Showing papers on "Caliphate published in 1982"
Book•
1 Jan 1982
TL;DR: In this paper, the authors present an early response to the crisis and the search for identity of Islam in the Middle East and North Africa, and discuss the role of women and women in Islam.
Abstract: *=NEW TO THIS EDITION INTRODUCTION I. EARLY RESPONSES: CRISIS AND THE SEARCH FOR IDENTITY Rifaa Badawi Rafi al-Tahtawi: Fatherland and Patriotism Sayyid Jamal al-Din al-Afghani: An Islamic Response to Imperialism Islamic Solidarity Shaykh Muhammad Abduh: Islam, Reason, and Civilization Sir Sayyid Ahmad Khan: India and English Government Islam: The Religion of Reason and Nature II. ISLAM AND THE MODERN STATE ISLAM AND NATIONALISM Rashid Rida: Patriotism, Nationalism, and Group Spirit in Islam Amir Shakib-Arslan: Our Decline and Its Causes Taha Husayn: The Future of Culture in Egypt Hasan al-Banna: The New Renaissance Abd al-Rahman al-Bazzaz: Islam and Arab Nationalism Muhammad Iqbal: A Separate Muslim State in the Subcontinent Abu-l-Ala Mawdudi: Nationalism and Islam ISLAM AND SOCIALISM Shaykh Mahmud Shaltut: Socialism and Islam Muammar al-Qadhdhafi: The Third Way Michel Aflaq: The Arab Personality: Between Past and Present Mustafa Sibai: Islamic Socialism Sayid Qutb: Social Justice in Islam The Algerian National Charter: Islam and the Socialist Revolution A.K. Brohi: The Concept of Islamic Socialism ISLAM IN THE CONTEMPORARY SECULAR STATE Ali Abd al-Raziq: The Caliphate and the Bases of Power Hichem Djait: Islam, Reform, and the New Arab Man Mustafa Mahmud: Islam vs. Marxism and Capitalism Mushie ul-Haq: Islam in Secular India * Asghar Ali Engineer: Islam and Secularism III. ISLAM AND SOCIAL CHANGE THE MODERNIZATION OF ISLAMIC LAW Subhi Mahmasani: Adaptation of Islamic Jurisprudence to Modern Social Needs Asaf A.A. Fyzee: The Reinterpretation of Islam The Debate over Family Law Reform in Pakistan * Amina Wadud: Rights and Roles of Women * Ahmed Zaki Yamani: The Political Competence of Women * M. Ashmawi: Reforming Islam and Islamic Law * Heba Rouf-Ezzat: On the Future of Women and Politics in the Arab World * Sisters in Islam: Chronology of a Struggle for Equal Rights * Fatwas: The Veil/Hijab * Bio-ethics/Family Planning ISLAM AND ECONOMICS Ayatullah Mahmud Taliqani: The Characteristics of Islamic Economics Khurshid Ahmad: Islam and the Challenge of Economic Development M. Umar Chapra: The Islamic Welfare State * M. Baqr al-Sadr: The Psychological Role of Islam in Economic Development IV. ISLAM AND CONTEMPORARY ISSUES ISLAM AND DEMOCRACY Abu-l-Ala Mawdudi: Political Theory of Islam * Raschid Ghannoushi: Islamists' Participation in a non-Islamic Government Mohammed Selim al-Awa: Political Pluralism: An Islamic Perspective * Murad Hofmann: Democracy or Shuracracy * Abdul Aziz Sachedina: Why Democracy, and Why Now? * Abdel Karim Soroush: Tolerance and Governance * Abid Ullah Jan: Neither Required nor an Issue ISLAM AND THE WEST: CLASH AND DIALOGUE * Anwar Ibrahim: The Need for Civlizational Dialogue * Anwar Ibrahim: The Need for Civilizational Dialogue * M. Shahrour: Islamic Culture in Danger * Ali Shariati: Religion and Protest * Mohammed Khatami: Dialogue between East and West * Seyyed Hossein Nasr: Reflections Upon Islam and the West * T.J. Winter: The Poverty of Fanaticism JIHAD DEFINED AND REDEFINED * Sherman Jackson: Jihad in the Modern World * Sayyid Qutb: Jihad in the Cause of God * Farag: The Forgotten Duty * Abudllah Al-Azzam: Caravan: Global Jihad * Osama Bin Laden: Neo-Jihad or Global Jihad * HAMAS: The Covenant of the Islamic Resistance Movement * Shams al-Din: On the Political Unity of Using Armed Violence * Shaykh Muhammed Fadlallah: We must think before we act September 11 was a gift to the U.S. administration Khaled Abou El Fadl: Islam and Violence: Our Forgotten Legacy * Fatwas: Jihad, Suicide Bombing, and Martyrdom GLOBAL VOICES: ISSUES OF IDENTITY * Mustafa Ceric: The Many Voices of Islam: Cultivating Intellectual Pluralism * Tariq Ramadan: The Arab World and the Muslims Faced with their Contradictions * Osman Bakar: Islam and the Malay Civilizational Identity: Tension and Harmony between Ethnicity and Religiosity * Nurcholish Madjid: Islamic Faith and the Problem of Pluralism: Relations among the Believers * Muqtedar Khan: Reason and Individual Reasoning (Ijtihad) * Ali Mazrui: Human History as Divine Revelation: A Dialogue
102 citations
TL;DR: Shawkat Ali, the former president of the Caliphate society in India, formally announced that a general Islamic conference would be held in Jerusalem in December 1931 as discussed by the authors, which would mark the transformation of Jerusalem into the new centre of the Islamic world.
Abstract: On Friday 4 September 1931, during the sermon (khutba) in the Aqsa Mosque, Shawkat Ali, President of the Caliphate Society in India, formally announced that a general Islamic conference would be held in Jerusalem in December 1931. Shawkat predicted that the conference would mark the transformation of Jerusalem into the new centre of the Islamic world. To this end, he also appealed to all Muslims to donate funds towards the founding of a big Islamic university in Jerusalem.' Shawkat's announcement was the culmination of a series of talks between the Mufti of Jerusalem, Hajj Amin al-Husayni, and other Muslim dignitaries concerning such a conference. Through it, the Mufti hoped to arouse Muslim opposition to the Zionist presence in Palestine.2 Shawkat, the main participant in these talks, viewed the conference as an opportunity for a renewed discussion on Islamic disunity. As president of the Caliphate Society, he believed that the nomination of a new caliph would re-unite diverse Muslim opinion. Since the rulers of the two traditional Islamic centres, Cairo and Mecca, were at loggerheads with each other over the caliphate, Shawkat hoped to turn Jerusalem into the new Islamic centre where the future caliph would be nominated.3 Talks of convening an Islamic conference had begun in Jerusalem as early as the beginning of 1931 during the funeral of Muhammad Ali, Shawkat's brother and former president of the Caliphate Society in India.4 In June 1931, following the publication of the International Wailing Wall Committee Report, the idea of holding an Islamic conference in Jerusalem received a further impetus. Muslim circles in Palestine, notably the Mufti, emphasised the need to unite Muslim opinion in the world behind the Palestinian call for the preservation of the Arab-Islamic character of Palestine.' The Mufti had first contemplated convening an Islamic conference as early as August.6 However, owing to the difficulties in assembling an international Muslim forum on such short notice the project was postponed. It was not until Shawkat's arrival in Palestine at the end of August 1931 that the final date for the conference was determined.
9 citations
1 Jan 1982
TL;DR: The idea of the Islamic state as an alternative to the Caliphate, which was now being declared, either implicitly or explicitly, not only by the Turkish secularists but also by Muslims of such diverging outlooks as ‘Abd ar-Rizq, Rashīd Riḍa and the ‘Ulamā’ of al-Azhar, to be impossible of resuscitation as discussed by the authors.
Abstract: As was hinted at the beginning of the last chapter, the crisis over the Caliphate had one subsidiary, doctrinal result: it introduced the idea of the Islamic state as an alternative to the Caliphate, which was now being declared, either implicitly or explicitly, not only by the Turkish secularists but also by Muslims of such diverging outlooks as ‘Abd ar-Rāziq, Rashīd Riḍā and the ‘Ulamā’ of al-Azhar to be impossible of resuscitation. But soon the idea moved into the centre of religio-political thinking. What prompted this shift was a combination of circumstances arising from the traditionalist response to the secularisation of Turkey, the aggressiveness of some Western Powers, the setbacks to secular — liberal ideologies in Egypt, and, last but not least, the consequences of the Palestinian crisis. The concept was at first vague and general, but it grew in clarity and hardness as these circumstances made themselves felt, and militant Muslims stepped up their efforts to assert Islamic values in the face of Western inroads. The chief vehicle through which the concept was actively canvassed was fundamentalism, the most political manifestation of religious thought from the mid-twenties onwards. Fundamentalism was at first the meeting-ground between the puritanism of the Wahhābī founders of Saudi Arabia, and the teachings of the Salafiyyah movement (from salaf, meaning forerunners), which, drawing inspiration from Muḥammad ‘Abduh, preached a return to primeval Islam conceived as a religion in perfect harmony with the humanism and rationalism of modern Man.
8 citations
1 Jan 1982
TL;DR: Sunnī political thought reached a turning point in modern times with the abolition of the Caliphate by the decision of the Grand National Assembly of Turkey in 1924 as mentioned in this paper, which marked, however belatedly, the demise of time-honoured institutions.
Abstract: Sunnī political thought reached a turning-point in modern times with the abolition of the Caliphate by the decision of the Grand National Assembly of Turkey in 1924. This was one of those rare symbolic events in history which mark, however belatedly, the demise of time-honoured institutions. Coming at a time when religious modernism as initiated by Asad-ābādī (Afghānī) and ‘Abduh had lost its impetus, it nevertheless was the apogee of a long period of intellectual ferment among Muslims which had started at the end of the eighteenth century. It precipitated a vigorous debate between the modernists and traditionalists, and, for a time, promised the formation of a synthesis of their opposing views as the beginning of a real regeneration of Islamic political thought. But soon bitter polemics, coupled with reactions to the secularisation of Turkey, led to an even sharper confrontation which redounded to the advantage of traditionalists, and eventually, by pushing the Muslim mind in the direction of an alternative to the Caliphate, became one of the factors stimulating the call for the Islamic state.
5 citations
1 Jan 1982
TL;DR: The discussion among Muslims on the Caliphate and Islamic state, outlined in the preceding two chapters, have in many ways been the continuation of Islamic political thought as known in history as mentioned in this paper, however much the rhythm and accent of each phase of the discussions may have been determined by developments in the contacts between Muslims and the outside world.
Abstract: Contemporary discussions among Muslims on the Caliphate and Islamic state, outlined in the preceding two chapters, have in many ways been the continuation of Islamic political thought as known in history. They have involved issues which are immanent in Islamic culture, however much the rhythm and the accent of each phase of the discussions may have been determined by developments in the contacts between Muslims and the outside world. Despite the occasional venturings of some Muslim thinkers into unfamiliar grounds, such as the question of separation of powers or the theory of revolution, the basic questions they reviewed — the canonical foundations of the Caliphate, the deviations of the Caliph from the Sharī‘ah, the functions of the ‘people who loose and bind’, and the attributes of an Islamic state — remained close to the original sources of Islamic law and ethics.
1 citations