Islam’s Encounter with English and Ismail al-Faruqi’s Concept of Islamic English: A Postcolonial Reading

In the past, many Muslims maintained strong reservations about using English as a means of communication, interaction, and intellectual practices mainly due to its association with British colonialism. In the postcolonial world Muslims and other religious communities, as well as various ethnic and...

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Autor principal:	Md. Mahmudul Hasan
Formato:	article
Lenguaje:	EN
Publicado:	International Institute of Islamic Thought 2014
Materias:	Islam and English, Islamic English, Muslim names, Islamic theological terms, abrogation, appropriation, semantic distortion Islam BP1-253
Acceso en línea:	https://doaj.org/article/4415bf11cf1e4c2ba9c78f2326ce05a9
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spelling	oai:doaj.org-article:4415bf11cf1e4c2ba9c78f2326ce05a92021-12-02T19:41:22ZIslam’s Encounter with English and Ismail al-Faruqi’s Concept of Islamic English: A Postcolonial Reading10.35632/ajis.v31i2.2872690-37332690-3741https://doaj.org/article/4415bf11cf1e4c2ba9c78f2326ce05a92014-04-01T00:00:00Zhttps://www.ajis.org/index.php/ajiss/article/view/287https://doaj.org/toc/2690-3733https://doaj.org/toc/2690-3741 In the past, many Muslims maintained strong reservations about using English as a means of communication, interaction, and intellectual practices mainly due to its association with British colonialism. In the postcolonial world Muslims and other religious communities, as well as various ethnic and indigenous groups, have moved away from the ideological and political assumptions of a binary relationship between English and their cultural and religious identities. As a result, several hundred million Muslims now use English as their first or second language, and more books on Islam are published in it than in any other language. However, Ismail al-Faruqi (1921-86) sees a serious anomaly in how Muslim names and Islamic theological terms are transliterated and translated, as the dominant practice shows not a loyalty to meaning, but to the norms of the target language. Such an approach causes these names and terms to lose semantic associations and religious connotations. To rectify this, al-Faruqi proposes the introduction of “Islamic English.” Based on his linguistic diagnosis and remedy, I will discuss this approach from a postcolonial perspective. Md. Mahmudul HasanInternational Institute of Islamic ThoughtarticleIslam and English, Islamic English, Muslim names, Islamic theological terms, abrogation, appropriation, semantic distortionIslamBP1-253ENAmerican Journal of Islam and Society, Vol 31, Iss 2 (2014)
institution	DOAJ
collection	DOAJ
language	EN
topic	Islam and English, Islamic English, Muslim names, Islamic theological terms, abrogation, appropriation, semantic distortion Islam BP1-253
spellingShingle	Islam and English, Islamic English, Muslim names, Islamic theological terms, abrogation, appropriation, semantic distortion Islam BP1-253 Md. Mahmudul Hasan Islam’s Encounter with English and Ismail al-Faruqi’s Concept of Islamic English: A Postcolonial Reading
description	In the past, many Muslims maintained strong reservations about using English as a means of communication, interaction, and intellectual practices mainly due to its association with British colonialism. In the postcolonial world Muslims and other religious communities, as well as various ethnic and indigenous groups, have moved away from the ideological and political assumptions of a binary relationship between English and their cultural and religious identities. As a result, several hundred million Muslims now use English as their first or second language, and more books on Islam are published in it than in any other language. However, Ismail al-Faruqi (1921-86) sees a serious anomaly in how Muslim names and Islamic theological terms are transliterated and translated, as the dominant practice shows not a loyalty to meaning, but to the norms of the target language. Such an approach causes these names and terms to lose semantic associations and religious connotations. To rectify this, al-Faruqi proposes the introduction of “Islamic English.” Based on his linguistic diagnosis and remedy, I will discuss this approach from a postcolonial perspective.
format	article
author	Md. Mahmudul Hasan
author_facet	Md. Mahmudul Hasan
author_sort	Md. Mahmudul Hasan
title	Islam’s Encounter with English and Ismail al-Faruqi’s Concept of Islamic English: A Postcolonial Reading
title_short	Islam’s Encounter with English and Ismail al-Faruqi’s Concept of Islamic English: A Postcolonial Reading
title_full	Islam’s Encounter with English and Ismail al-Faruqi’s Concept of Islamic English: A Postcolonial Reading
title_fullStr	Islam’s Encounter with English and Ismail al-Faruqi’s Concept of Islamic English: A Postcolonial Reading
title_full_unstemmed	Islam’s Encounter with English and Ismail al-Faruqi’s Concept of Islamic English: A Postcolonial Reading
title_sort	islam’s encounter with english and ismail al-faruqi’s concept of islamic english: a postcolonial reading
publisher	International Institute of Islamic Thought
publishDate	2014
url	https://doaj.org/article/4415bf11cf1e4c2ba9c78f2326ce05a9
work_keys_str_mv	AT mdmahmudulhasan islamsencounterwithenglishandismailalfaruqisconceptofislamicenglishapostcolonialreading
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Islam’s Encounter with English and Ismail al-Faruqi’s Concept of Islamic English: A Postcolonial Reading

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