Pub Date : 2018-06-04DOI: 10.5149/NORTHCAROLINA/9781469641409.003.0005
Ahmad S. Dallal
This chapter examines the relationship between the intellectual projects of eighteenth century thinkers and political authorities. The chapter argues that, in almost all the examined cases, eighteenth century thinkers conceived of their intellectual undertakings as subversive and dissenting ones, both in relation to political authorities and to established corporate intellectual authorities. This chapter extends the analysis from the intellectual/cultural sphere to the social/political one. The primary example examined in this chapter is the career of Shawkani and his complex relationship to power.
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Pub Date : 2018-06-04DOI: 10.5149/NORTHCAROLINA/9781469641409.003.0002
Ahmad S. Dallal
Both the older historiography and the revisionist accounts persist in using Wahhabism as a model for depicting Islamic activism and thought in the eighteenth century. This persistence, the chapter argues, is one reason for viewing the eighteenth century as a century of decline. In contrast, the chapter demonstrates that a majority of eighteenth century Muslim thinkers articulate views that are radically opposed to Wahhabi ideas. The chapter outlines the very rich discourse against takfir that prevailed in eighteenth century thought. It also argues that Wahhabism was the exception to eighteenth century thought, and that there is no connection between it and other intellectual trends in the eighteenth century.
{"title":"The Boundaries of Faith","authors":"Ahmad S. Dallal","doi":"10.5149/NORTHCAROLINA/9781469641409.003.0002","DOIUrl":"https://doi.org/10.5149/NORTHCAROLINA/9781469641409.003.0002","url":null,"abstract":"Both the older historiography and the revisionist accounts persist in using Wahhabism as a model for depicting Islamic activism and thought in the eighteenth century. This persistence, the chapter argues, is one reason for viewing the eighteenth century as a century of decline. In contrast, the chapter demonstrates that a majority of eighteenth century Muslim thinkers articulate views that are radically opposed to Wahhabi ideas. The chapter outlines the very rich discourse against takfir that prevailed in eighteenth century thought. It also argues that Wahhabism was the exception to eighteenth century thought, and that there is no connection between it and other intellectual trends in the eighteenth century.","PeriodicalId":230917,"journal":{"name":"Islam without Europe","volume":"1 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2018-06-04","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"130855273","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}
Pub Date : 2018-06-04DOI: 10.5149/NORTHCAROLINA/9781469641409.003.0004
Ahmad S. Dallal
One of the main ideas advocated by revisionist historians is that of Neo-Sufism, which argues that eighteenth century Islamic thought was characterized by a new brand of reform Sufism which was devoid of spirituality and at the service of Orthodox, legalistic Islam. This common notion was first introduced by Fazlur Rahman. In contrast, the chapter argues that eighteenth century Sufism was not devoid of spirituality, and it supports the argument that the concept of neo-Sufism is not useful for understanding eighteenth century reform or Sufism. Beyond this valid critique, however, the chapter draws the outlines of an eighteenth-century tradition of non-Wahhabi critiques of Sufism.
{"title":"Sufism, Old and New","authors":"Ahmad S. Dallal","doi":"10.5149/NORTHCAROLINA/9781469641409.003.0004","DOIUrl":"https://doi.org/10.5149/NORTHCAROLINA/9781469641409.003.0004","url":null,"abstract":"One of the main ideas advocated by revisionist historians is that of Neo-Sufism, which argues that eighteenth century Islamic thought was characterized by a new brand of reform Sufism which was devoid of spirituality and at the service of Orthodox, legalistic Islam. This common notion was first introduced by Fazlur Rahman. In contrast, the chapter argues that eighteenth century Sufism was not devoid of spirituality, and it supports the argument that the concept of neo-Sufism is not useful for understanding eighteenth century reform or Sufism. Beyond this valid critique, however, the chapter draws the outlines of an eighteenth-century tradition of non-Wahhabi critiques of Sufism.","PeriodicalId":230917,"journal":{"name":"Islam without Europe","volume":"30 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2018-06-04","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"131292552","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}
Pub Date : 2018-06-04DOI: 10.5149/northcarolina/9781469641409.003.0003
Ahmad S. Dallal
This chapter takes issue with the popular network thesis which argues that an intellectual network of likeminded, reformist scholars was generated as a result of travelling through and residence and education in Mecca and Medina. In contrast, the chapter demonstrates the diversity and regional origins of most reform projects in the eighteenth century. It illustrates, for example, the regional differences between ways in which the idea of ijtihad was deployed, and relates these differences to regional traditions of scholarship.
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Pub Date : 2018-06-04DOI: 10.5149/NORTHCAROLINA/9781469641409.003.0006
Ahmad S. Dallal
Another main idea in revisionist historiography is that hadith studies were revived in the eighteenth century and that hadith was used for socio-moral reconstruction. This last notion implies that the significance of hadith was in the practical ordering of social life and providing a blueprint for social behaviour, and not on intellectual grounds. In contrast, the book argues that some of the most original ideas were introduced in the course of academic/theoretical discussions of hadith, in particular the theory of hadith (‘ilm mustalah al-hadith). This chapter traces the development of two distinct schools of hadith studies in India and in Yemen, and teases out the implications of these very radical theories for notions of authority. The chapter proposes new ways of reading and analysing hadith, not just in terms of its social and cultural significance but also in relation to earlier traditions of hadith studies. In contrast to most contemporary critical studies of hadith, which focus primarily on the early period and on the question of authenticity, this chapter argues that these questions are not significant beyond the first three centuries of Islam, and that new techniques of analysis are needed for the study of this important body of literature.
修正主义史学的另一个主要观点是，圣训研究在18世纪复兴，圣训被用于社会道德重建。最后一个概念意味着圣训的意义在于社会生活的实际秩序，并为社会行为提供蓝图，而不是基于知识基础。相反，这本书认为，一些最原始的想法是在圣训的学术/理论讨论过程中引入的，特别是圣训理论(' ilm mustalah al-hadith)。本章追溯了印度和也门两种不同的圣训研究学派的发展，并梳理出这些非常激进的理论对权威概念的影响。这一章提出了阅读和分析圣训的新方法，不仅在其社会和文化意义方面，而且在与早期圣训研究传统的关系方面。与大多数对圣训的当代批判性研究(主要关注早期和真伪问题)相反，本章认为，这些问题在伊斯兰教的前三个世纪之后并不重要，需要新的分析技术来研究这一重要的文学作品。
{"title":"Humanizing the Sacred","authors":"Ahmad S. Dallal","doi":"10.5149/NORTHCAROLINA/9781469641409.003.0006","DOIUrl":"https://doi.org/10.5149/NORTHCAROLINA/9781469641409.003.0006","url":null,"abstract":"Another main idea in revisionist historiography is that hadith studies were revived in the eighteenth century and that hadith was used for socio-moral reconstruction. This last notion implies that the significance of hadith was in the practical ordering of social life and providing a blueprint for social behaviour, and not on intellectual grounds. In contrast, the book argues that some of the most original ideas were introduced in the course of academic/theoretical discussions of hadith, in particular the theory of hadith (‘ilm mustalah al-hadith). This chapter traces the development of two distinct schools of hadith studies in India and in Yemen, and teases out the implications of these very radical theories for notions of authority. The chapter proposes new ways of reading and analysing hadith, not just in terms of its social and cultural significance but also in relation to earlier traditions of hadith studies. In contrast to most contemporary critical studies of hadith, which focus primarily on the early period and on the question of authenticity, this chapter argues that these questions are not significant beyond the first three centuries of Islam, and that new techniques of analysis are needed for the study of this important body of literature.","PeriodicalId":230917,"journal":{"name":"Islam without Europe","volume":"Suppl 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2018-06-04","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"130028489","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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