Mohammad Abed al-Jabri is one of the most influential political philosophers in the contemporary Middle East. A critical rationalist in the tradition of Avincenna and Averroes, he emphasizes the distinctive political and cultural heritage of the Arab world whilst rejecting the philosophical discourses that have been used to obscure its democratic deficit. This volume introduces an English-language audience for the first time to writings that have had a major impact on Arab political thought. Wide-ranging in scope yet focused in detail, these essays interrogate concepts such as democracy, law, and human rights, looking at how they have been applied in the history of the Arab world, and show that they are determined by political and social context, not by Islamic doctrine. Jabri argues that in order to develop democratic societies in which human rights are respected, the Arab world cannot simply rely on old texts and traditions. Nor can it import democratic models from the West. Instead, he says, a new tradition will have to be forged by today's Arabs themselves, on their own terms.
Since the earliest period of Islamic history, Arab thought has been dominated by a reverence for tradition and textual analysis. In this groundbreaking work, the great contemporary Arab philosopher Mohammed Abed Al-Jabiri seeks to chart a route towards modernity via the proposition that respect for textualism and tradition are not inconsistent with rationalism and that both history and philosophy are key to the evolution of knowledge systems and ways of reasoning in Arab culture. This book has been an enormous influence within the Arab world on the 'Islam and Modernity' discourse. It is published here for the first time in English and provides a fascinating insight into the currents of contemporary Arab thought.
Throughout the Middle East, and in the west as well, there has been much discussion concerning the notion of Islamic rule and the application of shari'ah by the state. Central to these debates are the three key themes that Mohammad Abed al-Jabri looks at in this book: democracy, human rights and law. Jabri, one of the most influential political philosophers in the contemporary Middle East, examines how these three concepts have been applied in the history of the Arab world, and shows that they are determined by political and social context, not by Islamic doctrine. Jabri argues that in order to develop democratic societies in which human rights are respected, the Arab world cannot simply rely on old texts and traditions. Nor can it import democratic models from the West. Instead, he says, a new tradition will have to be forged by today's Arabs themselves, on their own terms. Through analysis of contemporary Arab ideology, its doubts about democracy, whether human rights are universal and the role of women and minorities in Islamic society, he expounds on the most pertinent issues in modern political philosophy. This lively interrogation of the building blocs of western conceptions of a modern state is a classic text and is vital for all students of modern Islamic political thought. Mohammed Abed al-Jabri (1936-2010) was Emeritus Professor of Philosophy at the University of Rabat. As one of the most influential political philosophers in the contemporary Arab world, he authored many acclaimed books including, in Arabic: The Structure of Arab Reason, Arab Political Reason' and Arab Ethical Reason, and in English: The Formation of Arab Reason: Text, Tradition and the Construction of Modernity in the Arab World (I.B.Tauris, 2011).
Suspicions about the integration of Islam into European cultures have been steadily on the rise, and dramatically so since 9/11. One reason lies in the visibility of anti-Western Islamic discourses of salafi origin, which have monopolized the debate on the "true" Islam, not only among Muslims but also in the eyes of the general population across Europe; these discourses combined with Islamophobic discourses reinforce the so-called incompatibility between the West and Islam. This book breaks away from this clash between Islam and the West, by arguing that European Islam is possible. It analyzes the contribution that European Islam has made to the formation of an innovative Islamic theology that is deeply ethicist and modern, and it clarifies how this constructed European Islamic theology is able to contribute to the various debates that are related to secular-liberal democracies of Western Europe. Part I introduces four major projects that defend the idea of European Islam from different disciplines and perspectives: politics, political theology, jurisprudence and philosophy. Part II uses the frameworks from three major philosophers and scholars to approach the idea of European Islam in the context of secular-liberal societies: British scholar George Hourani, Moroccan philosopher Taha Abderrahmane and the American philosopher John Rawls. The book shows that the ongoing efforts of European Muslim thinkers to revisit the concept of citizenship and political community can be seen as a new kind of political theology, in opposition to radical forms of Islamic thinking in some Muslim-majority countries. Opening a new path for examining Islamic thought "in and of" Europe, this book will appeal to students and scholars of Islamic Studies, Islam in the West and Political Theology.
Political sociology has struggled with predicting the next turn of transformation in the MENA countries after the 2011 Uprisings. Arab activists did not articulate explicitly any modalities of their desired system, although their slogans ushered to a fully-democratic society. These unguided Uprisings showcase an open-ended freedom-to question after Arabs underwent their freedom-from struggle from authoritarianism. The new conflicts in Egypt, Syria, Yemen, and Libya have fragmented shar’iya (legitimacy) into distinct conceptualizations: “revolutionary legitimacy,” “electoral legitimacy,” “legitimacy of the street,” and “consensual legitimacy.” This volume examines whether the Uprisings would introduce a replica of the European Enlightenment or rather stimulate an Arab/Islamic awakening with its own cultural specificity and political philosophy. By placing Immanuel Kant in Tahrir Square, this book adopts a comparative analysis of two enlightenment projects: one Arab, still under construction, with possible progression toward modernity or regression toward neo-authoritarianism, and one European, shaped by the past two centuries. Mohammed D. Cherkaoui and the contributing authors use a hybrid theoretical framework drawing on three tanwiri (enlightenment) philosophers from different eras: Ibn Rushd, known in the west as Averroes (the twelfth century), Immanuel Kant (the eighteenth century), and Mohamed Abed Al-Jabri (the twentieth century). The authors propose a few projections about the outcome of the competition between an Islamocracy vision and what Cherkaoui terms as a Demoslamic vision, since it implies the Islamist movements’ flexibility to reconcile their religious absolutism with the prerequisites of liberal democracy. This book also traces the patterns of change which point to a possible Arab Axial Age. It ends with the trials of modernity and tradition in Tunisia and an imaginary speech Kant would deliver at the Tunisian Parliament after those vibrant debates of the new constitution in 2014.
Virtue and the Common Good: Hermeneutic Foundations of aš-Šāṭibī's Ethical Philosophy arose as a response to the urgent need for epistemological research on the hermeneutic foundations of Islamic ethical and moral theory that has resulted from the current period of upheaval in Islamic theology. Choosing a late-medieval work of legal theory, namely, Abū Isḥāq Ibrāhīm ibn Mūsā aš-Šāṭibī's (d. 790/1388) al-Muwāfaqāt, as the point of departure, locates this study's discussion methodologically and theoretically in the genealogical process of re-reading and reconstructing Islamic thinking in modernity from the perspectives of contemporary philosophy of ethics. Thus, profoundly reflecting on modern understanding and interpretation of fundamental theological concepts in the Islamic legal- and moral theory becomes unavoidable.
Since the earliest period of Islamic history, Arab thought has been dominated by a reverence for tradition and textual analysis. In this groundbreaking work, the great contemporary Arab philosopher Mohammed Abed Al-Jabiri seeks to chart a route towards modernity via the proposition that respect for textualism and tradition are not inconsistent with rationalism and that both history and philosophy are key to the evolution of knowledge systems and ways of reasoning in Arab culture. This book has been an enormous influence within the Arab world on the 'Islam and Modernity' discourse. It is published here for the first time in English and provides a fascinating insight into the currents of contemporary Arab thought.
Political sociology has struggled with predicting the next turn of transformation in the MENA countries after the 2011 Uprisings. Arab activists did not articulate explicitly any modalities of their desired system, although their slogans ushered to a fully-democratic society. These unguided Uprisings showcase an open-ended freedom-to question after Arabs underwent their freedom-from struggle from authoritarianism. The new conflicts in Egypt, Syria, Yemen, and Libya have fragmented shar’iya (legitimacy) into distinct conceptualizations: “revolutionary legitimacy,” “electoral legitimacy,” “legitimacy of the street,” and “consensual legitimacy.” This volume examines whether the Uprisings would introduce a replica of the European Enlightenment or rather stimulate an Arab/Islamic awakening with its own cultural specificity and political philosophy. By placing Immanuel Kant in Tahrir Square, this book adopts a comparative analysis of two enlightenment projects: one Arab, still under construction, with possible progression toward modernity or regression toward neo-authoritarianism, and one European, shaped by the past two centuries. Mohammed D. Cherkaoui and the contributing authors use a hybrid theoretical framework drawing on three tanwiri (enlightenment) philosophers from different eras: Ibn Rushd, known in the west as Averroes (the twelfth century), Immanuel Kant (the eighteenth century), and Mohamed Abed Al-Jabri (the twentieth century). The authors propose a few projections about the outcome of the competition between an Islamocracy vision and what Cherkaoui terms as a Demoslamic vision, since it implies the Islamist movements’ flexibility to reconcile their religious absolutism with the prerequisites of liberal democracy. This book also traces the patterns of change which point to a possible Arab Axial Age. It ends with the trials of modernity and tradition in Tunisia and an imaginary speech Kant would deliver at the Tunisian Parliament after those vibrant debates of the new constitution in 2014.
This will help us customize your experience to showcase the most relevant content to your age group
Please select from below
Login
Not registered?
Sign up
Already registered?
Success – Your message will goes here
We'd love to hear from you!
Thank you for visiting our website. Would you like to provide feedback on how we could improve your experience?
This site does not use any third party cookies with one exception — it uses cookies from Google to deliver its services and to analyze traffic.Learn More.