Validating Secularity in Islam: The Sociological Perspective of the Muslim Intellectual Rafiq al-'Azm (1865-1925)
Ali ‘Abd al-Raziq’s book al-Islam wa-usul al-hukm (Islam and the foundations of power), published in 1925, is conventionally considered to be the first Islamic argument for secularism in Arabic. Two decades earlier, however, Rafiq al-‘Azm had made the same core argument for the separation of religio...
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| Format: | Electronic Article |
| Language: | English |
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| Published: |
GESIS
2019
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| In: |
Historical social research
Year: 2019, Volume: 44, Issue: 3, Pages: 74-100 |
| Further subjects: | B
Political Influence
B Social order B Secularization B politischer Einfluss B Religion B political factors B Reformism B Politische Faktoren B Religious sociology B Islam B Modernity B Intellectual B Social Structure B The Modern B sociology of religion |
| Online Access: |
Volltext (doi) Volltext (lizenzpflichtig) |
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| 520 | |a Ali ‘Abd al-Raziq’s book al-Islam wa-usul al-hukm (Islam and the foundations of power), published in 1925, is conventionally considered to be the first Islamic argument for secularism in Arabic. Two decades earlier, however, Rafiq al-‘Azm had made the same core argument for the separation of religion and politics in the journal al-Manar, the mouthpiece of Islamic reformism, which would later come to fiercely attack ‘Abd al-Raziq’s secularism. This article focuses on selected writings by al-‘Azm to illustrate the possibility of validating secularity from within an Islamic discourse. In addition to outlining his argument for the separation of religion and politics, I show that al-‘Azm reformulated Islam as a societal order that is conceptually distinct from Islam as a religion, and that he gave primacy to a sociological perspective on religion. Al-‘Azm was part of an elitist intelligentsia who discussed the issue of the modern order in the transcultural public sphere of colonial Egypt. In a period of conceptual transformations, individuals from the Islamic discursive tradition, like al-‘Azm, used islam and related terms to convey both religion and secular society. The use of islam to refer to both of these concepts might blur the distinction between religion and the secular but should, in al-‘Azm’s case, be read as an Islamic validation of secular order and thus as an Islamic contribution to multiple secularities. | ||
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| STC | 0 | 0 | |a Islam,Islam,Modernidad,Modernidad,Orden social,Persona intelectual,Persona intelectual,Reformismo,Religión,Religión,Religión,Secularización,Secularización,Secularización,Sociología de la religión |
| STD | 0 | 0 | |a Intellettuale,Intellettuale,Islam,Islam,Modernità <motivo>,Modernità,Moderno,Moderno,Moderno (motivo),Moderno,Ordinamento sociale,Religione,Religione,Religione,Riformismo,Secolarizzazione,Secolarizzazione,Secolarizzazione,Sociologia della religione |
| STE | 0 | 0 | |a 世俗化,世俗化,俗化,俗化,伊斯兰教,伊斯兰教,回教,回教,宗教,宗教,宗教社会学,现代性,知识分子,社会秩序,社会制度 |
| STF | 0 | 0 | |a 世俗化,世俗化,俗化,俗化,伊斯蘭教,伊斯蘭教,回教,回教,宗教,宗教,宗教社會學,改良主义,現代性,知識分子,社會秩序,社會制度 |
| STG | 0 | 0 | |a Islã,Islã,Modernidade,Modernidade,Ordem social,Pessoa intelectual,Pessoa intelectual,Reformismo (marxismo),Religião,Religião,Secularização,Secularização,Secularização,Sociologia da religião |
| STH | 0 | 0 | |a Интеллектуал (мотив),Интеллектуал,Ислам (мотив),Ислам,Общественный порядок,Религия (мотив),Религия,Реформизм,Секуляризация (каноническое право),Секуляризация (мотив),Секуляризация,Социология религии,Эпоха Модерна (мотив),Эпоха Модерна |
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