The idea of the present thesis initiated with a seemingly innocent and simple question: How has the relationship between secular Iranian writers and the country's religious tradition developed following the 1979 Iranian Revolution and establishment of the Islamic Republic? This thesis is being crafted at two main levels: the first part aims to discuss the dynamics of the literature field, mostly regarding religion and tradition in the post-revolution era, while the second part aims to look more closely into the works and discourse of Hushang Golshiri (1938-2000). Therefore, this thesis places itself within the study of Iranian literature in its alternative modernization/secularization. The thesis argues that after the revolution of 1979 in Iran, discourse of literary modernity developed in a way to provide a more active involvement with religion and tradition by a group of so-called "secular writers". This involvement has led to a kind of a "reconstruction" of the relationship between modern Iranian literature and religion, in pluralistic, novel, and seemingly secular ways. / 博士(グローバル社会研究) / Doctor of Philosophy in Global Society Studies / 同志社大学 / Doshisha University

Tradition is characterised by the dynamics of simultaneous innovation and continuity. The Islamic tradition is a case-in-point where its internal elements are reconstructed through transmission, reception and interpretation. A vast body of texts, rituals and institutions, I contend has been subject to scrutiny and modification by Muslim scholars. Muhammad al-Ghazali’s works are examined, alongside those of his predecessors and peers, in this study for the purpose of establishing the facets of continuity and innovation in his thought. Twentieth century Muslim reformers such as al-Ghazali were heirs of the turath (Arabo-Islamic heritage) constructed over a period of 14 centuries. The tendency of tajdid (renewal) is implicated in a web of authoritative texts, juristic methods and moral norms. Calls to revive the practice of ijtihad (independent judgement) to interpret Islamic law, enveloping ethics and politics, were motivated by the search for the authentic spirit of Islam in the past. This search was also accompanied by the recovery of the ideal norms contained in the texts of the Shari’ah (the way). Reformist thinking since the eve of the twentieth century has privileged the maqasid al-Shari’ah (objectives of the Shari’ah) to varying degrees. In this study, I consider a range of Muslim scholars from the classical period until the present who espoused the ethos of tajdid. Moreover, I seek to propose an alternative reading of tradition contrary to the account of a dynamic modernity and a static tradition. The application of tradition as a concept of interpretation in this study seeks to situate al-Ghazali’s thought in the broader current of tajdid part of a vibrant past. I aim to provide a thick description of the works of al-Ghazali as an important example of a reformist venture maintaining the continuity of tradition. Additionally, the examination of a diversity of Muslim scholars aims to illustrate the patchwork composition of tradition in the past and the present.

As a result of the increasing interest of the Saudi government in developing its people by education, it has begun in its projects and vision statements to promote a culture of dialogue; hence educators are now expected to make dialogue a routine practice in their work, particularly in the religious education curricula at Saudi universities. The present research makes both a theoretical and an empirical contribution to understanding the Saudi understanding of the concept of dialogue and in relation to one particular context through studying understandings of dialogue and its practices in an Islamic community. Theoretical understandings of dialogue include a consideration of the writings of Buber, Bakhtin, and Freire, and how understandings of dialogue are refracted differently when understood within the context of an ongoing tradition of inquiry, through the writings of MacIntyre and specifically Islamic traditions of inquiry, as investigated by Asad. Within the Islamic tradition, the significance of dialogue is analysed through the works of al-Ghazali. This study also investigated the practices of dialogue in religious education courses at a university and their relation to Saudi educational policy, the aims of establishing a center for national dialogue, and the current understanding and present practices of dialogue within the Saudi community and between university teachers and their students. The empirical research applied a case study methodology and took a sociocultural approach: data were collected via interviews, classroom observations and textual analysis. The findings indicate that, while Islam and the Saudi government are obviously interested in dialogue – with some restrictions – those concerned are unclear about the concept of dialogue and its practicing. This implies that the Saudi people need enough spaces to practice dialogue. The findings illustrate the value of higher education, its teachers, classrooms and activities which need to be improved in order to increase opportunities to practice dialogue.

The Female Voices of Islam is arguing for feminism to be regarded as a theory instead of an ideology so that the voices of contemporary female Muslims can be heard. This paper reviews the arguments of four such women: Amina Wadud, Fatima Mernissi, Asra Q. Nomani, and finally Zainab al-Ghazali. Collectively their discourses support equality for men and women within the Islamic tradition, while their individual ways of approaching the subject differ dramatically. Wadud and Nomani support the theory that an egalitarian ethic can be found in the roots of the Islamic tradition, in both text and ritual. Mernissi investigates how economic evolution of Islamic society stimulates a shift in spatial boundaries for Muslim women. Al-Ghazali does not address female inequality within the tradition, but advocates an egalitarian ethic through the example she sets in Egyptian society. She is concerned with a world wide observance of “true” Islam.

My dissertation examines the transformation of Islamic legal discourse and the impact of that discourse on Muslim society. More particularly, it analyzes fatwas (religious legal edicts) over the course of Muslim history so as to determine how this legal mechanism was instrumental in the making and remaking of Islamic law and society. Historically speaking, substantive aspects of Islamic law developed out of the material of fatwas. In the very early stages of Islamic history there were no codified laws to guide people in their religious and social concerns, but the manner in which Muslims received guidance with regards to their religious practice was that they posed their concerns to early proto-jurists in the form of religio-legal questions, which these jurists addressed in the form of fatwas. Out of the critical mass of these fatwas, Islamic legal manuals began to be compiled and a definitive corpus of Islamic law came into being. Essentially, my investigation looks at the development and continuing evolution of Islamic law through lens of a particular legal practice: issuance of fatwas. By examining fatwas in different periods of Islamic history from the beginning until today, I chart the transformations that take place in Islamic legal tradition(s) as a result of the encounter with changing socio-historical conditions. More particularly, my analysis draws attention to the way in which legal practices amongst jurists created discursive shifts to established norms within Islamic legal discourse on how these discursive shifts contributed to the evolution of Islamic law. Moreover, by analyzing fatwas issued from Muslim jurists from various regions and periods, I identify how fatwas were essential catalysts for historical change, which gives us a better appreciation of the interrelationship between law and society. This historical foundation provides a basis for a diachronic assessment of the transformations that take place in Islamic legal tradition as a result of the encounter with colonialism. In latter part of my investigation, I examine how the practice and rationalization of fatwa has changed due to the ramifications of colonialism on the Muslim world. In this era, the established practices and doctrines of Islamic law were critiqued through the lens of modern Western ideas. This spawned modern Muslim movements that sought to reform Islamic law and redefine its relationship to the state and society. After historically establishing the ideas which were advocated by reformers, my goal is to assess whether those calls for reform have actually affected the practice Islamic law at the substantive and procedural levels. I do this by subjecting fatwas issued in the postcolonial period to critical analysis, so as to determine whether the procedures or rationale of fatwas have changed in a fundamental way. The larger themes that I address in my latter analysis is whether this modern trend amongst some Muslim thinkers and jurists towards contextually oriented legal concepts represents a lasting shift away from the traditional textually oriented legal methodology to produce a new type of discourse that is revolutionizing Islamic law or is it a passing phenomenon that will not make a lasting impact on how Islamic law is derived in the future. Fatwas are the key starting points in addressing these question because they represent the most elemental dimensions of Islamic law and the new legal developments within it. So, they offer vistas on how Muslim religious and legal practice will undergo a transformation in the future. / Religion

The Middle East is a predominately Islamic region. Islam is not only a religion, it is the Muslim way of life and law. The western world follows a more modern system of government, in the form of democracy. Democracy is not modern, as in new, since it was started by the ancient Greeks, but it is modern, because it is the main system being adopted in contemporary times. Muslims follow the ideals found in the Holy Quran, the book dictated by the prophet Muhammad. The Middle East has had a strong Islamic influence since the mid-seventh century. Islam originated in Mecca in 610 C.E. About twelve years later, in 622 C.E., after much persecution in Mecca, Muslims migrated to Medina. This was in 622 C.E. and it marked the start of the Muslim calendar. Soon, by 655 C.E., Islam had begun spreading over the regions along the Mediterranean Sea, Arabian Peninsula, Asia, and Africa. This research will span the political systems from pre-Ottoman, to Ottoman, to the Modern era. The beginning of the modern Middle East is marked by the collapse of the Ottoman Empire and the end of World War I. Since the end of World War I, much of the Middle Eastern region has been exposed to the western system of government and western culture. The intent of this Thesis is to analyze and draw a conclusion on the possibility of Politically Islamic states having Democracy and following Democratic ideologies. It will examine the ideologies of Islam to determine if democracy, a system of government that includes the citizens of the nation having the right to speak and receiving civil liberties to choose their leaders, is actually present. It will use data from Turkey, Iran, and Egypt, Middle Eastern nations located either in, or bordering, three different continents of the world. In each country the research will examine, the governmental system, the regime type, the leaders past and present, and the policies, including how each country vary according to a specific Islamic sector (Sunni or Shia). This thesis will draw conclusions from the comparative analysis on each case study, on whether it is possible to have democracy in a state where Islamic ideologies are a major factor. From the case study findings, there were clear differences between all the countries studied. Turkey was found to be majority Sunni with a secular republic government but it is showing signs of reverting into the realm of political Islam. Iran was found to be majority Shia with a religious republic government, one that freely allows religion into the law-making body and has emphasized policies that are based on Islamic law. In addition, Iran shows adversity to western democratic bodies, which falls in line with the idea that Islam and democracy are at odds. Finally, Egypt the most revolution-plagued has changed leaders constantly through coups and protests, when the citizens find the leaders as corrupt or not acting in the best interest of the country. Like Turkey, Egypt is a secular republic with the majority of its citizens being from the Sunni Islamic sect it has recently shown an inclination to be the most democratic nation of those studied. The research showed that the Middle East is still having trouble adjusting to the idea of democracy and democratic ideology. The issues were found on various cultural, social, and leadership levels. There were not only civil and regional disputes among the nations of the Middle East, some of the issues have been extended to international levels. The split between Democracy and traditional Islamic values, appeared to only deepen the conflicts of the region.