The Idea of an Anthropology of Islam

Asad, Talal

doi:10.5250/quiparle.17.2.1

Cited by 500 publications

(401 citation statements)

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“…However, it has been argued that all kind of ideological anthropologies, such as Marxist, feminist, or applied, are to at least some extent value-based (Tapper 1995). Asad (1986) has argued that the concept of "tradition" is helpful in studying Islam. This is so because narratives of tradition vary: no universally acceptable account of tradition exists, and "tradition" always is subject to the historical position of those studying it.…”

Section: Studying the Mosquementioning

confidence: 99%

An anthropological perspective on the mosque in Pakistan

Mughal

2015

Asian Anthropology

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Section: Studying the Mosquementioning

confidence: 99%

An anthropological perspective on the mosque in Pakistan

Mughal

2015

Asian Anthropology

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“…If Islam is understood as a discursive tradition, then Salafism amounts to a subcultural "tradition within a tradition," marked out by a distinctive set of principles and points of reference. 16 While the label is contested and often vaguely applied, Bernard Haykel has defined contemporary Salafism as characterized by several interconnected features. These include: an emphasis on the purity of the beliefs and praxis of the salaf al-s .ā lih .…”

Section: Saudi Petrodollars Spiritual Capital and The Ium 703 S P Imentioning

confidence: 99%

Saudi Petrodollars, Spiritual Capital, and the Islamic University of Medina: A Wahhabi Missionary Project in Transnational Perspective

Farquhar¹

2015

Int. J. Middle East Stud.

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While the idea that Saudi Arabia has functioned as a beacon of ultraconservative religious influence since the 1970s oil boom is commonplace, the modalities of this influence have rarely been seriously interrogated. As a window onto this issue, this article considers the history of the Islamic University of Medina, an influential Wahhabi missionary project with global ambitions. It pays particular attention to the role played by non-Saudi staff, who for long periods made up a majority of the university's faculty. Previous accounts of migrants working in Saudi religious educational institutions have tended to focus on the contested question of their contribution to the rise of politically activist modes of Islamism within the kingdom. In contrast, the account offered here draws on the concept of spiritual capital to argue that they also played an important part in legitimizing the expansion of the Wahhabi mission to diverse Muslim communities around the world.

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“…Many scholars have identified a need to examine the relationship between Islam writ large and what actual people do with their religion in everyday life (Bowen 1993a: 7, Woodward 1988: 65, 87-88, El-Zein 1974b. The most insightful contemporary theories regarding this relationship have attempted to explain variation within Islam by constructing linguistic analogies, including studying religion as discourse, (for a more complete review of the academic debates about the variation in Islam see Lukens-Bull 1999, Marranci 2008 (Asad 1986 ;Bowen, 1993b).…”

Section: Linguistic Analogiesmentioning

confidence: 99%

“…This is what Talal Asad calls for when he suggests that the anthropology of Islam must devise a conceptual organization of the diversity in Islam (Asad, 1986, p. 5). The most insightful contemporary theories regarding this relationship have attempted to explain variation within Islam by constructing linguistic analogies, including studying religion as discourse (Asad, 1986;Bowen 1993b). The discourse model has two central shortcomings.…”

Section: Accusations Of the Worst Kindmentioning

confidence: 99%

The Political Use of Islamic Variation in Indonesian Islamic Higher Education

Lukens-Bull

2016

Jurn. Pend. Islam

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The Indonesian State Islamic Higher Education (PTAIN) system was created to encourage a progressive form of Islam to oppose political Islam and to be apolitical. Because PTAIN are the official government form of Islamic higher education, PTAIN faculty members can be important opinion makers in the Indonesian Islamic community. PTAIN are critical to understanding the Indonesian Islamic community because they engage in innovative scholarship on Islamic theology, ethics, law, and practice and in the education of young Muslim leaders in many fields. This article explores some of the ways PTAIN have been politicized to play a role in the debates about the future of Indonesian Islam which is developing (or at least showing) more complex variations. It offers a theoretical model for understanding the variation found in Islam.Keywords: Islamic Higher Education, Politicized. ABSTRAK Pendidikan Tinggi Agama Islam Negeri (PTAIN) Indonesia diciptakan untuk mendorong

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The Idea of an Anthropology of Islam

Cited by 500 publications

References 0 publications

An anthropological perspective on the mosque in Pakistan

An anthropological perspective on the mosque in Pakistan

Saudi Petrodollars, Spiritual Capital, and the Islamic University of Medina: A Wahhabi Missionary Project in Transnational Perspective

The Political Use of Islamic Variation in Indonesian Islamic Higher Education

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