Download Islam as Political Religion: The Future of an Imperial Faith by Shabbir Akhtar PDF
By Shabbir Akhtar
This entire survey of latest Islam offers a philosophical and theological method of the problems confronted by way of Muslims and the query of worldwide secularisation. enticing with critics of recent Islam, Shabbir Akhtar units out an schedule of what his faith is and will be as a political entity.
Exploring the perspectives and arguments of philosophical, non secular and political thinkers, the writer covers a raft of matters confronted via Muslims in an more and more secular society. Chapters are dedicated to the Qur’an and Islamic literature; the heritage of Islam; Sharia legislations; political Islam; Islamic ethics; and political Islam’s evolving courting with the West. Recommending alterations which permit Muslims to maneuver from their imperial prior to a modest position within the energy buildings of today’s society, Akhtar bargains an in depth evaluate of the constraints and chances of Islam within the sleek world.
Providing a imaginative and prescient for an empowered but rational Islam that distances itself from either Islamist factions and Western secularism, this e-book is an important learn for college students and students of Islamic stories, faith, philosophy and politics.
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Additional resources for Islam as Political Religion: The Future of an Imperial Faith
Politics reduces to private charity and bumper-sticker radicalism: people advertize their moral superiority and righteous indignation but do nothing. They experience a vague apathetic anticipation and expectation of change and liberation while making no realistic effort or struggle in the present, the sole arena for action. In Islam as political monotheism, the individual becomes, within limits, the architect of his or her own destiny. The passive apoliticism that places the whole responsibility on a divine (or human) redeemer is demolished.
The Quran contains ‘the clear message’ (Q:29:18), ‘guidance without doubt’ (Q:2:2), self-evident in the light of reason, therefore unambiguous and universal. Islamic teachings are open, not esoteric; the Arabian Prophet’s preaching is not addressed to a chosen or schismatic elite. Unlike Hinduism which forbade the lowest castes access to scripture, the Quran was, from the beginning, recited scripture that was heard by all. It was also unlike the Bible in Koine Greek or the version later locked in the obscurity of the Latin Vulgate which, ironically, never reached the vulgus.
The expression ‘false prophet’ never occurs even as the disbelievers’ description of any prophet; the Quran is content to say ‘they rejected him’ (Q:91:14). This is doubly surprising since a rival Arab prophet, 34 The prophetic consummation Maslama Bin Habib from the enemy tribe of Banu Hanifah, wrote a letter to Muhammad offering to share with him the title of ‘God’s Messenger’. Muhammad called him Musaylimah, a derogatory diminutive of his name, and insulted him as ‘Musaylimah, the little liar’.