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By Muhammad Masud, Visit Amazon's Armando Salvatore Page, search results, Learn about Author Central, Armando Salvatore, , Martin van Bruinessen

Contemporary occasions have concentrated recognition at the perceived alterations and tensions among the Muslim international and the fashionable West. As an incredible strand of Western public discourse has it, Islam looks immune to inner improvement and continues to be inherently pre-modern. even though Muslim societies have skilled many of the related structural alterations that experience impacted upon all societies: great urbanisation, mass schooling, dramatically elevated conversation, the emergence of recent varieties of associations and institutions, a few degree of political mobilisation, and significant adjustments of the economic climate. those advancements are followed through a variety of social routine and by means of advanced and sundry non secular and ideological debates. This textbook is a pioneering research delivering an creation to and evaluate of the debates and questions that experience emerged relating to Islam and modernity. Key matters are chosen to offer readers an figuring out of the complexity of the phenomenon from quite a few disciplinary views. a number of the manifestations of modernity in Muslim lifestyles mentioned comprise social swap and the transformation of political and non secular associations, gender politics, altering criminal regimes, devotional practices and kinds of non secular organization, shifts in non secular authority, and glossy advancements in Muslim spiritual thought.

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Extra resources for Islam and Modernity: Key Issues and Debates

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On the other, for him Islam was completely at the mercy of Western-led modernisation (von der Mehden 1986: 11). With such an approach and within this methodological framework, von Grunebaun saw his task as a post-Weberian Islamologist as consisting of reinterpreting the ranking of the ‘inner’ factors in the unfolding of Islamic civilisation and in its allegedly unsuccessful encounter with modernity. Relying on the cultural sociologist Alfred L. Kroeber (1876–1960), he saw in the message of Islam a dilution of the inner impetus of Christian faith (von Grunebaum 1964: 7) – an idea that reflects Weber’s poor consideration of Islam for allegedly being a trivialised manifestation of Near Eastern religious monotheism and spirituality, one projected outwardly towards immediate rewards rather than, like Christianity, inwardly towards a realm of pure values.

Yet the broader theoretical framework of this specific type of Enlightenment, and the axial traditions from which its most advanced versions were derived, were the product of a longer-term intercivilisational exchange nurtured by bloody and genocidal conflicts, as in the epilogue of the Spanish Christian reconquista that is at the root of Spinoza’s diasporic displacement. This displacement facilitated his drawing from a variety of traditions and their combination into an original perspective. In particular for Spinoza, religion, properly understood, is ethical speech, an axial discourse that formulates shared values in order for human powers to create rules of connective justice and to support stable socio-political orders.

References Arjomand, Said A. ’, in Johann P. Arnason and Björn Wittrock (eds), Eurasian Transformations, 10th to 13th Centuries: Crystallizations, Divergences, Renaissances, Leiden and Boston: Brill, pp. 213–45. Arnason, Johann P. (2001), ‘Civilizational Patterns and Civilizing Processes’, International Sociology, 16/3: 387–405. Arnason, Johann P. (2003), Civilizations in Dispute: Historical Questions and Theoretical Traditions, Leiden and Boston: Brill. Arnason, Johann P. (2005), ‘The Axial Age and its Interpreters: Reopening a Debate’, in Johann P.

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