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Journal articles on the topic 'Criticism of Orientalists'

Author: Grafiati

Published: 4 June 2021

Last updated: 1 February 2022

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1

Rahman, Yusuf. "TREN KAJIAN AL-QUR’AN DI DUNIA BARAT." Jurnal Studia Insania 1, no. 1 (2013): 1. http://dx.doi.org/10.18592/jsi.v1i1.1076.

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This research was partially take reference by Edward Said in his Orientalism in 1978 have criticized the Orientalists which he said was biased against Western thought and culture, Orientalist studies of the Al-Qur’an, we could divide them into two general categories, the first group “old” Orientalism (Orientalism “The Past”). This paradigm shift occurred from philological approach, criticism of the text of the Al-Qur’an to approach literature; study the Al-Qur’an in the Western world in recent years is very widespread and growing. In contrast to previous studies in the past were very much infl

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Jadoon, Saeed-ul Haq, and Salih-ud-Din. "A Critical Study of Orientalists' Objections on Mushaf-e-Usmani: In the Light of Allama Shams ul haq Afghani’s Thoughts." Al-Milal: Journal of Religion and Thought 2, no. 2 (2020): 233–57. http://dx.doi.org/10.46600/almilal.v2i2.155.

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مستشرقین کے مصحفِ عثمانی پر شبہات کا تنقیدی مطالعہ: علامہ شمس الحق افغانیؒ کے افکار کی روشنی میں Orientalists have paid much attention to the studies of Quran, in this regard the first target of Orientalists is Quranic Codification and its Historical position, for which they tried their best to object the Historical background of Mushaf -e Usmani and its validity. While Islamic History bears an ample testimony to the validity of this Manuscript, a general trend of the orientalists has been to question the validity of such a core Islamic ideal. Maulana Shamsulhaq Afghani was a famous and

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Albab, Muhammad Ulul. "MENYOAL KONEKSITAS KRITIK HADITS IGNAZ GOLDZIHER DAN JOSEPH SCHACHT." An-Nisa' : Jurnal Kajian Perempuan dan Keislaman 14, no. 1 (2021): 21–28. http://dx.doi.org/10.35719/annisa.v14i1.42.

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Artikel ini membahas tentang peran orientalis dalam memandang hadits Nabi Muhammad SAW dengan kacamata mereka. Maksud dan tujuan orientalis tentu mempunyai misi khusus dalam menggoyahkan pegangan umat Islam, yaitu hadits. Sosok orientalis seringkali menganggap rendah ajaran Islam lantaran dari sifat kebenciannya yang merupakan warisan akibat kekalahan di pihak Kristen dalam perang salib. Sehingga muncul nama-nama orientalis dengan mentalitas tinggi dalam memerangi Islam. Salah satunya adalah Ignaz Goldziher dan Joseph Schacht yang aktif dalam mengkritik hadits. Keduanya mempunyai koneksitas da

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Zuhaidi, Nurshuhadah, and Hakim Zainal. "Sejarah Perkembangan Tatabahasa Arab di Dunia Barat oleh Orientalis Pada Kurun 16M-19M." ‘Abqari Journal 25, no. 1 (2021): 63–79. http://dx.doi.org/10.33102/abqari.vol24no2.361.

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Abstract The clash of Islamic civilization and the Western world has led to the transfer of Islamic sciences by Western orientalists. The sciences have been translated by orientalists into various languages such as Spanish, Latin, Italian and German. Among the sciences that have been translated is the knowledge of Arabic grammar. This knowledge of Arabic grammar is not only translated but also processed and adapted to the society in the Western world by seven orientalists of Arabic grammar. Accordingly, this writing aims to describe the history of the development of Arabic grammar in t

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Khallieva, Gulnoz, and Bahor Turaeva. "COMPARATIVE STUDIES OF E.BERTELS ON NAVOI WORKS." ALISHER NAVOIY INTERNATIONAL JOURNAL 1, no. 1 (2021): 179–90. http://dx.doi.org/10.26739/2181-1490-2021-1-18.

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The article studies the scientific activity of E. E. Bertels (1881-1957), one of the orientalists who seriously studied Uzbek classical literature on the basis of high textological training. The aim of the article is to reveal the literary criticism of Uzbek classical literature in Russian orientalism of the XX century in comparatively study of the process of the Uzbek classical literature research in connection with cultural, literary and historical-social processes, unbias evaluation of Russian scholars literary-aesthetic viewpoints

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Al Haq, Saeed, and Dr Saleh Uddin. "The Quranic Concept of Admonition from Tadhkīr bil-āthār-al-qadīmah and Archaeology its Academic status in the criticism of Orientalism." ĪQĀN 2, no. 04 (2020): 1–16. http://dx.doi.org/10.36755/iqan.v2i04.143.

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‘Elm-al-Tadhkīr be-Ayyām illāh is a sub kind of usūl-al-tafseīr (principles of exegesis). It is also known as ‘elm-al-qaṣaṣ which is also defined as a branch of history studies. The history and events of the prophets and their nations are mentioned in Quran. From this history, Quran invite us to gain admonition. Tadhkīr bil-āthār-al-qadīmah is a sub branch of ‘elm-al-Tadhkīr by-Ayyām illāh. In Arab, many relics exists about the Quranic history, which shows the history and culture of ancient Arabs. Archeology is one of authenticating tool and source of history. Modern research archaeology encom

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REDJATI, Nora, and Ameziane WASSILA. "ARKOUN AND ORIENTALISM: AN APPROACH TO UNDERSTANDING THE NATURE OF THE RELATIONSHIP BETWEEN MODERNITY AND ORIENTALISM." RIMAK International Journal of Humanities and Social Sciences 03, no. 06 (2021): 129–40. http://dx.doi.org/10.47832/2717-8293.6-3.12.

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With th rise of the Western renaissance in the modern era and the subsequent advanced material civilization The intellectual struggle began between the West and the East, and Western intellectual production began to be concerned with Islam and Islamic heritage, And this production was found among the children of the Islamic world who are fascinated by this Western civilization One of the results of this civilization shock was that the Muslim modernists adopted the views of the Western Orientalists, and these oriental studies contributed to defining the positions of Muslim scholars, As some of

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Falach, Ghulam. "KONTRIBUSI POSITIF ORIENTALISME: KAJIAN ATAS REINHART DOZY (1820-1883 M)." Refleksi: Jurnal Filsafat dan Pemikiran Islam 20, no. 1 (2020): 85. http://dx.doi.org/10.14421/ref.2020.2001-06.

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The main focus of Orientalist thought is nothing but to reconstruct and influence Islamic civilization. Their enthusiasm to activate orientalism is increasingly challenged by the presence of Islam as a religion that has followers of most of the world's population. One of the actions of orientalism towards the Islamic world is to start a research movement on the Qur'an and al-Hadith which are the basis of the law and guidelines of Muslims. Not far from the critics of the Qur'an and al-Hadith, they also deconstructed aspects of the development of science, Islamic law, and even the originality of

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Bin Mohd Saad, Mohd Faizulamri, and Afrizal Nur. "ORIENTALIST CRITICISM TO QIRA’AT MUTAWATIRAH AND DEFENSE (A FACT AND REALITY)." Jurnal Ushuluddin 24, no. 2 (2016): 123. http://dx.doi.org/10.24014/jush.v24i2.1690.

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Qira’at mutawatirah is the word of Allah. It is the source and the most important element in the studying al-Qur’an. It is a primary reference source, in its capacity as al-Qur’an revealed by Allah SWT. But the problem that arises is when some scientists and orientalists attempt to criticize Qira’at mutawatirah and embroider it with misconceptions. This condition becomes worse, because it was found from critical that refused accuracy of Qira’at mutawatirah by concluding Qira’at mutawatirah is wrong. Based on the statement above, this paper will discuss and analyze about the views that criticiz

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Shehab, Mohammed. "Orientalists' attitude towards the ancient Arab criticism of the Greek heritage." Humanities Journal of University of Zakho 1, no. 2 (2013): 211–24. http://dx.doi.org/10.26436/2013.1.2.352.

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Idri, Idri. "MENYIKAPI KRITIK EPISTEMOLOGI STUDI HADIS." ALQALAM 30, no. 2 (2013): 237. http://dx.doi.org/10.32678/alqalam.v30i2.1093.

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The epistemology of Hadith studies that has been built in the history of Muslim civilization since the beginning of Islam until now with the structure of riwayah and dirayah Hadith study as well as its various branches, has provided a significant contribution to the critique and research of the Prophet Hadith authenticity. Through variety of concepts and theories in ulum al-Hadfts, Muslims can distinguish between authentic Hadiths, which are coming from the Prophet and those are not, in terms of sanad, matan, or both, so it can also be determined whether the Hadiths can be used as argumentatio

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Mantu, Rahman, and Siti Aisa. "PERKEMBANGAN RELIGIOUS STUDIES DI BARAT PANDANGAN ORIENTALIS DAN PEMAKNAAN ATAS AGAMA." Potret Pemikiran 23, no. 1 (2019): 26. http://dx.doi.org/10.30984/pp.v23i1.998.

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Western intellectuals are so concerned about religious studies. Their arguments are the subject of criticism and studies that continue to this day. the debate is about the position of religion whether as a way of life, belief, belief in something that is supernatural or religion as an object of study that can be interpreted with a logical scientific approach. This article will answer questions regarding the interpretation of religion by orientalists. Some names such as Max Muller to Charles Adams contributed thought. By using a comparative library analysis, the writer maps the ideas, ideas, an

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Muawanah, Arofatul. "Relasi Pemikiran Nabia Abbott dan Ignaz Goldziher dalam Studi Ḥadīth". Islamika Inside: Jurnal Keislaman dan Humaniora 3, № 2 (2017): 143–64. http://dx.doi.org/10.35719/islamikainside.v3i2.41.

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Among the Orientalists, who have different ideas, are Ignaz Goldziher and Nabia Abbott. In his study, Goldziher always show a sharp criticism of the scientific construction of ḥadīth and his views on ḥadīth have been always dissimilar with scholars of ḥadīth. He also alleges that the existence of ḥadīth is no longer original. Abbott’s thought of ḥadīth, in contrast, tends to be moderate. Broadly speaking, Abbott’s views seem to reinforce the thought of ‘ulamā’ al-ḥadīth. Abbott even acknowledges that the compilation of ḥadīth has existed since the Prophet Muhammad’s lifetime. In this context,

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Khaldun, Rendra. "Telaah Historis Perkembangan Orientalisme Abad XVI-XX." Ulumuna 11, no. 1 (2007): 1–26. http://dx.doi.org/10.20414/ujis.v11i1.419.

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Studies on relationship between West and Islam are still important to do till the recent times. The two cultures have been interacting one another for long time and will always do so in the future. To some Muslims point of view, West (Christianity) and East (Islam) become “eternal enemy” to each other. It can be traced in many biased view of orientalist about Islam and Muslims’ hatred against them. In this article I explore background of Islamic studies taken by orientalists. At first, orientalists transformed knowledge from Islam world to West through translating Muslim works into Western lan

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Al Disuqi, Rasha. "Orientalism in Moby Dick." American Journal of Islam and Society 4, no. 1 (1987): 117–25. http://dx.doi.org/10.35632/ajis.v4i1.2741.

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This article aims to correct some of the basic errors in Melvillian Islamiccriticism. One of the classics of Western literature is Herman Melville’s MobyDick. the allegorical story of one man’s pursuit of a great white whale.4 Likeall great novelists, Melville was struggling with the great moral issues thattranscend individuals and even civilizations. This contrasts with most ofmodem literature, which exhibits journalistic habits of mind and tends to dealin superficial analysis rather than with the reflective process that gives contentto meditation and thought.Modem literary criticism exhibits

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Syed Mahmudul Hasan and Md. Fakar Uddin. "Orientalist Studies on Methodology of Repetition in the Holy Quran: A Critical Study." Maʿālim al-Qurʾān wa al-Sunnah 16, no. 2 (2020): 1–15. http://dx.doi.org/10.33102/jmqs.v16i2.239.

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This article is an attempt to critique the Orientalists viewpoint on the qur’anic style of repetition as a deficiency of Language and Literature. It is well-discussed by academicians that the literary grandeur of the Qur’an and its style of expression are firmly inimitable. As a common phenomenon of Qur’anic Literature, repetition plays a significant role in highlighting meaning by creating a harmonious order for better works. Scholars from both Arabic and English literature have also acknowledged the miraculous character of repetition for successful interaction. But in spite of its stunning s

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Albayrak, İsmail. "The Reception of Toshihiko Izutsu's Qur'anic Studies in the Muslim World: With Special Reference to Turkish Qur'anic Scholarship." Journal of Qur'anic Studies 14, no. 1 (2012): 73–106. http://dx.doi.org/10.3366/jqs.2012.0038.

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The works of Toshihiko Izutsu have enjoyed academic and popular supremacy ever since their publication, especially in Turkey. Up until the 1990's, his works were not subjected to any serious criticism by Muslim scholars. Instead, there was a tendency to accept a view of Izutsu as an exceptional scholar who was extremely sympathetic to Muslim traditions and the Qur'an, which he read sensitively, and who sought to give a complete, unprejudiced picture of Islam on the basis of his semantic analysis of the Qur'anic text, which he (in contrast to many orientalists) always allowed the Qur'an to spea

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Et.al, Fatma Ibrahim Ali Radwan. "Orientalism's Suspicions about the Prophet's Infallibility andResponding against them "The Orientalist Schacht as a model"." Turkish Journal of Computer and Mathematics Education (TURCOMAT) 12, no. 3 (2021): 4320–28. http://dx.doi.org/10.17762/turcomat.v12i3.1723.

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This study aims at elucidating and clarifying Islam's position towards orientalists' opinions concerning the infallibility of the Prophet Mohammad Peace and Prayers by Upon Him (PPUH) in his acts and diligence (ijtihad) through investigating the orientalist literature and resources in which the suspicions occurred are related to the research subject. Then analyze and criticize those suspicions by referring to Islamic authenticity sources. The research concluded that the claims of orientalism collapsed in the face of the absence of logical and written evidences concerning the subject of infalli

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Wafi, Mahmud. "GAUTIER H.A JUYNBOLL’S PERSPECTIVE ON ‘ADĀLAḦ AL-ṢAḤĀBAH". Jurnal Ilmiah Ilmu Ushuluddin 17, № 1 (2018): 1. http://dx.doi.org/10.18592/jiu.v17i1.2054.

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Ṣaḥābaḧ is the first generation who believe to the Prophet Muḥammad [p.b.u.h] and accepted the teachings of Islām (the ḥadīts of the Prophet) directly from Him. They are very obedient to the Prophet so that they may not dare to betray and lie intentionally in the narration of ḥadīts. They are ‘adil generally. Muslims believe that whole companions have ‘adālaḧ quality, which is famous by a dictum: kullu ṣaḥābaḧ ‘udūl. Furthermore, this belief has come as something approved theologically. This concept becomes stronger when the hadith criticism, traditional scholars are more oriented sanad which

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Lathan, Andrea. "The Relativity of Categorizing in the Context of the Ahmadiyya." Die Welt des Islams 48, no. 3 (2008): 372–93. http://dx.doi.org/10.1163/157006008x364749.

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AbstractAt the latest since the criticism of Edward Said, Orientalists as well as scientists of other disciplines dealing with contrasting cultural settings have to reflect on their way of analyzing and categorizing the “Other”. To make the unknown understandable by categorizing and judging it according to one's own (moral) concepts as well as adopting generic concepts without reflecting upon them bears the risk of a vague, one-sided and non-differentiated analysis. A great number of the publications about the Ahmadiyya are a vivid example of such tendencies. Reading them an often seemingly th

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Aprilianto, Dwi. "DILEMA WAKAF TIMUR KURAN PERSPEKTIF MAQASID AL-SHARI’AH." JES (Jurnal Ekonomi Syariah) 2, no. 2 (2018): 206–16. http://dx.doi.org/10.30736/jes.v2i2.40.

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Waqf is an established institution in Islamic religion, and belongs to the category of community worship whose position is very important as capital and means in achieving the welfare of the people. However, in practice there have been many deviations from the origin of the purpose of waqf. Therefore, a new orientation on waqf is needed, so that waqf can contribute effectively to the welfare of the people. It must meet four factors including, legal certainty status, right and proper pledge of waqf, effective management of waqf. The importance of waqf development certainly has implications on h

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Falak, Reza Akbar. "Implementasi Teori Common Link dan Projecting Back dan Implikasinya terhadap Otentisitas Hadis." Riwayah : Jurnal Studi Hadis 4, no. 1 (2019): 35. http://dx.doi.org/10.21043/riwayah.v4i1.2539.

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<p>Salah satu teori kritik hadis yang dikembangkan oleh kaum orientalis yang sangat terkenal hingga saat ini adalah Teori <em>Common Link</em> (CL) dan <em>Projecting Back</em>. Teori <em>Projecting Back</em> merupakan sebuah teori yang diajukan Schacht tentang adanya rekonstruksi <em>sanad</em> yang dilakukan generasi <em>tabi’ al-tabi’in</em> yaitu dengan memproyeksikan pendapat-pendapat kepada tokoh-tokoh di belakang hingga sampai kepada Nabi saw. Sedangkan Teori <em>Common link</em> (CL) merupakan teori yang meng

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Coendet, Thomas. "Critical Legal Orientalism: Rethinking the Comparative Discourse on Chinese Law." American Journal of Comparative Law 67, no. 4 (2019): 775–824. http://dx.doi.org/10.1093/ajcl/avz033.

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Abstract Critical legal Orientalism is a tale of two empires, the United States and China. In the mid-nineteenth century, the United States established a special U.S. court for China, thus incorporating China as the largest district of their jurisdiction. This extraterritorial court operated for about a century and advanced an American legal imperialism in China that continues today. It is an empire founded on the notion of China as a place where law actually does not exist because neither its subjects nor its state lives up to the rule of law. Such Western assumptions about China and its lega

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Bijan, Amanj N. B. "Kurdish studies in Russia in the early 20th century." Tambov University Review. Series: Humanities, no. 190 (2021): 158–65. http://dx.doi.org/10.20310/1810-0201-2021-26-190-158-165.

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We consider the history of studying the history of Kurds in Russia in the early 20th century. The plans of cooperation between the Russians and Kurds against the Ottoman Empire are analyzed. We consider the socio-political and research activities of Russian politicians and scientists in the framework of solving the Kurdish issue. Research on Kurdistan, which began in the 19th century, continued and developed in Russia. Along with military and strategic studies, there were studies of Kurdish clans and Kurdish society. In addition to Russian scientists, Russian diplomats also contributed to the

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Serikoff, Nikolaj. "Thinking in a different language: the Orientalist Senkovskii and ‘Orientalism’." Acta Orientalia Vilnensia 10, no. 1-2 (2009): 111–24. http://dx.doi.org/10.15388/aov.2009.3668.

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The Wellcome Library, London, Institute of Oriental Studies, MoscowThis article deals with the research methods of an alumnus of the University of Wilno, the controversial Russian Orientalist Osip Ivanovich Senkovskii (1800–1859). His attitude towards the scholarly and literary production of his contemporaries—the Austrian Orientalist von Hammer-Purgstall, Russian historian Karamzin, and Russian poet Zhukovskii—is reflected in his letters to his teacher Joachim Lelewel. Senkovskii, at the time considered even a ‘literary clown’ in his popular writings, criticised the leading Western theories o

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Clyne, Eyal. "Orientalist Speech-acts and Israeli Middle East Studies: Cautions and Criticisms of Edward Said Beyond the Battle of Ideas." Journal of Holy Land and Palestine Studies 18, no. 2 (2019): 221–37. http://dx.doi.org/10.3366/hlps.2019.0216.

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Drawing on speech acts theory, this article discusses the illocutionary and perlocutionary forces of discursive practices with which certain academic circles seek to discredit the Saidian ‘Orientalism’ framework. Identifying the unusual value attached to Said as object of attachment or detachment, desirability and exceptionality, this analysis turns away from deliberations about ‘orientalism’ as a party in a battle of ideas, and studies common cautionary statements and other responses by peers as actions in the social (academic) world, that enculture and police expectations. Cautioning subject

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O'Hanlon, Rosalind, and David Washbrook. "After Orientalism: Culture, Criticism, and Politics in the Third World." Comparative Studies in Society and History 34, no. 1 (1992): 141–67. http://dx.doi.org/10.1017/s0010417500017461.

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Over the last decade, studies of ‘third world’ histories and cultures have come to draw to a very considerable extent upon the theoretical perspectives provided by poststructuralism and postmodernism. With the publication in 1978 of Edward Said's work,Orientalism, these perspectives—now fused and extended into a distinctive amalgam of cultural critique, Foucauldian approaches to power, engaged ‘politics of difference,’ and postmodernist emphases on the decentered and the heterogeneous—began to be appropriated in a major way for the study of non-European histories and cultures. Certainly in our

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Wang, Zhuoyi. "Cultural “Authenticity” as a Conflict-Ridden Hypotext: Mulan (1998), Mulan Joins the Army (1939), and a Millennium-Long Intertextual Metamorphosis." Arts 9, no. 3 (2020): 78. http://dx.doi.org/10.3390/arts9030078.

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Disney’s Mulan (1998) has generated much scholarly interest in comparing the film with its hypotext: the Chinese legend of Mulan. While this comparison has produced meaningful criticism of the Orientalism inherent in Disney’s cultural appropriation, it often ironically perpetuates the Orientalist paradigm by reducing the legend into a unified, static entity of the “authentic” Chinese “original”. This paper argues that the Chinese hypotext is an accumulation of dramatically conflicting representations of Mulan with no clear point of origin. It analyzes the Republican-era film adaptation Mulan J

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Fadli, Nazar. "ORIENTALISTS AND THEIR STUDY OF THE QUR’AN." Jurnal Ilmiah Teunuleh 1, no. 2 (2020): 81–95. http://dx.doi.org/10.51612/teunuleh.v1i2.25.

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The study of orientalists and their thoughts on the eastern world became one of the important studies for Muslim scholars. Especially his thoughts concerning the most substantial things in the eastern world. The eastern world that is synonymous with Islam is very interesting to be studied by Western Scholars. The Qur'an which became the main source of life for Muslims became the most important object studied by orientalists. Generally orientalists opinions of the Qur'an give birth to negative opinions that tend to criticize the authenticity of the Qur'an. Orientalists approache in the study of

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Valeev, Ramil M., Oksana D. Vasylyuk, Nikolai N. Dyakov, Dinar R. Khairutdinov, and Alim M. Abidulin. "A Collection of Letters from A. Y. Krymsky to V. R. Rozen Preserved in the St. Petersburg Branch of the Russian Academy of Sciences Archive." Minbar. Islamic Studies 11, no. 2 (2018): 221–34. http://dx.doi.org/10.31162/2618-9569-2018-11-2-221-234.

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The article provides an insight into the collection of letters sent by the thenyoung Orientalist Agathangel Krymsky (russ. Agatangel Efimovich Krymskii, ukr. Ahatanhel Yukhimovych Kryms’kii; 1871–1942 to Professor H.E. Baron Viktor v. Rosen (russ. Viktor Romanovich Rozen; 1849–1908). Both scholars rank at the top in the Russian Orientalist studies in the last century. The collection of letters preserved at the St. Petersburg Branch of the Russian Academy of Sciences Archive comprises 15 items. Most of the letters date back to the period between 1898 to 1906. The letters provide a vivid illustr

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Siber, Mouloud. "Ellen M. Rogers as a Feminist and Orientalist Travel Writer: A Study of her A Winter in Algeria: 1863-4 (1865)." Revista Alicantina de Estudios Ingleses, no. 29 (November 15, 2016): 213. http://dx.doi.org/10.14198/raei.2016.29.12.

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This article studies the Orientalist and Feminist discourses that underlay Ellen M. Rogers’s A Winter in Algeria: 1863-4 (1865). Her conception of Algeria reproduces the Victorian imperialist attitude toward the Algerian as inferior to the European in order to celebrate British imperial power. Underneath this colonial discourse, the writer proclaims her feminist point of view about empire and juxtaposes feminist attitudes in Victorian Britain with the degraded condition of the Oriental woman. To contribute to Victorian feminist struggle for gender equality, she identifies with the suffering of

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Abubakar Isa, Sadiya, Md Salleh Yaapar, and Suzana Haji Muhammad. "Rethinking Orientalism of Muslims in Ayaan Hirsi Ali’s Infidel." Indonesian Journal of Islam and Muslim Societies 9, no. 2 (2019): 241–65. http://dx.doi.org/10.18326/ijims.v9i2.241-265.

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Edward Said’s Orientalism questions the Western representation of the Eastern ‘other’, especially the Arab Muslims. A misrepresentation that has always treated the orient with inferiority; as barbaric and backward compared to the refined, reasoning and advanced Occident. This form of representation is what Ayaan Hirsi Ali embarked on in her bestselling memoir Infidel (2007). It chronicles her geographical journey from Somalia to Saudi Arabia, Ethiopia, Kenya and the Netherlands, and her flight from Islam to Atheism. A belief system she finds more appealing to reasoning than Islam which is (acc

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Dhouib, Sarhan. "Zur Kritik der Kultur in der arabisch-islamischen Philosophie der Gegenwart." Zeitschrift für Kulturphilosophie 2008, no. 1 (2008): 59–72. http://dx.doi.org/10.28937/1000106490.

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In contemporary Arab-Islamic philosophy there is increasing interest in the criticism of conceptions of culture and identity. The paradigms of these criticisms can be studied in an exemplary way in the works of the Moroccan philosopher Mohammed 'Abid al-Garibi. They reflect the close relationship between the problem of identity and the question of the »heritage« of Arab-islamic philosophy. The topics discussed include al-Garibi's rejection of the ahistorical interpretations of the religious, orientalistic, and Marxist Salafiyya and the extent to which his criticism of these intellectual curren

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Brown, Stewart J. "William Robertson, Early Orientalism and the Historical Disquisition on India of 1791." Scottish Historical Review 88, no. 2 (2009): 289–312. http://dx.doi.org/10.3366/e0036924109000870.

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In 1791, the celebrated Scottish historian, William Robertson, published his final work, An Historical Disquisition concerning the Knowledge which the Ancients had of India, in which he explored the commercial and cultural connections of India and the West from ancient times to the end of the fifteenth century. This article considers Robertson's Historical Disquisition within the contexts of the Scottish Enlightenment, the early British ‘orientalist’ movement, and the expansion of British dominion in India. It argues that while the work reflected the assumptions and approaches of the British o

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Akkoç, Pınar. "Mohammedan-Arabic Cultural Period and Bebel’s criticism on orientalism." Alman Dili ve Edebiyatı Dergisi - Studien zur deutschen Sprache und Literatur 1, no. 41 (2019): 123–34. http://dx.doi.org/10.26650/sdsl2019-0002.

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Dori, Nitsa. "The Reflection of the Ethnic Ethos in the Shaping of Mizrahi Female Characters, in the Light of the Literary Criticism of Yaakov Churgin’s Books – Sipurim (1928), Alumot (1957), and Yalkut Sipurim (1981)." International Journal of Social Science Studies 8, no. 2 (2020): 24. http://dx.doi.org/10.11114/ijsss.v8i2.4694.

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This article suggests taking a close look at the stories of Eretz-Israel author Yaakov Churgin (1899 – 1990) as a hybrid system of identities, that is ambivalent and unclassified, that can also fit stories about Jews of Ashkenazic origin as they were portrayed in the stories of the Jewish shtetls by authors such as Shalom Aleichem, Dvora Baron, Isaac Bashevis Singer, and Shay Agnon, while identifying the similarity between secular or enlightened Orientalism’s attitude to traditional or religious society, and Ashkenazic Orientalism’s attitude to the Mizrahi Jews in Eretz-Israel. The article wil

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Bahri, Media Zainul. "KRITIK IBN WARRAQ ATAS ORIENTALISME EDWARD SAID: PERDEBATAN EPISTEMOLOGIS MENGENAI ‘TIMUR DAN BARAT’." Al-A'raf : Jurnal Pemikiran Islam dan Filsafat 16, no. 2 (2019): 223. http://dx.doi.org/10.22515/ajpif.v16i2.1921.

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This article tries to describe Ibn Warraq's critique onEdward Said's monumental work, "Orientalism (1979)" in four main areas; Said anti-Western; misunderstanding on Western culture; orientalism and imperialism; and the relationship of Western music with the Eastern world. Based on critical study approach to the two monumental works of thesetwo intellectual figures, the results of the study show that even Said has never "responded" to Warraq's criticism directly, but Said's views and thoughts after his publication of the work "Orientalism", had become a kind of "defense" and "weapons", which c

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Rudd, Andrew. "‘Oriental’ and ‘Orientalist’ Poetry: The Debate in Literary Criticism in the Romantic Period." Romanticism 13, no. 1 (2007): 53–62. http://dx.doi.org/10.3366/rom.2007.13.1.53.

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Rudd, Andrew. "'Oriental' and 'Orientalist' Poetry: The Debate in Literary Criticism in the Romantic Period." Romanticism 13, no. 1 (2007): 53–62. http://dx.doi.org/10.1353/rom.2007.0019.

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Brown, James. "The Zen of Anarchy: Japanese Exceptionalism and the Anarchist Roots of the San Francisco Poetry Renaissance." Religion and American Culture: A Journal of Interpretation 19, no. 2 (2009): 207–42. http://dx.doi.org/10.1525/rac.2009.19.2.207.

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AbstractThis essay explores the political origins and implications of Beat Zen anarchism, a cultural phenomenon located in the intersection between American anarchist traditions and Zen Buddhism in the San Francisco Poetry Renaissance. Focusing on the writings of D. T. Suzuki, Alan Watts, Gary Snyder, and Philip Whalen, it shows how Beat Zen emerged not primarily from an Orientalist appropriation of “the East” but rather from an Occidentalist, Japanese-centered criticism of American materialism that followed from the complex legacy of the World’s Parliament of Religions at the 1893 World's Col

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Dozan, Wely Dozan, and Rohimi Rohimi. "KONSEP SUNAH DAN HADITS." Rausyan Fikr: Jurnal Studi Ilmu Ushuluddin dan Filsafat 16, no. 1 (2020): 93–110. http://dx.doi.org/10.24239/rsy.v16i1.506.

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Studies of the Sunnah and Hadith to date have never ceased to be discussed even in criticism. Historically the Sunnah and hadith originated from the original Prophet Muhammad. However, this is not the same in an Orientalist perspective where the concept of sunnah and hadith is actually positioned as the work of Arabic Ulama which is usually developed by generations of friends and tabi'in. The questions that lie behind Fazlur Rahman give their approval through various originalist debates which Rahman considers to have understood the true concept of the Sunna and Hadith. The results of Fazlur Ra

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Koç, Mehmet Akif. "The Influence of Western Qur'anic Scholarship in Turkey." Journal of Qur'anic Studies 14, no. 1 (2012): 9–44. http://dx.doi.org/10.3366/jqs.2012.0036.

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After first surveying the development of academic studies of Islam within the modern Turkish higher education system, this essay provides an inventory of material that has been translated from Western languages into Turkish. It is inevitable that orientalist studies will have a place of tremendous importance in this analysis. However, approaches to the Qur'an and its exegesis which have been developed under the influence of the Western scientific and cultural world encompass a larger range of literature that includes not only the orientalist studies themselves but also the criticisms directed

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Hill, Peter. "Arguing with Europe: Eastern Civilization Versus Orientalist Exoticism." PMLA/Publications of the Modern Language Association of America 132, no. 2 (2017): 405–12. http://dx.doi.org/10.1632/pmla.2017.132.2.405.

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The French romantic poet Alphonse de Lamartine traveled to the East—namely, Syria, Palestine, and parts of the Balkans—in 1832–33, with his wife and daughter. His account of these travels, the Voyage en Orient, was published in 1835 and went on to become one of the major Eastern travel-narratives of the nineteenth century. Edward Said was scathing about it in Orientalism: “What remains of the Orient in Lamartine's prose is not very substantial at all … the sites he has visited, the people he has met, the experiences he has had, are reduced to a few echoes in his pompous generalizations” (179).

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Qazanfari, Ali, Ameneh Omidi, and Soleyman Heydarbeygi. "Critique of Orientalists' Views on the Literary Miracle of the Qur'an." International Journal of Social Science Research and Review 4, no. 1 (2021): 16–24. http://dx.doi.org/10.47814/ijssrr.v4i1.61.

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From the very beginning of its revelation, the Qur'an has always been considered by Muslims and non-Muslims due to its important place in Islam. For this reason, from the beginning of the descent until today, it has always been the subject of discussion among scientists and researchers around the world Orientalists, who have always considered the Qur'an as a book born of the thoughts of the Prophet (PBUH), have criticized the Qur'an by expressing the flaws and inadequacies that they see in the Qur'an. Most of the Orientalists' material on the miracle of the Qur'an is related to the literary mi

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Diamond, Catherine. "The Floating World of Nouveau Chinoiserie: Asian Orientalist Productions of Greek Tragedy." New Theatre Quarterly 15, no. 2 (1999): 142–64. http://dx.doi.org/10.1017/s0266464x00012835.

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Criticism is increasingly being levelled at western directors who, in the name of a vague intercultural aesthetic, embark on experiments combining western texts with various kinds of oriental movement, costume, and music. In this article, Catherine Diamond raises the same issues in regard to productions of western drama in Asia, and offers a detailed analysis of three productions of ancient Greek tragedies to reveal how a new kind of non-specific orientalism has come to pervade the international stage, originating no less in Asia than in the West. Lavish productions, mounted to impress the int

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Loop, Jan. "Divine Poetry? Early Modern European Orientalists on the Beauty of the Koran." Church History and Religious Culture 89, no. 4 (2009): 455–88. http://dx.doi.org/10.1163/187124109x506213.

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AbstractThis article discusses Western attitudes to the style of the Koran from the sixteenth to the late eighteenth century. The subject is of particular interest because the question of the Koran's aesthetic value is ultimately linked with the Islamic belief that the inimitable beauty of Muhammad's revelation is the very proof of its divine origin (i'jāz al-Qur'ān). Given the apologetic function of this doctrine in Islamic theology, many early modern European orientalists, from Theodor Bibliander to Ludovico Marracci, criticised the style. Some of the arguments presented were remarkably pers

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Vaseková, Veronika. "Analýza orientalizmu v Bowieho skladbe „China Girl“ / Analysis of Orientalism in David Bowie’s Song “China Girl”." Kulturní studia 2020, no. 2 (2020): 47–59. http://dx.doi.org/10.7160/ks.2020.150203.

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Among other areas, Orientalism is widespread in pop music. The aim of this essay is to analyze Chinese Orientalism in the song and video “China Girl” by British singer David Bowie. Bowie is known for his interest in Asian cultures, signified most notably by the influence of Japanese style on Bowie’s musical performances, among other examples. The song “China Girl” initiated a passionate discussion about racist motives in the video clip; although Bowie is known for his opposition to racism, and the intended purpose of the video was to criticize racism, it is clear from the public and profession

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Azmi, Ahmad Sanusi. "Kritikan Orientalis Terhadap Keaslian Bahasa al-Quran: Analisis Terhadap Teori Perkataan Asing dalam al-Quran." Maʿālim al-Qurʾān wa al-Sunnah 15, no. 2 (2019): 93–108. http://dx.doi.org/10.33102/jmqs.v15i2.198.

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Criticism on the originality of the Arabic words in the Quran had its inception at the formative period of Islam. The ambigious and mysterious verses in the Quran stimulate Qurasyh to cast their doubt on the etymologycal aspect of Quranic language. To date, the phenomenon continued to persist when part of its content were not recognised by the scholar of Quranic studies. Modern researchers have invented novel approach to explore this issue and their findings confirm the existence of loanword in the Quran. They believed that these foreign words acquired by Muhammad through his communication wit

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Bas, Isil. "Fact and fiction: subverting orientalism in Ann Bridge's The dark moment." Acta Neophilologica 46, no. 1-2 (2013): 53–63. http://dx.doi.org/10.4312/an.46.1-2.53-63.

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While postcolonial criticism has extensively traced the Western women writers's accounts of the Orient, Ann Bridge's contribution to the genre remained unheard-of. In The Dark Moment she tells the story of the foundation of the Turkish republic after the struggle against Western imperialism, a theme highly controversial for a British diplomat's wife. Moreover, she plays with the conventions and representational strategies of traditional Orientalist narratives inverting each in turn to create an unprejudiced awareness of the historical context and the social and cultural specificities of Turkey

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Siswanto, Darul. "THE PARADIGM OF MATN HADITH CRITICISM AND ITS TRANSFORMATION IN THE MODERN ERA." ULUL ALBAB Jurnal Studi Islam 21, no. 1 (2020): 130. http://dx.doi.org/10.18860/ua.v21i1.8936.

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<p><em>Hadith</em><em>s</em><em> or Prophetic traditions as primary sources after Quran in Islamic teachings are important to examine and criticize in terms of authenticity and contents. This research </em><em>aims at</em><em> discover</em><em>ing</em><em> the paradigm of matn hadith criticism used by hadith scholars by looking at the</em><em>ir</em><em> methodology. It is also an attempt to answer some Orientalist opinions about classical hadith scholars who only </em><em>fo

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