Is Tolerance Liberal? Javed Ahmad Ghamidi and the Non-Muslim Minority

Iqtidar, Humeira

doi:10.1177/0090591720956590

Cited by 4 publications

(1 citation statement)

References 20 publications

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“…Despite the significant difference between Ghamidi and Locke's argument, both refer to the epistemic equality of human beings, and moreover Ghamidi endorses epistemic modesty as justification for a general attitude of restraint on judging others' actions.19 In almost all religions, however, there are interpretative traditions challenging the epistemic authority of the Church or the clergy and proposing something closer to a statement of epistemic parity coupled with a requirement of epistemic modesty, so as to open the way to internal epistemic reason for toleration. As an example, see againIqtidar (2020).…”

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Toleration as the Balance Between Liberty and Security

Galeotti

Liveriero

2021

J Ethics

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Traditionally, an adequate strategy to deal with the tension between liberty and security has been toleration, for the latter allows the maximization of individual liberty without endangering security, since it embraces the limits set by the harm principle and the principle of self-defense of the liberal order. The area outside the boundary clearly requires repressive measures to protect the security and the rights of all. In this paper, we focus on the balance of liberty and security afforded by toleration, analyzing how this strategy works in highly conflictual contexts and sorting out the different sets of reason that might motivate individual to assume a tolerant attitude. We contend that toleration represents a reliable political solution to conflicts potentially threatening social security when it is coupled with social tolerance. Hence, we examine the reasons the agents may have for endorsing toleration despite disagreement and disapproval. In the range of these reasons, we argue that the right reasons are those preserving the moral and epistemic integrity of the agent. The right reasons are however not accessible to everyone, as for example is the case with (non-violent) religious fundamentalists. Only prudential reasons for toleration seem to be available to them. And yet, we argue that an open and inclusive democracy should in principle be hospitable towards prudential and pragmatic reasons as well, which may potentially lay the grounds for future cooperation. We conclude therefore that the tolerant society has room for the fundamentalists, granted that they do not resort to violence.

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confidence: 99%

Toleration as the Balance Between Liberty and Security

Galeotti

Liveriero

2021

J Ethics

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Religion and the State in Afghanistan

Ramsey,

Patterson

2023

The Palgrave Handbook of Religion and State Volume II

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Edep: ethical imagination and the Sunna of the Prophet Muhammed

Kostadinova

2023

Cont Islam

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This paper analyzes the role of Sufi edep/adab (spiritual manners) in the ethical self-cultivation among a Naqshbandi Sufi Muslim group in Sarajevo, Bosnia-Herzegovina. It considers how an ethnographic focus on edeb/adab can help us understand Sufi spirituality as a form of everyday sociality on one hand and as a form of religious virtue and piety on the other. The ethnography highlights the importance of inculcating self-reflexivity in the pious and ethical self-cultivation as a way of attaining adab and thus piety as an everyday social. Instead of focusing on the exclusion of other Muslim selfhoods, the Naqshbandi Muslims analyzed in this paper turn to self-critique and self-improvement, a key method for spiritual refinement and a deeper relation to divine authority. Self-critique is a method which opens a path toward the proper internalization of the Prophet’s sunna, and it therefore constitutes a degree of hermeneutic practice. The essay argues for a greater ethnographic focus on how self-critique can be oriented toward the social and contribute toward formulations of ideas of tolerance and local forms of sociality. This makes adab ‘good to think with’ both in tracing the intra-Muslim power dynamics, in exploring broader Sufi engagements as religious subjects who perform ethics in a secular world, and tensions between the subject and the social, together with the practices of dervishes (initiates) to individual and collective ends. Thus, the paper proposes that a religious agency in the present via the cultivation of adab can be used to interrogate the canon, in an ongoing process of ethical cultivation which places the accent of being Islamic on the ethical as a relational category (Zigon, The Journal of the Royal Anthropological Institute, 27(2), 384–401, 2021). Edep is an abstract noun in Turkish, drawn from the original Arabic adab. Though the preferred vocabulary of my interlocutors was edep as most scholarly literature uses adab, in this text, I use adab. The interchange between edep and adab is used only when I am quoting directly from my interlocutors.

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Is Tolerance Liberal? Javed Ahmad Ghamidi and the Non-Muslim Minority

Cited by 4 publications

References 20 publications

Toleration as the Balance Between Liberty and Security

Toleration as the Balance Between Liberty and Security

Religion and the State in Afghanistan

Edep: ethical imagination and the Sunna of the Prophet Muhammed

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