Characteristics Of Modernity In Iran And Islam

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Characteristics of what modernity looks like in the West is technologically and economically advancement, urbanization, and secularization. Images of modernity and the west are often merged together, which is problematic when developing countries want to embrace modernity, by models the “supposedly” “one-size-fit” all western policies. Major states and individual in the Middle East initially started out embracing modernity, until the 1970’s occurred. The Iranian Revolution sparked several waves of renewal and the formation of Islamic terrorist groups. Modernity, was not the cause though, external factors such as post-colonialism, poverty, and the increasing presence of the United States in the Middle East led to these social movements and …show more content…
Mustafa Kemal Ataturk, the first president of the Republic of Turkey and Shah Pahlavi, president of Iran adopted secular policies; women no longer needed to wear hijabs and social programs were implemented . The Islamic movement in Iran and Turkey were similar to the Wahhabis movement in the 1700s, which focused on internal problems. However, during the era of Ansary’s journey, the heat of the Iranian Revolution, a new Islamic movement sprung up to respond to the external pressure. The 20th century renewal were guided by the Sharia and the Quran because they alone can only end the corruption of the state . This was an idea supported by many Individual Muslims because they saw that modernity was failing in their country. In Ansary’s memoir, he met many Muslims who views correlated with the wave of Islamic renewal. At the end of Looking for Islam, Uger and Fahir’s wife is suggesting different solutions to Turkey’s inflation. They both blames capitalism for the Inflation, but Fahir’s wife see “God Almighty” as being the only one that can solve this problem …show more content…
The individuals he encountered felt that the Quran and the Sharia provided a guide for all of life and a blueprint for a distinctly Islamic modernity. The individuals Ansary encountered practiced a different Islam, an alienated Islam unaware about the West and the Islam he remember before the war. Ansary met Abdul Qayum, an advocated of the Sharia on his second day in Istanbul. “The Sharia is more than a legal system, it 's a marker that show where [the true] road [of Islam] is” . Qayum insist that as long as they stay on the road, they progress toward the light4. Ansay explains that the West see the Sharia as a hard legal system, but Qayum respond, “When the Sharia is really in place, no hands are cut off, because there is no stealing”4. Another out-of-syno Muslim he encounter was in Morocco and his name was Abdullah. Abdullah declares that the Muslim world has become “careless” and fallen low, which is “why Europe has trampled on us all these centuries”. He further declares that the government of Morocco, Iraq, and Saudi Arabia are not Muslim and the mosques are corrupt . The majority of the individuals that Ansary encounter shared these views, they were in a sense detached from the state, and they were of like a brotherhood with no formal structure

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