Academia.edu no longer supports Internet Explorer.
To browse Academia.edu and the wider internet faster and more securely, please take a few seconds to upgrade your browser.
Attacks on Congresswoman Ilhan Omar, Rashida Tlaib, Linda Sarsour, Omar Sulieman, Marc Lamont Hill and countless other Muslims in America and across Europe raise philosophical and political questions on whether Muslims can speak and do so where it counts the most! The problem is not in the ability to produce sounds and noises that might qualify them as members of the human race but the "right" to speak on the critical political, economic and foreign policy issues confronting society, which include the meaning of being Muslim and political at the same time. Here, I am not concerned with the yes boss Muslim who can speak only to repeat and amplify the voices and words of others; rather than speaking for themselves. Language is the defining characteristic of humankind, allowing for communication and relations to occur between people from diverse backgrounds and making it possible to transmit meaning over time and space. Language and recorded speech, be it in books or the contemporary electronic medium, are so central to the development and emergence of civilization itself. The Muslims listed above have all been subject to a systematic and structured demonization campaign and efforts to silence their voices. What them all a target is their readiness to speak on Israel, the influence of AIPAC and Zionism, which is considered an off-limits topic in Washington DC's political circles. The effort to silence them is part of a broader strategy, which I will get to later on and why it is so crucial that Muslims speak and more so at this critical time. As Islamophobia and racialization intensifies in western societies, the space for freedom of speech and the scope of the content is continuously shrinking for Muslims. Can Muslims speak in the current period and is society at large ready to listen and engage the ideas that are
When a new terroristic attack is on the media, many people ask, "Why Muslims do not condem it?" The reality is quite different. Muslims do condem violence committed in the name of their religion, but some global factors want to silence those voices. The author points out to the key role of the media in this process.
In order to engage in a serious discussion of Muslims in Britain, we must begin not with the problems of Muslims but with the problems of Muslims and the problems of British society.
This paper is an end semester submission for the course Theory and Methods in Religion. It's looks into the question of 'voice' of Muslim women, problems of homogenizing and the myth of secular liberal freedom
Freedom of Speech and Islam, edited by Erich Kolig, 2014
Islam is traditionally understood as a social project based on norms derived from the Qur’an and the sunna. Muslims are also bound together by a profound love for their Prophet, so any perceived affront to him is seen as a threat to communal identity. These perspectives are illustrated with reference to the traditional biographies of Muhammad, the development of the shari‘a, historic attitudes towards dissent, the status of non-Muslims in Islamic societies, and devotion to the Prophet. Many Muslims continue to show little tolerance for dissenting opinions on matters pertaining to religion because granting individuals freedom to leave Islam or to criticise the religion or its Prophet would challenge both the normative role of the shari‘a and the status of the Prophet. Since the human rights framework that prevails in Western societies and in international relations seeks to maximize individual freedom in matters of religion, efforts to reconcile these two traditions tend to be incomplete and unconvincing.
The right to free speech is perhaps a suspect virtue. In other words, writers and commentators may have the right to say what they want and artists, to express what they think or feel curious about. But they are morally obligated to maintain some degree of checks and self-censorship, and consider the socio-religious values and conventional morality that people cherish in a given cultural setting. A book or an artistic piece that insults people’s long-held views, beliefs, convictions and cultural practices and thus can potentially incite violent street demonstrations and can cause death/s is perhaps better not to be produced at all. Perhaps, the debate, whether or not freedom of expression is absolute, may remain a contentious issue for a long time. However, it is almost certain now that Muslims are currently the primary victims of a conceivable hypocrisy in the free speech discourse. While Muslim societies are maligned for a perceived lack of freedom of expression, Muslims do not have equal right to freedom of expression.
Nuqtah Journal of Theological Studies, 2024
This article aims to examine the notion of free speech by delving into perspectives from both Western and Muslim standpoints, highlighting commonalities and differences between the two. It highlights the centrality of free speech in Western societies, tracing its evolution from ancient concepts to its modern implications, influencing movements like reformation, revolutions, and the development of democratic principles. In the context of Muslim societies, the article addresses the relevance of free speech to blasphemy laws, scrutinizing the differences in understanding between the two viewpoints. The article critically answers key questions regarding the ancient and modern meanings of freedom, the Muslim perspective on freedom, the necessity of protecting free speech constitutionally, and the limitations or absoluteness of this concept. It explores the effectiveness of Western approaches in limiting free speech and contrasts them with Muslim approaches. The author adopts a critical and analytical approach, drawing from Western intellectual sources. In conclusion, the article posits that the modern notion of free speech emerged through Renaissance humanism and emphasizes the four argument theory supporting its necessity. It contends that free speech is not an absolute right and argues for the universality of revelation as a guiding principle. The article calls for urgent consideration, especially by Muslim scholars, using rational approaches appreciated by both Muslim and non-Muslim scholars alike.
Sociological Research Online, 2015
In Thomas Duve and Tamar Herzog eds. The Cambridge History of Latin American Law in Global Perspective. Cambridge: Cambridge University Press, 2023
Sur le journalisme, About journalism, Sobre jornalismo, 2023
Annual Review of Anthropology, 2020
WOJCIECHOWSKA Maja. Methods of effective management of library actions. In Bilgi-belge merkezlerinde yönetim ve organizasyon = Management and organization in information – records centers. Red. Asiye Kakirman Yildiz. Istambul: Beta, 2012, s. 59-88. ISBN 978-605-377-689-5, 2012
Etnograficheskoe obozrenie, 2021
III ENCONTRO NACIONAL SOBRE O ENSINO DE BIM, 2021
Toronto Working Papers in Linguistics, 2011
Journal of Information System Research (JOSH), 2022
Frontiers in Education, 2018
Chemical Communications, 2010
Swiss archives of neurology, psychiatry and psychotherapy =, 2019
SEPM Journal of Sedimentary Research, 1994