Transformations of Tradition

Quadri, Junaid

doi:10.1093/oso/9780190077044.001.0001

Cited by 6 publications

(3 citation statements)

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“…Scientific realism refers to the belief that current science corresponds to the -true -description of the world. 11 Merging these different notions together results in the idea that each scientific paradigm has a relative truth value, even if these different paradigms contradict one another. In other words, at any given point in time, the scientific paradigm that is endorsed corresponds to the truth through which people experience their world.…”

Section: The Qurʾan's Eternal Correspondencementioning

confidence: 99%

Cosmographical Readings of the Qurʾan

Chauvet

2023

AJIS

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The Qurʾan is the primary source of inspiration for Muslims across the ages. As Muslims, the task is to make the Qurʾan relevant to our own context. That task is however challenged every time the conception of the world changes. The change from a medieval Aristotelian to a modern heliocentric view of the world represented just such a challenge. But regardless of the differing worldviews, the Qurʾan’s descriptions of natural phenomena remained relevant. Accordingly, the aim of this article is to demonstrate the correspondence between the Qurʾanic description of natural phenomena and various scientific paradigms. It claims that the Qurʾan is relevant to both past and present scientific paradigms, even if these paradigms conflict with one another. This claim is illustrated through the example of cosmographies. It shows that the Qurʾan’s cosmographical verses can be read considering both ancient and modern paradigms. This multiplicity of correspondences is achieved: (1) by means of subjective descriptions, which are open to interpretation, (2) by means of negative affirmations, which allude to certain paradigms without fully endorsing them, and (3) through a silence about key elements that would unambiguously validate or refute a specific scientific paradigm. The Qurʾan’s interpretatively open cosmographical verses also include particularly apt word choices and morphology when it comes to considering them in the light of modern scientific paradigms. The philosophical and theological consequences of this multiplicity of correspondence are also discussed.

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Section: The Qurʾan's Eternal Correspondencementioning

confidence: 99%

Cosmographical Readings of the Qurʾan

Chauvet

2023

AJIS

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“…We re-express our data in PCA f orm, we wish to linearly transform the value of the spectrum data to Matrix Y (m -by-m) for some Matrix P (m-by-m). [23,24] Y = PX (5) The primary data X is denoted by t is projected to the columns of P which is referred to as change of basis. The dilemma is the choice of re -expressing data which is dependent on the characteristics Y is expected to show.…”

Section: Emeshili O Joseph Emmanuel Eronu Evans Ashigwuike Ultra-wide...mentioning

confidence: 99%

Ultra-Wideband Spectrum Hole Identification Using Principal Components and Eigen Value Decomposition

Emeshili

2020

ComEngApp

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Ultra-Wideband Spectrum Hole identification using Principal Components and Eigen Value Decomposition evolve a method of detecting spectrum hole from complex and corrupted wide band spectrum signal, due to the effect of noise spectrum hole detection is usually a challenge in wideband signal, as the presence of noise give rise to error alert, that is, noise can be misconstrued for signal. Dimensionality reduction was first used as the first level of denoising technique, Principal component Analysis (PCA) was used in dimensioning Wide Band Spectrum Data; this was able to reduce the noise level in the signal which made it convenient for Fast Fourier Transform (FFT) to act on it. FFT was used to decompose the signal to 64 sub band channels and on further reduction using principal Component Analysis (PCA), a 32 Level sub-band decomposition was carried out. Eigen Value generated shows that the magnitude of the signal to Noise ratio between Eigen Value 1 to 19 was high enough to show the that there exist a signal, while between 20 to 32 shows no signal by implication it indicates that these areas have high possibility of unoccupied spectrum holes.

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“…Islamic tradition-that is, historically-evolving forms of Islamic reasoning and virtue cultivation, which include theological deliberation, legal practice, didactic moral narratives, the five daily prayers, veiling, and so on-transforms and survives within the political logic and affective structures of the modern secular state (e.g., Agrama 2012;Fadil 2013;Fernando 2014;Hirschkind 2006;Jouili 2015;Lemons 2019;Mahmood 2005;Moumtaz 2021;Quadri 2021). Given the analytical clarity, ethnographic subtlety, and political urgency of this literature, the question of the relationship between tradition and secular modernity continues to be a major concern within the anthropology of Islam.…”

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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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Transformations of Tradition

Cited by 6 publications

References 0 publications

Cosmographical Readings of the Qurʾan

Cosmographical Readings of the Qurʾan

Ultra-Wideband Spectrum Hole Identification Using Principal Components and Eigen Value Decomposition

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

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