Abdolkarim Soroush: The Neo-Muʿtazilite that Buries Classical Islamic Political Theology in Defence of Religious Democracy and Pluralism

Abdolkarim Soroush: The Neo-Muʿtazilite that Buries Classical Islamic Political Theology in... Introduction The “search for beauty in Islam” seems to be occupying the attention of scholars “within” and “without” this faith. 1 Muslim majority societies have been the most concerned with such a search, especially for the last two centuries characterized by a turbulent encounter with (Western) modernity, because they have experienced the ugliness that replaces such a beauty, ugliness that deprives them of liberty, equality, and social justice. As notable examples, the Islamic State of Pakistan, or the Muslim Zion , 2 and the Islamic Republic of Iran have forcefully read the modern state into Islamic sources to keep the binary of religion and politics, or religion and state ( dīn wa dawla ), bound together. The fact that they have managed to name and establish themselves as Islamic States does not convey much when it comes to what a modern state achieves and realizes for its individuals, society, and the global community. The same could be said about the Arab States and monarchies that have oscillated between either stressing religion in their constitutions and laws or demurring it and leaving society to deal with it, and thus opting for not solving the issue of what form the http://www.deepdyve.com/assets/images/DeepDyve-Logo-lg.png Studia Islamica Brill

Abdolkarim Soroush: The Neo-Muʿtazilite that Buries Classical Islamic Political Theology in Defence of Religious Democracy and Pluralism

Studia Islamica, Volume 109 (1): 147 – Jun 10, 2014

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Publisher
Brill
Copyright
© Koninklijke Brill NV, Leiden, The Netherlands
Subject
Notes, Débats et Commentaires/Notes, Debates, and Commentaries
ISSN
0585-5292
eISSN
1958-5705
DOI
10.1163/19585705-12341297
Publisher site
See Article on Publisher Site

Abstract

Introduction The “search for beauty in Islam” seems to be occupying the attention of scholars “within” and “without” this faith. 1 Muslim majority societies have been the most concerned with such a search, especially for the last two centuries characterized by a turbulent encounter with (Western) modernity, because they have experienced the ugliness that replaces such a beauty, ugliness that deprives them of liberty, equality, and social justice. As notable examples, the Islamic State of Pakistan, or the Muslim Zion , 2 and the Islamic Republic of Iran have forcefully read the modern state into Islamic sources to keep the binary of religion and politics, or religion and state ( dīn wa dawla ), bound together. The fact that they have managed to name and establish themselves as Islamic States does not convey much when it comes to what a modern state achieves and realizes for its individuals, society, and the global community. The same could be said about the Arab States and monarchies that have oscillated between either stressing religion in their constitutions and laws or demurring it and leaving society to deal with it, and thus opting for not solving the issue of what form the

Journal

Studia IslamicaBrill

Published: Jun 10, 2014

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