{"title":"Maḥmūd Muḥammad Shāker: The Life and Thought of a Non-Stereotypical Anti-Modernist","authors":"Yamen Nouh","doi":"10.5539/ass.v19n1p26","DOIUrl":null,"url":null,"abstract":"Maḥmūd Shāker was an anti-modernist thinker who developed a non-stereotypical stance from Modernity, Colonialism, Orientalism, and contemporary Arab modernists. He developed his literary method that he attributed retrospectively to Islamic pre-modern tradition. Maḥmūd Shāker is a literary critic who could have had some tangencies with many of the prominent intellectual trends in the early and mid-twentieth century, such as Salafism, Arabism, Islamism, and Nationalism. However, if a negative definition is sought to describe him, he can be classified under none of these groups. Magdy Wahba may be correct in what he went for; that Maḥmūd Shāker represents the voice of anti-colonial anger in the conscience of the Islamic orthodoxy. However, I believe that Shāker also represents the Islamic societies’ unrest quest to connect with self after the identity crisis caused by the colonization processes.","PeriodicalId":89741,"journal":{"name":"Asian social science","volume":" ","pages":""},"PeriodicalIF":0.0000,"publicationDate":"2023-01-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":"0","resultStr":null,"platform":"Semanticscholar","paperid":null,"PeriodicalName":"Asian social science","FirstCategoryId":"1085","ListUrlMain":"https://doi.org/10.5539/ass.v19n1p26","RegionNum":0,"RegionCategory":null,"ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":null,"EPubDate":"","PubModel":"","JCR":"","JCRName":"","Score":null,"Total":0}
引用次数: 0
Abstract
Maḥmūd Shāker was an anti-modernist thinker who developed a non-stereotypical stance from Modernity, Colonialism, Orientalism, and contemporary Arab modernists. He developed his literary method that he attributed retrospectively to Islamic pre-modern tradition. Maḥmūd Shāker is a literary critic who could have had some tangencies with many of the prominent intellectual trends in the early and mid-twentieth century, such as Salafism, Arabism, Islamism, and Nationalism. However, if a negative definition is sought to describe him, he can be classified under none of these groups. Magdy Wahba may be correct in what he went for; that Maḥmūd Shāker represents the voice of anti-colonial anger in the conscience of the Islamic orthodoxy. However, I believe that Shāker also represents the Islamic societies’ unrest quest to connect with self after the identity crisis caused by the colonization processes.