Transnational Theological Encounters

Recent attempts at limiting the entry of Muslims into the United States, including the promulgation of the executive order “Protecting the Nation from Foreign Terrorist Entry Into the United States” and calls for a “Muslim registry” are based in ideas of Islam as a monolithic ahistorical and acultu...

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Autor principal:	Meryem F Zaman
Formato:	article
Lenguaje:	EN
Publicado:	International Institute of Islamic Thought 2019
Materias:	South Asia Islamic Revivalism Diaspora Tablighi Jama'at New York Islam in America Islam BP1-253
Acceso en línea:	https://doaj.org/article/f55446c6648d4676908d7b60efd1a49f
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spelling	oai:doaj.org-article:f55446c6648d4676908d7b60efd1a49f2021-12-02T17:46:15ZTransnational Theological Encounters10.35632/ajis.v36i3.1922690-37332690-3741https://doaj.org/article/f55446c6648d4676908d7b60efd1a49f2019-07-01T00:00:00Zhttps://www.ajis.org/index.php/ajiss/article/view/192https://doaj.org/toc/2690-3733https://doaj.org/toc/2690-3741 Recent attempts at limiting the entry of Muslims into the United States, including the promulgation of the executive order “Protecting the Nation from Foreign Terrorist Entry Into the United States” and calls for a “Muslim registry” are based in ideas of Islam as a monolithic ahistorical and acultural entity which “hates us” and endorses barbaric action against non-Muslims. Fueling these images is the belief that authority to speak on behalf of Islam is vested in specific individuals, and that actions “Islam” calls for are self-evident from examinations of the Qur’an and Hadith, and from the proclamations of religious leaders. American media figures and politicians have supported their self-representation as top-down movements, in which a few leaders transmit their interpretations of sacred texts to unquestioningly obedient followers. This assumption shapes policy approaches to Islam and Muslims globally. I draw on two years of multi-sited ethnographic research on transnational Islamic movements operating in Pakistan and the United States in order to demonstrate that, despite these movements seemingly leader-driven creation of knowledge, male and female members contribute significantly to the discourses around which they form themselves as subjects. These interjections are shaped by local ideas of good and bad as well as members’ own beliefs and practices. My work examines the ways in which Islamic practice in America absorbs multiple strands of theology developed in movement-bases, and combines them with local sources of authority to form a uniquely American Islam. Meryem F ZamanInternational Institute of Islamic ThoughtarticleSouth AsiaIslamic RevivalismDiasporaTablighi Jama'atNew YorkIslam in AmericaIslamBP1-253ENAmerican Journal of Islam and Society, Vol 36, Iss 3 (2019)
institution	DOAJ
collection	DOAJ
language	EN
topic	South Asia Islamic Revivalism Diaspora Tablighi Jama'at New York Islam in America Islam BP1-253
spellingShingle	South Asia Islamic Revivalism Diaspora Tablighi Jama'at New York Islam in America Islam BP1-253 Meryem F Zaman Transnational Theological Encounters
description	Recent attempts at limiting the entry of Muslims into the United States, including the promulgation of the executive order “Protecting the Nation from Foreign Terrorist Entry Into the United States” and calls for a “Muslim registry” are based in ideas of Islam as a monolithic ahistorical and acultural entity which “hates us” and endorses barbaric action against non-Muslims. Fueling these images is the belief that authority to speak on behalf of Islam is vested in specific individuals, and that actions “Islam” calls for are self-evident from examinations of the Qur’an and Hadith, and from the proclamations of religious leaders. American media figures and politicians have supported their self-representation as top-down movements, in which a few leaders transmit their interpretations of sacred texts to unquestioningly obedient followers. This assumption shapes policy approaches to Islam and Muslims globally. I draw on two years of multi-sited ethnographic research on transnational Islamic movements operating in Pakistan and the United States in order to demonstrate that, despite these movements seemingly leader-driven creation of knowledge, male and female members contribute significantly to the discourses around which they form themselves as subjects. These interjections are shaped by local ideas of good and bad as well as members’ own beliefs and practices. My work examines the ways in which Islamic practice in America absorbs multiple strands of theology developed in movement-bases, and combines them with local sources of authority to form a uniquely American Islam.
format	article
author	Meryem F Zaman
author_facet	Meryem F Zaman
author_sort	Meryem F Zaman
title	Transnational Theological Encounters
title_short	Transnational Theological Encounters
title_full	Transnational Theological Encounters
title_fullStr	Transnational Theological Encounters
title_full_unstemmed	Transnational Theological Encounters
title_sort	transnational theological encounters
publisher	International Institute of Islamic Thought
publishDate	2019
url	https://doaj.org/article/f55446c6648d4676908d7b60efd1a49f
work_keys_str_mv	AT meryemfzaman transnationaltheologicalencounters
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Transnational Theological Encounters

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