Europe and the Middle East

Hourani, Albert

doi:10.1007/978-1-349-04770-3

Cited by 30 publications

(7 citation statements)

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“…Akan tetapi dapat diakui bahwa gerakan itu ialah bukanlah pengacau sebenarnya. Kesimpulan Marthin Luther yaitu "Paus dan pasukannya Turki adalah musuh utama bagi Kristen dan Gereja Suci, dan jika pasukan Turki menjadi badan dari gerakan anti-Kristen maka Paus adalah kepalannya" (Hourani, 1990).…”

Section: Tahap Saintisunclassified

Theological Stage of Islamic Studies in the West

Octavia

Anshori

2021

CJSI

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Islamic studies is a distinct field of study in the West, particularly in Europe, that is both complex and integral to the larger intellectual current. Even in its early stages, Islamic studies became inextricably linked to political currents in Western countries, giving rise to the term 'orientalism.' The purpose of this research is to consider a variety theological stage that have occurred in the development of Islamic studies in the West. This study reveals that there are three stages in Western-style Islamic studies, namely theological, political, and scientific stages, through a review of the literature. In the West, the study of Islam begins with the paradigm that Islam is a religion that can be studied from any perspective and with such freedom. The issue of dar al-Islam versus dar al-harb, understanding the text and sources of basic and contextual principles, understanding and application of governance Islamic courts (Usul al-Fiqh), the concept of Islam as a universal religion, and ijtihad issues are among the theological issues and Islamic legislation related to the issue of European Muslim identity.

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Section: Tahap Saintisunclassified

Theological Stage of Islamic Studies in the West

Octavia

Anshori

2021

CJSI

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“…pada tahun 1952, keduanya dari Universitas Oxford. 6 Disertasi doktornya terdiri dari sebuah edisi dengan terjemahan dan komentar atas Kitab al-Hiyal wa al-Makharij karya Khassaf (Hanover, 1923), sebuah teks Arab abad pertengahan tentang perlengkapan hukum.…”

Section: Biografi Singkat Joseph Schachtunclassified

HUKUM ISLAM DI MATA ORIENTALIS Formulasi Hukum Islam dalam Perspektif Joseph Schacht

Syu'aib¹

2017

Jurnal Ilmiah Keislaman

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is very famous Western scholar in the field of Islamic law. Along of his life time, he devoted himself to historical study of thoughts of Islamic law since its early periods. In his works, he elaborates historical outline and growth of the thoughts of Islamic law by using modern approach and methodologies. Schacht ideas concerning formation of Islamic law brought about discussion and debate especially among masters of Islamic law, so that they are inspired to research it.

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“…56 Following the example of Volney, the French Philosopher Voltaire would write a play with the title Fanatism, or Muhammad the Prophet depicting Muhammad as a theocratic tyrant, "who uses the sentiments and beliefs of human beings in order to serve his 'affreux desseins.'" 57 Likewise, for the great German philosopher, Hegel, Islamic civilization was of use only in so far that it had the historic task "to hand on Greco-Roman civilization to modern Europe," where "the Spirit had moved from Islam to modern Europe, whose historical mission was to absorb the antithesis into a synthesis, and nothing was left in the Muslim world except sensual enjoyment and oriental repose." 58 Interesting enough, in his Lectures on the Philosophy of History, while Hegel praises Islam as serving an important function in the East by introducing the abstract One into that part of the world, thereby "transcending the negativity of the Oriental mind," he still ends up finding it lacking in that, unlike the concrete manifestation of the Spirit in Europe, its version of universalism was too abstract, causing the Spirit to lose its energy and thereby vanishing Islam "from the stage of history."…”

Section: The Time Of the Muslim In The Modern Western (Islamophobic) ...mentioning

confidence: 99%

“…57 Likewise, for the great German philosopher, Hegel, Islamic civilization was of use only in so far that it had the historic task "to hand on Greco-Roman civilization to modern Europe," where "the Spirit had moved from Islam to modern Europe, whose historical mission was to absorb the antithesis into a synthesis, and nothing was left in the Muslim world except sensual enjoyment and oriental repose." 58 Interesting enough, in his Lectures on the Philosophy of History, while Hegel praises Islam as serving an important function in the East by introducing the abstract One into that part of the world, thereby "transcending the negativity of the Oriental mind," he still ends up finding it lacking in that, unlike the concrete manifestation of the Spirit in Europe, its version of universalism was too abstract, causing the Spirit to lose its energy and thereby vanishing Islam "from the stage of history." 59 As we can see here, Islam was no longer viewed in the Medieval sense of a monotheistic sect led by a false prophet but as a civilization in and of itself that had played a role in the evolution of man but that, somehow, due to its internal makeup, ceased to evolve.…”

Section: The Time Of the Muslim In The Modern Western (Islamophobic) ...mentioning

confidence: 99%

“…There had never been, there could not be, such a thing as a Muslim scientist: science had indeed existed and been tolerated inside Islamic society, but the scientists and philosophers were not really Muslims." 61 So that, even when there were individuals within the Islamic world who have passed on a philosophical legacy, like Avicenna, they were not, in Renan's mind, really Muslims or Arabs, for science came to them only as the "fossilized remnants of the ancient Hellenic world." This denial is in keeping with Renan's view of the development of mankind, where Muslim philosophy is considered to be an oxymoron for which falsafa (Arab philosophy) evolved from an outside, non-Islamic, source.…”

Section: The Time Of the Muslim In The Modern Western (Islamophobic) ...mentioning

confidence: 99%

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Islamophobia and the Time and Space of the Muslim Other

Samman¹

2012

Islamophobia Studies Journal

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humanity's great cultural diversity but its historical as well. It is as though H.G. Wells had really invented his time machine allowing us, as we travel across the world's different cultural landscapes, to visit places of far-away time. Americans can cross their southern border and visit their "distant neighbor" as one book title advertizes. Or we could visit, as a promotional travel brochure claims, Morocco and encounter, on camel back, "ancient ruins" and an "age-old culture" where "life is much as it was centuries ago."We could, at this very moment, for instance, stand in Manhattan, look towards Iran, and declare, with the slightest hint of irony at such a claim, that because it is ruled by Mullahs it is "still feudal" and "stuck" in the fourteenth-century. We do, of course, realize that Mexico, Morocco, and Iran are all here in our very presence. But because of the dominance of a linear temporal perspective, which categorizes "societies" as containing their own space and time, this time-like travel myth has now continued for several centuries, and we have now become accustomed to see cultures or civilizations as possessing their own launching pads with some unable to even ignite their engines while others are deep into the way yonder. In this sense, our minds have been colonized by a nineteenth-century, if not earlier, dogma that prescribes a linear historical progress through which all "societies," although at radically different speeds and at varying points, have traveled. Some may "still" be at a "traditional" or agricultural/rural phase while others are "nearer" to modernity, living in Middle age or feudal-like societies, but as soon as "they" get their true renaissance or religious and secular reformers-their equivalents of "our" philosophers and Luthersthey too can join the more "advanced" societies.This temporal lens, with its peculiar epistemological ways of seeing the world of difference, was only slightly revised in the hands of the colonized, with much of it being accommodated by the political and intellectual elites-both secular and Islamists alike. While the colonizers constructed this historical imagination in their desire to dominate the global south so as to make it appear that their rule over the natives was a natural result of history's call for the realization of rationality, the Spirit, democracy, the liberation of women, or human rights, the colonized scrambled to renarrate this very same discourse so as to place themselves as the vanguards for the emancipation of their societies. By removing the colonizers from their midst and replacing them with "indigenous" leaders who have the best interest of their people in mind, they will be well-positioned, so they claim, to deliver their societies-which they admit are "still" in the grips of a stagnant mentality-to this glorious future. As Ali Mirsepassi recently argued, the colonizer's gaze "defines contemporary conditions in the [colonized] in terms of abstracted conditions of European historical experience" where the colonized is positioned t...

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Europe and the Middle East

Cited by 30 publications

References 0 publications

Theological Stage of Islamic Studies in the West

Theological Stage of Islamic Studies in the West

HUKUM ISLAM DI MATA ORIENTALIS Formulasi Hukum Islam dalam Perspektif Joseph Schacht

Islamophobia and the Time and Space of the Muslim Other

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