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The rise of most extreme religious voices

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The rise of most extreme religious voices

  1. 1. Are We ( US Nation/ World) Becoming More Secular or Religious?
  2. 2. THE IDEA OF DE SECULARIZATION IS WRONG Peter Berger in his failure of the secularization hypothesis argued that most of the world is not secular rather religious. The World was never Secular and the ideas of DE secularization is wrong.
  3. 3. PEOPLE AROUND THE WORLD ARE BECOMNG MORE RELIGIOUS “The fact of the matter is that people around the world, are becoming more religious, not less religious. The more globalization begins to deteriorate our national identities, the more religious identities are beginning to step into the vacuum, and become a greater force, in how communities around the world are identifying themselves”( Reza Aslan).
  4. 4. WHAT IS SECULARISM? Secular ( focus this world) is opposite to Sacred ( Focus other world).  Secularism, also called Secularity, is the idea of something being not religious or not connected to a church. An example of this is the government, which is independent of any religion in many states  Secularism is an ideology that promotes the removal of religion .Secular nations are those nations that forcibly remove religious expression from the public Sphere.  “Secularization is the process whereby political power rests in the hands of nonreligious authorities.
  5. 5. INTERPRETATION OF SECULARISM CAN BE SUBJECTIVE  In the west the secularism means that we are more pluralist, regardless of our differences in religious identity, languages and culture we live in peace and harmony, “pluralism means and that’s why it’s not about tolerance, it’s about acceptance, it’s about understanding that there are multifaceted ways of being and believing and recognizing that there is value in all of those different forms of beliefs and identity” (Reza).  In fact, the interpretation of Secularism in other countries may not be equivalent of American definition of secularism. If we take the example of secularism in France/ Turkey, which was used to remove religion in public sphere, punishing its citizen who wear a headscarf or praying in public. The ideas were taken from the false understanding that religiosity is opposite of modernity.  Example: Pakistanis liberals and Seculars ( known to be anti religious).
  6. 6. IF WE ARE NOT SECULAR THEN WHO WE ARE?  Pluralism: Not just tolerance but acceptance of other religious ideologies.  In order to maintain democracy: What is necessary is a commitment to pluralism, a commitment to equality of all religious expressions and religious beliefs under the law” (Reza).  United States is not a secular country, on the contrary it is profoundly religious, devoutly religious country.  In God We Trust: American Motto/ History
  7. 7. THE STATISTIC ABOUT THE RISE IN ATHEISM AND AGNOSTICISM According to a Gallup International survey of more than 50,000 people in 57 countries, the number of individuals claiming to be religious fell from 77% to 68% between 2005 and 2011, while those who self- identified as atheist rose by 3% – bringing the world’s estimated proportion of adamant non-believers to 13%.
  8. 8. WAIT ……NOW I AM LOST  First we said that the world is not secular but the fact of the matter is that people around the world, are becoming more religious, not less religious  Second we have seen a mass inclination towards atheism and agnosticism.  Then what is the reality?
  9. 9. RELIGIOUS CRISIS  At the end of world war 2 Toynbee predicted that the greatest challenge of 21st century will be, What religion will be able to give humankind what it needs in this new age?  In 1940’s He suggested that Islam can do that , Islamic can be that religion but the problem is Muslim themselves because many of them are defeated people, they are people who have been colonized.  One of the effect of colonialism and post colonialism is it cut us off from ours roots.
  10. 10. THE HUMAN FITRAH IN THE QUR’AN So direct your face toward the religion, inclining to truth. [Adhere to] the fitrah of Allah upon which He has created [all] people. No change should there be in the creation of Allah . That is the correct religion, but most of the people do not know.(30:30)
  11. 11.  In our heart we need to have a religious answer to the world we live in that is satisfactory. In this world we need a religious conviction and practice that fits the whole world.  Believe in God is in our nature .If you don’t give them religion or take it away they will find secular alternative to religion.  Religious movement born every 12 hours mostly on social media, they might die out in few days or few years. /Demand and supply  Means: People wants this religious conviction, a truth that works for them HUMAN BEING IS A RELIGIOUS CREATURE
  12. 12. HUMANITARIAN CRISIS; RISE OF RELIGIOUSITY  Phil Zuckerman, a professor of sociology says, “Humans need comfort in the face of pain and suffering, and many need to think that there’s something more after this life, that they’re loved by an invisible being. There will always be people who believe, and I wouldn’t be surprised if they remain the majority.”  Example: In 2011, for example, a massive earthquake struck Christchurch, New Zealand – a highly secular society. There was a sudden spike of religiosity in the people who experienced that event.  VS  Japan, the UK, Canada, South Korea, the Netherlands, the Czech Republic, Estonia, Germany, France and Uruguay report some of the lowest belief rates in the world. These countries feature strong educational and social security systems, low inequality and are all relatively wealthy.  Blessing in disguise:
  13. 13. WHAT ARE THE THOSE OBSTACLES TO SATISFY THAT RELIGIOUS NEED? 1. Crisis of Credibility “Pluralism” Subjectively, the man in the street tends to uncertain about religious matter. Objectively, the man in the street is confronted with a wide variety of religious and other reality defining agencies . The pluralist society has its pros and cons. People are more exposed to different ideas and questioning their beliefs and ideologies. Whereas in non-pluralist society people take their faith, practices, and culture for granted without questioning its validity. 2. The rise of extreme religious voices
  14. 14. THE RISE OF MOST EXTREME RELIGIOUS VOICES Belief vs Political Ideologies 1. Islam vs ISIS/ ISIL/ Daesh 2. Hinduism vs Hindutva 3. Buddhism vs Ma Bha Tha Movement 4. Judaism vs Zionism
  15. 15. WHY PEOPLE JOIN VIOLENT EXTREME GROUP PUSH FACTOR 1. Alienation, Isolation, Identity Questions 2. Feeling “in-group” is under attack 3. Feeling that larger powers are not doing anything to stop this. PULL FACTOR 1. Brotherhood/sisterhood and belonging 2. Spiritual purpose; making utopia 3. Empowerment; adventure, humanitarian casue, you are hero!
  16. 16. JUDAISM VS ZIONISM
  17. 17. BUDDHISM VS MA BA THA
  18. 18. HINDUISM VS HINDUTVA (RSS)/ CURRENT INDIAN GOVERNMENT (MODI)
  19. 19. ISLAM VS ISIS/ISIL/DAESH
  20. 20.  Islamic Movement: Should identify what the problems are and then think deeply how to solve them. (Do we know the rate of female prisoners are increasing in prison)  Teaching of Islam should not only limit to traditional Islamic knowledge but also explore and give the meaning to astronomy, psychology, sociology and economics according Islam  Messenger before the message  Darul Al-Shahada (Tariq Ramadan) Darul Hizmet (Syed Nursi)  Community and Continuity  Prioritizing our issues WHAT WILL BE THE ROLE OF OUR MOVEMENT IN CURRENT SCENARIO?
  21. 21. 1. What is the future of Islam in West? 2. What should be the role of American Muslims In this land?

Hinweis der Redaktion

  • How do we conceptualize distinctions between religious–political territories in the contemporary world when old categories—such as Islam and the West or dar al-Islam and dar al-harb
     —precipitate misunderstandings and conflicts? In this essay, I consider Tariq Ramadan’s argument that Muslims must enact an intellectual transformation along the lines of Kant’s Copernican revolution and thence create concepts—such as the space of testimony (
    dar al-shahada
    )—to facilitate interreligious dialogue, cooperation, and respectful contestation

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