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Keywords = Abul Ala Mawdudi

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10 pages, 381 KiB  
Article
A Critique of the Concept of Ḥākimiyya: Nasr Hamid Abu Zayd’s Approach
by Ali Akbar and Abdullah Saeed
Religions 2022, 13(11), 1100; https://doi.org/10.3390/rel13111100 - 14 Nov 2022
Cited by 2 | Viewed by 3211
Abstract
This article seeks to demonstrate how the Egyptian scholar Nasr Hamid Abu Zayd (d. 2010) challenges the concept of divine sovereignty (ḥākimiyya), or the rule of God, developed during the twentieth century, primarily by Sayyid Qutb and Abul Ala Mawdudi—a concept [...] Read more.
This article seeks to demonstrate how the Egyptian scholar Nasr Hamid Abu Zayd (d. 2010) challenges the concept of divine sovereignty (ḥākimiyya), or the rule of God, developed during the twentieth century, primarily by Sayyid Qutb and Abul Ala Mawdudi—a concept that has inspired many Sunni Islamist movements. The article first explores key aspects of the concept of ḥākimiyya as presented by these two thinkers. Then, key components of Abu Zayd’s humanistic hermeneutics are explained briefly. The article argues that Abu Zayd uses this hermeneutic to challenge the concept of ḥākimiyya and the three main ideas associated with it: (1) the notion of divine sovereignty; (2) the associations between divine sovereignty, the Prophet, and the Qurʾān; and (3) the necessity of implementing Sharia. The article concludes that while challenging the concept of divine sovereignty, Abu Zayd argues for a political theory which seeks to de-politicize Islam—a theory which emphasizes that the state should take a neutral position toward the religious orientation of its citizens and the state law should not necessarily be derived from religious principles. Full article
(This article belongs to the Special Issue Political Secularism and Religion)
15 pages, 249 KiB  
Article
Antisemitism in the Muslim Intellectual Discourse in South Asia
by Navras J. Aafreedi
Religions 2019, 10(7), 442; https://doi.org/10.3390/rel10070442 - 19 Jul 2019
Cited by 5 | Viewed by 11539
Abstract
South Asia (Bangladesh, India, and Pakistan) has produced some of the greatest Islamic thinkers, such as Shah Wali Allah (sometimes also spelled Waliullah; 1702–1763) who is considered one of the originators of pan-Islamism, Rahmatullah Kairanwi (1818–1892), Muhammad Iqbal (1877–1938), Syed Abul A’la Mawdudi [...] Read more.
South Asia (Bangladesh, India, and Pakistan) has produced some of the greatest Islamic thinkers, such as Shah Wali Allah (sometimes also spelled Waliullah; 1702–1763) who is considered one of the originators of pan-Islamism, Rahmatullah Kairanwi (1818–1892), Muhammad Iqbal (1877–1938), Syed Abul A’la Mawdudi (also spelled Maududi; 1903–1979), and Abul Hasan Ali Hasani Nadwi (1914–1999), who have all played a pivotal role in shaping political Islam and have all had global impact. Islamism is intertwined with Muslim antisemitism. Some of the greatest Islamist movements have their bases in South Asia, such as Tablīghi Jamā’at—the largest Sunni Muslim revivalist (daw’a) movement in the world—and Jamā’at-i-Islāmi—a prototype of political Islam in South Asia. The region is home to some of the most important institutions of Islamic theological studies: Darul Ulūm Deoband, the alleged source of ideological inspiration to the Taliban, and Nadwātu’l-’Ulamā and Firangi Mahal, whose curricula are followed by seminaries across the world attended by South Asian Muslims in their diaspora. Some of the most popular Muslim televangelists have come from South Asia, such as Israr Ahmed (1932–2010) and Zakir Naik (b. 1965). This paper gives an introductory overview of antisemitism in the Muslim intellectual discourse in South Asia. Full article
(This article belongs to the Special Issue The Return of Religious Antisemitism?)
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