Refiguring Islam

Moumtaz, Nada

doi:10.1002/9781118475683.ch7

Cited by 8 publications

(4 citation statements)

References 74 publications

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“…The “ethical turn” in the anthropology of China has been mirrored, to some extent, by similar shifts in the anthropology of Islam (Moumtaz ). Most of the recent work on the ethics of Islam has been done in Egypt, where struggles have taken place over the relationship between secular law and sharia, but where sharia has nonetheless been enshrined as one source of law in the country's constitution.…”

Section: Shades Of Autonomy In Chinamentioning

confidence: 99%

Sharia, charity, andminjianautonomy in Muslim China: Gift giving in a plural world

Erie

2016

American Ethnologist

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In Marcel Mauss's analysis, the gift exists in the context of a homogenous system of values. But in fact, different types of normative systems can inhabit the same social field. This is the case among Hui, the largest Muslim minority group in China, for whom the “freedom” of the gift resides in the giver's capacity to follow the rules underlying gifting, in this case, the rules of sharia. I call this capacity “minjian (unofficial, popular) autonomy.” Hui follow sharia in pursuit of a good life, but their practices are also informed by mainstream Han Chinese gift practices and by the anxieties of the security state. In their gifting practices, Hui thus endeavor to reconcile the demands of Islamic, postsocialist, and gift economies. [gift economy, autonomy, sharia, charity, China, Islamic finance, ethics] 按照马塞尔·莫斯的分析, 馈赠存在于均质化价值观体系的背景中。但实际上, 在同一社会领域中可以存在着不同类型的社会规范体系。中国最大的穆斯林民族‐回族就是这样的案例, 对他们来说馈赠的"自由"取决于馈赠者按照馈赠的深层次规则行事的能力, 在这里, 规则即指“设若尔提” (伊斯兰教法) 。我将这一能力称之为“民间自主权” (非官方的, 大众化的) 。在追求美好的生活时, 回族会遵循“设若尔提”, 但他们的做法同时也会受到汉族主流的馈赠礼物的做法和“安全国家”焦虑的影响。因此, 在馈赠礼物时, 回族人会努力协调伊斯兰教、后社会主义经济和礼物经济的不同要求。[礼物经济, 自主权, “设若尔提”, 慈善, 中国, 伊斯兰金融, 伦理]

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Section: Shades Of Autonomy In Chinamentioning

confidence: 99%

Sharia, charity, andminjianautonomy in Muslim China: Gift giving in a plural world

Erie

2016

American Ethnologist

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“…Within the Islamic tradition, an Islamically cultivated, docile body is both a necessary asset for ordinary ethics and an epistemological foundation for abstract theological reasoning (Hirschkind 2006). But “the molding of the self into the ideals of the tradition,” as Nada Moumtaz reminds us, “is just an aspiration” (2015: 138) and therefore does not guarantee ethical perfection or unshakable conviction. Put differently, cultivating piety according to a tradition is inhabiting a form of life, which necessarily involves working through its challenges, including moments of ambivalence, doubt, and failure.…”

Section: In the Shadow Of Tradition: Soviet Secularity And The Subtle...mentioning

confidence: 99%

“…As such, Islam is always mediated by power relations (see the following note) and therefore embodies "continuities of conflict" (MacIntyre 1984: 222). For a thoughtful discussion of Asad's intervention, see Moumtaz (2015).…”

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confidence: 99%

“And I Believe in Signs”: Soviet Secularity and Islamic Tradition in Kyrgyzstan

Boron

2024

Comp Stud Soc Hist

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In Central Asia, the Soviet state had destroyed most Islamic institutions by the late 1930s, which gradually alienated millions of Soviet Muslims from the basics of Islamic theology and key Islamic practices of virtue cultivation, including the five daily prayers (namaz), Islamic ethics of dressing (like covering certain parts of the body), and certain lifestyle prescriptions (such as the avoidance of alcohol, gambling, and premarital sex). As a result, mainstream Islam in Central Asia came to revolve around the main Islamic life-cycle rites (i.e., male circumcision, the marriage ceremony, and funeral prayer) and occasional practices of uttering blessings, reciting short Qur’anic verses for the souls of the deceased, and visiting shrines, among others. Although more than thirty years have passed since the fall of the USSR, this non-observant form of Islam remains widespread in the region. Inquiring into the conceptual and affective aspects of Soviet forced secularization in Central Asia, I make two interrelated interventions into secularism studies and the anthropology of Islam. First, I theorize Soviet secularism through attending to the modern state’s aspiration to transcend and transform the particularities of lived traditions, which reveals significant overlaps between communist and liberal modes of statecraft and subject formation. Second, reflecting on a non-observant form of Islam in contemporary Kyrgyzstan, I ask: what remains of a tradition of virtue ethics when its modes of abstract reasoning and virtue cultivation have all but vanished?

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“…Islam exists not to break down or wipe out all existing local traditions and cultures, but to try to dialectic with the context in which Islam exists (Moumtaz, 2015). Because of its flexible nature, Islam was able to survive and develop so that it gave rise to a new Islamic pattern that was distinctive and did not exist in any part of the world (OZALP, n.d.).…”

Section: Introductionmentioning

confidence: 99%

Yusuf Al-Qardhawi's Thoughts and Their Implementation to Indonesian Society

Supriyadi

2023

SLJIL

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Islam is actually a religion that provides security, comfort, tranquility and tranquility for all its creatures. There is nothing in Islam that teaches its people to hate and harm others. Islam as a perfect religion, namely a religion that brings mercy to the universe (rahmatan lil alamin) always prioritizes the mission of peace, tolerance, moderation and nonviolence. This adaptive and accommodating characteristic of Islam is what the Prophet Muhammad (PBUH) championed. A religion that is easily accepted because its teachings are humane and universal. Historically, the entry of Islam in Indonesia was very peaceful and tolerant, as taught by the saints through local culture and could coexist with other religions at that time. But at this time violence or extreme attitudes are a phenomenon that we often hear and see, both in the mass media and the reality that surrounds our environment and society. The phenomenon of Islamic religious discourse in post-reform Indonesia is suspected to have experienced a lot of radicalism and even extremism. The explosion of terrorism in the name of Islam that occurred after the reform until now has made the face of Indonesian Islam in the spotlight in the world. In fact, Islam in Indonesia is Islam that prioritizes moderate principles (al-washathiyyah) in preaching, this characteristic of accommodating Islam is the bulwark of preventing radical religious understanding. Therefore, this study examines more focus and detail about how the concept of Al-Wasatiyyah in Islam according to Yusuf Al-Qaradawi and its implications for Indonesian society.

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Refiguring Islam

Cited by 8 publications

References 74 publications

Sharia, charity, andminjianautonomy in Muslim China: Gift giving in a plural world

Sharia, charity, andminjianautonomy in Muslim China: Gift giving in a plural world

“And I Believe in Signs”: Soviet Secularity and Islamic Tradition in Kyrgyzstan

Yusuf Al-Qardhawi's Thoughts and Their Implementation to Indonesian Society

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