Challenging conventional assumptions, the contributors to this interdisciplinary volume argue that premodern Muslim societies had diverse and changing varieties of public spheres, constructed according to premises different from those of Western societies. The public sphere, conceptualized as a separate and autonomous sphere between the official and private, is used to shed new light on familiar topics in Islamic history, such as the role of the shari`a (Islamic religious law), the `ulama' (Islamic scholars), schools of law, Sufi brotherhoods, the Islamic endowment institution, and the relationship between power and culture, rulers and community, from the ninth to twentieth centuries.
From the cleric-led Iranian revolution to the rise of the Taliban in Afghanistan, many people have been surprised by what they see as the modern reemergence of an antimodern phenomenon. This book helps account for the increasingly visible public role of traditionally educated Muslim religious scholars (the `ulama) across contemporary Muslim societies. Muhammad Qasim Zaman describes the transformations the centuries-old culture and tradition of the `ulama have undergone in the modern era--transformations that underlie the new religious and political activism of these scholars. In doing so, it provides a new foundation for the comparative study of Islam, politics, and religious change in the contemporary world. While focusing primarily on Pakistan, Zaman takes a broad approach that considers the Taliban and the `ulama of Iran, Egypt, Saudi Arabia, India, and the southern Philippines. He shows how their religious and political discourses have evolved in often unexpected but mutually reinforcing ways to redefine and enlarge the roles the `ulama play in society. Their discourses are informed by a longstanding religious tradition, of which they see themselves as the custodians. But these discourses are equally shaped by--and contribute in significant ways to--contemporary debates in the Muslim public sphere. This book offers the first sustained comparative perspective on the `ulama and their increasingly crucial religious and political activism. It shows how issues of religious authority are debated in contemporary Islam, how Islamic law and tradition are continuously negotiated in a rapidly changing world, and how the `ulama both react to and shape larger Islamic social trends. Introducing previously unexamined facets of religious and political thought in modern Islam, it clarifies the complex processes of religious change unfolding in the contemporary Muslim world and goes a long way toward explaining their vast social and political ramifications.
This second edition of a collection of essays reports on how new media-fax machines, satellite television and the Internet - and the new uses of older media-cassettes, pulp fiction, the cinema, the telephone and the press - shape belief, authority and community in the Muslim world. The chapters in this work, including new chapters dealing specifically with events after September 11, 2001, concern Indonesia, Bangladesh, Turkey, Iran, Lebanon, the Arabian Peninsula, and Muslim communities in the United States and elsewhere. The book suggests new ways of looking at the social organization of communications and the shifting links among media of various kinds in local and transnational contexts. The extent to which today's new media have transcended local and state frontiers and have reshaped understanding of gender, authority, social justice, identities and politics in Muslim societies emerges from this work.
This book explains how the leaders of the world's largest Islamic organizations understand tolerance, explicating how politics works in a Muslim-majority democracy.
Though it is rarely explicitly articulated, many believe that there is no "public" in the Middle East. Scholarship on the Middle East and North Africa almost always engages with politics-a prominent focus of this region-yet the assumed absence of public spaces and fora has led many to think that debate, consensus, and concerted social action are antithetical to the cultural, religious, and national heritage of the region. It is a mistake to exclude the public dimension from the study of processes in this region. Recent studies have demonstrated not only the critical importance of the public in everyday practices of the MENA region, but they have also shown how the term and notion of the public sphere can be used productively to advance understandings of collective life. The first section of this volume offers alternative conceptions of the public sphere through rich and innovative theoretical analysis. Philosophical investigations focus on the role of collective action, the relationship between nationalism and democracy, and the notions of the public employed by socioreligious movements. The second section addresses a wide range of counter-hegemonic discourses and practices that enable the public sphere, such as memoirs, testimonies, strategies of surveillance, the Tehran bazaar, and the movements of migratory workers. The third section provides empirical accounts of the way in which mutual communication through technology has vitally expanded the notion of the public in the MENA region. In conclusion, conflict and resistance are shown to be generative forces in public discourse and debate and in the production of national publics.
The return of religion to the public sphere raises various dilemmas. Rights and values, pluralism and identity, justice and efficacy, autonomy and tradition, and integration and toleration cannot always be balanced without the loss of something valuable. This volume of essays tackles such dilemmas from two perspectives. To begin, major contemporary theorists rethink the place of religion in the public sphere from republican, liberal and critical-theoretical viewpoints. Contributors then bring together theory and practice to better conceptualize and assess the latest developments in European jurisprudence with respect to religion.
While Syria has been dominated since the 1960s by a determinedly secular regime, the 2011 uprising has raised many questions about the role of Islam in the country's politics. This book demonstrates that with the eradication of the Muslim Brothers after the failed insurrection of 1982, Sunni men of religion became the only voice of the Islamic trend in the country. Through educational programs, charitable foundations and their deft handling of tribal and merchant networks, they took advantage of popular disaffection with secular ideologies to increase their influence over society. In recent years, with the Islamic resurgence, the Alawi-dominated Ba'thist regime was compelled to bring the clergy into the political fold. This relationship was exposed in 2011 by the division of the Sunni clergy between regime supporters, bystanders and opponents. This book affords a new perspective on Syrian society as it stands at the crossroads of political and social fragmentation.