By Andrew Rippin
Seems at sleek Muslim perspectives on non secular authority, together with feminism's `new' Islam and indicates how those perspectives impact the conception of the Qur'an and the determine of Muhammad within the conventional perform of Islam.
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Appears at sleek Muslim perspectives on spiritual authority, together with feminism's `new' Islam and exhibits how those perspectives impact the notion of the Qur'an and the determine of Muhammad within the conventional perform of Islam.
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Additional info for Muslims: Their Religious Beliefs and Practices: The Contemporary Period (Library of Religious Beliefs and Practices)
New ideas, whether emergent, borrowed or acquired, are legitimated in a number of paradigmatic ways: change is seen as a legitimate unfolding of the past; new ideas are proven to have been present always; new ideas are proven to have legitimacy through a claim that they should have been present, but the faithful have ignored/ suppressed them so that a more legitimate continuity with tradition is discovered through change; or new ideas are accepted through a cultural revolution, the most radical of all strategies.
The members of the Ahmadiyya proclaim themselves to be Muslims, although in countries such as Pakistan they have been declared outside the Islamic community and in many places their missionary activity (which remains a very strong emphasis of the movement, reflecting an effort from the very beginning to counter Christian missionary activity in India, and is also associated with an active Qur’an translation programme, something generally not encouraged within more traditional circles) has raised severe worries.
Whether that will change in the future we must wait and see. ANOTHER NEW TENDENCY The claim has been made above—and the very categories suggested for the analysis only act to confirm that claim—that it is the ideological aspects of Islam that are at issue; theological reflection, in the way that term would be traditionally understood (and thus excluding Arkoun, whose approach embraces all such aspects as well), seems to be absent. 26 Akhtar became famous during the uproar over Salman Rushdie’s The Satanic Verses; he became an extremely eloquent spokesman for the Muslim community, especially in Bradford, England, where much of the controversy centred.