The West, in the post September 11, 2001 days, is characterized by its mistrust of the currents of radical Islam, Islam is considered the new enemy. Among the hawks and those who fuel the enmity towards Islam, the confusion is common, and the lack of reliable information means that any redeployment of religion in the Muslim world is treated as an Islamist surge. Released in 2005, the work of the Swiss researcher Patrick Haenni goes against this trend of simplifying the religious pattern.
The thesis he defends in his book is that although there is a very important resurgence of religiosity in the Muslim world, this revival is more absorbed by Islam; this movement follows the theories of Hassan al-Banna, founder of the Muslim Brotherhood, which advocates an Islamic covering, which would organize political institutions and society.
According to Patrick Haenni, if there's re-Islamization, i.e., "accentuation of religious practice and its public profile in the Muslim world", a process that can be derived from Islam and which is superficially assimilated, this is no longer the case here. Islam has not only lost control, the conduct of re-Islamization is now in favor of new modern preachers.
On the other hand, within the movement itself, it undergoes a global slowdown. Thus, it is not Islam which led the re-Islamization, but a new "market Islam" that is globalized and bourgeois, and is based on the articulation of religious and economic politics. The book is organized into four chapters, in which he outlines four "scenarios" that explain the rise of Islam in this market since the mid-1990s - scenarios do not exclude each other, although they are closely linked.
Tags: Radical Islam, Patrick Haenni, Market Islam
[...] Here the market Islam is reminiscent of the description that Max Weber of the Protestant Ethic and the Spirit of Capitalism. Muslim fatalism, the idea that it is a religion of disinherit is replaced by the idea of a Muslim success story that has its roots in both the life of the Prophet, who was a wealthy merchant as Aa Gym reports, the Indonesian TV preacher, and the need to work to avoid idleness and therefore sinful life; work is the connecting link between religion and economy, it is considered to be rich to be a good Muslim, one can then be generous, and serve as a model, having his "great revenge" on the profane. [...]
[...] This merger is already evident, for example with the front that Muslims and Christians together make up the United States against abortion or gay rights. So while the market Islam is wanted stripped of political ambition, he comes to endorse a third way design coexistence between Islam and institutions, between the French secularism that was found on the political agenda Arab nationalists who crushes the religion and the model of the Muslim Brotherhood, which is found for example in Iran, Islam total. [...]
[...] "Islam market - another conservative revolution," Patrick Haenni (2005) The West in the post September was characterized by mistrust currents of radical Islam; Islam was seen as the new enemy. Among the hawks and those who feed enmity towards Islam, the amalgam was current, and the lack of information that any redeployment of religion in the Muslim world was likely to an Islamist push. Released in 2005, the work of the Swiss researcher Patrick Haenni went against this trend to simplify the Islal. [...]
[...] The book is structured in four chapters, therefore, in which he outlines four "scenarios" that explain the rise of Islam in this market since the mid 1990s - scenarios that do not exclude each other, although rather, they are closely related. In this form of reading, the very organization of the banned book linear summary, both the conceptualization is pushed and the phenomena described simultaneous. It will therefore capture the concepts developed in each of the four chapters to show their interactions. Summary concept The market Islam "is defined first, and this is the subject of the first chapter Bypass Islamism, as an alternative to political Islam. [...]
[...] This contributes to its secularization, since some of these products, market- driven forces, also target non-Muslims street wear or Islamic music), and thus defaulting on their sides too exclusive or too marked Islam. In addition, market-driven forces again, this revival of religiosity address his message to a Muslim audience that has gentrified or wishing gentrification in the practice of Islamic ethics: for example, religious messages are no longer reserved religious or state channels but also channels. Islam spreads now as an ethical sanctified as a tool for success in business, but also in social relations. [...]
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