Post-secular theory counters the secularization thesis, which taught that religion would wither away as modernity gets older. A post-secular awareness acknowledges the perseverance of religion in modernity. The post-secular refers to a change in consciousness attributed primarily to three phenomena: citizens’ awareness of their secularity within the global horizon, an awareness of religious influences both globally and locally, and proximity to religious people immigrating from religiously-oriented countries.  Continue reading Islam in a Post-Secular Age
Cualquier respuesta musulmana a la situación debe preguntarse primero cómo puede un Estado tolerar el pluralismo sin sentirse fundamentalmente amenazado. Para ello, una incursión en la historia global puede resultar valiosa… Continue reading ¿Pueden los musulmanes europeos resistirse a la asimilación?
The Charter of Principles of French Islam declares the religion to be compatible with France’s particular brand of secularism, laïcité, and its attendant values; in other words, it represents the subjugated and heavily privatised form of the religion that President Macron wishes to see. In January, a close advisor to Macron warned that Muslim organizations which refused to sign the charter would “see their operations inspected very, very closely by our services.” The French Republic cannot tolerate Muslim difference: it aims only to homogenize and assimilate. Continue reading Can European Muslims Resist Assimilation?
Manifestation ignores the will of God and reducing the human spirit to “energies” tells us enough about the extent to which we can reconcile these concepts with Islam. Some Muslims have tried to co-opt the essence of manifestation by adding in sha Allah to their self-affirmations. It is argued that, by adopting this oral practice, the remembrance of Allah as the ultimate bearer of fate is simply underlined with an extra source of motivation. In other words, “speaking things into existence” is a virtue that can be embodied with the help of God. The issue here is that God becomes secondary. Continue reading Horoscopes, Manifestation and Secular Religion
بدأتُ ارتداء الخمار (غطاء الرأس الإسلامي، ويعرف بالحجاب) عندما كنت في العاشرة من العمر. كنت قد تأثرت بصديقاتٍ متحجبات أكبر مني سنًا، وآمنت حينها بأنه الوقت المناسب لارتداء الحجاب أيضًا والعمل بما يقتضيه. وبعد مضي أكثر من عشر سنين مَنَّ الله تعالى عليَّ بالاستمرار في الارتقاء في مسيرتي نحو الامتثال لمقتضيات الحجاب ظاهرًا وباطنًا. إنها سير باتجاه الستر والتصرف بطريقة أؤمن أنها ترضي الله عز … Continue reading الحجاب: ليس جسدي، ليس اختياري
This journey to cover and conduct myself in a way I believed would be pleasing to God and honor the fact that my body is not my own, but an amanah (a trust) from God, was and is not easy: a struggle millions of Muslim women echo. Continue reading Hijab: Not my Body, Not my Choice
Traversing Tradition and Yaqeen Institute have collaborated to provide a question and answer follow-up to Yaqeen Institute’s research papers, allowing readers further engagement with the author. We had the blessed opportunity to ask Dr. Khalil Abdurrashid questions about his article, Islam and the Secular Age: Between Certainty and Uncertainty. Continue reading Islam and the Secular Age: Q&A with Dr. Khalil Abdurrashid
A Book Review of My Name is Red by Orhan Pamuk. In his book My Name is Red, Orhan Pamuk tells a story of miniaturists in sixteenth century Istanbul that provokes reflection on contemporary events in the world. Continue reading Parallelizing the Past to the Present
Human rights might have universal affectations, but a closer look reveals that they are bound (quite tightly) by space and time. They are adopted by a variety of political actors who render them, frequently in different ways, palatable to indigenous sensibilities. Continue reading The BJP’s Right to Dominate Kashmir
This piece is the final part of a three part policy report on the secularization of the Muslim mind. Continue reading Countering the Assault of Secularization