to have misunderstood the most important facet of life, viz. religion. Modern man seems to be constituently incapable of understanding and living religion. Secularism as the defining feature of modern weltanschauung can’t but mis-appropriate traditional religion and mysticism. Modern science and scientific methodology is the prime culprit in this misappropriation of traditional religion. Modern psychology, sociology and anthropology with their metho-dological and philosophical commitments are the prime examples of the application of reductionist- rationalist- secularist methodology and philosophy of science that are responsible for misunderstanding of religion. This analysis proposes a critique of exclusivist interpretation of Islam and Hinduism that is more or less the standard interpretation amongst the scholars as well as most theologians from the metaphysical perspective. We will discuss the standard exclusivist interpretation which is quite representative of the same position. This is the interpretation that is generally taken for granted and with slight modification is discernable in most scholarly and journalistic works. And we shall see that there is hardly any scope for tolerance and fruitful dialogue between these two religions except as a matter of political exigency if this interpretation is accepted. This paper claims that the best authorities that deserve to be heard on comparative religions are little known traditionalist meta-physicians (who are philosophers not as ordinarily understood in the Western philosophical tradition but in the sense that Plato and Shankara are philosophers or more precisely metaphysicians).
    [Show full text]
  • Put on the Mantle of Nothin.Gness, and Drink of the Cup of Annihilation, Then Cover Your Breast with the Belt of Belittlement An
    Religious Traditions 105 TRADITIONAL AND MODERN ATI'ITUDES TO RELIGIOUS BIOGRAPHY K.S. Oldmeadow Put on the mantle of nothin.gness, and drink of the cup of annihilation, then cover your breast with the belt of belittlement and put on your head the cloak of non-existence (A ttar).l In a traditional civilisation, it is almost inconceivable that a man should lay claim to the possession of an idea (Rene Guenon).2 Truth is not and cannot be a personal affair (Frithjof Schuon).3 In an essay entitled "The Pertinence of Philosophy", Ananda Coomaraswamy suggested: .•. if we are to consider what may be the most urgent practical task to be resolved by the philosopher, we can only answer that this is .•. a control and revision of the principles of comparative religion, the true end of which science . should be to demonstrate the common metaphysical basis of all religions •... 4 This might well serve as a capsule statement of the intellectual programme for a group of several contemporary thinkers who can be gathered together under the term "traditionalists". The traditionalist perspective was first publicly articulated in recent times by Rene Guenon. Since the time of Guenon's earliest writings, soen after the turn of the century, a significant 106 traditionalist "school" has emerged. With Guenon, Ananda Coomaraswamy and Frithjof Schuon are acknowledged within the group as its most pre-eminent exponents. The traditionalist outlook stands in sharp contrast to the prevailing attitudes and assumptions which characterize most modern scholarship. Traditionalism is antagonistic to almost all the predominant trends in European thought since mediaeval times.
    [Show full text]
  • The Approach of the Traditionalist School to the Epistemological And
    to work has not been n,.""./lnl in orin It is own work. from the or of other n",(1,nl'" been been cited Abstract. 3 Dedication. 6 Acknowledgements. 7 Introduction. 8 Traditionalist Chapter 1: The un"dl",\,t. Chapter 2: Knower and the in Metaphysical Intellection. 43 Traditionalist Spiritual Anthropology: Chapter 'Duo Sunt Homine'. 68 D6gringolade' . 94 Part III: Traditionalist ans;ceI10ent Unity of Religions. 128 Conclusion. 148 L>'VI",,",UYl/\. 1: The of Reality. Aldous and "v...... ,.,. School. 157 Bibliography. 2 Abstract: The present thesis vVF.U'., with an identification of the fact that numerous <11.'c:lkuvl111l.' commentators on the mystical ex!)enenc:e debate nmireTJiresent the epistemological position of the Traditionalist school; and I.,LLl'JU):~ a confusion of the mystical . P'Yt'lPMPnl"p with metaphysical intellection. thesis then sets out to this misperception through a detailed presentation (in chapters 1-3) ofthe epistemology of the Traditionalist school, viz.: (i) doctrine of a supra-individual Intellect, and of metaphysical and of their distinctness from reason, Revelation, and inspiration, respectively (chapter 1); (ii) foundational distinction between the Intellect and metaphysical intellection on the one hand, and the mystical experience on the other hand; and of the· direct not mediated or constructed nature supra-rational knowledge conferred in metaphysical intellection of the Intellect (chapter 2); and finally (iii) tripartite spiritual epistemology ofIntellect, reason, and the empirical "'''''''''''''''. respectively;
    [Show full text]
  • Frithjof Schuon on Esotericism
    The Heart of the Religio Perennis: Frithjof Schuon on Esotericism Harry Oldmeadow Exotericism consists in identifying transcendent realities with the dogmatic forms, and if need be, with the historical facts of a given Revelation, whereas esotericism refers in a more or less direct manner to these same realities. FrithjofSchuon1 If we can grasp the transcendent nature of the human being, we thereby grasp the nature of revelation, of religion, of tradition; we understand their possibility, their necessity, their truth. And in understanding religion, not only in a particular form or according to some verbal specification, but also in its formless essence, we understand the religions... the meaning of their plurality and diversity; this is the plane of gnosis, of the religio perennis, whereon the extrinsic antinomies of dogmas are explained and resolved. FrithjoJSchuon2 Introduction Generally speaking, 'esotericism' refers to a field of 'spiritual' knowledge and practice which is secret, arcane, and initiatory; the term encompasses movements as diverse as hermeticism, alchemy, Rosicrucianism, theosophy, freemasonry, Eastern Tantras and various psycho-physical disciplines, Shamanism, Christian mysticism, Kabbala, and Sufism, as well as a plethora of modem occult and para­ psychological movements gathered around disparate charismatic figures - Aleister Crowley, Madame Blavatsky, and G.I. Gurdjieff might be cited as representative figures. Today esotericism, ancient and modem, is a burgeoning field of academic study. Scholars from fields as diverse as religious studies, history, psychology and art history (to 1 F. Schuon, Logic and Transcendence, New York, 1975, p. 144 (Schuon, 1975a). 2 F. Schuon, Light on the Ancient Worlds, London, 1966, p. 142. The Heart ofthe Religio Perennis name only a few) are exploring a terrain that earlier remained largely the province of 'occultists' of various mien.
    [Show full text]
  • PEDAGOGY in ISLAMIC EDUCATION: the Madrasah Context
    PEDAGOGY IN ISLAMIC EDUCATION PEDAGOGY IN ISLAMIC EDUCATION The Madrasah Context BY GLENN HARDAKER Universiti Brunei Darussalam, Brunei Darussalam AISHAH AHMAD SABKI Beyond Labels Ltd., United Kingdom United Kingdom À North America À Japan À India À Malaysia À China Emerald Publishing Limited Howard House, Wagon Lane, Bingley BD16 1WA, UK First edition 2019 Copyright r 2019 Glenn Hardaker, Aishah Ahmad Sabki. Published under exclusive licence by Emerald Publishing Limited. Calligraphy Design 2018 Liyana Eliza Reprints and permissions service Contact: [email protected] No part of this book may be reproduced, stored in a retrieval system, transmitted in any form or by any means electronic, mechanical, photocopying, recording or otherwise without either the prior written permission of the publisher or a licence permitting restricted copying issued in the UK by The Copyright Licensing Agency and in the USA by The Copyright Clearance Center. Any opinions expressed in the chapters are those of the authors. Whilst Emerald makes every effort to ensure the quality and accuracy of its content, Emerald makes no representation implied or otherwise, as to the chapters’ suitability and application and disclaims any warranties, express or implied, to their use. British Library Cataloguing in Publication Data A catalogue record for this book is available from the British Library ISBN: 978-1-78754-532-8 (Print) ISBN: 978-1-78754-531-1 (Online) ISBN: 978-1-78754-718-6 (Epub) ISOQAR certified Management System, awarded to Emerald for adherence
    [Show full text]
  • Anglo-American 'Traditional Islam' and Its Discourse of Orthodoxy
    Anglo-American ‘Traditional Islam’ and Its Discourse of Orthodoxy KASPER MATHIESEN (Aarhus) Abstract Since the late 1980’s a current or denomination that is often referred to as Traditional Islam has crystallised within the broader landscape of Sunni Islam in the English-speaking world. This analysis sheds light on Traditional Islam’s discourses of orthodoxy and orthopraxis, its historical narratives, rhetoric regarding contemporary Islam and how it construes the metastructure of Islam and the Islamic sciences. It is mainly based on essays by Nuh Ha Mim KELLER and Abdul Hakim MURAD and carves out an overview of contemporary Traditional Islam and its central fields of discourse and scholarly contention. Contemporary Traditional Islam’s understanding of Islam is established by reference to the famous ḥadīṯ Jibrīl that speaks of a tripartite structure of the religion consisting of islām, īmān and iḥsān. Through the specification of each of these subfields of revealed knowledge Traditional Islamic discourse instructs its adherents regarding the nature of orthodoxy and its understanding of the Islamic past, present and future. Traditional Islam’s discursive bid for orthodoxy challenges other strands and conceptualisations of normative Islam, not least those predominant within groups and currents associated within salafism, revivalism and reformism. Introduction The purpose of this article is to shed light on the discursive metastructure of a rising current or denomination within contemporary Islam that is too often neglected, namely Traditional Islam.1 It is hoped that such light-shedding might encourage further research on this highly important topic. Studies on contemporary Islamic groups and currents tend to be focused either on the novel, the reformist, even the odd and queer, or on the threatening, alienating and the hostile currents and manifestations of Islam.
    [Show full text]
  • Caglar Response
    1 Response to the Questions of Ahmet Faruk Çağlar I need to say at the outset that I do not call myself a “traditionalist,” nor do I consider myself the member of any school of thought. I acknowledge that I learned a great deal from authors who are commonly called “traditionalist,” such as Frithjof Schuon. When I discovered Schuon’s writings as a fourth-year university student, I was able to conceptualize many doubts that I had about the American dream, not least the utter contradiction between its utopian ideals and the actual horrors brought about by technological competence (the “military-industrial complex” as President Eisenhower famously called it). Before answering the first question, let me say something about your premises. You say, “the falsification of all these primeval religions and beliefs, despite their divine origin, is confirmed by the very words of Quran and therefore indisputable.” As far I understand from my readings in the Islamic intellectual tradition, there is no basis for saying that the “falsification” of previously revealed religions is “indisputable.” Anyone who studies a range of Quran commentaries on the verses that might be interpreted in the way you suggest will discover that Muslim scholars provided a variety of interpretations, not all of them suggesting that previous religions were no longer valid. Let me remind you that the vast majority of Muslims (and followers of other religions as well) take their beliefs from preachers and religious popularizers, who try to conceal the subtlety and ambiguity of the scriptural sources by emphasizing certain sides of the message and ignoring others.
    [Show full text]