Abstract
Secularism has made deep inroads into the Muslim world; it has become the standard mode of governing Muslim society. To be sure, Islam is the arch-enemy of the secularist’s claim to universal acceptance and, therefore, the main target of secularism has been the Islamic faith and culture. It is precisely in these areas that the greatest erosion was caused by the triumphant march of secularism. Despite aping Western manners, and alien institutions, the Muslim world is nowhere closer to the millennium of self-sustained growth. On the contrary, they have become strangers to their own tradition and have become alienated from their own culture, values and belief system. This chapter discusses the nature of secularism, contrasts it with Islam, analyses the forces that shaped the secular idea and assesses the manner and extent of damage caused by secular domination of Muslim thought and life. Determined in the crucible of specific socio-political environment, secularism evinces many forms and shapes varying in contents, intents and origins. It is instructive, therefore, to discuss secularism by focusing upon its Western, Marxist and Third World varieties.
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Notes
The word secularism is derived from Latin seaculum, meaning age or generation, but in Christian Latin it came to mean the temporal world. The word ‘laicism’ is derived from Greek Laos (the people) and laikos (the lay). For a comprehensive account of secularism, see Eric S. Waterhouse, ‘Secularism’, in James Hasting (ed.), Encyclopedia of Religion and Ethics (Edinburgh: T.&T. Clark, 1954), Vol. xi, pp. 347–50.
Owen Chadwick, The Secularization of the European Mind (Cambridge: Cambridge University Press, 1975).
Irving M. Zeitlin, Ideology and the Development of Sociological Theory (New Jersey: Prentice-Hall Inc., 1968), pp. 3–7.
Altaf Gauhar, ‘Islam and Secularism’, in Altaf Gauhar (ed.) The Challenge of Islam (London: Islamic Council of Europe, 1978), p. 302.
W.C. Smith, Pakistan As An Islamic State (Lahore: Ashraf, 1954), p. 49.
Carl Becker, The Heavenly City of the Eighteenth Century Philosophers (New Haven: Yale University Press, 1932), p. 31.
Karl Marx and Frederick Engels, Manifesto of the Communist Party (New York: International Publishers, 1948), p. 11.
Marx-Engels , On Religion (Moscow: Progress Publishers, 1957), p. 83.
Karl Marx and Frederick Engels, Collected Works, Vol. II (London: Lawrence and Wishart, 1975), p. 176.
Karl R. Popper, The Open Society and Its Enemies, Vol. II (London: Routledge and Kegan Paul, 1962), p. 255.
Alan Bullock and Oliver Stallybrass (eds), The Harper Dictionary of Modern Thought (New York: Harper and Row, 1977), p. 546.
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See Crane Brinton, The Shaping of Modern Thought (New Jersey: Prentice-Hall, 1963).
S.M. Naqāb al-’Attās, Islam, Secularism and the Philosophy of the Future (London: Mansell, 1985), p. 95.
See D.K. Hingorani, ‘Education in India Before and After Independence,’ Education Forum, Vol. 19, No. 2, 1977, pp. 218–19.
See W.A.J. Archibold, Outlines of Indian Constitutional History (London: Curzon Press, 1924), p. 73.
A. Babs Fafunwa, History of Education in Nigeria (London: Allen and Unwin, 1974), p. 103.
Jawaharlal Nehru, Towards Freedom (New York: John Day, 1941), p. 264.
Ismā’īl Rājī al-Farūqī, Islamization of Knowledge; General Principles and Workplan (Maryland: International Institute of Islamic Thought, 1982) p. 5.
J.N. Roseman (ed.), International Politics and Foreign Affairs (London: Collier Macmillan, 1969), p. 27.
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© 1996 Abdul Rashid Moten
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Moten, A.R. (1996). Prologue: Islam, Secularism and the Muslim World. In: Political Science: An Islamic Perspective. Palgrave Macmillan, London. https://doi.org/10.1057/9780230377578_1
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DOI: https://doi.org/10.1057/9780230377578_1
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