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Islam in World Cultures: Comparative Perspectives - Islamic Books ...

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Shi’ite <strong>Islam</strong> <strong>in</strong> Contemporary Iran 9 7Young Iranian women look<strong>in</strong>g at election leaflets <strong>in</strong> front of Tehran University at the beg<strong>in</strong>n<strong>in</strong>gof Friday prayers, February 2004. (Morteza Nikoubazl/Reuters/Corbis)religion is considered the f<strong>in</strong>al or most complete understand<strong>in</strong>g. (Quoted <strong>in</strong>Vakili 2001, 158)This quotation, although apparently pro-religion, actually underm<strong>in</strong>es the importanceof a premodern notion of <strong>Islam</strong>ic law from what one observer hascalled a postmodern perspective (Dahlen 2002). Postmodernism is a philosophicalposition that arose <strong>in</strong> Europe <strong>in</strong> the 1970s as a way of deconstruct<strong>in</strong>gtheoretical systems to show that all so-called truths are actually relative to one’sh i s t o ry and current sociocultural circumstances. This quotation reflectsS o r o u s h ’s postmodern <strong>in</strong>terpretation of <strong>Islam</strong>, by say<strong>in</strong>g that <strong>Islam</strong>ic law is relativeto the times and that no s<strong>in</strong>gle conception of it is f<strong>in</strong>al or complete. Accord<strong>in</strong>gto this perspective, there are no “official <strong>in</strong>terpreters” of <strong>Islam</strong>; all canparticipate <strong>in</strong> the process of redef<strong>in</strong><strong>in</strong>g <strong>Islam</strong> <strong>in</strong> contemporary society. On thes u rface, this argument appears to follow the Osuli argument that all law mustconstantly be rethought and reformulated by qualified m u j t a h i ds. However, unlikethe traditional Osuli system, which argues that only a mujtahid is qualified,

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