6,632
edits
Portal: Modern Movements in Islam: Difference between revisions
Jump to navigation
Jump to search
→Modernism
| [checked revision] | [checked revision] |
No edit summary |
|||
| (2 intermediate revisions by the same user not shown) | |||
| Line 40: | Line 40: | ||
{{col-float-end}} | {{col-float-end}} | ||
==Modernism== | ==Modernism== | ||
Modernist movements, while comprising a very small minority of intellectuals engaged in Islamic thought, distinguish themselves in a clear fashion from traditionalists and Salafis. Modernist movements share in common a straightforward acknowledgement, often made explicitly, of the merits of modernity. These movements come in various forms - ranging everything from the introduction of new and even infallible spiritual leaders and the radical re-conception of what constitutes Islamic scriptures to the outright appropriation of critical western philosophies. What they share in common, however, is a desire to move Islam towards meeting the moral, social, legal, and even financial expectations of the modern world. To many in the Muslim world, these movements appear as | Modernist movements, while comprising a very small minority of intellectuals engaged in Islamic thought, distinguish themselves in a clear fashion from traditionalists and Salafis. Modernist movements share in common a straightforward acknowledgement, often made explicitly, of the merits of modernity. These movements come in various forms - ranging everything from the introduction of new and even infallible spiritual leaders and the radical re-conception of what constitutes Islamic scriptures to the outright appropriation of critical western philosophies. What they share in common, however, is a desire to move Islam towards meeting the moral, social, legal, and even financial expectations of the modern world. To many in the Muslim world, these movements appear as contemptible concessions to the west, analogous, even, to holding the door wide open for enemies with colonial ambitions. As the 2021 edition of the widely acclaimed ''Muslim 500'' puts it, "Islamic modernism remains popularly an object of derision and ridicule, and is scorned by traditional Muslims and fundamentalists alike".<ref>{{Citation|title=The Muslim 500|edition=2021 Edition|publisher=The Royal Islamic Strategic Studies Centre|location=Amman, Jordan|page=59|chapter=IIIC. Islamic Modernism|url=https://themuslim500.com/wp-content/uploads/2020/10/TheMuslim500-2021_Edition-low_res_20201028.pdf|editor1=S. Abdallah Schleifer|editor2=Tarek Algawhary|editor3=Aftab Ahmed}}{{Quote|[https://themuslim500.com/about-us/ The Muslim 500: About Us]|The Royal Islamic Strategic Studies Centre (MABDA المركز الملكي للبحوث والدراسات الإسلامية) is an independent research entity affiliated with the Royal Aal al-Bayt Institute for Islamic Thought. '''The Royal Aal al-Bayt Institute for Islamic Thought is an international Islamic non-governmental, independent institute''' headquartered in Amman, the capital of the Hashemite Kingdom of Jordan.}}</ref> | ||
<div class="articleSummaryColumnsWrapper"> | <div class="articleSummaryColumnsWrapper"> | ||
<div class="articleSummaryColumn"> | <div class="articleSummaryColumn"> | ||
| Line 49: | Line 49: | ||
</div> | </div> | ||
==Modern ''dawah'' (Islamic evangelism)== | ==Modern ''dawah'' (Islamic evangelism)== | ||
Parallel to the purposes of the various ideological movements in Islam, the specific techniques used by evangelists of all sects have evolved with time. The most famous technique created and continued to be used by Islamic evangelists in recent times is that of the purportedly miraculous concord and prediction of modern science with and by Islamic scriptures. This evangelical technique has comprised what is perhaps the majority of Islamic evangelism in the West and continues to grow in popularity in the East. | |||
<div class="articleSummaryColumnsWrapper"> | <div class="articleSummaryColumnsWrapper"> | ||
<div class="articleSummaryColumn"> | |||
{{PortalArticle|image=Quran and Science.png|title=Islam and Science|summary=|description=Among the many and diverse matters discussed in or touched upon by Islamic scriptures are topics of direct or indirect scientific interest. These topics include reproductive science, embryology, cosmology, medicine, and a slew of other topics. While mainstream academic scholars and scientists have found the discussion of these topics contained in Islamic scripture to be unremarkable in its seventh-century context, in recent times, many traditional Muslim scholars and figures have argued that Islamic scriptures contains statements which not only adhere to but also predict modern science. Criticism of these ideas has been widespread and has even come from Muslim scholars themselves.}}{{PortalArticle|image=Zakir Naik.png|title=Zakir Naik|description=A medical doctor by training, Naik is famous for theorizing and employing correlations between Islamic scripture and modern science for the purpose of ''dawah'', or evangelism.|summary=}} | {{PortalArticle|image=Quran and Science.png|title=Islam and Science|summary=|description=Among the many and diverse matters discussed in or touched upon by Islamic scriptures are topics of direct or indirect scientific interest. These topics include reproductive science, embryology, cosmology, medicine, and a slew of other topics. While mainstream academic scholars and scientists have found the discussion of these topics contained in Islamic scripture to be unremarkable in its seventh-century context, in recent times, many traditional Muslim scholars and figures have argued that Islamic scriptures contains statements which not only adhere to but also predict modern science. Criticism of these ideas has been widespread and has even come from Muslim scholars themselves.}}{{PortalArticle|image=Zakir Naik.png|title=Zakir Naik|description=A medical doctor by training, Naik is famous for theorizing and employing correlations between Islamic scripture and modern science for the purpose of ''dawah'', or evangelism.|summary=}} | ||
</div><div class="articleSummaryColumn"> | </div><div class="articleSummaryColumn"> | ||
| Line 65: | Line 66: | ||
{{col-float-end}} | {{col-float-end}} | ||
==The ex-Muslim movement== | ==The ex-Muslim movement== | ||
The fast-spreading ex-Muslim movements across the world is iconized by the ongoing establishment of ex-Muslim councils in countries as diverse as Pakistan, Iran, Jordan, Britain, Norway, Jordan, America, Canada, Morocco, and many others.<ref name=":0" /> Unlike the most other movements in and about Islam in the modern world, the ex-Muslim movement apparently enjoys the advantages of unity intrinsic to all movements which are primarily oppositional in nature and lack much if any of their own ideological content. | The fast-spreading ex-Muslim movements across the world is iconized by the ongoing establishment of ex-Muslim councils in countries as diverse as Pakistan, Iran, Jordan, Britain, Norway, Jordan, America, Canada, Morocco, and many others.<ref name=":0" /> Unlike the most other movements in and about Islam in the modern world, the ex-Muslim movement apparently enjoys the advantages of unity intrinsic to all movements which are primarily oppositional in nature and lack much if any of their own ideological content. Even while there has been collaboration between religiously unaffiliated ex-Muslims, ex-Muslim converts to Christianity, and critics of Islam from various faiths, however, that the largest part of the ex-Muslim movement identifies as part of the broader anti-religion, atheist, and agnostic movement spreading through the world can result in a slight, albeit by no means mutually exclusive, divergence of interests with groups and figures who identify with non-Islamic faiths. | ||
<div class="articleSummaryColumnsWrapper"> | <div class="articleSummaryColumnsWrapper"> | ||
<div class="articleSummaryColumn"> | <div class="articleSummaryColumn"> | ||