1) This document discusses the debate among Iranian religious intellectuals regarding modernization and their approaches to balancing tradition and modernity.
2) It outlines two major groups - Western-minded thinkers who emphasize separating tradition from modernity, and religious thinkers who seek to combine the two.
3) The document also summarizes the key arguments made by supporters of modernization, such as the neutrality of science, religion's emphasis on human progress, and that interaction between civilizations and modernization can aid development. It then summarizes the arguments made by opponents, such as the partiality of science and doubts that modernization alone can achieve social development.
This document discusses the role of contemporary Islamic movements towards social and political changes of modernity. It summarizes that contemporary Islamic movements emerged in response to Western colonialism and domination, the negative effects of modernization, and the failure of secular ideologies. The movements aim to reestablish an authentic Islamic society based on the Quran and hadith. Notable 19th-20th century Islamic thinkers like Jamal al-Din al-Afghani, Muhammad Abduh, and Muhammad Rashid Rida advocated Islamic reform and responding to modern challenges through ijtihad (independent reasoning). Their ideas influenced later Islamic revivalist movements.
Values and identities in Asia through the lense of connected historytripmhs
This document discusses values and identities in Asia through the lens of connected history. It provides context for the emergence of discourses around "Asian values" in the 1990s, particularly from leaders in Singapore and Malaysia who argued Asian societies prioritized stability, social harmony and communitarianism over individualism and liberal democracy. It also discusses criticisms of the "Asian values" concept and debates around civilizational identities in Asia and the West. Key figures like Lee Kuan Yew are discussed in regards to how they viewed Asian values like family, education and hard work as contributing to economic success in places like Singapore.
Islamization of Sociological Knowledge: A ReviewMd Sayed Uddin
Presented by
MD SAYED UDDIN
PhD candidate in Sociology and Anthropology
Presented at
Postgraduate Islamization Seminar in conjunction with 25 anniversary of Kulliyyah of Islamic Revealed Knowledge and Human Sciences
May 08, 2015 (FRIDAY)
Time: 9.00 Am -12.00 NOON
Organized by Department of Sociology and Anthropology
The document discusses the ideology of Pakistan and how it emerged based on Muslim nationalism. It provides definitions of ideology and nationalism. It explains that the ideology of Pakistan took root as Muslims in the subcontinent felt their spiritual and material needs were not being met under the prevailing ideology in India. As the British and Hindus exploited Muslims, the idea of a separate Muslim homeland evolved in reaction to this. The foundation of Pakistan's ideology was built on Muslim nationalism and the desire for independence.
Need for an Ethics Education for Peace book 8 chap 1Miguel Cano
This book presents a proposal for ethical education for peace that includes a character and heart education, and a civic and intercultural education, to be taught in the family, school and society.
What is clear is that a superficial education of democratic values is not enough to solve the current crisis of values and solve the problems of individual, family and social moral degradation that paradoxically affect more to democratic advanced nations.
Rather, it would require a genuine silent revolution that will bring people to a moral maturity, form healthy families, and create communities and nations that live in peace and harmony.
Study about the intellectual and philosophical challenges faced byaism hafeez
Students today face various intellectual and philosophical challenges. These include religious fanaticism, Islamophobia, materialism, secularism influences on education. Historically, Muslim students flourished during the Islamic Golden Age but then declined due to colonialism. Western concepts like nationalism replaced Islamic transnationalism. Now, students must address these challenges through understanding the Quran and promoting moderate Islamic teachings of patience, mutual respect among cultures, and not judging all by the actions of a few. This research aims to identify challenges faced by secondary students and ways to resolve them based on Quranic guidance and scholarship.
This document discusses the increasing interest in Islam in the West and reasons for negative perceptions of Islam. It analyzes factors that have led to the idea of an "Islamic threat" in Western societies, including political events, increased Muslim migration to Europe, and prejudices rooted in historical rivalries between Islam and Christianity. The document also examines misleading tendencies in how the Western media and experts analyze Muslim communities and issues related to the growing Muslim presence in Western Europe.
Globalization and its Impact on Education and Cultur (journal paper)Mohd Abbas Abdul Razak
In the history of Islam, the fall of Baghdad in 1258 indicates the decline of the Islamic empires.
The fall of the empires also marked the fall of the Islamic civilization and intellectualism. As the Islamic empires
fell one after another, starting with Baghdad, this left the Muslims in a pathetic condition, hardly able to regain
the prestigious position once they held on the world stage. The internal conflicts within the Ummah, also in a
way failed them in making any significant contribution during the great Industrial Revolution that happened
in the West. After that, Western colonization of Muslim lands, to some extent deprived them the success of
reconstructing and regaining the great civilization once they had during their heydays. Ever since the fall of
Baghdad,the Muslims are constantly bombarded with challenges they have to face in maintaining their faith,
culture and heritage. In modern times, after their independence, one of the serious problems they have to face is globalization. Globalization which started sometime ago is an ongoing thing that cannot be stopped. It is a
multifaceted phenomenon which ramifies into all areas of the human life. Since the idea of globalization is a
thing that comes from the rich and affluent countries of the West, many in the developing and third world
countries welcome it with much delight as it offers them a great deal in terms of capital flow which promises
prosperity.Others perceive it with a doubtful and skeptical attitude by questioning as to what are the hidden
agendas of globalization. To them, globalization is a new agenda of the West to re-colonize the East. It is seen
as a new approach of how the Western hegemony can be imposed on the political, economic, social, cultural
and other aspects of the people in the East, particularly in the Muslim world. In the light of the present world
scenario,this paper intends to explore what globalization is all about, what sort of impact it has on the Islamic
civilization, very particularly in the areas of education and culture. Since globalization is irreversible, the paper
also aims at discussing on how the Muslim countries should strategize in facing the ferocious onslaught of
the tidal waves of globalization that have touched their shores.
This document discusses the role of contemporary Islamic movements towards social and political changes of modernity. It summarizes that contemporary Islamic movements emerged in response to Western colonialism and domination, the negative effects of modernization, and the failure of secular ideologies. The movements aim to reestablish an authentic Islamic society based on the Quran and hadith. Notable 19th-20th century Islamic thinkers like Jamal al-Din al-Afghani, Muhammad Abduh, and Muhammad Rashid Rida advocated Islamic reform and responding to modern challenges through ijtihad (independent reasoning). Their ideas influenced later Islamic revivalist movements.
Values and identities in Asia through the lense of connected historytripmhs
This document discusses values and identities in Asia through the lens of connected history. It provides context for the emergence of discourses around "Asian values" in the 1990s, particularly from leaders in Singapore and Malaysia who argued Asian societies prioritized stability, social harmony and communitarianism over individualism and liberal democracy. It also discusses criticisms of the "Asian values" concept and debates around civilizational identities in Asia and the West. Key figures like Lee Kuan Yew are discussed in regards to how they viewed Asian values like family, education and hard work as contributing to economic success in places like Singapore.
Islamization of Sociological Knowledge: A ReviewMd Sayed Uddin
Presented by
MD SAYED UDDIN
PhD candidate in Sociology and Anthropology
Presented at
Postgraduate Islamization Seminar in conjunction with 25 anniversary of Kulliyyah of Islamic Revealed Knowledge and Human Sciences
May 08, 2015 (FRIDAY)
Time: 9.00 Am -12.00 NOON
Organized by Department of Sociology and Anthropology
The document discusses the ideology of Pakistan and how it emerged based on Muslim nationalism. It provides definitions of ideology and nationalism. It explains that the ideology of Pakistan took root as Muslims in the subcontinent felt their spiritual and material needs were not being met under the prevailing ideology in India. As the British and Hindus exploited Muslims, the idea of a separate Muslim homeland evolved in reaction to this. The foundation of Pakistan's ideology was built on Muslim nationalism and the desire for independence.
Need for an Ethics Education for Peace book 8 chap 1Miguel Cano
This book presents a proposal for ethical education for peace that includes a character and heart education, and a civic and intercultural education, to be taught in the family, school and society.
What is clear is that a superficial education of democratic values is not enough to solve the current crisis of values and solve the problems of individual, family and social moral degradation that paradoxically affect more to democratic advanced nations.
Rather, it would require a genuine silent revolution that will bring people to a moral maturity, form healthy families, and create communities and nations that live in peace and harmony.
Study about the intellectual and philosophical challenges faced byaism hafeez
Students today face various intellectual and philosophical challenges. These include religious fanaticism, Islamophobia, materialism, secularism influences on education. Historically, Muslim students flourished during the Islamic Golden Age but then declined due to colonialism. Western concepts like nationalism replaced Islamic transnationalism. Now, students must address these challenges through understanding the Quran and promoting moderate Islamic teachings of patience, mutual respect among cultures, and not judging all by the actions of a few. This research aims to identify challenges faced by secondary students and ways to resolve them based on Quranic guidance and scholarship.
This document discusses the increasing interest in Islam in the West and reasons for negative perceptions of Islam. It analyzes factors that have led to the idea of an "Islamic threat" in Western societies, including political events, increased Muslim migration to Europe, and prejudices rooted in historical rivalries between Islam and Christianity. The document also examines misleading tendencies in how the Western media and experts analyze Muslim communities and issues related to the growing Muslim presence in Western Europe.
Globalization and its Impact on Education and Cultur (journal paper)Mohd Abbas Abdul Razak
In the history of Islam, the fall of Baghdad in 1258 indicates the decline of the Islamic empires.
The fall of the empires also marked the fall of the Islamic civilization and intellectualism. As the Islamic empires
fell one after another, starting with Baghdad, this left the Muslims in a pathetic condition, hardly able to regain
the prestigious position once they held on the world stage. The internal conflicts within the Ummah, also in a
way failed them in making any significant contribution during the great Industrial Revolution that happened
in the West. After that, Western colonization of Muslim lands, to some extent deprived them the success of
reconstructing and regaining the great civilization once they had during their heydays. Ever since the fall of
Baghdad,the Muslims are constantly bombarded with challenges they have to face in maintaining their faith,
culture and heritage. In modern times, after their independence, one of the serious problems they have to face is globalization. Globalization which started sometime ago is an ongoing thing that cannot be stopped. It is a
multifaceted phenomenon which ramifies into all areas of the human life. Since the idea of globalization is a
thing that comes from the rich and affluent countries of the West, many in the developing and third world
countries welcome it with much delight as it offers them a great deal in terms of capital flow which promises
prosperity.Others perceive it with a doubtful and skeptical attitude by questioning as to what are the hidden
agendas of globalization. To them, globalization is a new agenda of the West to re-colonize the East. It is seen
as a new approach of how the Western hegemony can be imposed on the political, economic, social, cultural
and other aspects of the people in the East, particularly in the Muslim world. In the light of the present world
scenario,this paper intends to explore what globalization is all about, what sort of impact it has on the Islamic
civilization, very particularly in the areas of education and culture. Since globalization is irreversible, the paper
also aims at discussing on how the Muslim countries should strategize in facing the ferocious onslaught of
the tidal waves of globalization that have touched their shores.
This document discusses world history from an Islamic perspective based on a presentation given at the International Conference on Social Sciences and Humanities. It outlines some key differences between traditional Western and Islamic schemes for periodizing world history, and proposes a unified modern framework. The document also discusses concepts like the creation of man, periodization of history, and the tripartite dimensions of historical events from Islamic and Darwinist paradigms. Further, it outlines the Islamization of knowledge movement and efforts at the International Islamic University Malaysia to reorient social sciences using an Islamic worldview.
Decolonization of education through islamization and dewesternizationjajaliha
This document discusses decolonization of education through Islamization and dewesternization. It provides context on the history of knowledge and discusses frameworks for decolonizing education, including through the philosophies of Islamization of knowledge and dewesternizing concepts of knowledge developed by Western scholars. The document advocates for decolonizing education to authenticate knowledge and clear the influences of colonization through religious and cultural approaches within Islamic and anti-colonial frameworks.
Post-Islamist Intellectual Trends in Pakistan: Javed Ahmad Ghamidi and His Di...HusnulAmin5
Eurocentric and essentialist approaches are applied to make sense of the complex
Muslim societies. These approaches reduce complex social processes to certain
immutable, fixed and unchanging traits. With such reductive theoretical lens, such
readings of Islam, presuppose an inherent rigidity in the nature of Islamic text. When
Muslim societies and its social trajectories are understood in the light of such
immutable texts, as a logical conclusion, Islam turns out to be incompatible with
modern values of liberty and democracy. Islam and Muslim societies are constructed
as entities essentially distinct from Europe and the West. Even if a transition from
authoritarian form of political order to a more democratic one is intended, it will
have to be a secularized form of Islamic democracy wherein the separation of religion
and state is ensured. However, in the recent past, a growing number of academic
enquiries have challenged the validity of such reductive and essentialist approaches
toward understanding Muslim societies and its societal trajectories. Multiple
intellectual voices and social trends have been identified that construct harmonious
relationship between Islam and democracy, and in more general terms, between Islam
and modernity. Some scholars argue that reformation of religious thought followed by
the articulation of an “Islamic Theory of Secularism” may pave the way for
democratization in Muslim societies. As intermediaries, between the Divine text and
the general public, the role of scholars, institutions and social movements is thus
crucial in creating bonds of complicity (or otherwise) between Islam and democracy.
As an empirical example, this research explores and highlights the emergence of an
intellectual community in Pakistan led by a religious scholar Javed Ahmad Ghamidi.
The genesis, intellectual biography and unprecedented popularity gained by Ghamidi
and his close associates, also reveal mutation, discontinuity and change from their
previous religious position. The present paper aims to achieve two humble purposes: to
discuss the emergence of a post-Islamist intellectual trend with specific focus on
Ghamidi, and to provide a descriptive analysis of Ghamidi’s post-Islamist turn, and
the way he and his interpretive community construct a harmonious relationship
Islam seeks to develop the human minds to a total submission to Allah the
Almighty. Through its divine guidance, the Qur’an ushered a large section of
the masses in Arabia from the darkness of ignorance into knowledge and
enlightenment of their souls. Islam grew from a humble beginning into a
mighty civilizational force. Islamic civilization like all other civilizations,
started to decline after reaching its pinnacle of success. Ever since the fall of
Baghdad in 1258, the Muslim world has been confronted with endless
problems in all fields of life. Colonization of Muslim lands by the West had
created the knowledge and technological gap between them and their
colonizers. Being subjected to colonization, neo-colonization, and now
globalization, Muslims are lagging behind other communities of the world. The
Muslim minds which once came up with great ideas, discoveries, innovation
and inventions, at the moment somehow become less prolific, and experiencing
a state of lethargy and malaise. In realizing the great challenges faced by the
Muslims in the modern world, this research intends to re-visit Iqbal’s ideas to
remedy the awful situations experienced by the Ummah.
Long before the coming of the modern era of globalization from the West, the Muslim world had seen and enjoyed its own era of globalization. The Muslim era of globalization happened exactly during the peak of the Islamic civilization (750-1258). Around that era, there appeared a great multitude of Muslim scholars and scientists. The openness of the Islamic civilization led early Muslims scholars to borrow ideas from the earlier civilizations; like the Greeks, Persians and Indians. Many pioneering works produced by early Muslims scholars in the areas of science, technology and philosophy later immensely benefited scholars in the West. Concurrent to modern globalization was the era of European colonization of the East and Africa. Since then, Western globalization has been influencing every part of the globe. In the last few decades with the advent of the internet and now social media, knowledge and information sharing have become a lot easier than before. At times, however, the internet and social media have negatively impacted on the masses living in the East, nevertheless their positive impact challenges governments and local authorities in many countries to practice good governance in the day-to-day running of their countries. Through this paper, the researchers intend to explore globalization from the Islamic perspective and discuss issues related to the practice of good governance, politics and the phenomenon of brain drain in the Muslim world. As a qualitative study, this research employs the library research method that uses the textual and content analysis techniques. Pertinent data related to the study will be gathered from print and internet sources.
History indicates that before the coming of modern globalization, the Muslims
had their own version of globalization. During the Muslim era of globalization
which coincides with the Golden Age of the Muslims, the West benefited
immensely from the scholastic works produced by Muslim scientists and
scholars. Modern globalization which started during the era of Western
colonization of the East has now gone to every nook and cranny of the world.
The usage of internet and other modern electronic media directly or indirectly
has speed up the process of transporting modern globalization to the world
community. Modern globalization has brought about radical change in aims of
education; it has marginalized local culture and language; it has caused brain
drain everywhere in the world. Muslims, it seems, are perceiving globalization as
identical to re-colonization. This paper intends to explore and investigate how
modern globalization heralded by the west is different from Muslim
globalization in the past.
Ustaz Zhulkeflee reflects on the topic of "Islam and the West" and cautions against reducing Islam to the East in the East-West dichotomy. He argues that Islam is a universal religion that belongs to all of humanity, not any particular region. While geographical distinctions can be made for convenience, the East-West distinction now carries cultural overtones from colonial times that risk reviving old sentiments. True righteousness in Islam lies not in outward practices but the beliefs and values of compassion, justice, and morality that can unite all people beyond regional categories.
The document summarizes key topics in the globalization and spread of religion and science between 1450-1750. It discusses the Protestant Reformation and Catholic Counter-Reformation in Europe and their impacts. It also covers the spread of Christianity to other regions like the Americas and Asia through missionary work and cultural exchange. The document then summarizes the rise of modern science in Europe through the Scientific Revolution and Enlightenment, including challenges to previous worldviews and new approaches to knowledge. Finally, it discusses why other societies like China, Japan, and the Ottoman Empire were less influenced by European scientific developments at this time.
Highlights on some of the Muslim Scholars’ Contributions in the Science of Management .
By
Yaser Zakariyya Alhindi
MGT 501 Project – 2012
MBA Program – KFUPM
Yaser.Alhindi@gmail.com
Rethinking islamist politics, culture, the state and islamism by salwa ismailtopbottom1
This document provides an overview and summary of the book "Rethinking Islamist Politics" by Salwa Ismail. Some key points:
- The book aims to provide an account of Islamist activism by examining the socio-political contexts and "infrastructures of action" rather than invoking Islam as a unitary entity.
- It focuses on both macro-level factors like state structures, but also micro-level processes like how Islamist activists mobilize at the neighborhood level and engage with communities.
- The book examines the heterogeneity of Islamist movements and how their discourses generate meanings in relation to historical contexts rather than referring to sacred texts alone.
- The author argues against generalizations about the
This document discusses religion and world views. It outlines 5 main characteristics of religion: belief in a deity or supernatural power, a doctrine of salvation, a code of conduct, use of sacred stories, and religious rituals. It also discusses 3 main views on the existence of deities: atheism, theism, and agnosticism. Finally, it examines theories about the development and functions of religion from intellectual, psychological, and sociological perspectives.
XVI Century Representatives Of Sufism In Central Asia And Analysis Of SourcesSubmissionResearchpa
This article reveals the mythology of Sufi sects in Central Asia in the XVI century, the content and essence of mysticism, as well as its role in the socio-political life of society and the state. The article also analyzes the work of “Lamahot”, one of the rare sources reflecting the life and activity of famous Central Asian representatives of the yassavian sect, as well as its importance in studying the history of mysticism. by Jalilov Mirsaid Bektosh ugli 2020. XVI Century Representatives Of Sufism In Central Asia And Analysis Of Sources. International Journal on Integrated Education. 2, 2 (Mar. 2020), 54-58. DOI:https://doi.org/10.31149/ijie.v2i2.270. https://journals.researchparks.org/index.php/IJIE/article/view/270/263 https://journals.researchparks.org/index.php/IJIE/article/view/270
This document provides an overview of a lecture by Seyyid Hossein Nasr on the relationship between Islam and modern science. [1] Nasr outlines three main positions that exist in the Islamic world on this issue: those who see no problem with studying science while maintaining religious beliefs, modernists who equate Western science with Islamic science and believe acquiring it will restore Islamic power, and fundamentalists/apocalyptic groups. [2] Nasr then discusses how Jamaluddin Al-Afghani's views in the 19th century influenced modernists to adopt Western science without considering its philosophical implications. [3] As a result over the last 150 years, the Islamic world produced few historians or philosophers of science
A Comparative Philosophical Study on Modern and Traditional TechnologiesIJMTST Journal
By a review on the history of science, philosophy and art from the ancient times to the modern world,
human beings always preserved their connection with intellectus and metaphysics before modern history
(tradition period)and they looked at the existence as the nature of the creature of God. The human of
tradition periodthrough the connection tointellectus as well as the help of reasonuses the technology that
is in line with the laws of nature and in the service of human. This connection gradually fadeduntil this
connection, due to many pressures that the church brought to the people, reached its lowest extent or even
disappeared in the middle ages (in West) or even sooner. Human of modern history, only by the help of
reason, began to develop and build in the universe.Therefore, the thought of executive technology is
influenced by the philosophy of modernism and is formed based on the reason and Rationalism. The
present research will examine and analyze in order to consider thecomparative and philosophical
activities of modern and traditional technologies by focusing on philosophical and infrastructure
issues.The analytical-comparative method and library tools are used in the present study.
Shah Waliullah was an 18th century Islamic scholar from India who developed a theory of societal evolution and reform. He believed societies evolve through 6 stages from nomadic groups to universal global communities. He advocated for social justice and removing inequalities to stabilize society. Shah Waliullah analyzed many social issues and institutions including wealth distribution, taxation, family structure, and vocations. He emphasized rule of law and strong leadership to guide social development according to Islamic principles.
The document discusses the concept of "Fiqh of Minorities", which aims to adapt Islamic jurisprudence to the circumstances of Muslim minorities living in non-Muslim lands. It examines the foundations and justifications of this approach. The author argues that claims used to support this concept, such as that sharia has remained silent on new issues or changes over time/place, are incorrect. The sharia comprehensively addresses all human actions/circumstances. The document refutes the need for a separate "Fiqh of Minorities" and cautions against adapting rulings without valid evidence from the Quran and sunnah.
The penguin dictionary of islam by azim nanji with razia nanji1topbottom1
This document provides an introduction to the Penguin Dictionary of Islam by Azim Nanji. It discusses the author's upbringing in a diverse, cosmopolitan community on the coast of Kenya and how that experience shaped his understanding of Islam. It also provides historical context about how Muslims have frequently lived in diverse, multicultural societies. The introduction emphasizes the pluralism and diversity within Islam over its 14 centuries and across different regions. It aims for the dictionary to capture this diversity and the evolution of Muslim thought, societies, and traditions in various historical and contemporary contexts.
Undoubtedly, religion is one of the main factors that increasingly contribute to the shaping of international relations. As it was in the European middle ages, religion and geopolitics have always had ties of one sort or another. Imperialism and nationalist doctrines have found purpose and justification in religious differences and, religious zealotry was functioned to be both cause and consequence of the concentration of state power and the rivalries among existing competitors. The involvement of numerous religious groups and movements in the political scene led the situation to be extremely complicated. The purpose of this article is to see to what extent religion as a soft power has a role in forming international politics. Also, to discuss the role the superpowers and regional powers play in dealing with the question of religious issues. With an argument that these issues including religious conflicts are led by international and regional powers which function these groups in a proxy war to be part of their rivalry overpower, and to achieve their national interests through their foreign policies at the cost of considerable environmental degradation and a massive death toll of people.
This document discusses effective communication and common mistakes made in spoken and written English. It emphasizes that mistakes are opportunities to learn and should not be seen as embarrassing. While accuracy is important, the main goal of communication is to convey meaning clearly. The document outlines strategies for effective speaking, such as maintaining eye contact and developing listening skills. It also discusses challenges faced by some English learners in pronouncing certain sounds correctly. Overall, the document promotes focusing on intelligible communication over perfection and avoiding unnecessary bias or offense.
This document summarizes a study on the extension service needs of catfish farmers in Oyo State, Nigeria. The study found that most catfish farmers were male, between 30-50 years old, and had primary education. Radio, friends/relatives, and extension agents were the most important information sources. The top extension service needs were marketing, stocking times, and credit access. The major challenges were poor weather, lack of credit, and high feed costs. The study recommends improved extension services, economic groups, credit access, and dissemination of best practices to enhance catfish production.
This document discusses the humanistic approach to teaching English as a foreign language. [1] It outlines four main methodologies associated with the humanistic approach: the silent way, community language learning, suggestopaedia, and total physical response. [2] These methods aim to engage students holistically and reduce anxiety around language learning. Classroom practices for these methods include relaxation exercises, role-playing scenarios, games, and peer work. [3] A study in India found that students had the greatest improvements in English skills during the first semester using these humanistic methods, showing their effectiveness. The humanistic approach aims to cultivate student motivation and a childlike openness to learning.
This document summarizes a study on the economic prospects and human rights violations associated with shrimp farming in coastal regions of Bangladesh. It finds that while shrimp farming contributes significantly to Bangladesh's economy through exports and jobs, it has also led to environmental degradation and various human rights issues. Specifically, the study found reports of land conflicts, violence against women, restrictions on access to common areas, blocked canals interfering with water management, loss of agricultural land, and poor labor conditions like low wages, long hours, and unsafe working environments. Overall, the document examines both the economic benefits of the shrimp industry but also its negative social and human rights impacts.
This document discusses world history from an Islamic perspective based on a presentation given at the International Conference on Social Sciences and Humanities. It outlines some key differences between traditional Western and Islamic schemes for periodizing world history, and proposes a unified modern framework. The document also discusses concepts like the creation of man, periodization of history, and the tripartite dimensions of historical events from Islamic and Darwinist paradigms. Further, it outlines the Islamization of knowledge movement and efforts at the International Islamic University Malaysia to reorient social sciences using an Islamic worldview.
Decolonization of education through islamization and dewesternizationjajaliha
This document discusses decolonization of education through Islamization and dewesternization. It provides context on the history of knowledge and discusses frameworks for decolonizing education, including through the philosophies of Islamization of knowledge and dewesternizing concepts of knowledge developed by Western scholars. The document advocates for decolonizing education to authenticate knowledge and clear the influences of colonization through religious and cultural approaches within Islamic and anti-colonial frameworks.
Post-Islamist Intellectual Trends in Pakistan: Javed Ahmad Ghamidi and His Di...HusnulAmin5
Eurocentric and essentialist approaches are applied to make sense of the complex
Muslim societies. These approaches reduce complex social processes to certain
immutable, fixed and unchanging traits. With such reductive theoretical lens, such
readings of Islam, presuppose an inherent rigidity in the nature of Islamic text. When
Muslim societies and its social trajectories are understood in the light of such
immutable texts, as a logical conclusion, Islam turns out to be incompatible with
modern values of liberty and democracy. Islam and Muslim societies are constructed
as entities essentially distinct from Europe and the West. Even if a transition from
authoritarian form of political order to a more democratic one is intended, it will
have to be a secularized form of Islamic democracy wherein the separation of religion
and state is ensured. However, in the recent past, a growing number of academic
enquiries have challenged the validity of such reductive and essentialist approaches
toward understanding Muslim societies and its societal trajectories. Multiple
intellectual voices and social trends have been identified that construct harmonious
relationship between Islam and democracy, and in more general terms, between Islam
and modernity. Some scholars argue that reformation of religious thought followed by
the articulation of an “Islamic Theory of Secularism” may pave the way for
democratization in Muslim societies. As intermediaries, between the Divine text and
the general public, the role of scholars, institutions and social movements is thus
crucial in creating bonds of complicity (or otherwise) between Islam and democracy.
As an empirical example, this research explores and highlights the emergence of an
intellectual community in Pakistan led by a religious scholar Javed Ahmad Ghamidi.
The genesis, intellectual biography and unprecedented popularity gained by Ghamidi
and his close associates, also reveal mutation, discontinuity and change from their
previous religious position. The present paper aims to achieve two humble purposes: to
discuss the emergence of a post-Islamist intellectual trend with specific focus on
Ghamidi, and to provide a descriptive analysis of Ghamidi’s post-Islamist turn, and
the way he and his interpretive community construct a harmonious relationship
Islam seeks to develop the human minds to a total submission to Allah the
Almighty. Through its divine guidance, the Qur’an ushered a large section of
the masses in Arabia from the darkness of ignorance into knowledge and
enlightenment of their souls. Islam grew from a humble beginning into a
mighty civilizational force. Islamic civilization like all other civilizations,
started to decline after reaching its pinnacle of success. Ever since the fall of
Baghdad in 1258, the Muslim world has been confronted with endless
problems in all fields of life. Colonization of Muslim lands by the West had
created the knowledge and technological gap between them and their
colonizers. Being subjected to colonization, neo-colonization, and now
globalization, Muslims are lagging behind other communities of the world. The
Muslim minds which once came up with great ideas, discoveries, innovation
and inventions, at the moment somehow become less prolific, and experiencing
a state of lethargy and malaise. In realizing the great challenges faced by the
Muslims in the modern world, this research intends to re-visit Iqbal’s ideas to
remedy the awful situations experienced by the Ummah.
Long before the coming of the modern era of globalization from the West, the Muslim world had seen and enjoyed its own era of globalization. The Muslim era of globalization happened exactly during the peak of the Islamic civilization (750-1258). Around that era, there appeared a great multitude of Muslim scholars and scientists. The openness of the Islamic civilization led early Muslims scholars to borrow ideas from the earlier civilizations; like the Greeks, Persians and Indians. Many pioneering works produced by early Muslims scholars in the areas of science, technology and philosophy later immensely benefited scholars in the West. Concurrent to modern globalization was the era of European colonization of the East and Africa. Since then, Western globalization has been influencing every part of the globe. In the last few decades with the advent of the internet and now social media, knowledge and information sharing have become a lot easier than before. At times, however, the internet and social media have negatively impacted on the masses living in the East, nevertheless their positive impact challenges governments and local authorities in many countries to practice good governance in the day-to-day running of their countries. Through this paper, the researchers intend to explore globalization from the Islamic perspective and discuss issues related to the practice of good governance, politics and the phenomenon of brain drain in the Muslim world. As a qualitative study, this research employs the library research method that uses the textual and content analysis techniques. Pertinent data related to the study will be gathered from print and internet sources.
History indicates that before the coming of modern globalization, the Muslims
had their own version of globalization. During the Muslim era of globalization
which coincides with the Golden Age of the Muslims, the West benefited
immensely from the scholastic works produced by Muslim scientists and
scholars. Modern globalization which started during the era of Western
colonization of the East has now gone to every nook and cranny of the world.
The usage of internet and other modern electronic media directly or indirectly
has speed up the process of transporting modern globalization to the world
community. Modern globalization has brought about radical change in aims of
education; it has marginalized local culture and language; it has caused brain
drain everywhere in the world. Muslims, it seems, are perceiving globalization as
identical to re-colonization. This paper intends to explore and investigate how
modern globalization heralded by the west is different from Muslim
globalization in the past.
Ustaz Zhulkeflee reflects on the topic of "Islam and the West" and cautions against reducing Islam to the East in the East-West dichotomy. He argues that Islam is a universal religion that belongs to all of humanity, not any particular region. While geographical distinctions can be made for convenience, the East-West distinction now carries cultural overtones from colonial times that risk reviving old sentiments. True righteousness in Islam lies not in outward practices but the beliefs and values of compassion, justice, and morality that can unite all people beyond regional categories.
The document summarizes key topics in the globalization and spread of religion and science between 1450-1750. It discusses the Protestant Reformation and Catholic Counter-Reformation in Europe and their impacts. It also covers the spread of Christianity to other regions like the Americas and Asia through missionary work and cultural exchange. The document then summarizes the rise of modern science in Europe through the Scientific Revolution and Enlightenment, including challenges to previous worldviews and new approaches to knowledge. Finally, it discusses why other societies like China, Japan, and the Ottoman Empire were less influenced by European scientific developments at this time.
Highlights on some of the Muslim Scholars’ Contributions in the Science of Management .
By
Yaser Zakariyya Alhindi
MGT 501 Project – 2012
MBA Program – KFUPM
Yaser.Alhindi@gmail.com
Rethinking islamist politics, culture, the state and islamism by salwa ismailtopbottom1
This document provides an overview and summary of the book "Rethinking Islamist Politics" by Salwa Ismail. Some key points:
- The book aims to provide an account of Islamist activism by examining the socio-political contexts and "infrastructures of action" rather than invoking Islam as a unitary entity.
- It focuses on both macro-level factors like state structures, but also micro-level processes like how Islamist activists mobilize at the neighborhood level and engage with communities.
- The book examines the heterogeneity of Islamist movements and how their discourses generate meanings in relation to historical contexts rather than referring to sacred texts alone.
- The author argues against generalizations about the
This document discusses religion and world views. It outlines 5 main characteristics of religion: belief in a deity or supernatural power, a doctrine of salvation, a code of conduct, use of sacred stories, and religious rituals. It also discusses 3 main views on the existence of deities: atheism, theism, and agnosticism. Finally, it examines theories about the development and functions of religion from intellectual, psychological, and sociological perspectives.
XVI Century Representatives Of Sufism In Central Asia And Analysis Of SourcesSubmissionResearchpa
This article reveals the mythology of Sufi sects in Central Asia in the XVI century, the content and essence of mysticism, as well as its role in the socio-political life of society and the state. The article also analyzes the work of “Lamahot”, one of the rare sources reflecting the life and activity of famous Central Asian representatives of the yassavian sect, as well as its importance in studying the history of mysticism. by Jalilov Mirsaid Bektosh ugli 2020. XVI Century Representatives Of Sufism In Central Asia And Analysis Of Sources. International Journal on Integrated Education. 2, 2 (Mar. 2020), 54-58. DOI:https://doi.org/10.31149/ijie.v2i2.270. https://journals.researchparks.org/index.php/IJIE/article/view/270/263 https://journals.researchparks.org/index.php/IJIE/article/view/270
This document provides an overview of a lecture by Seyyid Hossein Nasr on the relationship between Islam and modern science. [1] Nasr outlines three main positions that exist in the Islamic world on this issue: those who see no problem with studying science while maintaining religious beliefs, modernists who equate Western science with Islamic science and believe acquiring it will restore Islamic power, and fundamentalists/apocalyptic groups. [2] Nasr then discusses how Jamaluddin Al-Afghani's views in the 19th century influenced modernists to adopt Western science without considering its philosophical implications. [3] As a result over the last 150 years, the Islamic world produced few historians or philosophers of science
A Comparative Philosophical Study on Modern and Traditional TechnologiesIJMTST Journal
By a review on the history of science, philosophy and art from the ancient times to the modern world,
human beings always preserved their connection with intellectus and metaphysics before modern history
(tradition period)and they looked at the existence as the nature of the creature of God. The human of
tradition periodthrough the connection tointellectus as well as the help of reasonuses the technology that
is in line with the laws of nature and in the service of human. This connection gradually fadeduntil this
connection, due to many pressures that the church brought to the people, reached its lowest extent or even
disappeared in the middle ages (in West) or even sooner. Human of modern history, only by the help of
reason, began to develop and build in the universe.Therefore, the thought of executive technology is
influenced by the philosophy of modernism and is formed based on the reason and Rationalism. The
present research will examine and analyze in order to consider thecomparative and philosophical
activities of modern and traditional technologies by focusing on philosophical and infrastructure
issues.The analytical-comparative method and library tools are used in the present study.
Shah Waliullah was an 18th century Islamic scholar from India who developed a theory of societal evolution and reform. He believed societies evolve through 6 stages from nomadic groups to universal global communities. He advocated for social justice and removing inequalities to stabilize society. Shah Waliullah analyzed many social issues and institutions including wealth distribution, taxation, family structure, and vocations. He emphasized rule of law and strong leadership to guide social development according to Islamic principles.
The document discusses the concept of "Fiqh of Minorities", which aims to adapt Islamic jurisprudence to the circumstances of Muslim minorities living in non-Muslim lands. It examines the foundations and justifications of this approach. The author argues that claims used to support this concept, such as that sharia has remained silent on new issues or changes over time/place, are incorrect. The sharia comprehensively addresses all human actions/circumstances. The document refutes the need for a separate "Fiqh of Minorities" and cautions against adapting rulings without valid evidence from the Quran and sunnah.
The penguin dictionary of islam by azim nanji with razia nanji1topbottom1
This document provides an introduction to the Penguin Dictionary of Islam by Azim Nanji. It discusses the author's upbringing in a diverse, cosmopolitan community on the coast of Kenya and how that experience shaped his understanding of Islam. It also provides historical context about how Muslims have frequently lived in diverse, multicultural societies. The introduction emphasizes the pluralism and diversity within Islam over its 14 centuries and across different regions. It aims for the dictionary to capture this diversity and the evolution of Muslim thought, societies, and traditions in various historical and contemporary contexts.
Undoubtedly, religion is one of the main factors that increasingly contribute to the shaping of international relations. As it was in the European middle ages, religion and geopolitics have always had ties of one sort or another. Imperialism and nationalist doctrines have found purpose and justification in religious differences and, religious zealotry was functioned to be both cause and consequence of the concentration of state power and the rivalries among existing competitors. The involvement of numerous religious groups and movements in the political scene led the situation to be extremely complicated. The purpose of this article is to see to what extent religion as a soft power has a role in forming international politics. Also, to discuss the role the superpowers and regional powers play in dealing with the question of religious issues. With an argument that these issues including religious conflicts are led by international and regional powers which function these groups in a proxy war to be part of their rivalry overpower, and to achieve their national interests through their foreign policies at the cost of considerable environmental degradation and a massive death toll of people.
This document discusses effective communication and common mistakes made in spoken and written English. It emphasizes that mistakes are opportunities to learn and should not be seen as embarrassing. While accuracy is important, the main goal of communication is to convey meaning clearly. The document outlines strategies for effective speaking, such as maintaining eye contact and developing listening skills. It also discusses challenges faced by some English learners in pronouncing certain sounds correctly. Overall, the document promotes focusing on intelligible communication over perfection and avoiding unnecessary bias or offense.
This document summarizes a study on the extension service needs of catfish farmers in Oyo State, Nigeria. The study found that most catfish farmers were male, between 30-50 years old, and had primary education. Radio, friends/relatives, and extension agents were the most important information sources. The top extension service needs were marketing, stocking times, and credit access. The major challenges were poor weather, lack of credit, and high feed costs. The study recommends improved extension services, economic groups, credit access, and dissemination of best practices to enhance catfish production.
This document discusses the humanistic approach to teaching English as a foreign language. [1] It outlines four main methodologies associated with the humanistic approach: the silent way, community language learning, suggestopaedia, and total physical response. [2] These methods aim to engage students holistically and reduce anxiety around language learning. Classroom practices for these methods include relaxation exercises, role-playing scenarios, games, and peer work. [3] A study in India found that students had the greatest improvements in English skills during the first semester using these humanistic methods, showing their effectiveness. The humanistic approach aims to cultivate student motivation and a childlike openness to learning.
This document summarizes a study on the economic prospects and human rights violations associated with shrimp farming in coastal regions of Bangladesh. It finds that while shrimp farming contributes significantly to Bangladesh's economy through exports and jobs, it has also led to environmental degradation and various human rights issues. Specifically, the study found reports of land conflicts, violence against women, restrictions on access to common areas, blocked canals interfering with water management, loss of agricultural land, and poor labor conditions like low wages, long hours, and unsafe working environments. Overall, the document examines both the economic benefits of the shrimp industry but also its negative social and human rights impacts.
This document provides an overview and analysis of Welsh poet Dylan Thomas and his poetry. It discusses how Thomas was influenced by Romanticism and used symbols of nature to express feelings about death and childhood. It also examines his opaque poetic style and religious themes in poems like "And death shall have no dominion." Additionally, the document analyzes how Thomas fits into the Romantic tradition through his self-view as an artist, use of imagery and exploration of the universe. While he was less overtly political, his work reflected left-wing politics of the time period. Overall, the document studies Thomas's life, influences, style and how he both fits and diverges from traditional definitions of poets like the Metaphysicals.
This document analyzes pulses production in sample villages of the Assan Valley region of Uttarakhand, India. It finds that the area and production of pulses, especially winter pulses like lentils and chickpeas, has drastically declined from 1990-2007. Through surveys of 275 farmers, the study identifies key constraints on pulses production including biotic factors like insect pests and diseases, abiotic factors like climate and rainfall, lack of access to inputs, weak extension services, and lack of market access. The rotation of pulses like chickpeas and pigeon peas with crops like rice and wheat was found to reduce chemical fertilizer use and increase outputs of those staple crops.
The document summarizes a study on gender differences in marital adjustment, mental health, and frustration reactions during middle age. The study was conducted in Delhi, India with 150 males and 150 females between ages 40-55 who were bank employees, doctors, or lecturers. It was found that females had higher levels of recreational adjustment than males, while males had a more group-oriented attitude than females. The study aimed to understand how marital adjustment, mental health, and reactions to frustration differed between males and females during middle age.
Dylan Thomas was a Welsh poet born in 1914 who is known for his poem "Do Not Go Gentle Into That Good Night." He showed an early talent for poetry, writing drafts of his works as a teenager. Thomas struggled financially throughout his life and supported himself through jobs like the BBC while living with his wife Caitlin. His poems were meticulously constructed over many drafts using sound, imagery, and association. "Do Not Go Gentle Into That Good Night" uses a villanelle form and light/dark imagery to reinforce the theme of not accepting death passively.
Dylan Thomas was a Welsh poet born in 1914 in Swansea, South Wales. He had a prolific career writing both poetry and prose from the 1930s until his death in 1953. Some of his most famous works include poems in his collections Deaths and Entrances and Collected Poems, as well as the radio play Under Milk Wood. The presentation provided details on Thomas's early life, career, major works in both poetry and prose, and drama before concluding with noting his death in 1953.
This poem encourages the reader to rage against death and continue living passionately even when facing mortality. Through 5 tercets and a quatrain using only two repeating lines, the speaker describes how the wise, the good, the wild, and the grave refuse to accept their demise peacefully. In the last stanza, the speaker directly addresses his dying father, begging him to maintain his emotions. The overall message is that while death is inevitable, one should make the most of their remaining time and not surrender without a fight.
This document appears to be an analysis of Dylan Thomas's poem "Fern Hill". It includes:
1. Biographical information about Dylan Thomas, noting he was born in Wales and wrote poetry that used traditional forms.
2. The first three stanzas of the poem, which describe the poet's carefree childhood spending summers on his aunt's farm.
3. An analysis of the language, imagery, and themes in the first stanza, highlighting how Thomas conveys a sense of youthful freedom and joy through literary devices like personification and metaphor.
Global Threats The Problem of Protection from ThemYogeshIJTSRD
The article presents scientific views on the history of mankind and the current global threats, their dangers and nature. In particular, the existence of constructive ideas and destructive ideas influences their interests. Xolbekova Mavluda Usmanovna | Tajibayev Muxiddin Abdurashidovich "Global Threats - The Problem of Protection from Them" Published in International Journal of Trend in Scientific Research and Development (ijtsrd), ISSN: 2456-6470, Special Issue | International Research Development and Scientific Excellence in Academic Life , March 2021, URL: https://www.ijtsrd.com/papers/ijtsrd38721.pdf Paper Url: https://www.ijtsrd.com/humanities-and-the-arts/social-science/38721/global-threats--the-problem-of-protection-from-them/xolbekova-mavluda-usmanovna
This document summarizes the views of two Iranian intellectuals, Ayatollah Morteza Motahari and Dr. Abdol-Karim Soroush, on the compatibility of Islam and democracy. Motahari represented religious reformists who sought to adapt modern concepts to religious texts. Soroush was a modernist who believed religion must renew itself to engage with modern life, not the other way around. Both supported an Islamic democratic state where the people choose leaders, but Soroush argued for greater limitations on clerical power and more emphasis on popular sovereignty and human political concepts over strict religious governance. The document examines their differing approaches to integrating democracy and Islam.
Ali Shariati.docx by Irfan Haider Khairvi LaYirFan
Dr. Ali Shariati was an influential 20th century Islamist philosopher from Iran who argued that society should conform to Islamic values rather than be managed in the most efficient way. He believed Islam could provide solutions to societal problems if revived and renewed in a progressive way. Shariati believed traditional interpretations of Islam had become stagnant and that a modernized version was needed to counter Western influences and address issues facing Muslim societies. He thought enlightened intellectuals, not religious scholars, should lead this Islamic resurgence through logical analysis and scientific research.
Thoughts of M N Roy on Radical Humanism and Democracyijtsrd
This research paper focuses on M N Roys thoughts on his political philosophy, Radical humanism, and democracy. Western political ideologies, capitalism, and socialism unfit to the Indian context. Therefore, there is necessary to think of an alternative political system. Radical humanism has the potentiality to resolve the problems of capitalism and socialism. It is focused on man and his overall development without destroying his freedom as a citizen of the country. It is rooted in the scientific understanding of man and nature. Radical humanism is an amalgamation of the principles of non violent principles Gandhism and scientific and rational approach of Marxism. M N Roys Radical humanism tries to find a final remedy to the real problems of the world. Communism crushes human freedom and capitalism shapes based on exploitation. Radical humanism stands on the concept of dignity, freedom, fraternity, and equality. For producing equality, fraternity and liberty cannot sacrifice and equality has no value without fraternity or liberty. M N Roys Radical humanism ensures the citizens access the three liberty, equality, and fraternity. Dr. K J SIBI "Thoughts of M N Roy on Radical Humanism and Democracy" Published in International Journal of Trend in Scientific Research and Development (ijtsrd), ISSN: 2456-6470, Volume-4 | Issue-4 , June 2020, URL: https://www.ijtsrd.com/papers/ijtsrd31128.pdf Paper Url :https://www.ijtsrd.com/humanities-and-the-arts/english/31128/thoughts-of-m-n-roy-on-radical-humanism-and-democracy/dr-k-j-sibi
The document discusses different groups within the Indian elite and their relationships with foreign powers and traditional Indian society. It defines various types of Indian elites, including the deracinated elite who have been disconnected from their Indian cultural roots, and the "Macaulayized mind" who have been influenced by British education. It also examines the impact of Western education and ideologies like positivism and modernism on Indian society. Furthermore, it maps the connections and interactions between groups within India and foreign powers like the US, Pakistan, China, and discusses how US engagement with India has changed over time.
This document discusses Gandhi's critique of modernity and whether he can be considered a proponent of pre-modernity, modernity, or post-modernity. It examines different scholarly perspectives on how Gandhi's views have been interpreted. Gandhi criticized aspects of modern civilization like its materialism, individualism, and impacts of technology. Some see this as wanting to return to pre-modern times, while others argue he sought to modernize India in political and social ways. The document also analyzes Gandhi's views on celibacy, rural life, and alternatives to modern systems through this lens.
Post modernism social ethical education (with an emphasis on allameh tabataba...Alexander Decker
This document discusses concepts of post-modernism social education based on the views of Allameh Tabatabaei. It begins by outlining some key anthropological concepts in post-modernism like the rejection of a unified human identity and emphasis on diversity. It then discusses sociological principles like criticism of modernity and support for pluralism. The document evaluates post-modernism's perspective on social education, focusing on concepts like critical thinking education. It concludes by contrasting some of Tabatabaei's views, like the importance of religious models, with post-modernism perspectives.
MODERNISM AND ITS IMPACT ON EDUCATIONAL SECTOR new_121849.docxXairaAftab
Modernism had a significant impact on educational systems as it promoted new ways of thinking and experimentation. Traditional education focused on rote learning through lectures while modern education emphasizes participatory and experiential learning using new technologies. Modernization led to both benefits like increased access to education, literacy, and career opportunities, as well as challenges such as stress, competition, and urbanization's impact on family structures. The development of nations is now closely tied to investments in education to develop skilled workforces and knowledge economies.
Established in 2004, MarkMeets Media is a British-based News and Lifestyle website publishing daily content with a global audience
Sourced by sites including BuzzFeed, DailyMail, MTV, Attitude Magazine, RTE, The Guardian, Stylist, Gamespot, Daily Express, FemaleFirst, DigitalSpy, OK! Mag, Irish Examiner, and others with mentions on Radio and TV networks including CNN, ITV, CH4, BBC, ITV2 and more, we understand client needs and aim to deliver maximum ROI.
This summarizes a biography of Seyyed Hossein Nasr, a prominent Islamic scholar. Nasr was born in Iran in 1933 and exposed to both Islamic and Western traditions from a young age. He has held academic positions in the US teaching Islamic studies and has authored many influential works on Islam, philosophy, and the relationship between religion and modernity. Nasr is critical of secularism and aspects of modernity that distance society from sacred traditions and principles. He advocates returning to traditional Islamic perspectives to confront challenges posed by the modern world.
This document is a manifesto for a European Renaissance written by Alain de Benoist and Charles Champetier. It summarizes the key ideas of the French New Right movement over its 30+ year history. The manifesto is divided into three parts: 1) Predicaments, which provides a critical analysis of modernity and identifies liberalism as the dominant ideology responsible for modernity's crisis; 2) Foundations, which outlines an alternative anthropological and philosophical vision; 3) Positions, which takes stances on current issues and the future of European civilization. The manifesto calls for transcending modernity and liberalism through the development of sovereign spaces liberated from their domination.
Political Islam and its discrimination with Salafism in contemporary ages: fi...malisahmad
Political Islam and its discrimination with Salafism in contemporary ages: fields, opportunities and challenges
Author
Mahmud Fallah (graduated from Qum Seminary and Ph.D student in political sciences)
Political Islam and its discrimination with Salafism in contemporary ages: fi...ezra lioyd
This document contains summaries of several papers presented at a conference on political Islam and Salafism. The papers address topics such as Abu Hanifa's views on the Umayyad dynasty, the dangers of Takfiri movements, strategies for countering Takfiri movements, Sayyid Qutb's views on Takfir (excommunication), violations of women's rights by Takfiri movements, and active Takfiri movements in Pakistan and strategies to counter them. The papers utilize analytical and descriptive research methods and aim to analyze various thinkers' perspectives on Takfiri movements and strategies to promote unity among Islamic schools of thought and counter the influence of Takfiri ideology.
A Western education is highly Eurocentric, but pretends to be objective and universal. In particular, social sciences are lessons extracted from European historical experience on how to organized society. The false claim, embodied in the word "science", is that these are universally applicable. Shock and Awe of Western technological prowess has led to unquestioning acceptance of this claim. In turn, this has led to the attempt to shape all societies around the world on European patterns. This has caused massive harm, as these European conceptions of society are in dramatic conflict with local cultures. There is an urgent need to recognize and reject Eurocentric Social Science, and rebuild the study of diverse societies on broader intellectual bases. Islamic epistemology provides such alternative foundations, which are discussed in this set of slides
Post-Development Discourse And Alternatives to Development presented for the fulfillment of the course development sociology in Hawassa university, Ethiopia
This document discusses challenges to democracy such as communalism, terrorism, globalization, and technological advancement. It provides background on each topic, including how terrorism has become a major global problem and takes many forms in India. Globalization is defined and its effects are examined. Technological advancement is traced from early tool development to modern technologies and their social and environmental impacts. The conclusion compares responses to global terrorism, noting emphasis on military power by the US and calls for international cooperation to combat terrorism.
This document discusses several challenges facing democracy: communalism, terrorism, globalization, and technological advancement. It provides background on each topic, including how terrorism has become a global problem, how communalism has led to violence in India, how globalization has increased international integration, and how technology has impacted societies. The document concludes by comparing the unilateral and military-focused approach of the US to counterterrorism versus the need for global cooperation to effectively address the threat of terrorism.
1. The study aimed to identify the effect of domestic violence on speech and pronunciation disorders in children in basic education in Ajloun governorate, Jordan.
2. The study found that parents used neglect and emotional violence against their children. Parents also punished children for using inappropriate words.
3. The study revealed significant differences in domestic violence between males and females, favoring males. Differences were also found based on birth order, favoring first born for emotional violence.
This document summarizes a study on labor relations practices in Assam's tea industry, with a focus on Jorhat District. It finds that workers have varying degrees of dissatisfaction across public, private, and government-owned tea estates. Workers were surveyed on topics like recruitment, selection, training, transfers, promotions, wages, and more. The study aims to identify strong areas and problems to improve labor relations. Key findings include high dissatisfaction among workers of Dhekiajuli Tea Estate regarding recruitment procedures and selection policies. Overall, the study examines labor relations in the tea industry and how satisfaction levels differ between estate types in Assam.
This document summarizes how external economic factors influence policymaking and management in Sub-Saharan Africa. It discusses several challenges, including weak competitive capacity in global trade which makes African exports less competitive. It also examines how commodity price fluctuations, decreasing capital inflows, high external debt burdens, and economic shocks in other countries negatively impact African countries' ability to effectively plan and implement development policies. The document concludes that African countries need to address internal weaknesses to strengthen their ability to deal with challenges posed by the external economic environment.
The document summarizes a study that investigated how blended scaffolding strategies through Facebook could aid learning and improve the writing process and performance of ESL students.
The study used a mixed methods approach, collecting both quantitative data through pre- and post-writing tests as well as qualitative data from student essays and interviews. Students received either traditional instruction alone (control group) or traditional instruction plus supplemental scaffolding through Facebook (experimental group).
Initial interview findings suggested students preferred the blended approach and felt it could help with learning, clarifying questions after school, generating ideas, editing work, and ultimately improving their writing and grades. The study aimed to determine if supplemental Facebook scaffolding positively impacted writing outcomes.
This document summarizes a study on rural health care in Thoubal District, Manipur, India. It finds that while India's constitution recognizes health as a primary duty, rural populations still lack adequate access to health care due to factors like poverty, lack of infrastructure, and social/psychological barriers. The study aims to evaluate health care facilities and services in Thoubal District, examine factors influencing access to primary health care, and assess the quality of services provided by health care workers to rural communities. It analyzes key health indicators for Manipur from the National Family Health Survey and finds that while material well-being is low, Manipur has relatively good public health outcomes, such as low infant mortality.
This document summarizes key points for socio-economic development in Aceh, Indonesia following conflict. It recommends:
1) Developing through participatory planning that engages local communities and innovation.
2) Ensuring political stability and peace by addressing injustices and providing jobs for ex-fighters.
3) Prioritizing micro-economic policies like entrepreneurship programs and credit facilities to revive small businesses.
This document summarizes a research study on the impact of microfinance banks on the standard of living of hairdressers in Oshodi-Isolo local government area of Lagos State, Nigeria. The study aims to examine how microfinance banks have impacted hairdressers' businesses and their ability to acquire assets and save. It involved surveying 120 hairdressers registered with the local government. The results found a significant relationship between microfinance efforts and the hairdressers' standard of living, indicating that microfinance has helped reduce poverty somewhat among this group. The study recommends that government ensure microfinance loans are easily obtainable with reasonable repayment schedules.
1) The document discusses the challenges faced by contemporary Indian society, including poverty, gender discrimination, corruption, illiteracy, global warming, and war. It then examines the role of NGOs in addressing these issues, such as alleviating poverty, empowering women, fighting corruption, providing education, and creating awareness about global warming.
2) The paper also identifies internal challenges NGOs face, like lack of commitment from staff, insufficient training facilities, and misappropriation of funds. External challenges include difficulties with fundraising, low community participation, and lack of trust in NGOs.
3) In conclusion, the role of NGOs is seen as tremendous in providing services to vulnerable groups. However,
1. The document analyzes science performance and dropout rates in France based on PISA test results from 2006-2009 compared to other developed countries.
2. While France achieved average results in math, its science scores remained below average and did not improve from 2006-2009. Dropout rates in France are about 11%.
3. The study finds that elementary and secondary curricula in France allocate fewer weekly hours to science compared to other core subjects, which may contribute to lower performance and higher dropout rates in science. Remedies discussed include improving teaching quality and fostering students' self-perception in science.
This document analyzes the current status of space law and conventions regarding sovereignty in outer space. It discusses key treaties like the Outer Space Treaty of 1967 and the Moon Treaty of 1979. While these treaties established some framework, many challenges remain unaddressed. Issues around defining boundaries between airspace and outer space, liability for damage, and jurisdiction over objects in space continue to be debated. The document concludes more work is still needed to harmonize regulations and reduce ambiguity regarding sovereignty and activities in outer space.
Gender discrimination in Pakistan threatens its security and progress. Women make up over half the population but face inhumane treatment through domestic violence, forced marriages, honor killings, and lack of access to education and jobs. Discrimination is deeply rooted in society and denies women their identity, treating them as property of fathers or husbands. To improve security and prosperity, Pakistan must eliminate discrimination and empower women through education, employment, and participation in decision making.
This document discusses the concept of God in the works of Tennessee Williams and Rabindranath Tagore. While from different cultures and born decades apart, both authors deeply explored human nature and spirituality. The document analyzes Williams' play "The Night of the Iguana" in depth, noting its religious symbols and exploration of faith through characters like Shannon. It also briefly discusses Tagore's views on evil and the nature of God. Overall, the document examines how both authors conveyed spiritual questions and themes in their work despite coming from varied backgrounds.
1) The document analyzes the level of educational development and underlying disparities in Burdwan District, West Bengal.
2) It finds significant spatial variations in educational infrastructure, dropout rates, and never-enrolled student populations across the district's 31 blocks.
3) The western, more urbanized blocks have better infrastructure but higher dropout rates, while eastern agricultural blocks have poorer infrastructure but lower dropout rates. Factors like poverty, early marriage, and economic opportunities contribute to educational disparities.
The document summarizes a study on intra-household labor distribution and the role of women in family decision making in Bangladesh. It analyzed 3 samples of households and found that:
1) Male members spent more time on productive work like crops and livestock while females spent more on reproductive work.
2) Females spent significant time on productive work as well and their workload increased after joining a poverty-reduction project.
3) After joining the project, 50% of females in some households became more involved in family decision making.
1. The document analyzes the Maheshwari School for Blind in Belgaum, Karnataka, India through a sociological case study approach.
2. It examines the school's educational amenities for enabling disabled students, including teaching approaches, strategies for visual impairments, and accommodations for reading, laboratories, and testing.
3. Data was collected through questionnaires from 12 staff members and 74 students at the school to understand how the school supports blind students' education.
This document discusses the application of RFID technology in libraries. It begins with an introduction to RFID and how it can automate library processes. It then discusses the benefits of RFID for libraries, staff, and patrons, including faster circulation, easier inventory management, and improved patron services. The document also covers RFID standards relevant to libraries, such as ISO 18000-3 and NCIP. It provides recommendations on RFID implementation, including a phased approach and considerations for vendor selection. Overall, the document aims to provide librarians with information on utilizing RFID technology in their libraries.
This document provides an analysis of Richard Eberhart's poetry and his persistent theme of death. It discusses how Eberhart was influenced by postwar existential philosophy and psychology, as well as his own experiences witnessing death as a gunnery instructor during WWII and caring for his mother who died of cancer. The analysis examines how Eberhart explores death through a lens of realism influenced by his romantic sensibilities. It positions Eberhart as continuing a tradition in American poetry of grappling with the theme of mortality in original yet dialogic ways.
This document summarizes a research paper about democratic deficit and political participation in Nigeria. It discusses how most Nigerians do not participate in the political process, instead leaving it to political elites and their supporters. This has led to erosion of the social contract and democratic deficit. Leadership has become self-serving, lacking policy direction, corrupt, and developmentally deficient. However, active citizenship can lead to good governance. The paper argues that both citizens and leaders need to be on equal footing in the Nigerian system. Civil society and other groups should encourage political transformation and development through greater citizen participation.
1. The study examined the effects of an 8-week functional training program on various physical fitness components in 19 male college students aged 19-25 years.
2. The training was conducted 3 days per week and included exercises like medicine ball throws, stability ball exercises, lunges, step ups, and pull-ups.
3. The results showed that the functional training significantly improved the students' speed, endurance, muscular endurance, strength, explosive power, flexibility and agility.
This document presents an exergy analysis of a 4.5MW biomass-based steam power plant in Karempudi, India. The analysis finds that the boiler has the highest exergy destruction of any component. The thermal efficiency of the plant is about 18.25% while the exergetic efficiency is 16.89%, indicating a difference of 1.36% due to irreversible losses. Key results include the boiler efficiency being 75.69% and its exergetic efficiency being 70.08%. The turbine efficiency is calculated to be 88%. The analysis determines exergy values at various points in the Rankine cycle and calculates the exergy destruction in the boiler, turbine, and condenser.
Unleash your spiritual growth journey as a truth-seeker!
Learn More:
👉https://tkg.tf/4D
Tracking "The Blessing" - Christianity · Spiritual Growth · Success
Do you ever feel like your Bible highlighting isn't quite enough to ignite lasting spiritual growth? Have you struggled to retain key takeaways from your Bible study sessions?
Discover how living in 4D can transform your highlighting into a strategic tool for spiritual development.
Learn More:
👉https://tkg.tf/4D
In this video, you'll gain insights on:
How highlighting key verses and themes can enhance memory and retention of Scripture (we see a few key ones, here!)
Studies have shown that highlighting can significantly improve information recall. Highlighting key points visually reinforces them in your mind, leading to better long-term memory.
How to personalize your Bible study through strategic highlighting. Don't just highlight everything!
This video will teach you how to strategically highlight based on what resonates with you, focusing on central themes, recurring ideas, or connections between different passages.
Watch More:
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How connecting highlighted passages can reveal deeper biblical truths. By highlighting these connections, you can see the bigger picture and uncover the underlying messages within Scripture.
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Mantra Yoga is an exact science. "Mananat trayate iti mantrah- by the Manana (constant thinking or recollection) of which one is protected or is released from the round of births and deaths, is Mantra." That is called Mantra by the meditation (Manana) on which the Jiva or the individual soul attains freedom from sin, enjoyment in heaven and final liberation, and by the aid of which it attains in full the fourfold fruit (Chaturvarga), i.e., Dharma, Artha, Kama and Moksha. A Mantra is so called because it is achieved by the mental process.
The pervasiveness of Lying in today's World.pptxniwres
In our interconnected world, lies weave through the fabric of society like hidden threads. We encounter them in politics, media, personal relationships, and even within ourselves. The prevalence of deception raises profound questions about truth, trust, and the human condition.
Heartfulness Magazine - June 2024 (Volume 9, Issue 6)heartfulness
Dear readers,
This month we continue with more inspiring talks from the Global Spirituality Mahotsav that was held from March 14 to 17, 2024, at Kanha Shanti Vanam.
We hear from Daaji on lifestyle and yoga in honor of International Day of Yoga, June 21, 2024. We also hear from Professor Bhavani Rao, Dean at Amrita Vishwa Vidyapeetham University, on spirituality in action, the Venerable BhikkuSanghasena on how to be an ambassador for compassion, Dr. Tony Nader on the Maharishi Effect, Swami Mukundananda on the crossroads of modernization, Tejinder Kaur Basra on the purpose of work, the Venerable GesheDorjiDamdul on the psychology of peace, the Rt. Hon. Patricia Scotland, KC, Secretary-General of the Commonwealth, on how we are all related, and world-renowned violinist KumareshRajagopalan on the uplifting mysteries of music.
Dr. Prasad Veluthanar shares an Ayurvedic perspective on treating autism, Dr. IchakAdizes helps us navigate disagreements at work, Sravan Banda celebrates World Environment Day by sharing some tips on land restoration, and Sara Bubber tells our children another inspiring story and challenges them with some fun facts and riddles.
Happy reading,
The editors
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Lucid Dreaming: Understanding the Risks and Benefits
The ability to control one's dreams or for the dreamer to be aware that he or she is dreaming. This process, called lucid dreaming, has some potential risks as well as many fascinating benefits. However, many people are hesitant to try it initially for fear of the potential dangers. This article aims to clarify these concerns by exploring both the risks and benefits of lucid dreaming.
The Benefits of Lucid Dreaming
Lucid dreaming allows a person to take control of their dream world, helping them overcome their fears and eliminate nightmares. This technique is particularly useful for mental health. By taking control of their dreams, individuals can face challenging scenarios in a controlled environment, which can help reduce anxiety and increase self-confidence.
Addressing Common Concerns
Physical Harm in Dreams Lucid dreaming is fundamentally safe. In a lucid dream, everything is a creation of your mind. Therefore, nothing in the dream can physically harm you. Despite the vividness and realness of the dream experience, it remains entirely within your mental landscape, posing no physical danger.
Mental Health Risks Concerns about developing PTSD or other mental illnesses from lucid dreaming are unfounded. As soon as you wake up, it's clear that the events experienced in the dream were not real. On the contrary, lucid dreaming is often seen as a therapeutic tool for conditions like PTSD, as it allows individuals to reframe and manage their thoughts.
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While generally safe, lucid dreaming does come with a few risks as well:
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This book is one of the best of the translated ones, for it has a warning character for all those who find themselves in the experience of material life. Irmão X provides a shrewd way of describing the subtleties and weaknesses that can jeopardize our intentions, making us more attentive and vigilant by providing us with his wise pages, reminding us between the lines of the Master's words: "Pray and watch."
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The Book of Revelation, filled with symbolic and apocalyptic imagery, presents one of its most striking visions in Revelation 9:3-12—the locust army. Understanding the significance of this locust army provides insight into the broader themes of divine judgment, protection, and the ultimate triumph of God’s will as depicted in Revelation.
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Commentator: Pastor Osiel Gomes
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Astronism, Cosmism and Cosmodeism: the space religions espousing the doctrine...
H0114044
1. IOSR Journal of Humanities and Social Science (IOSRJHSS)
ISSN: 2279-0845 Volume 1, Issue 1 (July-August 2012), PP 40-44
www.iosrjournals.org
“Iranian Religious Intellectuals and the Modernization Debate”
1
Maryam Shamsaei,
1
PhD Science and Technology Studies -Lecturer of Shiraz Medical University-Department of Islamic
Science
Abstract: The success story of the west has encouraged nations of the world to take up the goals and the style
of the west in development. The west has, on the other hand, imposed its values and cultures as the universally
acceptable norms in the world, especially in the developing and the underdeveloped east without considering
the pre-existing culture and traditions of the host countries. Despite all this, the West itself has come to the
conclusion that science and development cannot be purely positive and leaving solely good consequences as it
can ultimately cause alienation with the self and greed comes as a result of it. On the other hand the Easterners
have found out that the imported technology and modernity is not neutral to their own culture, requiring a
certain amount of perquisite norms to be accepted. This new look toward the west made theorists rediscover
their thoughts on the matter and its essence for the eastern countries. Some thinkers realized that technology
itself is not in essence bad or evil, but it is the practice which makes it so. It is believed by another group of
thinkers that as modernity has been cultivated in a certain cultural atmosphere, it cannot be neutral to the
cultures and traditions in other nations. This essay tries to define and understand these two ideas, the reasoning
behind them and their consequences for development in the developing world. Finally,, the ideas of a number of
religious thinkers on the matter will be discussed.
Key Word: Modernity, Religious Intellectuals, Technology, Selective Modernization.
I. Introduction
The shift in the traditional Christian doctrine during the Renaissance in the 16th century under the
shadow of rationality, and the end of the Church‟s reign, were the significant factors which led to the end of the
Middle Ages. This was the beginning of the revolution towards modernity in the following two centuries which
created the foundation of modern Europe.
The beginning of modernity, however, is believed to have started in the West and caused the
Enlightenment in Europe as a result of which the Industrial Revolution followed. In spite of its origins being in
Europe, the wave of modernity is now the most overwhelming ideology in the world about which no country has
the ability to compromise. Human wisdom, which is able to criticize itself, is the basis of modernity and as a
consequence its other aspects such as science, technology and politics (Wilson & Hanns Reill, 2004). In effect
modernity has been at the top of the cultural and socio-political agenda of the thinkers in the Islamic world since
its rise in the 18th century. The spread of modernity has not been without controversies however. It has caused
some clashes between a numbers of thinkers in the Islamic World. Some have attempted to draw a relationship
between the modern world and Islam and some have labeled it as an anti- Islamic Western project. Some have
tried to be selective and have chosen certain aspects of it in their political and social lives. Iran has been facing
the wave of modernity for decades. Facing it, the Iranian people had two concerns; firstly, they have been
interested in science and technology, secondly, being invaded culturally by Western modernity (Vahdat, 2002,
p. 11). The negative view of the Western modernity was empowered with the establishment of the Islamic
Republic in 1979. During this period all the aspects of modernity were rejected and a return to Islamic origins
was offered instead. At the same time, a number of Iranian thinkers tried critically to detect the burdens on the
way of modernity and offered their solutions to the crisis of identity which exists among the Iranian masses.
They believe that to understand religion, people should use wisdom and to deal with the identity crisis we have
to overcome religious ideology.
Another group of thinkers reject the notion of accepting Western modernism without modifications but
at the same time believe in a coexistence of tradition and modernity. This group of thinkers believes that
attaining civil society and wisdom is only possible by deeply understanding the West and utilizing the superior
bases of modernity such as science, contemporary interpretation of religion and cultural interaction (Soroush,
1987, p. 244). Abdol Karim Soroush, Iranian thinker and philosopher is one of these thinkers.
It is useful to consider Iranian modern thinkers in either of the two categories: Western-minded and
religious. The most prominent aspect of Western minded thinkers is their emphasis on separation of tradition
and modernity. On the other hand, religious thinkers look forward to combining the two. The Western-minded
thinkers believe that the most important burden on development in Islamic countries is in the Islamic culture
itself. Therefore, they try to minimize the impact of religion on culture and society. The other group which is
more religious put the emphasis on encountering the negative responses to modernity by the religious society.
www.iosrjournals.org 40 | Page
2. “Iranian Religious Intellectuals and the Modernization Debate”
They also have the concern for maintaining the religious identity and at the same time pushing the society
toward development. The rise of such religious thinkers was also simultaneous with the Persian Constitutional
Revolution. Sayyid Jamal-ad-Din Asadabadi (b. 1838 - d. March 9, 1897), who was a political activist and
Islamic ideologist, was also one of the first religious thinkers in this respect (Kazemi, 2004, p. 75).
Among the Islamic thinkers, there are two major groups in approaching the concept, one which support
a selective modernization, meaning that they believe in selective the positive elements in a modernity which is a
combination of good and bad aspects, and the opponents of modernity who are skeptical about the capacity of
modernism to be divided into good and evil and they believe dividing it into these two categories will
unavoidably make it less effective. Both groups have their own and sometimes conflicting reasons which should
be considered equally.(Rahdar, 2008, p. 211) Abdoul Karim Soroush is one of the supporters of modernity.
Allegedly, Murteza Mutahhari is one of such supporters of selective modernization. Seyed Hossein Nasr, and
Mehdi Golshani on the other hand are two of the most outspoken critics of modernization, although Golshani
supports a form of belief-centred science which does not conflict with religious views and principles. Ali
Shari‟ati is one of the opponents of modernization who believed that the negative outcomes of modernization
are far greater than the positive gains of it in the developing world.
But what are the reasons offered by these thinkers in support of their respective positions?
II. Concept of Modernity
Modernity concept refers to the form of society which started in the Enlightenment in Europe and
became consolidated with the French Revolution and the rise of German idealism. The word „modernity‟ refers
to the new civilization in Europe and North America which started in the 1800s and matured in the early 20 th
century. This civilization is by all accounts modern and unique. It is unique in the study of nature, machinery,
and also the modern methods of industrial production which led to development of the humanity‟s status in a
way unseen in history. As it was the case with democracy, there are several descriptions of modernity. Anthony
Giddens, a British sociologist, believes that “Modernity is the way of living and socio-political institutions
which appeared in the West starting in the 17th century until today, which spread gradually across the world”
(Giddens, 1991, p. 4). In summary, modernity means living contemporarily. “Modernity can be called a very
deep social reform which affects social, economical, political, bureaucratic, and religious principles” (Masini,
1998, pp. 81-82). In this description, modernity is limited to a time-based, periodical phenomenon, not a
philosophical notion. That is why many thinkers believe that like any other periodical, or historical
phenomenon, modernity had a birth and shall have a death, but of course this is not shared by many thinkers
(Legenhausen, 1998, p. 50). Giddens believes it started in the 18th century, but many believe it started long
before, in the 17th century. There is however one repeated theme: wisdom and rationality overcame religion and
classical philosophy and discoveries and inventions paved the way to eradicate poverty. Discouragement toward
invaluable religious ideas, Protestant reform and the Industrial Revolution in the 18th century hastened the
process of modernity in Europe. Modernity however, remained a mixture of several modern ideas, which started
to appear one after another. It also includes many aspects of contemporary art, philosophy, sociology,
psychology, religion politics, literature, and morals.
Some of the most prominent effects of modernity in society and politics are:
1- Scientism: as a cause for positivism, it believes that the only way to understanding the world around us is to
experiment and try. (T.Hunter, 2009, p. 81)
2- Rationalism: it only recognizes practical wisdom and rational thinking which only trusts the results of
scientific research.
3- Materialism: the belief that recognizes existence and matter as the only concepts and the initial truth. The
fact is that it is a direct result of the previous thinking, if the only way to understand the truth is
experimentation, then there is nothing beyond what we can feel and taste. Therefore only materials exist
because they can be „real‟, or „existential‟, if something cannot be experimented then it does not exist
(Delanty, 1999, p. 163) .
4- Humanism: modernity believes in a human-centered universe in which the only reason to exist is to serve
humanity, and all things are there to serve humanity. The fact is that among traditionalist thinkers, this is
the position of God, not humans to be served unlimitedly (Berman, 1994, p. 107).
5- Individualism: individualism is the belief in individuals and giving the priority to the individual units of
society (humans) rather than society as a whole. This is to serve the freedom, rights and personal
development and dignity of the individuals (Lan & Redissi, 2004, p. 16).
As mentioned earlier, there is a tendency among some thinkers that modernity has an end. They offer a
replacement: Postmodernism. Many thinkers consider this as the natural complementary to the modern period.
In the following section, we present the arguments for and against modernization as presented by these thinkers:
www.iosrjournals.org 41 | Page
3. “Iranian Religious Intellectuals and the Modernization Debate”
III. Arguments in Support of Modernization
1) Scientific neutrality: the supporters believe that science has no affiliation or direction towards any virtue.
Therefore, they do not have the capacity to be divided into good, evil, religious, secular, Islamic, non-Islamic
and the like. They also believe that there is no such thing as Western or Eastern science, science is science. The
idea behind science is legitimacy of an idea or its falsity, thereby having nothing to do with its ideological or
religious interpretations. In other words, if two people discuss a chemical reaction, this discussion is only true
and legitimate with the side which is empirically supported, regardless of their ideology. Some thinkers such as
Abdolkarim Soroush, an Iranian thinker, reformer, Rumi scholar and a former professor at the University of
Tehran, goes beyond this point and discusses that as this world is a human-Godly creation, there is not such
boundary as between good and evil. Soroush, sees the concept of Islamic or any other form of religious science
as paradoxical. In this view, science and religion and the realm of the two are completely separate and they have
no influence on each other. His view and that of his followers is that it is impossible to expect religion to fulfill
our scientific and intellectual needs as it is unthinkable to expect science to fulfill our religious needs.
Another thinker is Ayatollah Murteza Mutahhari. As Mutahhari believed, Religion is not in conflict
with science. This idea shows itself particularly, in Islam, which has admired science and scientists for all its
existence. Therefore, we need to understand this idea that being intellectual does not necessarily imply rejecting
religion such as idea, rather, it arose as result of the historical and cultural experience of the West. Therefore,
human beings need religion both in social and human contexts. In other words, man takes science to wherever
he wants it to go, and use it whichever way he wishes, but a religion takes control of one‟s life and changes it to
a great extent(Mutahhari, 2008, pp. 358,401).
2) Religion‟s emphasis on competition among humans: this is allowed to humans, as far as we make use of the
human experiences. Not only does religion approves of human thinking and innovations, but it also supports it.
It is in the soul of Islam to emphasize scientific, technological, economical and social reform exactly like the
one which has happened in the West (Peyman, 2002, p. 19). In fact it is the people‟s behavior which has
increased its distance from religion and has reached the point of conflict. On the other hand, we sometimes find
that the findings of scientific research happen to support religious beliefs, which indicates an agreement between
science and religion. As Ayatollah Mutahhari believed, there is no conflict between science and religion since
science has its roots in the human soul (MirSalim, 2005, p. 102). Therefore in Mutahhari‟s view, both science
and religion have appeared to give humans enough means to know. The difference is that science is a set of tools
by which human takes over nature, i.e. has a vertical development. On the other hand, religion gives directions
to human and describes the eternal life to us. So religion does not omit anything from the greatness of the
universe, but adds to it by describing it to us. (Mutahhari, 1989, pp. 166,167)
(3) Interactions between civilizations are their key to survival: many modernist thinkers in the developing world
believe that a harsh independence ideology adopted by a society decreases its ability to cooperate and interact
with other societies. Societies and civilizations need each other and owe one another in their development which
is not possible to achieve if no interaction is taking place. Ultimately, the cooperation and interaction will reach
to a point of saturation in which we will all face a homogeneous global culture all over the world. Under such
conditions, with the affiliation of all culture, everything will have a trace of globality and this will be the truth
behind the cultures and the essence of them, and not only cooperate with one another, but this will essentially be
their identity. For example, under such assumed circumstances, the Persian culture will only find its meaning
under intense competition in which it proves itself through its strength, creativity, and assiduity. Talking about
independence under such conditions will therefore be only for obscurantist ideologies and cultures. On the other
hand, science and technology are an inevitable part of today‟s lives and identities and therefore have a global
meaning to all. It is therefore absurd if a country closes its borders to other cultures, but still imports science and
technology from others(Hajjarian, 2001, p. 243). Such thinkers basically believe that it is possible to move on a
straight line to go from tradition to modernity in the developing world. Such thinkers approach the opponents of
their ideology as equating Western civilization with corruption and in which a foreigner means an enemy.
Rather than engage in positive cooperation with other cultures they have chosen a negative confrontation. The
reality is that neither the Western civilization is totally corrupt nor our societies are all needless of change
(MirSalim, 2005, p. 365). But we should accept that the supporters of modernization should not accuse their
opponents of being closed-minded. This will in effect result in the death of thinking (MirSalim, 2005, p. 4) .
(4) Modernization is seen as a means to social development: the supporters of this idea believe that we need to
develop the society in such a way that it can handle the complicated issues of modern life which is only possible
through modernization. Of course, these thinkers believe that in case of occurrence of conflict between religion
and the process of modernization we inevitably have to take the side of religion.
www.iosrjournals.org 42 | Page
4. “Iranian Religious Intellectuals and the Modernization Debate”
IV. Arguments Against Modernization
(1) Partiality of science: the opponents of modernization believe that human sciences are all affiliated with
certain norms and values. And they are in fact deeply sceptical of the idea that there is no interaction between
religion and science. They offer historical examples thereby to support their allegation. Seyyed Hossein Nasr is
one of the thinkers who hold this view.
(2) Impossibility of achieving social development by the means of modernization: the opponents of
modernization believe that although development is a necessity for all the developing countries, but this should
start by reversing the effects of modernization and we should not even call this development a “modernizing”
process. Their reason for this allegation is that the contextual meaning of development is a positive attitude
which means moving toward a better future, but in fact, the history of the past decades in the West has shown
that such developments in the West have not really brought the world to a better condition. In their view,
Western civilization, as a secular and human-centered civilization, is therefore anti-development in the real
sense. According to their thinking, development should be toward a more God-centered reality whereas the path
of civilization shows that the reverse is true (Rahdar, 2008, p. 257). For example, Shariati viewed the process of
“becoming modern” as one of the most ominous means by which the West entices the East to be modern
(Shariati, 1979c, p. 19).
(3) Modernity is a holistic entity and it is impossible and to divide it into pieces. In the eyes of the opponents of
modernity, modernity is an entity, in which many warps and woofs are sewed up together to make it a whole.
Science, technology, politics, modern philosophy and the like are the building blocks of modernity having a
fixed aim. These are all in the package with the same soul, meaning that modern science is secular as is its
politics, and all these separate pieces support each other in this way. Thereby it is impossible to study such
entities in singular units, because each of these units is only inspired by a whole, its significance depends on
how effective their role is in the whole entity
(4) A view of religion as comprehensive and all-encompassing: in their view, religion has a maximal role in life,
meaning that it covers all or at least many aspects of life as religion cannot just govern one aspect of human life.
Even in the West many scientists believe in such a role of religion in our lives. The opponents of modernization
believe that in the context of modernity, there is a minimal role for religion in human‟s lives which is in contrast
with the leadership role of religion. Through the eyes of the opponents of a maximal religion, religion is only
good for the matter of eternal lives of humans, and thus useless for temporal living in the present world. In their
view religion is a necessity, but a minimal necessity (Rahdar, 2008, p. 270) . For example Golshani believes that
there is a rise of relativism in religious beliefs. As was mentioned before, the direct result of secularism is
relativism in religious identity (Golshani, 1998, p. 38). Shariati wanted religion to be a prominent part of human
lives and thus had a maximalist view of religion in the lives of people. On the other hand Soroush has a
minimalist view of religion, that is, to have the minimal effect on everyday life.
(5) The synthesis of modern science with modernity: They believe that modernity as a whole is a nonreligious
and even antireligious movement. The fruits of this tree have no religious shape. This shows that the modernity
and the west in general have no good relationship with religion as the Western civilization is a humanistic
civilization, separated from religion. It is a civilization whose gods are humans and its rules are only to satisfy
humanity. The supporters of religion such as Golshani thus believe that the suitable place for religion in the
modern world is in assuming a leadership role, and to have a controlling stake in the management of this world
(Avini, 1997, p. 282). However, Golshani, believes that religious leadership has been mostly reduced to moral
matters in the Islamic countries and that science has also been neglected in reality (Golshani, 1998, p. 35).
V. Conclusion
The religious thinkers have taken either of the following two major positions in viewing modernism:
(a)The supporters of selective modernization,
(b) The opponents of selective modernization.
The supporters of selective modernization are mostly concerned about the development and the
survival of the developing countries and civilizations and the opponents have the local development schemes in
mind. We can therefore, take the middle line and consider a middle point in this argument; meaning to define
that instant development and survival is helpful and effective, but real, sustainable development requires
patience. Therefore, the adherence of Islamic nations to the notions of modernity is just a result of the concern
for survival, rather than development. In its true sense a move toward a real Islamic ruling and Islamic
democracy is in fact the basis for an optimal path to development. Based on this reality, and considering that it
is necessary to survive in this world, we have to accept modernization to the extent which is necessary, always
considering taking the necessary part of it. On the other hand and based on the idea of selective modernization,
we have to aim at reviving the real Islamic nation when working toward development. Thus, it neither is
necessary to surrender nor to be too cautious to be stopped on the way, but the best way is to take risk not with
the tools that are provided by the West, toward their aim, but by using local tools, toward a God-centered,
Islamic aim.
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5. “Iranian Religious Intellectuals and the Modernization Debate”
Religious democracy is crucial to the government, as the axis of all social and personal activities involves the
role of God and the authorities‟ selection must reflect God‟s will. Society‟s vote must be in the context of
Religious framework as, they cannot vote beyond this boundary, as the formation of the government is based on
people‟s achievement on the welfare of world by the Religious democracy body. The aim of this study is to
reflect the level of democracy in the ideas of the Iranian Muslim intellectuals. It certainly projects the influence
of science and modernity as well as democracy fitting into the Islamic system of government. The goal of this
dissertation is to examine and characterize the ideas of selected Iranian intellectuals, namely, Abdolkarim
Soroush, Seyyed Hossein Nasr, Ali Shariati, Murteza Mutahhari, and Mehdi Golshani on Islam, modernity,
science and politics, and its implication for Iran. The justification for the choice of these five scholars is based
on their intellectual prominence and influence in dealing with the theme of Islam, modernity, science and
politics in Iran.
This study drew an outline from some of the main themes discussed by Abdolkarim Soroush, Seyyed
Hossein Nasr, Ali Shariati, Murteza Mutahhari and Mehdi Golshani in creating a vision of a new Islamic world
view which would be achieved further through the process of Islamization of knowledge, using scientific
arguments and Islamic teachings. It is part of an accumulated effort towards the rise of an Islamic world view
which is hoped to conclude in the advancement of science and technology with regards to the Muslim‟s world
and a return to its past glory. Thus it is hoped that the results of this study would provide a platform for the
issues involved in the Muslim‟s pursuit of contemporary knowledge, from an Islamic perspective. Also it is
hoped that through this study contribution will be channelled to the current debate on Islam, science and politics
as well as the creation of an alternative Islamic world view that will be developed with regards to science,
technology and a systematic government.
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