Makers of Contemporary Islam

Esposito, John L.; Voll, John O.

doi:10.1093/acprof:oso/9780195141283.001.0001

Cited by 153 publications

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“…In the Islamic theological and political debate the term has acquired a very multi-faceted meaning throughout history (Peters 1995). The majority of Muslim scholars (ulamaa), furthermore, seem to agree that the use of the concept of jihad for military violence is illegitimate unless it is strictly motivated by an attack of an external aggressor on Islam (Esposito 1992(Esposito , 2002aEsposito and Voll 2001;Kepel 2002). Despite this the term has, in Western media, been used extensively and uncritically on any violent, militaristic or terroristinspired Muslim confrontation with the West and its allies.…”

Section: Discussionmentioning

confidence: 99%

Experiences of Swedish Muslims after the Terror Attacks in the USA on 11 September 2001

Sander¹

2006

Journal of Ethnic and Migration Studies

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Section: Discussionmentioning

confidence: 99%

Experiences of Swedish Muslims after the Terror Attacks in the USA on 11 September 2001

Sander¹

2006

Journal of Ethnic and Migration Studies

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“…al-Faruqi helped found the Association of Muslim Social Scientists (AMSS), was instrumental in establishing the International Institute of Islamic Thought (IIIT), and established and chaired the Islamic Studies Steering Committee of the American Academy of Religion . Esposito and Voll (2001) provide a useful introduction to al-Faruqi's life and early work, which focused on Arab identity and consciousness as in his On Arabism: Urabah and Religion (1962). Later, his interests turned to Islam and Muslim identity.…”

Section: Whither Dialogue?mentioning

confidence: 99%

Muslim Reconstructions of Knowledge and the Re-enchantment of Modernity

Zaidi

2006

Theory, Culture & Society

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Experiences of Modernity, Colonial and Postcolonial 'NA AMRIKA, na Rusia, superpower hai Khuda.' 1 Even if one part of this slogan has come true, is there not more to it than simply its anti-imperialist sentiment? Does not the invocation of God as the only superpower reveal a more generalized desire for the re-enchantment of the modern world? Similarly, is there not more to the attacks of 9/11 than political grievances, despite Osama Bin Laden's reference to the 80 years since the fall of the Ottoman Caliphate? Ironically, like so much else, lost amidst the debris of 9/11 is the deadly combination of rational scientific calculation with a martyr's heavenly reward. Whatever else 9/11 represents, surely it stands as a pre-eminent sign of the appropriation and deployment of modern scientific knowledge, technology and skill against the very heart of economic and institutional modernity in the name of religion. It is the deployment of modernity against itself. Two generations earlier, the Nazis had turned the technological fruits of modernity against the Jews, many of whom were the leading lights of modernity. 9/11 reminds us of the distinction that the Frankfurt School made between formal and substantive rationality and alerts us that 'others' have appropriated the scientific, rational calculations of large-scale death and destruction -the dark underbelly of modernity -just as cultural modernity becomes globalized.Yet the obsession of the jihadists and of other neo-revivalist and revolutionary movements with re-enchanting the political obscures more holistic treatments of modernity from a Muslim perspective. Of course, the economic and political weakness of Muslim societies constitutes a very important element in the lived reality of Muslims. The failure of postcolonial Muslim societies to actualize the fruits promised by modernization schemes and development programmes, while exposing those societies to the values inherent in such programmes, highlights the entrenchment not only of

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“…Borrowing a formula from Esposito and Voll (2001), I argue that women have become the new makers of contemporary Islam in Niger. Their taking of public roles is reshaping not only Muslim practices, but Niger society.…”

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confidence: 99%

“Go Find the Second Half of Your Faith With These Women!” Women Fashioning Islam in Contemporary Niger

Sounaye¹

2011

The Muslim World

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Makers of Contemporary Islam

Cited by 153 publications

References 0 publications

Experiences of Swedish Muslims after the Terror Attacks in the USA on 11 September 2001

Experiences of Swedish Muslims after the Terror Attacks in the USA on 11 September 2001

Muslim Reconstructions of Knowledge and the Re-enchantment of Modernity

“Go Find the Second Half of Your Faith With These Women!” Women Fashioning Islam in Contemporary Niger

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