Islam and Modernity
The relation between Islam and modernity is a controversial topic and draws the attention of both Mush and non-Muslim scholars. Islam and Modernity brings together the ideas of a number of contemporary modernist and liberal Muslim thinkers and examines their ideas, which attempt to respond to the c...
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International Institute of Islamic Thought
1999
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oai:doaj.org-article:3064967c633b483fbaa9b2cf5f826d772021-12-02T17:49:46ZIslam and Modernity10.35632/ajis.v16i3.21092690-37332690-3741https://doaj.org/article/3064967c633b483fbaa9b2cf5f826d771999-10-01T00:00:00Zhttps://www.ajis.org/index.php/ajiss/article/view/2109https://doaj.org/toc/2690-3733https://doaj.org/toc/2690-3741 The relation between Islam and modernity is a controversial topic and draws the attention of both Mush and non-Muslim scholars. Islam and Modernity brings together the ideas of a number of contemporary modernist and liberal Muslim thinkers and examines their ideas, which attempt to respond to the challenges of the postcolonial situation. The book comprises a collection of articles that analyze the thought of a wide variety of figures from North Africa, Egypt, Syria, Iran, and India and from both Sunni and Shi’i backgrounds. In so doing, it attempts to present a new “map” that goes beyond the usual categorization of Islamic thought according to area, language, or school of thought. For the most part, these thinkers postdate the early wave of “modernist” thinkers, such as Muhammad Abduh and Rashid Rida, and often differ from them in their thought - particularly in their approach to the Qur’an, their evaluation of Islamic law, and their ideas on the connection between Islam and politics. In his introduction, Derek Hopwood raises the central issue of the book, which is how change can be integrated into society and particularly how the challenges of modernization can be integrated into Muslim societies. He argues that change is caused by a variety of factors but that tension occuts when a traditional society is challenged by the outside world, or when attempts are made to modernize it from within. In the Islamic world, for example, it was the European influence, h u g h the experience of colonization, that came to challenge the established ideas and customs, and raised the issue of “modernity” in the minds of intellectuals. Hopwood also hies to make a distinction between “modernization” and “modemity.” Whereas “modernization” refers to the artihcts of modem life (transport, communication, industry, technology, e&.) and is the general term used for the political and cultural processes initiated by the integration of new ideas and new economic systems, “modemity” is a system of thought and a way of living in the contemporary world that is open to change. In the first chapter, Javed Majeed explores some appropriations of European modernity that appear in late nineteenth century Urdu literam and focuses on the work of two of the main proponents of the Aligarh Movement, Sayyid Ahmad Khan (1817-1898) and Altaf Hussain Hali (1837-1914). The aim of the Aligarh Movement was to enable the Muslim Urdu-speaking elite, which it repsented, to adjust to the realities of British power after the suppression of the Indian rebellion of 1857. Sayyid Ahmad Khan played a central role in the establishment of the Muhammadan AngIo-Oriental College in 1875 and was a key figure in defining “Islamic modernism” in India ... Heba Raouf EzzatInternational Institute of Islamic ThoughtarticleIslamBP1-253ENAmerican Journal of Islam and Society, Vol 16, Iss 3 (1999) |
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DOAJ |
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| topic |
Islam BP1-253 |
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Islam BP1-253 Heba Raouf Ezzat Islam and Modernity |
| description |
The relation between Islam and modernity is a controversial topic and draws the
attention of both Mush and non-Muslim scholars. Islam and Modernity brings
together the ideas of a number of contemporary modernist and liberal Muslim
thinkers and examines their ideas, which attempt to respond to the challenges of
the postcolonial situation. The book comprises a collection of articles that analyze
the thought of a wide variety of figures from North Africa, Egypt, Syria, Iran, and
India and from both Sunni and Shi’i backgrounds. In so doing, it attempts to present
a new “map” that goes beyond the usual categorization of Islamic thought
according to area, language, or school of thought. For the most part, these thinkers
postdate the early wave of “modernist” thinkers, such as Muhammad Abduh and
Rashid Rida, and often differ from them in their thought - particularly in their
approach to the Qur’an, their evaluation of Islamic law, and their ideas on the connection
between Islam and politics.
In his introduction, Derek Hopwood raises the central issue of the book, which
is how change can be integrated into society and particularly how the challenges of
modernization can be integrated into Muslim societies. He argues that change is
caused by a variety of factors but that tension occuts when a traditional society is
challenged by the outside world, or when attempts are made to modernize it from
within. In the Islamic world, for example, it was the European influence, h u g h
the experience of colonization, that came to challenge the established ideas and
customs, and raised the issue of “modernity” in the minds of intellectuals.
Hopwood also hies to make a distinction between “modernization” and “modemity.”
Whereas “modernization” refers to the artihcts of modem life (transport, communication,
industry, technology, e&.) and is the general term used for the political
and cultural processes initiated by the integration of new ideas and new economic
systems, “modemity” is a system of thought and a way of living in the contemporary
world that is open to change.
In the first chapter, Javed Majeed explores some appropriations of European
modernity that appear in late nineteenth century Urdu literam and focuses on the
work of two of the main proponents of the Aligarh Movement, Sayyid Ahmad
Khan (1817-1898) and Altaf Hussain Hali (1837-1914). The aim of the Aligarh
Movement was to enable the Muslim Urdu-speaking elite, which it repsented, to
adjust to the realities of British power after the suppression of the Indian rebellion
of 1857. Sayyid Ahmad Khan played a central role in the establishment of the
Muhammadan AngIo-Oriental College in 1875 and was a key figure in defining
“Islamic modernism” in India ...
|
| format |
article |
| author |
Heba Raouf Ezzat |
| author_facet |
Heba Raouf Ezzat |
| author_sort |
Heba Raouf Ezzat |
| title |
Islam and Modernity |
| title_short |
Islam and Modernity |
| title_full |
Islam and Modernity |
| title_fullStr |
Islam and Modernity |
| title_full_unstemmed |
Islam and Modernity |
| title_sort |
islam and modernity |
| publisher |
International Institute of Islamic Thought |
| publishDate |
1999 |
| url |
https://doaj.org/article/3064967c633b483fbaa9b2cf5f826d77 |
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