Description: Modernist Islam, -
Proponents of this movement typically believed that it was not only possible but imperative to show how "modern" values and institutions could be reconciled with authentically Islamic ideals. This sourcebook brings together a broad range of writings on modernist Islam from across the Muslim world. It makes available for the first time in English the writings of many of the activists and intellectuals who made up the early modernist Islamic movement. Charles Kurzman and a team of section editors, each specializing in a different region of the Islamic world, have assembled, translated, and annotated the work of the most important of these figures.
With the publication of this volume, an English-speaking audience will have wider access to the literature of modernist Islam than did the makers of the movement themselves. Convert currency. Add to Basket. Book Description Oxford University Press , Condition: Very Good. View library.
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NL EN. More from Charles Kurzman. More about Electronic books Intellectual life Islam Islamic countries Islamic countries Intellectual life 19th century Islamic countries Intellectual life 20th century Islamic renewal Islamic renewal History 19th century Islamic renewal History 20th century Modernisme cultuur Religion Islam History. Description: XI, p.
Bibliography: Includes bibliographical references and indexes. Contents: By Region; Introduction; Section 1. Summary: Modernist Islam was a major intellectual current in the Muslim world during the 19th and 20th centuries. But was Muslim Turkish society as immobile and stagnant as the other Islamic societies?
Was there not an objective psychology at work all the time beneath the surface, trying to change or throw off all obstacles to its growth? We can find the right key to the changes in Turkey in recent times, in a study of the Turkish soul, struggling between religious orthodoxy and a freer, more vital racial instinct, in a long effort to express itself.
Modernist Islam, 1840-1940: A Sourcebook
As soon as we penetrate beneath the surface immobility, and observe how he freed himself from the rigid Arab rationalism of the Islamic Middle Ages, and how he threw off the tyranny of the Persian spirit which had tied him down to the repetition of ancient and uncongenial forms of thought, we see clearly the difference between the Muslim Turk and the other Muslims in the world. The most static aspect of life in Islam is law, and religious law had given its character and shape to Turkish Islamic society.
In the eyes of the world, modern Turkey has only recently become a secular state, and to the casual observer it looks as though the change had been carried out by a single act overnight, and forced upon the Turks by the power of a terrorist government. But Turkey was not changed by one single step from a theocratic state into a secular one. The change is a logical culmination and result of a series of lesser changes in development.
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Nor is it yet complete. The final and latest secularization is only understandable [in the context of change] in the Ottoman Empire which has been going on for centuries. The Arab mind has a metaphysical conception of the universe. It looks upon legislative power as belonging to God, and executive power to the caliph; and it regards the doctors of law as intermediaries between God and the caliph, who are to control the executive and see that he carries out the laws of God.
If he fails, they are to cancel his contract and elect another caliph by the consent of the Islamic people.
Semites, as well as Arabs, had formulated this conception of Divine Law before Muhammad did so. It was the Scriptures which ruled the Semitic peoples, and it is the Scriptures which rule them still. It was different with the Turk. In his pre-Islamic state he had been accustomed to be ruled by manmade laws, and he is by nature more inclined than the other Islamic peoples to separate religion from the ordinary business of life.
Modernist Islam, 1840-1940
It is true that his laws were made for him by his chiefs, but all the same they were man-made. This streak in his psychology made itself felt immediately during the earliest centuries after his adoption of Islam.
When the Ottoman Turks founded the vast and complicated Ottoman state, sultans and governments began to make laws outside the Divine Law. Nevertheless, the precedent was contrary to the teachings of the orthodox doctors, and no Arab, no other Muslim state, would have dared to do such a thing.
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This was the first stage. Sulayman [reigned — ], called the Magnificent in the West, is known in Turkish history as the Lawgiver Qanuni , the maker of laws. The very name is a direct contradiction of orthodox principles [that call God the sole Lawgiver].