Islamic Resurgence and Western Reaction
Islam is an ideology and a world religion with more than one billion adherents spread around the globe (Kettani 1986). I Muslims are a majority in more than forty-five countries from Africa to Southeast Asia. Their populations continue to grow, as do the Muslim populations in the former Soviet Unio...
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International Institute of Islamic Thought
1994
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oai:doaj.org-article:aec2ebf7a1b94346b4faaf6ff3ac10a12021-12-02T17:26:08ZIslamic Resurgence and Western Reaction10.35632/ajis.v11i4.24402690-37332690-3741https://doaj.org/article/aec2ebf7a1b94346b4faaf6ff3ac10a11994-01-01T00:00:00Zhttps://www.ajis.org/index.php/ajiss/article/view/2440https://doaj.org/toc/2690-3733https://doaj.org/toc/2690-3741 Islam is an ideology and a world religion with more than one billion adherents spread around the globe (Kettani 1986). I Muslims are a majority in more than forty-five countries from Africa to Southeast Asia. Their populations continue to grow, as do the Muslim populations in the former Soviet Union, China, India, Europe, and the United States. Islam seeks the evolution of a social structure based on the concept of the unity of mankind and comprised of individuals who are ·living moral and spiritual lives. It seeks to build a transnational society in which such narrow loyalties as color, race, and so on are negated, in which complete submission to the will of Allah is displayed, and in which Muhammad is the model to follow in daily affairs and is recognized as the chief interpreter of revelation. Denny (1993, 345) introduces Islam as "a vigorous, complex amalgam of peoples, movements, and goals, and not the monolithic, centrally coordinated, hostile enterprise that outsiders sometimes assume it to be." Muslim society is further characterized as having the capacity to resolve any changes, new situations or problems facing the ummah through the application of ijtihad. In the ever-changing sociocultural and socioeconomic conditions, it is ijtihad that prevents fossilization and precludes the development of stereotypes within Islam. With ijtihad, Islam has the inherent capacity to address and respond to change while still following the teachings of the Qur'an and the Prophet. Thus the term "fundamentalism," with its nonMuslim origin in early twentieth century Protestant Christianity, has no place in, and is therefore irrelevant to, the Islamic schema. This is not only because of the specifically Christian heritage and nature of the term, but also because of the derogatory and negative undertones that have been attached to it. The term "Islamic fundamentalism" is, in fact, an oxymoron, for one cannot be a Muslim if one does not adhere to the fundamentals of Islam. Denny (ibid., 345-46) writes: ... Mohammad Akram ChaudharyMichael D. BerdineInternational Institute of Islamic ThoughtarticleIslamBP1-253ENAmerican Journal of Islam and Society, Vol 11, Iss 4 (1994) |
| institution |
DOAJ |
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DOAJ |
| language |
EN |
| topic |
Islam BP1-253 |
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Islam BP1-253 Mohammad Akram Chaudhary Michael D. Berdine Islamic Resurgence and Western Reaction |
| description |
Islam is an ideology and a world religion with more than one
billion adherents spread around the globe (Kettani 1986). I Muslims
are a majority in more than forty-five countries from Africa to
Southeast Asia. Their populations continue to grow, as do the Muslim
populations in the former Soviet Union, China, India, Europe, and
the United States. Islam seeks the evolution of a social structure based
on the concept of the unity of mankind and comprised of individuals
who are ·living moral and spiritual lives. It seeks to build a transnational
society in which such narrow loyalties as color, race, and so
on are negated, in which complete submission to the will of Allah is
displayed, and in which Muhammad is the model to follow in daily
affairs and is recognized as the chief interpreter of revelation.
Denny (1993, 345) introduces Islam as "a vigorous, complex
amalgam of peoples, movements, and goals, and not the monolithic,
centrally coordinated, hostile enterprise that outsiders sometimes
assume it to be." Muslim society is further characterized as having the
capacity to resolve any changes, new situations or problems facing
the ummah through the application of ijtihad. In the ever-changing
sociocultural and socioeconomic conditions, it is ijtihad that prevents
fossilization and precludes the development of stereotypes within
Islam. With ijtihad, Islam has the inherent capacity to address and
respond to change while still following the teachings of the Qur'an
and the Prophet. Thus the term "fundamentalism," with its nonMuslim
origin in early twentieth century Protestant Christianity, has
no place in, and is therefore irrelevant to, the Islamic schema. This is
not only because of the specifically Christian heritage and nature of
the term, but also because of the derogatory and negative undertones
that have been attached to it. The term "Islamic fundamentalism" is,
in fact, an oxymoron, for one cannot be a Muslim if one does not
adhere to the fundamentals of Islam. Denny (ibid., 345-46) writes: ...
|
| format |
article |
| author |
Mohammad Akram Chaudhary Michael D. Berdine |
| author_facet |
Mohammad Akram Chaudhary Michael D. Berdine |
| author_sort |
Mohammad Akram Chaudhary |
| title |
Islamic Resurgence and Western Reaction |
| title_short |
Islamic Resurgence and Western Reaction |
| title_full |
Islamic Resurgence and Western Reaction |
| title_fullStr |
Islamic Resurgence and Western Reaction |
| title_full_unstemmed |
Islamic Resurgence and Western Reaction |
| title_sort |
islamic resurgence and western reaction |
| publisher |
International Institute of Islamic Thought |
| publishDate |
1994 |
| url |
https://doaj.org/article/aec2ebf7a1b94346b4faaf6ff3ac10a1 |
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AT mohammadakramchaudhary islamicresurgenceandwesternreaction AT michaeldberdine islamicresurgenceandwesternreaction |
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