Islam Is Not a “Religion” – Global Religious History and Early Twentieth-Century Debates in British Malaya
Abstract Lately, Islamicists have called to discard “religion” as a conceptual tool and/or to use the “Qurʾānic term” dīn instead, arguing that “religion” entails Eurocentric bias. Analyzing how Fazl-ur-Rahman Ansari conceptualized Islam and religion in the late 1930s and early 1940s, this article p...
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| Medienart: | Elektronisch Aufsatz |
| Sprache: | Englisch |
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Brill
2021
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| In: |
Method & theory in the study of religion
Jahr: 2021, Band: 33, Heft: 3/4, Seiten: 345-380 |
| weitere Schlagwörter: | B
Shahab Ahmad
B Islam B Fazl-ur-Rahman Ansari B Eurocentrism B Malaysia B British Malaya |
| Online Zugang: |
Volltext (lizenzpflichtig) Volltext (lizenzpflichtig) |
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| 520 | |a Abstract Lately, Islamicists have called to discard “religion” as a conceptual tool and/or to use the “Qurʾānic term” dīn instead, arguing that “religion” entails Eurocentric bias. Analyzing how Fazl-ur-Rahman Ansari conceptualized Islam and religion in the late 1930s and early 1940s, this article presents a threefold argument. Firstly, I argue that a global history approach which examines in a poststructuralist framework how “Islam” and “religion” are used in concrete contexts is better suited to address the problem of Eurocentrism in both Religious Studies and Islamic Studies. Secondly, I challenge the scholarly thesis that twentieth-century Southeast Asian intellectual debates which referred to Islam as religion were mere emulators of debates conducted in the “West.” Instead of assuming isolated histories and ignoring Southeast Asian debates, I contend that the current use of and debates about conceptualizations of Islam as/and religion are the product of one and the same discourse – a result of global negotiation processes in which Europeans were as involved as Southeast Asia-based non-Europeans, even if they did not speak from the same position of power. Finally, I submit that the approach of global religious history opens new perspectives on contemporary Malaysian politics. | ||
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