Impact of
Impact of
16. Looking Back: What distinguished the early centuries of Islamic history from a similar phase in the history of Christianity and Buddhism?…
about “white domination” and he tried to improve on that factor. He worked and studied for the…
O=O 496 5 2480 C-O 366 1 366 O-H 463 1 463 Total 6889 Total 8516…
Topic: Exploring the religious and cultural dynamics and understanding of the Islamic Religion in a global geopolitical environment.…
“ Deadly Identities”; “ The Arab World”; “ Why Men and Women Cannot Talk to Each Other”…
Ways that show how “the desire for God is written on the human heart.” Two examples are:…
Tamim Ansaray (2010), Destiny Disrupted- A History of the world Through Islamic Eyes- Public Affairs; Reprint edition (April 27, 2010)…
The objective of monistic mysticism is to seek unity and identity with a universal principle; while theistic mysticism seeks unity, but not identity with God. The ultimate expression of monistic mysticism is perhaps best displayed in the Upanishads of India, as in the concepts of “I am Brahman” (the all-pervading principle) and tat tram asi “that thou art,” meaning that the soul is the eternal and Absolute Being. Monistic mysticism is also found in Taoism, which seeks unity with Tao, the ineffable way. Theistic mysticism, unity with God, characterized Christianity, Judaism (in the Kabbalah), and Islam (the Sufi sect), and is also found in…
equality. However his autobiography was written at a time when he relented slightly on his…
Since the publication of Orientalism in 1978, Edward Said's critique has become the hegemonic discourse of Middle Eastern studies in the academy. While Middle Eastern studies can improve, and some part of Said's criticism is valid, it is apparent that the Orientalism critique has done more harm than good. Although Said accuses the West and Western researchers of "essentializing" Islam, he himself commits a similar sin when he writes that Western researchers and the West are monolithic and unchanging. Such a view delegitimizes any search for knowledge--the very foundation of the academy. One of Said's greatest Arab critics, Syrian philosopher Sadiq Jalal al-Azm, attacked Said for the anti-intellectualism of this view. Since German and Hungarian researchers are not connected to imperialism, Said conveniently leaves them out of his critique. Said also ignores the positive contribution that researchers associated with power made to the understanding of the Middle East. Said makes an egregious error by negating any Islamic influence on the history of the region. His discursive blinders--for he has created his own discourse--led him before September 11, 2001 to denigrate the idea that Islamist terrorists could blow up buildings and sabotage airplanes. Finally, Said's influence has been destructive: it has contributed greatly to the excessively politicized atmosphere in Middle Eastern studies that rejects a critical self-examination of the field, as well as of Middle Eastern society and politics.…
Nuh Ha Mim Keller. “Who or what is a Salafi? Is their approach valid?” masud.co.uk. 1995 Web..…
At the time he was writing, Europe was living through the Dark Ages where cultural works were suppressed. In the midst of ignorance and intolerance, Ibn Rushd who translated several of the Greek philosophers into Arabic, which were then introduced into Europe, kept the flame of free inquiry and thought alive in these dark times.…
* The spiritual enquiry of Dr Kalam continued even during his last year of degree course at MIT, Chennai. Dr Kalam says, “ I had to test my belief in God and see if it could fit into the matrix of scientific thinking. I wondered, was matter alone the ultimate reality and were spiritual phenomena but a manifestation of matter? Were all ethical values relative, and was sensory perception the only source of knowledge and truth?”. The value system in which he had been nurtured was profoundly religious. He had been taught that true reality lay beyond the material world in the spiritual realm and that knowledge could be obtained only through inner experience.…
Dr. Jeremy Henzell-Thomas is Executive Director of The Book Foundation, a registered UK charity involved in the development of Islamic education programs, the sponsorship of Islamic art, and the publication of major works of Islamic spirituality which bring to light the universal message of Islam. He has also served as the first Chairman of the Board of FAIR, the UK Forum Against Islamophobia and Racism, from 2001-2003, and as Deputy Chairman of the Association of Muslim Social Scientists (AMSS UK).…
The roots of Islamic reawakening in the twentieth century are often traced in the Muslim response to the western colonialism in Asia and Africa. While it may be one contributory factor in the case of few Muslim countries, a global Islamic reassertion, we notice as a wonder even in countries, which were not colonised by the western imperialists. A serious study of the Islamic sources, the Quran and the Sunnah will show that Islam as the way of life and a total system had an innate tendency to activate and reinvigorate from within, the process of Islam re-assertion. The dynamic principle responsible for these occurrences is mentioned in the prophetic hadith as ijtihad meaning the effort and endeavour undertaken for attaining some objective. (http://www.icna.org/tm/greatmuslim1.htm) (7/3/14). Many of his contemporaries were doubtful that Islam could also provide constitutional principles of the Quran but also fought to establish it in Pakistan. Its chief characteristic lies in presenting the meaning and message of the Qur’an in a language and style that penetrates the hearts and minds of the men and women of today’s demonstrations the relevance of the Quran to their everyday problems, both on the individual and societal planes. (xa.yimg.com/kq/groups/14934970/16656846/name/Maududi.pdf).…