Arkoun's political concept is very relevant to the expected idea of civilizational fiqh to resolve social problems nationally and internationally. The purpose of this article is to discuss the fiqh ...of civilization as an element of the rule of law which is connected with the political thought of state administration Muhammad Arkoun which is based on Islamic values in a legal state. Fiqh of civilization is a major breakthrough in building a legal state in analyzing current problems in the country and the world. This research uses the method qualitative with a conceptual approach by applying and studying thinking Muhammad Arkoun about the political concept of state administration based on values Islam through his works. This research contains the concept of political state; Muhammad Arkoun emphasized the importance of broadening the view of sources of Islamic law and contextual interpretation of Islamic law. Arkoun emphasized that state politics in Islam is more focused on the unity of the people, including religion and state. This aspect is currently being developed through fiqh concepts of civilization. Arkoun's critical thinking can help face the challenges of modernization and globalization in the Islamic world, which are reviewed in building a legal state according to the concept of Islamic statecraft.
Since the 1970s, Mohammed Arkoun (1928-2010) has worked on projects such as "Islamic Criticism, " "Applied Islamology, " and "Prospective Critical Wisdom" with the goal of monitoring and conducting ...Islamic studies as well as the crisis of the Islamic-Arab world. Secularism is one of Erkon's special values in his thought. This article takes a descriptive-analytical approach to Arkoun's ideas on secularism in the Islamic world.Questions: What, in Arkoun's opinion, is the definition and fundamentals of secularism? Is Arkoun's secularism a reasonable alternative to religious debate? Findings: According to his reading, secularism is a schema that developed in Western countries in opposition to theocracy. He regards the duality of Islam and secularism as one of the most difficult issues in recent Islamic thought, and he regards the implementation of secularism in Islamic societies as making significant progress. One of Arkoun's innovations is the division of secularism in Islamic history into four periods. Secularism, according to him, had no place in the Prophetic era and only began with the Umayyad caliphate and developed during the monarchy. With three experiences in France, Lebanon, and Turkey, Arkoun also introduced the dual of open and coercive secularism. Coercive secularism has marginalized religious discourse in opposition to social discourses, and it is a failed experiment. However, free secularism is a progressive path that includes the establishment of modernism components such as gender equality, democracy, and so on. Arkoun viewed secularism as a method of governing the socio-political arena rather than as an alternative ideology to religion.
Renewal and Reform have been the most discussed and dominant themes of Muslim intelligentsia, as they lived through the subjection of the greater part of the Muslim world by the Western colonial ...powers during the 18th and 19th centuries. The intellectual discourse on reform by the early Muslim reformers pivoted to the adoption of Western science and values and to the struggle of developing a new ilm al kalām (theology) complementary to modern science and western ideologies. The subsequent reformers, however, were more critical of Western ideas of civilization. Fazlur Rahman and Mohammed Arkoun belonged to the later wave of Muslim reformist movement of the 20th century and are the most well-known trail blazers of this reformist discourse, which centered on the Qur’ān. This article provides insight into the reform strategies of Dr. Fazlur Rahman and Mohammed Arkoun by mapping out key concepts in their discourses and their influence on later generations of reformers. Fazlur Rahman identified the stagnant intellectual legacy as the sole cause of the downfall of Muslim Civilization, caused by the absence of Ijtihād (independent legal reasoning). In his opinion, blind imitation based on precedence and consensus has only created a new hierarchy of traditional ulama (religious scholar) whose retrogressive mindset monopolized the interpretation of the Qur’ān. Making the Qur’ān as the center point for reform, he advocated its rereading based on the comprehension of the élan (spirit) of the Qur’ān. Similarly, Mohammed Arkoun, being trained in postmodern literary theory, adopted post structural methods for re-reading the Qur’ānic text. Arkoun’s critique and approach is interwoven with complex terminologies. He advocated desacralizing the text and the radical rethinking of Islam as a cultural and religious system. This appraisal promotes a philosophical perspective in combination with an anthropological and historical approach. Both these reformers have their own set of advocates and detractors. Undeniably, however, as this paper argues, Arkoun’s approach of understanding the Qur’ān can disturb the conventional prevalent belief system.
Arkoun expressly states, that when revelation was sent down by God, it has been affected by the historical and social reality of Arab culture. Differing from the majority of ’Ulama, Zarqani, he ...regarded that the composition of word and meaning are solely from God and not contaminated by angels, human and especially culture. This article will compare the two figures and their thoughts, Arkoun from among liberal Muslims and Zarqani representing mojority of ‘Ulama on the concept of tanzîl of the Qur’an. By using the compare and contrast method, considered to it can be found, that the deconstuction of the meaning of tanzîl by Arkoun were considered to stultify the interpretation of the Qur’an.
A prominent name in modern-day philosophy and a true public intellectual, Mohammed Arkoun (1928–2010) enjoys an international academic reputation. The present article aims to analyse the relationship ...Arkoun maintained with a specific learning space, the Institute of Ismaili Studies (IIS). This research institute, based in London, strives to promote research that focuses on Islam and on Muslims and serves as a junction point for the Ismaili community. This paper will attempt to clarify the processes at play in this collaboration between a thinker and an institution: what are the conditions that influence the institutional ties of an intellectual? How is an affinity formed and negotiated between a specific organisational framework and a personal project?
The study of the Quran is central to Religious Islamic Education (RIE). Exposed to different political and social pressures, teachers in RIE still struggle between traditional approaches concerning ...the divine nature of the Qur’an and more secular approaches emphasizing the historicity and critical analysis of the religious text. Mohammed Arkoun (d. 2010), an Algerian-born Sorbonne professor, offered a hermeneutical methodology for reading the Quran that was Western, scientific, and critical, and at the same time related to the Living Islamic Tradition, faith, and thought. The article analyzes Arkoun’s methodology for reading the Quran and its possible implications on RIE in a way that creates a space for creativity, criticism, and dialogue between worldviews and opens new possibilities for the faithful to teach and learn the Qur’an.
This article aims to understand, through a comparative approach, the genesis of two works of contemporary Islamic philosophy: Critique of Arab Reason (first volume), published in Beirut (Lebanon) by ...Mohammed Abed al-Jabiri, Professor of Philosophy at the University of Rabat (Morocco) (1935-2010) in 1984 and For a Critique of Islamic Reason published the same year in Paris by Mohammed Arkoun, Professor Emeritus of History of Islamic Thought at the Sorbonne University (Paris III) in France (1928-2010). By incorporating elements of historical contextualization, biographical trajectory as well as a study of contents, the comparison restores the conditions of production of these works and help to apprehend the common social dynamics which underlie them.
Semiotic is a science about sign in form word, picture, sound and literary work. Semiotic often used asapproach to analyze text, in order to formulate structure and possible meaning, and often used ...as approach in socialculture matter, literary works and religious texts. In religious texts, we can see Arkoun’s reading on surah al-Fatihah, when basicassumes offered by Arkoun based on al-Qur’an that according to him have open characteristic by using syntax andsemantic analysis. Netton also using semiotic approach that focused to reveal meaning behind Suhrawardi works.
