By Kamal Soleimani
Opposing a binary standpoint that consolidates ethnicity, faith, and nationalism into separate spheres, this publication demonstrates that neither nationalism nor faith could be studied in isolation within the heart East. non secular interpretation, like different structures of meaning-production, is laid low with its historic and political contexts, and the approaches of interpretation and spiritual translation bleed into the institutional discourses and approaches of nation-building. This ebook calls into query the foundational epistemologies of the countryside by way of centering at the pivotal and intimate function Islam performed within the emergence of the countryside, displaying the entanglements and reciprocities of nationalism and non secular idea as they performed out within the past due 19th and early 20th century heart East.
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Additional resources for Islam and Competing Nationalisms in the Middle East, 1876-1926
Ijtihad, for instance, is indicative of the unavailability of the precedent (in its juridical sense), or the lack of prior and pertinent interpretation. Ijtihad is seen to be a continuous interpretive attempt to make the “original” meaning(s) applicable to newer contexts. In other words, it offers newer readings of nas (canonical texts), to make them functional and relevant to NATIONALISM AND RELIGIOUS THOUGHT 31 their newer cultural and sociohistorical environments. ”63 In a sense, these concepts are complementary, even though, tajdid is less general and less frequent when compared with ijtihad.
Ibid. NATIONALISM AND RELIGIOUS THOUGHT 43 26. Ibid. Greenfeld’s characterization of religion as fundamentally against man’s “dignity” is a gross generalization that has little bearing on religious traditions. For example, the Qur’an (translated by Khalifa) informs the believers that “(they should know that) all dignity belongs to GOD and His messenger, and the believers” (63/8). 27. The terms are borrowed from Balibar in: Etienne Balibar and Immanuel Maurice Wallerstein, Race, Nation, Class: Ambiguous Identities (London England; New York: Verso, 1991), 93.
Within these interpretations, there are constant shrinkages and expansions. Some religious interpretations might not leave any room for distinctions between the two. ”55 Hence, it is one’s “attitude of mind” or the intent of the agent that determines what may be considered sacred or secular. At the same time, there is no reason to believe that every religion will subscribe to the sacred–profane binary. Sacred and profane binaries occur in marked variability, but they can also be entirely absent.