Anthropology in Islam

Hirji, Zulfikar

doi:10.1007/978-1-4020-8265-8_733

Cited by 2 publications

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“…Apart from its rather normative take on ‘Islam’, I have several reservations with this analysis. Muslims’ conceptions and practices of ʿilm have been diverse and subject to debate since the time of the prophet (Ahmed 2016; Brenner 2007; De Jong and Radtke 1999; Diagne 2018; Hirji 2010; Rosenthal 2007 [1970]), so, if anything, not a single or particular one but all of their divergent knowledge practices and their surrounding debates would have been ‘originally Islamic’. Furthermore, as Ware depicts the knowledge practices of West African Muslims as ‘timeless’ (Ware 2014: 246) and equates them with an ‘original’ Islamic past, he denies their historicity and coeval presence with other Islamic knowledge practices (cf.…”

Section: Unpacking Lāyāmentioning

confidence: 99%

What's (not) in a leather pouch? Tracing Islamic amulets in Asante, Ghana

Pontzen¹

2020

Africa

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Islamic charms and amulets (lāyā) are simultaneously fairly common, highly valued and ardently contested items among Muslims in Asante. Tracing their history and the relations in which Muslims in Asante manufacture, make sense of and debate them, this article places such amulets within relations and delineates the discourses surrounding them. For those who manufacture and request them, these amulets are part not only of the Islamic tradition but of the divine, which permeates them. For their critics, these are un-Islamic idols that contravene the religion of Islam as they ‘keep people away from God’. Such amulets and their usage – or their non-usage – are therefore central to people relating to the divine, and as amulets thus take part in various (re)makings of Islam, they matter and are part of larger processes that knit several elements together. If one considers such amulets as genuine sources, they provide a lot of information not only about how people conceive of, debate and live Islam, but of how Islamic lifeworlds come into being and of the various entities that participate in these processes.

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Section: Unpacking Lāyāmentioning

confidence: 99%

What's (not) in a leather pouch? Tracing Islamic amulets in Asante, Ghana

Pontzen¹

2020

Africa

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Islam als Problem: Celal Nuri und Ahmed Hilmis (Filibeli) spätosmanischer Materialismusstreit

Imeri

2020

Asiatische Studien - Études Asiatiques

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The so-called Materialismusstreit evolved in the second half of the 19th century as a new genre of popular literature and was carried out as a public debate mainly by German popularisers. In the Ottoman context, however, the reception of the Materialismusstreit demonstrates how a universalised perception of the West had already become the main frame of reference among secularly educated Ottoman intelligentsia in the course of late Ottoman modernity. This fact not only constitutively shaped their modern discourse on Islam. Moreover, it brought about at the same time fundamental semantic shifts in concepts holding a prominent role within the Islamicate epistemological tradition. Consequently, the entanglement between this abovementioned frame of reference and concepts inherited from a traditional knowledge order resulted in a conceptual rupture with the traditional epistemologies. In an attempt to exemplify the argument, this paper builds on a less-known dispute on materialism between Celal Nuri and Ahmed Hilmi (Filibeli), and shows the transformation in their usage of epistemic concepts such as ʿilm, fenn, and dīn, as well as their reception of the Orientalist Islam discourse. Prior to the analysis of two core primary sources, the first part of this paper elaborates on the theoretical and methodological modalities of making fruitful the intellectual output of late Ottoman modernity for a globally entangled intellectual history.

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Anthropology in Islam

Cited by 2 publications

References 0 publications

What's (not) in a leather pouch? Tracing Islamic amulets in Asante, Ghana

What's (not) in a leather pouch? Tracing Islamic amulets in Asante, Ghana

Islam als Problem: Celal Nuri und Ahmed Hilmis (Filibeli) spätosmanischer Materialismusstreit

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