Corrections: I mistakenly referred to Q.9.29 as 9.129; Beatty made his money in mining, not in steel; Hoyland's "Seeing Islam as Others Saw it" was first published in 1997, not 1998, and Q. 5.14 reads فاغرينا بينهم.
@1:52:45 it is interesting that the standard interpretation of the Qur'an only permitting marriage between a male Muslim and non-Muslim female is reflected in the discussion. Whereas, the Qur'an only forbids marriage between pagans/polytheists and Muslims. This is one of the reasons to aver from and rethink the traditionalist normative account of Islam/Islamic law.
A very interesting and useful discussion. Consider this, according to the definition of the term Islamism, the Prophet and his companions would be considered Islamists which is why I reject the word. There are suitable alternatives to Islamism/Islamist and it behoves us to use these instead, even if these are consistent with a multiple word format. Much of the discussion shows Muslims' inability to deal appropriately with the challenge of modernity, particularly whether the nation state or the Caliphate is preferable. That itself is diagnostic of the continuing wider malaise of Muslims. Too many assumptions about what is and isn't Islamic without sufficient clarity.
Well, the term 'Islamism/Islamist" has a distinctively modern political valence that makes it inappropriate for historians to retroactively apply to the premodern Islamic past. The circulation of the term in public discourse is unfortunate since it tarnishes the religious label, "Islam." Alternatives are preferable. I also think most ordinary Muslims have adapted, and continue to adapt to the modern nation-state. Those who don't get most of the news. In the book's conclusion, I make arguments for how Muslims today can reimagine what it means to be different in modernity while remaining true to the Islamic tradition. Although Professor Anchassi may disagree with some of my proposals, I believe that they bridge the gap between the religious ideals of Islam and the lived experience of ordinary Muslims living as minorities in modern nation states.
@@youshaapatel7155 - thanks for that insight. I should check out your book in that case, if it were not for the mountain of other publications on my bedside table I would endeavour to do so sooner rather than later.
Corrections: I mistakenly referred to Q.9.29 as 9.129; Beatty made his money in mining, not in steel; Hoyland's "Seeing Islam as Others Saw it" was first published in 1997, not 1998, and Q. 5.14 reads فاغرينا بينهم.
@1:52:45 it is interesting that the standard interpretation of the Qur'an only permitting marriage between a male Muslim and non-Muslim female is reflected in the discussion. Whereas, the Qur'an only forbids marriage between pagans/polytheists and Muslims. This is one of the reasons to aver from and rethink the traditionalist normative account of Islam/Islamic law.
A very interesting and useful discussion.
Consider this, according to the definition of the term Islamism, the Prophet and his companions would be considered Islamists which is why I reject the word. There are suitable alternatives to Islamism/Islamist and it behoves us to use these instead, even if these are consistent with a multiple word format.
Much of the discussion shows Muslims' inability to deal appropriately with the challenge of modernity, particularly whether the nation state or the Caliphate is preferable. That itself is diagnostic of the continuing wider malaise of Muslims. Too many assumptions about what is and isn't Islamic without sufficient clarity.
Well, the term 'Islamism/Islamist" has a distinctively modern political valence that makes it inappropriate for historians to retroactively apply to the premodern Islamic past. The circulation of the term in public discourse is unfortunate since it tarnishes the religious label, "Islam." Alternatives are preferable. I also think most ordinary Muslims have adapted, and continue to adapt to the modern nation-state. Those who don't get most of the news. In the book's conclusion, I make arguments for how Muslims today can reimagine what it means to be different in modernity while remaining true to the Islamic tradition. Although Professor Anchassi may disagree with some of my proposals, I believe that they bridge the gap between the religious ideals of Islam and the lived experience of ordinary Muslims living as minorities in modern nation states.
@@youshaapatel7155 - thanks for that insight. I should check out your book in that case, if it were not for the mountain of other publications on my bedside table I would endeavour to do so sooner rather than later.