By Roy Jackson
In the sunshine of present occasions, fairly the ‘post September eleventh’ debates with a lot specialise in features of the ‘clash of civilisation’ thesis, the problem of Islamic id is a vital one. when Friedrich Nietzsche was once addressing an viewers of a special tradition and age, his personal originality, creativity, mental, philological and ancient insights enables a clean and enlightening figuring out of Islam in the context of our smooth era.
In this booklet, Roy Jackson units out to determine:
- Why did Nietzsche consider vulnerable to be so beneficiant in the direction of the Islamic culture but so serious of Western Christianity?
- How very important used to be faith for Nietzsche’s perspectives on such issues as ethical and political philosophy and the way does this support us to appreciate the Islamic reaction to modernity?
- How does Nietzsche’s certain outlook and method support us to appreciate such key Islamic paradigms because the Qur’an, the Prophet, and the ‘Rightly-Guided’ Caliphs?
Nietzsche and Islam presents an unique and clean perception into Nietzsche’s perspectives on faith and exhibits that his philosophy could make a massive contribution to what's thought of to be Islam’s key paradigms. As such will probably be of curiosity to a various readership and should offer worthy fabric for researchers while puzzling over faith, Islam and the future.
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Additional info for Nietzsche and Islam
Where philosophers do make reference to a utopia that they believe to have actually existed, for example in forms of philosophical Romanticism, these refer to a past society where man exists in a state of perfect relationship with nature, as in Rousseau. Rousseau did not see the state of nature as a brutal war, as Hobbes did, but imagined a world of plenty, in which our pre-societal ancestors could easily survive picking berries off the trees and sleeping in natural shelters. Although society corrupts it may still be possible to hang on to that utopic vision of the ‘natural man’.
This is crucial to Mawdudi’s whole philosophy. There are two mutually opposed attitudes to life: one, of accepting God as sovereign and law-giver and, therefore, man is his servant and slave; or to abrogate to oneself or to others God’s sovereignty and thus to defy and rebel against God. Mawdudi sees prophethood as challenging the recurring trend of denying the authority of God, of engaging in Jahiliyya. Islam can never become a reality unless the dominance of Jahiliyya is ended. Prophethood is a response to man’s need for guidance; to be brought back to the straight path.
The controversy over the Islamic state is articulated in the context of the process of modernisation which—whether approved or not—is transforming the traditional properties of all societies. 77 The same, however, cannot be said for Islam where the ‘threat’ of modernity, if that is how it is perceived, is happening far more quickly. It is correct to say that Arabs only make up about one-fifth of the total world Muslim population, and even the whole of the Middle East (in its broadest sense of encompassing the whole of the Arab world from Morocco to the Arabian Peninsula, including also Iran, Israel and Turkey) would only be one-third of the world’s Muslim population.