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22 pages, 749 KiB

Open AccessArticle

Post-Islamism in Tunisia and Egypt: Contradictory Trajectories

by Houssem Ben Lazreg

Religions 2021, 12(6), 408; https://doi.org/10.3390/rel12060408 - 03 Jun 2021

Cited by 3 | Viewed by 4152

Abstract

In the wake of the Tunisian Revolution of 2011, Ennahda leader Rached Ghannouchi distanced his party from the main Islamist paradigm, which is spearheaded primarily by the Muslim Brotherhood in Egypt, and announced the separation of the religious movement entirely from its political [...] Read more.

In the wake of the Tunisian Revolution of 2011, Ennahda leader Rached Ghannouchi distanced his party from the main Islamist paradigm, which is spearheaded primarily by the Muslim Brotherhood in Egypt, and announced the separation of the religious movement entirely from its political wing (al-Siyasi and al-da’awi). In addition to reassuring Tunisians that Ennahda’s socio-political project is rooted in its “Tunisianity,” these measures aimed at signaling Ennahda’s joining the camp of post-Islamist parties and Muslim democrats such as the AKP in Turkey and the JDP in Morocco. In this article, using the comparative case studies, I examine the patterns, similarities, and differences between the Tunisian Ennahda party and the Egyptian Muslim Brotherhood in terms of their evolutions from an Islamist to a post-Islamist discourse and identity. I argue that the Ennahda party outpaced the Muslim Brotherhood in that shift considering the local/regional realities and the new compromises dictated by the post-revolutionary political processes in both countries. Although the Muslim Brotherhood managed to come to power and govern for only one year before being deposed by the army, Ennahda’s political pragmatism (consensus, compromise, and coalition) enabled it to fare well, ultimately prodding the party to adapt and reposition itself intellectually and politically. Full article

(This article belongs to the Special Issue The Many Faces of Contemporary Post-Islamism)

14 pages, 231 KiB

Open AccessArticle

Freedom of Religion: The Contribution of Contemporary Iranian Reformist Scholars

by Ali Akbar

Religions 2021, 12(6), 384; https://doi.org/10.3390/rel12060384 - 26 May 2021

Viewed by 2583

Abstract

This article examines a specific line of thinking shared by several contemporary reformist Iranian religious scholars who present arguments in favor of freedom of religion. Focusing on the ideas of five prominent reformist Iranian scholars—Abdolkarim Soroush (b.1945), Muhammad Mujtahed Shabestari (b.1936), Hasan Yousefi [...] Read more.

This article examines a specific line of thinking shared by several contemporary reformist Iranian religious scholars who present arguments in favor of freedom of religion. Focusing on the ideas of five prominent reformist Iranian scholars—Abdolkarim Soroush (b.1945), Muhammad Mujtahed Shabestari (b.1936), Hasan Yousefi Eshkevari (b.1950), Mohsen Kadivar (b.1959), and Ahmad Qabel (d.2012)—the article argues that these thinkers’ defense of freedom of religion is based not only on their interpretations of the Qurʾān and historical Islamic sources, but also philosophical arguments in which concepts from the fields of epistemology and hermeneutics are deployed. As the article demonstrates, some of these scholars connect the notion of freedom of religion to political arguments supporting religious tolerance, or the view that, in order to guarantee religious freedom, the state must be neutral towards the religious orientation of its citizens. Full article

(This article belongs to the Special Issue The Many Faces of Contemporary Post-Islamism)

14 pages, 292 KiB

Open AccessArticle

From Victim to Hangman? Ennahda, Salafism and the Tunisian Transition

by Francesco Cavatorta and Stefano Torelli

Religions 2021, 12(2), 76; https://doi.org/10.3390/rel12020076 - 24 Jan 2021

Cited by 3 | Viewed by 2003

Abstract

The article revisits the notion of post-Islamism that Roy and Bayat put forth to investigate its usefulness in analysing the Tunisian party Ennahda and its role in the Tunisian transition. The article argues that the notion of post-Islamism does not fully capture the [...] Read more.

The article revisits the notion of post-Islamism that Roy and Bayat put forth to investigate its usefulness in analysing the Tunisian party Ennahda and its role in the Tunisian transition. The article argues that the notion of post-Islamism does not fully capture the ideological and political evolution of Islamist parties, which, despite having abandoned their revolutionary ethos, still compete in the political arena through religious categories that subsume politics to Islam. It is only by taking seriously these religious categories that one can understand how Ennahda dealt with the challenge coming from Salafis. Full article

(This article belongs to the Special Issue The Many Faces of Contemporary Post-Islamism)

20 pages, 311 KiB

Open AccessArticle

Recognition to Come: Towards a Deconstructive Encounter with Iranian Identity in a Globalized World

by Hossein Mesbahian

Religions 2021, 12(1), 52; https://doi.org/10.3390/rel12010052 - 13 Jan 2021

Cited by 3 | Viewed by 2119

Abstract

Considering the “relativization of identity”, “the positive recognition of the other”, “the mutual evaluation of cultures”, and the “creation of a normative world culture” as “four main kinds of cosmopolitan relationships” and, therefore, using the term cosmopolitanism in a “post-Western” register of meaning, [...] Read more.

Considering the “relativization of identity”, “the positive recognition of the other”, “the mutual evaluation of cultures”, and the “creation of a normative world culture” as “four main kinds of cosmopolitan relationships” and, therefore, using the term cosmopolitanism in a “post-Western” register of meaning, I will make a case that Iranian identity in a post-Islamist condition needs a kind of struggle for recognition if it wants to locate itself at the interface of the local and the global. Taking the correlation between the discourse of post-Islamism and a deconstructive theory of identity into consideration, this paper addresses a central question in identity studies: can a downgraded identity rooted in a decent civilization—one in which both “moral” and “material” values for the globalized word have demoted—be reinvented? I argue that being accorded recognition, however, is different from self-congratulation within the boundaries of a local identity. In the former case, a nation’s identity is recognized for something it offers to the multifacetedness and multidimensionality of the contemporary world. In the latter, that identity retreats to the civilizational memory of ancestors now no longer relevant to the world issues. For a nation to reinvent its cultural identity from a universal vantage point, it is necessary to articulate its experiences in particular cultural forms which can be understood by others. It is only then that one’s self becomes known to the other, as well as to oneself. This paper will deconstruct the concept of identity and then discuss the challenges and prospects of reinventing identity in the particular context of post-Islamist Iran. Challenges refer to the crises of an identity that could prevent its revitalization such as a persistent failure to acknowledge the historical crisis of an identity in terms of both “material” and “cultural” measures. Prospects refer to the availability of internal mechanisms that could enable reinvention of an identity, e.g., the availability of internal mechanisms that would allow the reinvention of cultural identity. Full article

(This article belongs to the Special Issue The Many Faces of Contemporary Post-Islamism)

25 pages, 2384 KiB

Open AccessArticle

Post-Islamism and Intellectual Production: A Bibliometric Analysis of the Evolution of Contemporary Islamic Thought

by Mohamed Amine Brahimi and Houssem Ben Lazreg

Religions 2021, 12(1), 49; https://doi.org/10.3390/rel12010049 - 11 Jan 2021

Cited by 2 | Viewed by 3287

Abstract

The advent of the 1990s marked, among other things, the restructuring of the Muslim world in its relation to Islam. This new context has proved to be extremely favorable to the emergence of scholars who define themselves as reformists or modernists. They have [...] Read more.

The advent of the 1990s marked, among other things, the restructuring of the Muslim world in its relation to Islam. This new context has proved to be extremely favorable to the emergence of scholars who define themselves as reformists or modernists. They have dedicated themselves to reform in Islam based on the values of peace, human rights, and secular governance. One can find an example of this approach in the works of renowned intellectuals such as Farid Esack, Mohamed Talbi, or Mohamed Arkoun, to name a few. However, the question of Islamic reform has been debated during the 19th and 20th centuries. This article aims to comprehend the historical evolution of contemporary reformist thinkers in the scientific field. The literature surrounding these intellectuals is based primarily on content analysis. These approaches share a type of reading that focuses on the interaction and codetermination of religious interpretations rather than on the relationships and social dynamics that constitute them. Despite these contributions, it seems vital to question this contemporary thinking differently: what influence does the context of post-Islamism have on the emergence of this intellectual trend? What connections does it have with the social sciences and humanities? How did it evolve historically? In this context, the researchers will analyze co-citations in representative samples to illustrate the theoretical framework in which these intellectuals are located, and its evolution. Using selected cases, this process will help us to both underline the empowerment of contemporary Islamic thought and the formation of a real corpus of works seeking to reform Islam. Full article

(This article belongs to the Special Issue The Many Faces of Contemporary Post-Islamism)

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14 pages, 268 KiB

Open AccessArticle

Sayyid Jamāl ad-Dīn Asadābādī Revisited: Reinvigorating the Emancipatory Potential of Post-Islamism

by Simin Fasihi

Religions 2021, 12(1), 41; https://doi.org/10.3390/rel12010041 - 08 Jan 2021

Cited by 1 | Viewed by 2100

Abstract

This article seeks to provide a framework for rereading the works of Sayyid Jamāl ad-Dīn Asadābādī/Afghani in accordance with the main characteristics of “post-Islamism”, which was coined and conceptualized by Asef Bayat. Although the term “post-Islamism” was not explicitly used by Asadābādī/Afghani himself, [...] Read more.

This article seeks to provide a framework for rereading the works of Sayyid Jamāl ad-Dīn Asadābādī/Afghani in accordance with the main characteristics of “post-Islamism”, which was coined and conceptualized by Asef Bayat. Although the term “post-Islamism” was not explicitly used by Asadābādī/Afghani himself, I argue that we may find some of the main features of a post-Islamist discourse in his works. Hence, in this article, post-Islamism does not refer to an era or a historical period, but to an intellectual discourse or project; it is understood conceptually rather than historically. I argue that, while Asadābādī/Afghani foresaw the need to acknowledge the legitimacy crisis of Islam, he nevertheless rejected the adoption of a purely secular perspective as a response. After identifying the fundamental pillars of Asadābādī/Afghani’s thought, I shall demonstrate how his approach corresponds to the reconciliatory position of post-Islamist thinking, which seeks to marry Islam with more modern values of individual choice and freedom. Full article

(This article belongs to the Special Issue The Many Faces of Contemporary Post-Islamism)

10 pages, 230 KiB

Open AccessFeature PaperArticle

Islamic Law and the Neoijtihadist Phenomenon

by Liyakat Takim

Religions 2021, 12(1), 6; https://doi.org/10.3390/rel12010006 - 23 Dec 2020

Viewed by 2552

Abstract

Many contemporary scholars claim that erstwhile juristic determinations were intertwined with the socio-political realities in the eighth and ninth centuries, the classical period of Islamic law. They also maintain that although the Qur’an is a divinely revealed and immutable text, the applicability of [...] Read more.

Many contemporary scholars claim that erstwhile juristic determinations were intertwined with the socio-political realities in the eighth and ninth centuries, the classical period of Islamic law. They also maintain that although the Qur’an is a divinely revealed and immutable text, the applicability of its verses is contingent on the needs and conditions of the times. This paper argues that there is a need to move beyond the current form of ijtihad to an era of neoijtihadism in Twelver Shi‘ism. The present ijtihad, which was developed in the medieval ages, has failed to produce a coherent legal system that can effectively respond to the needs of contemporary Muslims. The paper will focus on the neoijtihadist phenomenon and will argue that the traditional text-centered ijtihad has to be replaced with a new form of ijtihad which utilizes different forms of exegetical and epistemological principles to formulate rulings that will serve the Muslim community better. Neoijtihadism, as I call it, will entail a re-evaluation of classical juristic formulations and, based on the application of new exegetical and interpretive principles, can engender a divergent form of jurisprudence that is based on different epistemological parameters and universal moral values. Neoijtihadism will also entail revamping traditional Islamic legal theory (usul al-fiqh), which has hampered rather than enhanced the formulations of newer laws. Full article

(This article belongs to the Special Issue The Many Faces of Contemporary Post-Islamism)

12 pages, 261 KiB

Open AccessArticle

Hizbullah’s Post-Islamist Trends in the Performing Arts

by Joseph Alagha

Religions 2020, 11(12), 645; https://doi.org/10.3390/rel11120645 - 02 Dec 2020

Viewed by 1477

Abstract

This article outlines Hizbullah’s shift to post-Islamism and its various cultural activities in Lebanese society that underpin this shift. The Party’s involvement in these activities is integrated in current research on post-Islamism and its various social, political, and cultural manifestations. In its Islamist [...] Read more.

This article outlines Hizbullah’s shift to post-Islamism and its various cultural activities in Lebanese society that underpin this shift. The Party’s involvement in these activities is integrated in current research on post-Islamism and its various social, political, and cultural manifestations. In its Islamist stage, Hizbullah anathematized the Lebanese political system and state institutions. In its post-Islamist phase, Hizbullah became pragmatic by embarking on a policy of opening-up (infitah) in politics along with cultural and social practices. This article studies Hizbullah’s popular culture and lifestyles by focusing on its purposeful art or ‘resistance art’, which is a cultural resistance against oppression, domestic deprivation, disenfranchisement, and repression, as well as foreign aggression, invasion, occupation, and subjugation. Hizbullah exploits the concepts of cultural citizenship and cultural politics to encourage, in mixed gender spaces, purposeful performing arts: music, dancing, singing, revolutionary theater, and satire. Hizbullah appears to equate modernity with European art forms rather than indigenous forms. In its ideology and politics, Hizbullah fluctuated between Islamism and post-Islamism. While in its performing arts, Hizbullah conveyed a post-Islamist face legitimized by the principle of maslaha (public interest). Full article

(This article belongs to the Special Issue The Many Faces of Contemporary Post-Islamism)

11 pages, 1807 KiB

Open AccessArticle

‘Rejecting the Legacy, Restoring the Honor’: The Anti-Capitalist Muslims in Turkey

by Ayca Tomac

Religions 2020, 11(11), 621; https://doi.org/10.3390/rel11110621 - 20 Nov 2020

Cited by 2 | Viewed by 3355

Abstract

Post-Islamism as coined by Asef Bayat in 1996 laid the framework to analyze rapid and fundamental changes in social and political life of the Muslim world. However, this paper argues that the scholarship around post-Islamism disregards neoliberal structuration introduced and expanded by post-Islamist [...] Read more.

Post-Islamism as coined by Asef Bayat in 1996 laid the framework to analyze rapid and fundamental changes in social and political life of the Muslim world. However, this paper argues that the scholarship around post-Islamism disregards neoliberal structuration introduced and expanded by post-Islamist parties and movements (such as the Justice and Development Party of Turkey). This structuration, coupled with the legacies of anti-left sentiments in preceding Islamist movements, stifles the Muslim youth in the region whose frustrations and aspirations are left silenced. Based on my ethnographic study between 2013 and 2017, the paper introduces the group of the Anti-Capitalist Muslims in Turkey as an internal challenge to the legacies of Islamist ideologies and the neoliberal politics of post-Islamism. Full article

(This article belongs to the Special Issue The Many Faces of Contemporary Post-Islamism)

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14 pages, 267 KiB

Open AccessEssay

Rational Shari’ah: Ahmad Qabel’s Reformist Approach

by Forough Jahanbakhsh

Religions 2020, 11(12), 665; https://doi.org/10.3390/rel11120665 - 12 Dec 2020

Cited by 2 | Viewed by 2351

Abstract

This article introduces the late Ahmad Qabel (1958–2012), a new figure among contemporary Iranian religious reformers. Qabel, a progressive mujtahid, proposed the creative theory of Shari’at-e ’Aqlani in order to reform stagnant Shari’ah rules and align the application of legal norms and [...] Read more.

This article introduces the late Ahmad Qabel (1958–2012), a new figure among contemporary Iranian religious reformers. Qabel, a progressive mujtahid, proposed the creative theory of Shari’at-e ’Aqlani in order to reform stagnant Shari’ah rules and align the application of legal norms and precepts with the space-time considerations of modern life. Critical of the superficiality of traditional jurists, who led into abeyance the progressive rational praxis within classical Shi’i theology and jurisprudence, Qabel revived and employed these rational principles in his novel method of ijtihad. This paper has four sections: first, there will be a short biographical sketch of Ahmad Qabel. The second section surveys the trajectory of the development of Shi’i fiqh in order to set the backdrop for Qabel’s arguments. Then, I will discuss some of the major rational principles which constitute the heart of Qabel’s methodology. In the last section, the practical results of Qabel’s Shari’at-e ’Aqlani are presented through some of his unconventional fatwas, which, though solidly based within the Shari’ah, took on controversial topics such as women’s rights, religious minorities, jihad, and Islamic government. Full article

(This article belongs to the Special Issue The Many Faces of Contemporary Post-Islamism)

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