Contesting the U.S.-centric bias of modern environmentalism, this essay uncovers an “old“ paradigm of environmentalism found in the medieval Islamic tradition, the Islamic Ecological Paradigm (IEP)—which, in many respects, is tantamount to many ideologies of modern environmentalism. According to IEP, human beings are a part of, and not above, nature, and have the responsibility to preserve nature. Many paradigms of modern environmentalism have largely embraced this ideology, though they do not necessarily trace their origin to IEP. This essay also analyzes Muslim environmental activism today by focusing on how its proponents are inspired by modern environmentalism while grounding their activism in IEP. Despite substantial variance and occasional tension, the author argues that both modern environmentalism and IEP can form an ontological alliance, an alliance that is of paramount importance to addressing environmental problems that transcend physical and cultural borders.
Adornment (Aesthetics), Symbolism and Differentiation
, life needs, social codes, religious demands and socioeconomic manifestations. By the rise of Islam in the seventh century, the holy scripture of the Koran established and institutionalised its existence economically, politically and religiously
-centric, and secular approaches that dominate the way history is taught in the pre-university public education system. By focusing on world and national history textbooks, this study analyses the role assigned to Islam in representations of the self and the
Is Liberation without Freedom Possible?
What Has Sartrean Existentialism Got to Do with Islamic Terrorism? Speaking about the future of existentialism means, primarily, testing its theoretical assumptions in order to interpret and clarify the most pressing themes of our contemporary world
Anne Norton, On the Muslim Question (Princeton: Princeton University Press, 2013), 288 pp., ISBN: 9781400846351
Alfred Stepan and Charles Taylor, eds., Boundaries of Toleration (New York: Columbia University Press, 2014), 328 pp., ISBN: 9780231165679
Mehrzad Boroujerdi, ed., Mirror for the Muslim Prince: Islam and the Theory of Statecraft (Syracuse, NY: Syracuse University Press, 2013), 448 pp., ISBN: 9780815632894
Wael B. Hallaq, The Impossible State: Islam, Politics and Modernity’s Moral Predicament (New York: Columbia University Press, 2013), 272 pp., ISBN: 9780231162579
Ali Mirsepassi and Tadd Graham Fernée, Islam, Democracy and Cosmopolitanism: At Home and in the World (New York: Cambridge University Press, 2014), 225 pp., ISBN: 9781107053977
The Ethics of Hierarchy in the Tablighi Jamaat in Pakistan
In recent decades, Pakistan has witnessed the dramatic rise of Islamic revivalist forces, including Islamic piety movements, political parties, new Islamic schools, televangelists, NGOs, corporations, and banks. These Islamic revivalists draw their
From Flexibility to Protection
Like all the elites of post-Soviet Muslim countries, the political elite and religious officials in Russia have been in the search of a moderate and strictly national Islamic identity, to keep the Muslim population of Russia separate from Arab or Turkish versions of Islam that could be politicised and thus had the potential to undermine the state structure. ‘Tatar traditional Islam’ emerged through this framework.
Emotional Experience in Islamic Sermons (Bengali waʿẓ maḥfils)
This article is about communication practice as a driving force to bring about conceptual change. It approaches the emotional experience in a particular strand of Islamic sermons from contemporary Bangladesh 1 by an extended rhetorical analysis
The Search for a Localised Islamic Orthodoxy in Russia
Lili Di Puppo
In Russia, the division between a ‘folk’/‘ethnic’ and ‘doctrinal’ Islam is linked to the Soviet attempts to weaken scholarly religious knowledge. Today, similar to various regions of the Muslim world, certain Tatar Muslims with the madhhab system (Muslim schools of jurisprudence), engage in constructing a localised orthodoxy, an Islamic orthodoxy based on the universal foundations of Islam, while striving to integrate folk customs and traditions of ‘traditional Islam’ that formerly were denounced as state-loyal piety.
The Integration of Arabo-Islamic Culture in Pre-state Palestine
and Islamic traditions informed, to varying degrees, the Zionist rhetorical formation of the land as well . Academics have already discussed the ways in which Jewish traditions shaped the Zionist vision of pre-state Palestine (Zerubavel 1995). Yet