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Mohammed Arkoun

محمد أركون
Muhammad Arkun

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EDITOR'S NOTE
The 100 Influential Voices from the Arab World is an ongoing research project on leading voices and themes in Arab public discourse. The principal investigator is Hassan I. Mneimneh.
BIODATA

Mohammed Arkoun is as a senior research fellow at the Institute of Ismaili Studies in London and professor emeritus of the history of Islamic thought at the Sorbonne, where he taught from 1961 to 1992. He was also the editor of the journal ARABICA. His books include The Unthought in Contemporary Islamic Thought, London, Saqi Essentials, 2002; Rethinking Islam: Common Questions, Uncommon Answers, trans. and ed. by Robert D. Lee, Colorado, Boulder Westview Press, 1994; Pour une critique de la raison islamique (For a critique of Islamic reason), Paris, Maisonneuve et Larose, 1984; Lectures du Coran (Readings of the Qur‘an), Paris, Maisonneuve et Larose, 1982; and Essais sur la pensée islamique (Essays on Islamic thought), Paris, Maisonneuve et Larose, 1973. Born in 1928 in Taourirt-Mimoun, Algeria, Arkoun resides in France. He became agrégé in Arabic language and literature in 1956 at the Sorbonne.

SYNOPSIS

Arkoun represents an established current of reconciliation between Islam and modernity, based on the premise of their essential compatibility, and on the historicity of the Islamic experience. He remains one of the most influential voices in countering the dogmatizing project of Islamist discourse, on the basis of recourse to tradition.

http://mohammed.arkoun.googlepages.com/

EXCERPT (Translated)

Modernity does not offer options for all aspects of life, whether political, religious, legal, ethical, educational, scientific, including in economics and technology. Islam, being a visionary ideology stored in the unconscious, offers instead two facets, positive and negative.

The negative facet consists of the following: the ritual, symbolic, ethically imposed, political, and identity-related functions of this traditional political Islam have remained psychologically powerful. The high price of this has been fewer new criticisms of the fundamentals, values and, ethical, spiritual and religious criteria of this very traditional Islam.

This state of affairs will endure unless democratic values become deeply rooted in the political and religious culture of the governing elites in Muslim countries and reach the so-called people, who are in reality subjects rather than citizens. In fact, there exist no citizens or a democratic citizenship in Arab and Muslim countries.

–Mohammed Arkun, "Toward the Liberation of Islamic Consciousness," Al Rayah (Qatar), 23 January 2008

EXCERPT (Original in Arabic- Link)

بسبب انعدام البدائل التي تقدمها الحداثة في كافة المجالات من سياسية وتشريعية وقضائية وأخلاقية ومعرفة علمية وكذلك في المجال الاقتصادي والتكنولوجي فان الإسلام بصفته إيديولوجيا هلوسية محفوظة في دائرة اللامفكر فيه يقدم وجها ايجابيا ووجها سلبيا.

[...]

. أما الوجه السلبي فيتمثل فيما يلي: أن الوظائف الشعائرية والرمزية والأخلاقية القسرية والسياسية والهوياتية لهذا الإسلام السياسي التقليدي لا تزال تحافظ علي فعاليتها السيكولوجية علي حساب دفع ثمن باهظ الا وهو: التراجع عن كل نقد حديث للأسس والقيم والمعايير الأخلاقية والروحية والتشريعية لهذا الإسلام التقليدي بالذات. وسوف تستمر الأمور علي هذا النحو ما دامت قيم الديمقراطية لم تنغرس عمقيا في الثقافة السياسية والتشريعية للنخب الحاكمة في البلدان الإسلامية وكذلك ما لم تتغلغل الي صفوف ما ندعوه بالشعب: أي الرعايا في الواقع أكثر مما هم مواطنين. فلا يوجد مواطنون في الدول العربية والإسلامية علي عكس ما نتوهم كما ولا توجد مواطنية .


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