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Download PDF Religion as Critique: Islamic Critical Thinking from Mecca to the Marketplace (Islamic Civilization and Muslim Networks)
Download PDF Religion as Critique: Islamic Critical Thinking from Mecca to the Marketplace (Islamic Civilization and Muslim Networks)
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Religion as Critique: Islamic Critical Thinking from Mecca to the Marketplace (Islamic Civilization and Muslim Networks)
Download PDF Religion as Critique: Islamic Critical Thinking from Mecca to the Marketplace (Islamic Civilization and Muslim Networks)
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Review
Offers an interesting opposition to the West-and-the-rest narratives of an European Enlightenment radiating outwards from Greece and Germany into the backward corners of a darker world.--Al JazeeraThoughtful, nuanced, questioning, exploratory, Religion as Critique: Islamic Critical Thinking from Mecca to the Marketplace is a brave book and a timely one.--The HinduExpands the idea of critique itself. [Ahmad] offers new theoretical considerations of modernity and change, taking on such salient issues as nationhood, women's equality, the state, culture, democracy and secularism.--Islamic HorizonsScholars of religion and philosophy will find plenty of challenges to assumptions about what counts as critique and who can deploy it.--Publishers WeeklyA bold academic contribution that presents an alternative narrative of India and Islam that is seldom discussed in mainstream academic discourse and . . . is recommended not only to readers of anthropology and religion, but also to those interested in philosophy and discursive pracices.--Open
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Review
In this enlightening and impressive examination of Islamic thought, Irfan Ahmad investigates a part of the Muslim world too often regarded as marginal but which ought to be recognized as central. Ahmad argues that Islam has its own form of religious criticism carried out by believing Muslims with reference to their own traditions. Will be of interest not only to those who study modern Islamic thought but also to scholars of religion and postcolonial studies and to anthropologists beyond area specialists." --Talal Asad, Is Critique Secular?This important and passionate book is filled with original ideas. Two of the most striking ones are that Enlightenment thought is deeply indebted to Christian thought, and that Islam has its own tradition of critique that precedes the Western idea of critique but continues to be marginalized in contemporary scholarly and public debate. A significant book for scholars of Islam, Europe, and the Enlightenment." --Arjun Appadurai, author of The Future as a Cultural FactProvocatively examines the relationship of the Islamic tradition to critique. This timely reflection on the ways in which reason, criticism, and reflexivity are not exclusive to the Enlightenment pointedly addresses how the practice of Westernized notions of critique are deeply constituted by and through political and anthropological contexts." --Ruth Mas, BGSMCS–Free University Berlin
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Product details
Series: Islamic Civilization and Muslim Networks
Paperback: 300 pages
Publisher: The University of North Carolina Press (December 4, 2017)
Language: English
ISBN-10: 1469635097
ISBN-13: 978-1469635095
Product Dimensions:
6.1 x 0.7 x 9.2 inches
Shipping Weight: 1 pounds (View shipping rates and policies)
Average Customer Review:
5.0 out of 5 stars
1 customer review
Amazon Best Sellers Rank:
#1,863,606 in Books (See Top 100 in Books)
Religion as Critique: Islamic Critical Thinking from Mecca to the Marketplace (Islamic Civilization and Muslim Networks)An excellent book with very compelling, and at times intellectually playful, arguments that challenge yet another conventional wisdom about religion in general and Islam in particular. “Can Islam ever accept higher criticism?†“If Islamic world is to go forward… it needs to face these uncomfortable questions and embrace the pain of doubt,†“rationality is gone,†“Islamic culture prohibits any criticism of Islamic traditions.†These statements, only to list a few, according to Ahmad, encapsulate some of the Western Orientalist tropes that represent Islamic traditions not only as devoid of critique, but also that Islam cannot reconcile itself with any form of critique. Such a conventional wisdom “has a longer genealogy in Western thought, which runs almost concurrently with Europe’s colonial expansion†(p.8).Central to the making of Islam as antithetical to the European Enlightenment is an ethnic project, avers Ahmad. Ahmad is very cautious, here, as he spells out his argument. That is because enlightenment/critique/reason, as upheld by followers of the Kantian tradition, is a synonym of universality rather than a specific ethnicity. What follows is a thought-provoking discussion about how Kant’s philosophy of reason is a security project. Drawing on Kant’s discussion on the Arab nomads, Ahamd contends that Kant’s aim was to protect and secure the boundary, which demarcates the Christian, enlightened rational European civilization from what he perceived as the danger of enthusiasm/zeal, fanaticism/sensuality the Prophet Mohammad (PUH) and Islam represented. It is against this discursively produced Islam as anti-critique that Ahmad situates his thesis. Focusing on Islam, Religion as Critique's overarching argument is; this: “departing from standard Enlightenment understanding, according to which religions, especially non-Protestant ones, could only be objects of critique, this book…theorizes religion as an important agent of critique, viewing Moses, the Buddha, Christ, Muhammad…and many others as critic par excellence†(p.xii). Drawing on ethnographic as well as literary sources, Ahmad takes his proposition further to argue that indeed Islam as a mode of religious criticism is practiced by ordinary Muslims, women, and men in everyday life.This is a very well written and an intellectually stimulating book, which offers thought-provoking arguments that will keep its reader engaged from beginning to the end. It is an important contribution to the fields of Islamic studies, anthropology, and philosophy. Certainly, it is an essential reading for scholars and students concerned about the future of Islamic traditions in an increasingly secularized world, where Islam continues to be represented as an antithesis to all that which is modern, rational and democratic to justify its relegation to the private if not banishing it all together.
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