The Study of Islam Before and After September 11: A Provocation

Hughes, Aaron W.

doi:10.1163/15700682-12341234

Cited by 16 publications

(3 citation statements)

References 10 publications

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“…If a scholar conducts research that demonstrates his empathy towards Islam, he/she will be designated as 'not neutral' by his/her colleagues. For some of them, what is considered neutral is that a scholar carries out a study that shows his/her negative standpoint toward Islamic tradition and culture (Hammer, 2016;Hughes, 2012).…”

Section: Islamic Studies: Changing Contextsmentioning

confidence: 99%

Studying Islam in an age of disruption: towards knowledge integration

Widiyanto

2022

ijoresh

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This paper tries to offer an approach to studying Islam in the contemporary age by taking into account the socio-political contexts which surround the present-day Muslim communities. Islamophobia, post-truth, the era of identity, and post-orientalism pose new challenges to Islamic studies. The interdisciplinary approach is thus a necessity, in line with the complexity of the problems of contemporary Muslim societies. This study strives to investigate two main research problems, namely: (a) in which ways current socio-political circumstances pose challenges to the content and methodology of contemporary Islamic studies; (b) what kind of knowledge integration can be brought forward in response to these changing contexts. This paper argues that contemporary Islamic studies should move towards al-dirasa al-Islamiyya al-muwassa’a (Islamic studies in its widest sense) by integrating Islamic and modern scholarship. This knowledge integration is strategic in producing knowledge that is both up-to-date and deep-rooted in society. It should also involve the integration of perspectives and worldviews so that it may lead to the production of balanced knowledge, in the sense of not being trapped in apologetics and excessive criticism. This knowledge integration will be more embedded in society if it is developed into a knowledge culture.

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Section: Islamic Studies: Changing Contextsmentioning

confidence: 99%

Studying Islam in an age of disruption: towards knowledge integration

Widiyanto

2022

ijoresh

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“…Criticism is accordingly reserved and directed solely towards previous generations of scholars who are now accused of being embedded in the snares of colonialism and empire maintenance. (Hughes 2012) What Hughes in effect points to in this passage is the way these scholars perceive (i.e., "criticize") the intellectual domination exerted against the Islamic tradition as being at the hand of Western power. There is a clear identification of thoughtless criticizing with a "soft" postcolonialism that proceeds by criticism as accusation rather than deliberation.…”

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confidence: 95%

Why Critique?

Mas

2012

Method Theory Study Religion

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This paper examines the stakes in disentangling critique from its Western operation in order to locate a position of political freedom for the critical study of the Islamic tradition. It considers how the question of the critical study of Islam is a question about the political significance of the concept of critique, and the challenge that the study of the Islamic tradition poses to the discriminating operation of Western criticism. It argues that critique espouses the very philosophical ethos of the Enlightenment itself that challenges us to adopt the "a limit-attitude" of analyzing and reflecting on the limits of the Enlightenment and the political and governmental apparatus that accompanied it.

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“…Why did he call his book "Rediscovering the Islamic Classics" as opposed to "Rediscovering the Arabo-Islamic Classics"? 3 Also, see Hughes 2012. of, the de-colonialism of Islamic studies. The responses by Lien Iffah Naf'atu Fina (Yogyakarta-Chicago) and Mohsen Feyzbakhsh (Tehran) deal with "different" readings of "Orientalism" in Indonesian and Iranian academic contexts, respectively.…”

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confidence: 99%

I Want to Become an Orientalist Not a Colonizer or a “De-Colonizer”

Daneshgar

2020

Method Theory Study Relig.

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Writing Studying the Qurʾan in the Muslim Academy emerged out of my personal and academic concerns, which have not been relieved since its publication. Now, my trepidations have become more serious and I am becoming more disappointed about the future of religious and Islamic studies. Such concerns have not disappeared, and all we can do is remind the next generation that their field of study as well as their worldview was shaped in accordance with the proclivity of seniors, superiors, job-givers and policy-makers. The current symposium dedicated to my book, to which this is a response, includes essays by well-versed scholars with Muslim backgrounds. They all draw my attention to the diversity, complexity and importance of the notions we use regularly in the study of Islam. Each of the essays suggests how the discourse on method and theory in the study of Islam has changed within the last decade.

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The Study of Islam Before and After September 11: A Provocation

Cited by 16 publications

References 10 publications

Studying Islam in an age of disruption: towards knowledge integration

Studying Islam in an age of disruption: towards knowledge integration

Why Critique?

I Want to Become an Orientalist Not a Colonizer or a “De-Colonizer”

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