Download Intellectuals in the Modern Islamic World: Transmission, by Stephane Dudoignon, Hisao Komatsu, Yasushi Kosugi PDF

By Stephane Dudoignon, Hisao Komatsu, Yasushi Kosugi

Incorporating a wealthy sequence of case-studies masking more than a few geographical parts, this number of essays examines the background of recent intellectuals within the Islamic international through the 20th century. The individuals reconsider the typology and background of assorted students, offering major diachronic research of the several sorts of conversation, studying, and authority. whereas each one bankruptcy provides a separate local case, with an traditionally and geographically varied heritage, the amount discloses commonalities, similarities and highbrow echoes via its comparative method. which include components, the quantity focuses first on al-Manar, the influential magazine released among 1898 and 1935 that encouraged a lot mind's eye and arguments between neighborhood intelligentsias all around the Islamic international. the second one half discusses the formation, transmission and transformation of studying and authority, from the center East to primary and Southeast Asia. Constituting a milestone in comparative reports of the fashionable Islamic global, this booklet highlights the diversity of and transformation within the function of intellectuals in Islamic societies.

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Additional resources for Intellectuals in the Modern Islamic World: Transmission, Transformation and Cummunication (New Horizons in Islamic Studies)

Sample text

The Hanbali school of law never acknowledged such a concept, as Rida relied on this position heavily. But, the Hanafi school was the official legal school of the Ottoman Empire, and the closure was presumed that against which Rida had to argue. Rida wrote a dialogue in a serialized form in al-Manar, a dialogue between an aged traditionalist and a young reformer, apparently reflecting himself. The traditional shaykh seemed a typical conservative scholar of the time. What he said in the dialogue might be a little accentuated, as it was Rida’s portrait of a traditionalist.

This sometimes gives the incorrect impression that Muhammad 2Abduh was the real author and Rashid Rida only the record keeper, so that Tafsir al-Manar is sometimes attributed to 2Abduh rather than Rida. It is not accurate to say “Muhammad 2Abduh presented his Qur1anic exegesis in the form of lectures at al-Azhar University and within the scope of legal opinions ( fatawa, sig. ”85 When we look actually into the pages of Tafsir al-Manar, it is quite apparent that this is not a simple record of the lectures given by Muhammad 2Abduh.

Al-Manar struggled hard to make ijtihad possible and to issue modern fatwas. Exercise of ijtihad and innovative fatwas have become more common today. Of recent events of the Islamic revival, one conference attracts our attention. It was a founding conference of the World Union of Muslim Ulama, held in London in July 2004. It was a gathering of more than two hundred Islamic scholars from Muslim countries, many of them prominent in their own countries as well as transnationally in the larger Islamic world.

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