Islamic Liberation Theology

In the citing paper

“In Dabashi's account, throughout the previous century, Islamic liberation theology's combative conversations with an abstracted and essentialized Western colonial 'other' resulted in Islam's gradual transmutation into 'a singular site of ideological resistance to foreign domination' (p. 60).”

In the citing paper

“Whereas wadud draws on Buber's I-Thou formulation to negotiate a gender-inclusive conception of tawhid , Dabashi's proposal for an Islamic liberation theodicy that accommodates the inclusion of the non-Muslim 'other' and accepts Islam's theological and ideological 'other' is modeled after Emmanuel Levinas's (1961) conception of the 'other' as the locus of ethical responsibility.”

In the citing paper

“Undermining the latter development, however, the ongoing decentering of the empire and the correspondent globalization of Islam through massive labor migration has created a condition whereby Muslims are able to rediscover their worldly cosmopolitanism (p. 160).”

In the citing paper

“Such a liberation theodicy must necessarily be in coalition, rather than combative rivalry, with its own alternatives. It must be conversant with non-Islamic ideologies of resistance while remaining decidedly Muslim, and it must 'speak a universal language, from the bosom of its particularity' (p. 255).”

In the citing paper

“This transmutation, critical as it was for mobilizing popular anti-colonial and anti-imperialist resistance, distorted Islam's worldly disposition and gave rise to fanatical tendencies, which rejected the universal notions of gender equality and equal civil rights (p. 44).”

In the citing paper

“Although he acknowledges Shariati as a Muslim revolutionary who took steps in the direction of 'cosmopolitan and transnational solidarities' (Dabashi 2008, p. 115), Dabashi nevertheless argues the liberative potential of Shariati's Islamic theology was severed and exhausted by his gravitation toward Islamist identitarianism (p. 111).”

In the citing paper

“Drawing on the medieval Islamic doctrine of 'Unity in Diversity', he makes a case that for an Islamic liberation theodicy of the future to reconcile diversity in creation with the singularity of the divine, it 'will have to posit a polytheist vision of the world at the root of its monotheist theology' (p. 258).”