Since the 1980s, much has been made about the lives of Australia’s first Muslim settlers, the ‘Afghan cameleers’, their pioneering achievements and the suffering they endured through Australia’s discriminatory policies and immigration laws. However, little, if any, academic attention has been given to the converts to Islam during this same period, many of whom were striving to rid the Australian public of misconceptions surrounding their new faith to end this discrimination and ignorance. This article briefly looks at the way Australia’s news media presented and perceived Australian Muslims from the arrival of the first cameleer settlers in the 1860s to the first few decades of the twentieth century when ‘White’ converts were increasing and unwittingly propelling Islam onto the public stage. While protectionist policies, particularly leading up to Federation, saw numerous unfavourable images of ‘coloured’ Muslims in the Australian print media, there was a subtle but significant change at the turn of the twentieth century. While the White Australia Policy stood in the face of Australia’s Asiatic Muslims, it was largely irrelevant to the growing number of European and Australian converts who sought to subvert it in order to lift the Australian Muslim community of which they were part.
{"title":"Revulsion and Reflection","authors":"K. Nebhan","doi":"10.55831/ajis.v3i3.151","DOIUrl":"https://doi.org/10.55831/ajis.v3i3.151","url":null,"abstract":"Since the 1980s, much has been made about the lives of Australia’s first Muslim settlers, the ‘Afghan cameleers’, their pioneering achievements and the suffering they endured through Australia’s discriminatory policies and immigration laws. However, little, if any, academic attention has been given to the converts to Islam during this same period, many of whom were striving to rid the Australian public of misconceptions surrounding their new faith to end this discrimination and ignorance. \u0000This article briefly looks at the way Australia’s news media presented and perceived Australian Muslims from the arrival of the first cameleer settlers in the 1860s to the first few decades of the twentieth century when ‘White’ converts were increasing and unwittingly propelling Islam onto the public stage. While protectionist policies, particularly leading up to Federation, saw numerous unfavourable images of ‘coloured’ Muslims in the Australian print media, there was a subtle but significant change at the turn of the twentieth century. While the White Australia Policy stood in the face of Australia’s Asiatic Muslims, it was largely irrelevant to the growing number of European and Australian converts who sought to subvert it in order to lift the Australian Muslim community of which they were part.","PeriodicalId":178428,"journal":{"name":"Australian Journal of Islamic Studies","volume":"89 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2019-02-14","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"120994992","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
When the Commonwealth of Australia became immersed in two World Wars, Australian Muslims accepted the national call – they shed their blood and gave their lives for Australia’s freedom and democracy. With their Australian brothers-in-arms and allies they fought courageously with honour against their common enemies in different battlefields – but this is an almost forgotten history. Muslims in Australia were challenged by Britain’s imperial might and by their status as British subjects and ‘aliens’ to take part in ANZAC showing their commitment to their adopted country. The virtue of justice, sense of responsibility and loyalty are peculiar qualities that find their full justification in the organised welfare of Australian society. This pioneering article, based on ongoing research on ANZAC Muslims, makes known their unique contribution. It reveals historic facts about ANZAC Muslims who were members of what has come to be known as the Heroic Generation. Although their names have not appeared in history books, they achieved the glory of victory for a better future for new generations to come. Their contribution is part of Australian National Heritage – Lest we forget.
{"title":"ANZAC Muslims","authors":"D. Haveric","doi":"10.55831/ajis.v3i3.147","DOIUrl":"https://doi.org/10.55831/ajis.v3i3.147","url":null,"abstract":"When the Commonwealth of Australia became immersed in two World Wars, Australian Muslims accepted the national call – they shed their blood and gave their lives for Australia’s freedom and democracy. With their Australian brothers-in-arms and allies they fought courageously with honour against their common enemies in different battlefields – but this is an almost forgotten history. \u0000Muslims in Australia were challenged by Britain’s imperial might and by their status as British subjects and ‘aliens’ to take part in ANZAC showing their commitment to their adopted country. The virtue of justice, sense of responsibility and loyalty are peculiar qualities that find their full justification in the organised welfare of Australian society. \u0000This pioneering article, based on ongoing research on ANZAC Muslims, makes known their unique contribution. It reveals historic facts about ANZAC Muslims who were members of what has come to be known as the Heroic Generation. Although their names have not appeared in history books, they achieved the glory of victory for a better future for new generations to come. Their contribution is part of Australian National Heritage – Lest we forget.","PeriodicalId":178428,"journal":{"name":"Australian Journal of Islamic Studies","volume":"14 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2019-02-14","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"122776384","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Abstract: Injustice, oppression and tyranny are as old as human beings. Three types of responses can be made: a) to respond in the same or worse manner; b) to remain silent and accept the oppression due to weakness; or c) to take a path that is not based on revenge or acceptance of oppression and injustice, but redirects people’s negative feelings towards a worthier cause, decreasing the propagation of evil. This third way does not involve envying the worldly goods or positions of others. Rather, it involves redirecting or transforming animosity for the common good. Said Nursi (1987-1960) calls this “positive action” (müsbet hareket). This article suggests Nursi’s third way of responding to injustice, oppression and tyranny is proactive civil disobedience based on the Qur’an and Sunnah. By acting peacefully throughout his life, particularly in the “New Said” era, Nursi aimed to revive society “from the bottom up” and not from “the top down,” an approach he felt avoided the injustice and oppression seen among political Islamists. Nursi called this ilelebed müsbet hareket, which means “acting positively forever.” Given the context and manner through which it was practiced, I call this “kalamised (theologised) civil disobedience.” This can be considered as tajdid, a peaceful way of renewal against injustice and oppression. This paper is divided into three sections. The first section examines positive action in Nursi’s life and works. The second section details Nursi’s third approach against aggression and will be viewed from theological and sociological perspectives. Finally, the third section suggests Nursi’s way of positive action is highly idealistic and, while not impossible, is applied with difficulty in an individualistic and materialistic society.
摘要:不公正、压迫和暴政与人类一样古老。可以做出三种类型的回应:a)以相同或更糟的方式回应;B)因软弱而保持沉默，接受压迫;或者c)走一条不以报复或接受压迫和不公正为基础的道路，而是将人们的负面情绪转向更有价值的事业，减少邪恶的传播。这第三种方式不包括嫉妒世俗的财富或他人的地位。相反，它涉及到为了共同利益而改变或改变仇恨。赛义德·努尔西(1987-1960)称之为“积极行动”(m sbet hareket)。这篇文章提出Nursi对不公正、压迫和暴政的第三种回应方式是基于古兰经和圣训的积极的公民不服从。在他的一生中，尤其是在“新赛义德”时代，努尔西的目标是“自下而上”而不是“自上而下”地复兴社会，他认为这种方式避免了政治伊斯兰主义者中出现的不公正和压迫。努尔西称其为ilelebed m sbet hareket，意思是“永远积极行动”。鉴于其实践的背景和方式，我称之为“kalamised(神化)公民抗命”。这可以被认为是tajdid，一种反对不公正和压迫的和平复兴方式。本文共分为三个部分。第一部分考察了努尔西生活和作品中的积极行动。第二部分详细介绍了努尔西反对侵略的第三种方法，并将从神学和社会学的角度来看待。最后，第三部分表明，努尔西的积极行动方式是高度理想主义的，尽管并非不可能，但在个人主义和物质主义的社会中很难应用。
{"title":"Serving Islam Peacefully during the Aggression and Said Nursi's Kalamisation of Positive Action for Social Harmony","authors":"Salih Yucel","doi":"10.55831/ajis.v3i2.115","DOIUrl":"https://doi.org/10.55831/ajis.v3i2.115","url":null,"abstract":"Abstract: Injustice, oppression and tyranny are as old as human beings. Three types of responses can be made: a) to respond in the same or worse manner; b) to remain silent and accept the oppression due to weakness; or c) to take a path that is not based on revenge or acceptance of oppression and injustice, but redirects people’s negative feelings towards a worthier cause, decreasing the propagation of evil. This third way does not involve envying the worldly goods or positions of others. Rather, it involves redirecting or transforming animosity for the common good. Said Nursi (1987-1960) calls this “positive action” (müsbet hareket). This article suggests Nursi’s third way of responding to injustice, oppression and tyranny is proactive civil disobedience based on the Qur’an and Sunnah. By acting peacefully throughout his life, particularly in the “New Said” era, Nursi aimed to revive society “from the bottom up” and not from “the top down,” an approach he felt avoided the injustice and oppression seen among political Islamists. Nursi called this ilelebed müsbet hareket, which means “acting positively forever.” Given the context and manner through which it was practiced, I call this “kalamised (theologised) civil disobedience.” This can be considered as tajdid, a peaceful way of renewal against injustice and oppression. This paper is divided into three sections. The first section examines positive action in Nursi’s life and works. The second section details Nursi’s third approach against aggression and will be viewed from theological and sociological perspectives. Finally, the third section suggests Nursi’s way of positive action is highly idealistic and, while not impossible, is applied with difficulty in an individualistic and materialistic society.","PeriodicalId":178428,"journal":{"name":"Australian Journal of Islamic Studies","volume":"11 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2018-11-14","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"133481746","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
This article briefly reviews traditional and modern tafsirtrends and how moderntafasirhave shaped contemporary Islamic thought. Classical tafsirtrends, tafsir bi al-ma’thur (tradition-based interpretation) and tafsir bi al-ra’y(reason-based interpretation), are well-documented in historical norms of Qur’ānic exegesis. However, modernity, with its complex socioeconomic, religious, political and cultural developments, presents unique challenges to muffassirun(authors of Qur’ānic interpretations) to contextualise the Qur’ānic message and provide guidance to modern-day Muslims and their worldview. Complex modern Islamic thought is a selection of ideologies and philosophies that resulted from the prevailing diverse geopolitical, sociocultural and economic environment. These dynamic elements of modernity have conceptualised tafsirtrends into the textualist, contextualist, modernist, socio-political, scientific, thematic and feminist approaches. These trends have not only transformed contemporary Islamic thought, and vice versa, but also continue to collectively evolve to meet the challenges of modernity.
本文简要回顾了传统和现代伊斯兰教思潮，以及现代伊斯兰教思潮如何塑造了当代伊斯兰教思想。经典的tafsirtrend, tafsir bi al-ma ' thur(基于传统的解释)和tafsir bi al-ra ' y(基于理性的解释)在古兰经ānic注释的历史规范中得到了充分的记载。然而，现代化伴随着复杂的社会经济、宗教、政治和文化的发展，给穆弗西伦(《古兰经》ānic解释的作者)带来了独特的挑战，他们需要将《古兰经》ānic的信息语境化，并为现代穆斯林及其世界观提供指导。复杂的现代伊斯兰思想是一种意识形态和哲学的选择，它产生于当时多样化的地缘政治、社会文化和经济环境。这些现代性的动态元素将现代主义思潮概念化为文本主义、语境主义、现代主义、社会政治、科学、主题和女权主义方法。这些趋势不仅改变了当代伊斯兰思想，反之亦然，而且还在继续共同发展，以迎接现代性的挑战。
{"title":"Brief Review of Classical and Modern Tafsir Trends and Role of Modern Tafasir in Contemporary Islamic Thought","authors":"Amer Ali","doi":"10.55831/ajis.v3i2.87","DOIUrl":"https://doi.org/10.55831/ajis.v3i2.87","url":null,"abstract":"This article briefly reviews traditional and modern tafsirtrends and how moderntafasirhave shaped contemporary Islamic thought. Classical tafsirtrends, tafsir bi al-ma’thur (tradition-based interpretation) and tafsir bi al-ra’y(reason-based interpretation), are well-documented in historical norms of Qur’ānic exegesis. However, modernity, with its complex socioeconomic, religious, political and cultural developments, presents unique challenges to muffassirun(authors of Qur’ānic interpretations) to contextualise the Qur’ānic message and provide guidance to modern-day Muslims and their worldview. Complex modern Islamic thought is a selection of ideologies and philosophies that resulted from the prevailing diverse geopolitical, sociocultural and economic environment. These dynamic elements of modernity have conceptualised tafsirtrends into the textualist, contextualist, modernist, socio-political, scientific, thematic and feminist approaches. These trends have not only transformed contemporary Islamic thought, and vice versa, but also continue to collectively evolve to meet the challenges of modernity.","PeriodicalId":178428,"journal":{"name":"Australian Journal of Islamic Studies","volume":"32 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2018-11-14","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"131594599","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
This article looks at the legal basis within Islamic scholarship for imposing stoning for the crime of adultery. Traditionally it has been accepted that, based on Qur'an, hadith and examples from the Rightly Guided Caliphs, stoning is the Islamic punishment for married adulterers. However, upon closer inspection it appears these sources may not be as solid as once believed. While the jumhoor (majority) opinion for stoning remains, there are notable scholars, traditional and modern, who discount, question and even reject these arguments. Despite the jumhoor, the severity of the punishment is greatly tempered by the high evidentiary standards that act as its safeguard. These safeguards are briefly discussed. The second part of this article looks at stoning in the modern world, which has occurred as a by-product of the rising phenomenon of sharia application in modern Muslim countries. The challenge for these countries is how to apply sharia punishments such as stoning, while maintaining sharia’s aims of equality, social justice and morality. Solutions for existing and emerging Muslim states regarding the application of punishments are made and practical suggestions for a way forward. This article essentially argues Muslim scholars and jurists must reassess the legitimacy of imposing sharia punishments such as stoning and reach meaningful conclusions about the future of capital punishment in the Muslim world.
{"title":"Adultery Laws in Islam and Stoning in the Modern World","authors":"Souha Korbatieh","doi":"10.55831/ajis.v3i2.121","DOIUrl":"https://doi.org/10.55831/ajis.v3i2.121","url":null,"abstract":"This article looks at the legal basis within Islamic scholarship for imposing stoning for the crime of adultery. Traditionally it has been accepted that, based on Qur'an, hadith and examples from the Rightly Guided Caliphs, stoning is the Islamic punishment for married adulterers. However, upon closer inspection it appears these sources may not be as solid as once believed. While the jumhoor (majority) opinion for stoning remains, there are notable scholars, traditional and modern, who discount, question and even reject these arguments. Despite the jumhoor, the severity of the punishment is greatly tempered by the high evidentiary standards that act as its safeguard. These safeguards are briefly discussed. \u0000The second part of this article looks at stoning in the modern world, which has occurred as a by-product of the rising phenomenon of sharia application in modern Muslim countries. The challenge for these countries is how to apply sharia punishments such as stoning, while maintaining sharia’s aims of equality, social justice and morality. \u0000Solutions for existing and emerging Muslim states regarding the application of punishments are made and practical suggestions for a way forward. This article essentially argues Muslim scholars and jurists must reassess the legitimacy of imposing sharia punishments such as stoning and reach meaningful conclusions about the future of capital punishment in the Muslim world.","PeriodicalId":178428,"journal":{"name":"Australian Journal of Islamic Studies","volume":"44 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2018-11-14","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"115877456","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
This paper discusses the Qur’ānic principle of wasaṭiyyah (moderation/middle-way) towards guiding the Islamic movement and building an applied Islamic ethics. It demonstrates the application of the principle of wasaṭiyyah in the spheres of politics, civic engagement, spirituality, jurisprudence and theology. Wasaṭiyyah is an expression of the universal Qur’ānic principle of justice (adl). In the primary Qur’ānic verse on wasaṭiyyah, it describes the Muslim community as a witness of moderation to other nations. Observing the principle of wasaṭiyyah may draw individuals, the community and Islamic movements towards a middle-way. The paper will focus on modernist and Islamist movements in the late nineteenth and twentieth century. To reverse extremist tendencies among fringe groups within these movements, a practical methodology on the foundations of a centrist-based approach is needed. Through embracing Islam’s teachings on moderation, truth and justice the consequences of extremism may be remedied. The Islamic movement as a collective endeavour to guide humanity to Islam and restore the message of tawḥīd in the hearts, minds and lives of Muslims will be studied through the prism of wasaṭiyyah. The paper attempts to develop an applied Islamic ethics on the theoretical framework of wasaṭiyyah and maqāsid al-Sharī’ah (Objectives of Islamic Law) towards guiding the Islamic movement to promote justice and moderation. Thus, through harmonising wasaṭiyyah and maqāsid al-Sharī‘ah we may develop a balanced legal model, synthesising the ethical and legal face of the Islamic tradition.
{"title":"The Role of the Qur’ānic Principle of Wasaṭiyyah in Guiding Islamic Movements","authors":"N. Mohamed","doi":"10.55831/ajis.v3i2.103","DOIUrl":"https://doi.org/10.55831/ajis.v3i2.103","url":null,"abstract":"This paper discusses the Qur’ānic principle of wasaṭiyyah (moderation/middle-way) towards guiding the Islamic movement and building an applied Islamic ethics. It demonstrates the application of the principle of wasaṭiyyah in the spheres of politics, civic engagement, spirituality, jurisprudence and theology. Wasaṭiyyah is an expression of the universal Qur’ānic principle of justice (adl). In the primary Qur’ānic verse on wasaṭiyyah, it describes the Muslim community as a witness of moderation to other nations. Observing the principle of wasaṭiyyah may draw individuals, the community and Islamic movements towards a middle-way. The paper will focus on modernist and Islamist movements in the late nineteenth and twentieth century. To reverse extremist tendencies among fringe groups within these movements, a practical methodology on the foundations of a centrist-based approach is needed. Through embracing Islam’s teachings on moderation, truth and justice the consequences of extremism may be remedied. The Islamic movement as a collective endeavour to guide humanity to Islam and restore the message of tawḥīd in the hearts, minds and lives of Muslims will be studied through the prism of wasaṭiyyah. The paper attempts to develop an applied Islamic ethics on the theoretical framework of wasaṭiyyah and maqāsid al-Sharī’ah (Objectives of Islamic Law) towards guiding the Islamic movement to promote justice and moderation. Thus, through harmonising wasaṭiyyah and maqāsid al-Sharī‘ah we may develop a balanced legal model, synthesising the ethical and legal face of the Islamic tradition.","PeriodicalId":178428,"journal":{"name":"Australian Journal of Islamic Studies","volume":"279 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2018-11-14","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"132481269","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Both the Christian New Testament and the Qur’ān obscurely identify the figure of Jesus with the ‘Word’. While the term’s Biblical use is well-treated by, and indeed central to, Christological theology, modern treatments of the Islamic model are often reductive, refracted through Christian understandings. This article seeks to provide a more holistic account of Jesus’ title in Islam, highlighting the nuances in the term’s usage through a comparative framework. It considers the title’s connotations in Christianity and Islam, and how each conceptualised and developed them separately. This article concludes that, in both traditions, the term links Jesus to God’s revelation, and to His creative capacity; however, the religions’ distinct theological axioms differentiate the term’s true signification. Christianity considers these elements of divinity directly incarnated in Jesus, through hypostasis, whereas Islamic theology regards the title as a connotative appellation, applying these attributes of God to the Prophet Jesus only descriptively and contingently. This disparity demonstrates the distinct theological approaches taken in Christianity and Islam – obtaining different results, although applied to a notionally similar problem – as well as the importance of considering their intellectual traditions independently.
{"title":"Jesus as God's Word","authors":"Grant R. Kynaston","doi":"10.55831/ajis.v3i2.117","DOIUrl":"https://doi.org/10.55831/ajis.v3i2.117","url":null,"abstract":"Both the Christian New Testament and the Qur’ān obscurely identify the figure of Jesus with the ‘Word’. While the term’s Biblical use is well-treated by, and indeed central to, Christological theology, modern treatments of the Islamic model are often reductive, refracted through Christian understandings. This article seeks to provide a more holistic account of Jesus’ title in Islam, highlighting the nuances in the term’s usage through a comparative framework. It considers the title’s connotations in Christianity and Islam, and how each conceptualised and developed them separately. This article concludes that, in both traditions, the term links Jesus to God’s revelation, and to His creative capacity; however, the religions’ distinct theological axioms differentiate the term’s true signification. Christianity considers these elements of divinity directly incarnated in Jesus, through hypostasis, whereas Islamic theology regards the title as a connotative appellation, applying these attributes of God to the Prophet Jesus only descriptively and contingently. This disparity demonstrates the distinct theological approaches taken in Christianity and Islam – obtaining different results, although applied to a notionally similar problem – as well as the importance of considering their intellectual traditions independently.","PeriodicalId":178428,"journal":{"name":"Australian Journal of Islamic Studies","volume":"132 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2018-11-14","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"130896257","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
This article explores the iconography of Renaissance court ceremonials in the 16th century – how the East influenced the West – before the Orientalist trend and its impact on European visual culture during the latter part of the 17th and 18th centuries. From similar practices of using ceremonials and pageantries as representations of power and dynastic propaganda, to forging imperial and dynastic identities through myths, the Ottoman sultans and the dukes and princes of Florence and the Republic of Venice contributed to cross-cultural connections during the Renaissance period. As a result of this inextricable cultural connection between the Ottoman Empire and Renaissance Italy, this article argues the Ottomans deserve a place in Renaissance discourse.
{"title":"Iconography of Renaissance Ceremonials in the Early Modern World","authors":"Metin Mustafa","doi":"10.55831/ajis.v3i1.71","DOIUrl":"https://doi.org/10.55831/ajis.v3i1.71","url":null,"abstract":"This article explores the iconography of Renaissance court ceremonials in the 16th century – how the East influenced the West – before the Orientalist trend and its impact on European visual culture during the latter part of the 17th and 18th centuries. From similar practices of using ceremonials and pageantries as representations of power and dynastic propaganda, to forging imperial and dynastic identities through myths, the Ottoman sultans and the dukes and princes of Florence and the Republic of Venice contributed to cross-cultural connections during the Renaissance period. As a result of this inextricable cultural connection between the Ottoman Empire and Renaissance Italy, this article argues the Ottomans deserve a place in Renaissance discourse.","PeriodicalId":178428,"journal":{"name":"Australian Journal of Islamic Studies","volume":"54 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2018-06-10","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"116269987","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Human rights, a hotly debated issue in the 1970s Muslim world, engaged diverse groups like governments, political activists, civil society members, intellectuals, thinkers and even common people. Though not a novel development, the phenomenon represented renewed interest by individuals and groups regarding many issues, including democracy and secularism. Shaykh Rāshid al-Ghannūshi ̇̄ – the ‘most adroit and flexible’ Tunisian Islamic reformist leader and primary ideologue of Ḥizb al-Nahḍah – is a prominent voice who discussed widely the issue of human rights. In this regard, his famous book al-Ḥurri ̇̄yyāt al-‘Ᾱmah fi ̇̄ al-Dawlah al-Islāmiyyah represents a core strand of his thought. In the contemporary era, Ghannūshi ̇̄, through his prolific writing and appealing intellectual discourse, especially on the issues of Islam–West relations, democracy, pluralism and human rights, engages the minds of intellectuals globally. Considering the global importance of this religio-political thinker, the current study, while exploring how the concept of human rights emerged in the West, will examine and explore objectively Ghannūshi ̇̄’s views on human rights. Moreover, this article will focus on understanding his vision about hotly debated issues such as apostasy, freedom in Islam and the West, and the rights of women.
{"title":"Reading Rashid Al-Ghannushi’s Debate on Human Rights","authors":"Mohammad Dawood Sofi","doi":"10.55831/ajis.v3i1.75","DOIUrl":"https://doi.org/10.55831/ajis.v3i1.75","url":null,"abstract":"Human rights, a hotly debated issue in the 1970s Muslim world, engaged diverse groups like governments, political activists, civil society members, intellectuals, thinkers and even common people. Though not a novel development, the phenomenon represented renewed interest by individuals and groups regarding many issues, including democracy and secularism. Shaykh Rāshid al-Ghannūshi ̇̄ – the ‘most adroit and flexible’ Tunisian Islamic reformist leader and primary ideologue of Ḥizb al-Nahḍah – is a prominent voice who discussed widely the issue of human rights. In this regard, his famous book al-Ḥurri ̇̄yyāt al-‘Ᾱmah fi ̇̄ al-Dawlah al-Islāmiyyah represents a core strand of his thought. \u0000In the contemporary era, Ghannūshi ̇̄, through his prolific writing and appealing intellectual discourse, especially on the issues of Islam–West relations, democracy, pluralism and human rights, engages the minds of intellectuals globally. Considering the global importance of this religio-political thinker, the current study, while exploring how the concept of human rights emerged in the West, will examine and explore objectively Ghannūshi ̇̄’s views on human rights. Moreover, this article will focus on understanding his vision about hotly debated issues such as apostasy, freedom in Islam and the West, and the rights of women.","PeriodicalId":178428,"journal":{"name":"Australian Journal of Islamic Studies","volume":"6 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2018-06-10","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"121762840","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
The current jihad movement – “neo-jihadism” – seems to be more a product of modern conditions than Islamic traditions. This article focusses on the ideological and psychological factors to argue three points as to why the jihad concept has changed over time and adopted a military endeavour. First, the article discusses the ideological challenges – internal and external factors that contribute to this shift of conception. Second, the article explores the psychological factors that impact this shift of conception. It approaches the discourse around the definition of terrorism and its implications then looks at the aims for intervention. It also discusses the phases, stages and steps terrorism follows. Third, the article argues the issue of radicalisation needs to be tackled holistically to identify, apprehend and tackle the root cause of this phenomenon. Gülen’s holistic education approach, which is aimed at strengthening Muslims’ immune system (particularly the battle for youth hearts and minds), is needed to defeat the extremists in the battlefield of ideas.
{"title":"De-coding Neo-jihadism","authors":"S. Cicek","doi":"10.55831/ajis.v3i1.79","DOIUrl":"https://doi.org/10.55831/ajis.v3i1.79","url":null,"abstract":"The current jihad movement – “neo-jihadism” – seems to be more a product of modern conditions than Islamic traditions. This article focusses on the ideological and psychological factors to argue three points as to why the jihad concept has changed over time and adopted a military endeavour. First, the article discusses the ideological challenges – internal and external factors that contribute to this shift of conception. Second, the article explores the psychological factors that impact this shift of conception. It approaches the discourse around the definition of terrorism and its implications then looks at the aims for intervention. It also discusses the phases, stages and steps terrorism follows. Third, the article argues the issue of radicalisation needs to be tackled holistically to identify, apprehend and tackle the root cause of this phenomenon. Gülen’s holistic education approach, which is aimed at strengthening Muslims’ immune system (particularly the battle for youth hearts and minds), is needed to defeat the extremists in the battlefield of ideas.","PeriodicalId":178428,"journal":{"name":"Australian Journal of Islamic Studies","volume":"12 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2018-06-10","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"125595361","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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