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丨丕囟乇 丕賱毓丕賱賲 丕賱廿爻賱丕賲賷
PREFACE The entire world of Islam is to-day in profound ferment. From Morocco to China and from Turkestan to the Congo, the 250,000,000 followers of the Prophet Mohammed are stirring to new ideas, new impulses, new aspirations. A gigantic transformation is taking place whose results must affect all mankind. This transformation was greatly stimulated by the late war. But it began long before. More than a hundred years ago the seeds were sown, and ever since then it has been evolving; at first slowly and obscurely; later more rapidly and perceptibly; until to-day, under the stimulus of Armageddon, it has burst into sudden and startling bloom. The story of that strange and dramatic evolution I have endeavoured to tell in the following pages. Considering in turn its various aspects-religious, cultural, political, economic, social-I have tried to portray their genesis and development, to analyse their character, and to appraise their potency. While making due allowance for local differentiations, the intimate correlation and underlying unity of the various movements have ever been kept in view. Although the book deals primarily with the Moslem world, it necessarily includes the non-Moslem Hindu elements of India. The field covered is thus virtually the entire Near and Middle East. The Far East has not been directly considered, but parallel developments there have been noted and should always be kept in mind. LOTHROP STODDARD
Hardcover
First published November 1, 2002
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About the author
T. Lothrop Stoddard
28听books70听followersTheodore Lothrop Stoddard (June 29, 1883 鈥� May 1, 1950) was an American political scientist, historian, journalist, anthropologist, eugenicist, pacifist, and anti-immigration advocate.
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Displaying 1 - 17 of 17 reviews
August 2, 2023
Surprisingly nice old book. Stoddard was famously known as a scientific racist but he wrote a surprisingly broadminded and nuanced take on the Islamic world as it slowly emerged into modernity.
September 10, 2017
The Good:
He gives a decent overview of Muslim nationalist movements and pan-Islamic movements. Why did they form? How did they spread? Will they threaten European Empires? Particularly interesting is the intersection of Liberal and extremists in relation to Kaffir imperialism.
The Bad:
His treatment of Islamic history. He makes so many serious errors I had to question whether I should keep reading or not. I'll list a few examples:
He honestly thinks the Arabs are democratic because they never bowed to any strong leadership. First of all they united under Mohammed. Second, it's fallacious to say a bunch of warring tribes equals democracy. If anything it implies anarchy. Lastly, if they were so democratic, why are they under a stable monarchy now?
He whitewashes Mohammed and blames the Turks for Islamic extremism. Islam before the Turks was "liberal" and it was converted Christians who made it more extreme. Apparently he thought Islam spread throughout the world with milk and cookies before the Turks came along. Those evil ex-Christans also somehow forced their ideology onto every other Muslims. Hilariously he tries to say the Islam didn't really threaten Europe before the Turks. Spain was just a "border dispute" he says. Readers should refer to "Islam and the Psychology of the Musulman" by Seriver for a great analysis on the origins of Islamic extremism. Essentially he traces it back to the warring nature of the tribes of Medina and Mecca, which makes a lot more sense than just ignoring centuries of Jihad.
He says Hindus are naturally undemocratic and Muslims are naturally democratic. India, for all it's fault is still more democratic than Pakistan. So he's dead wrong. He also says women have it better in a Muslim harem than being a women under Hinduism. I mean, what can I even say to that?
Overall:
I can see why Muslims like this book. It lauds Islam and blames all of it's problems on everyone else. But historical distortions do not help anyone. It's predictive powers have failed. If this book had any value, Saudi Arabia would have been a democracy. India should be in anarchy. The "barbaric" Turks should be the least secular instead of the most secular. Turkey should be a hotbed of Islamic Extremism instead of Saudi Arabia and Pakistan. Chinese Muslims, instead of being a "force to contend with" are being destroyed with ease. He's simple wrong on every conceivable level. I didn't rate this 1 stars because there are some interesting historical nuggets to be found, but overall, stay away from this book.
He gives a decent overview of Muslim nationalist movements and pan-Islamic movements. Why did they form? How did they spread? Will they threaten European Empires? Particularly interesting is the intersection of Liberal and extremists in relation to Kaffir imperialism.
The Bad:
His treatment of Islamic history. He makes so many serious errors I had to question whether I should keep reading or not. I'll list a few examples:
He honestly thinks the Arabs are democratic because they never bowed to any strong leadership. First of all they united under Mohammed. Second, it's fallacious to say a bunch of warring tribes equals democracy. If anything it implies anarchy. Lastly, if they were so democratic, why are they under a stable monarchy now?
He whitewashes Mohammed and blames the Turks for Islamic extremism. Islam before the Turks was "liberal" and it was converted Christians who made it more extreme. Apparently he thought Islam spread throughout the world with milk and cookies before the Turks came along. Those evil ex-Christans also somehow forced their ideology onto every other Muslims. Hilariously he tries to say the Islam didn't really threaten Europe before the Turks. Spain was just a "border dispute" he says. Readers should refer to "Islam and the Psychology of the Musulman" by Seriver for a great analysis on the origins of Islamic extremism. Essentially he traces it back to the warring nature of the tribes of Medina and Mecca, which makes a lot more sense than just ignoring centuries of Jihad.
He says Hindus are naturally undemocratic and Muslims are naturally democratic. India, for all it's fault is still more democratic than Pakistan. So he's dead wrong. He also says women have it better in a Muslim harem than being a women under Hinduism. I mean, what can I even say to that?
Overall:
I can see why Muslims like this book. It lauds Islam and blames all of it's problems on everyone else. But historical distortions do not help anyone. It's predictive powers have failed. If this book had any value, Saudi Arabia would have been a democracy. India should be in anarchy. The "barbaric" Turks should be the least secular instead of the most secular. Turkey should be a hotbed of Islamic Extremism instead of Saudi Arabia and Pakistan. Chinese Muslims, instead of being a "force to contend with" are being destroyed with ease. He's simple wrong on every conceivable level. I didn't rate this 1 stars because there are some interesting historical nuggets to be found, but overall, stay away from this book.
February 6, 2016
賰鬲丕亘 賲丕鬲毓 賯乇兀鬲 賲賳賴 丕賱噩夭亍 丕賱兀賵賱 賵兀賮丕囟 卮賰賷亘 兀乇爻賱丕賳 賮賷 丕賱鬲毓賱賷賯 毓賱賷賴 賵賰鬲丕亘丞 亘毓囟 丕賱賮氐賵賱 丕賱廿囟丕賮賷丞 丕賱賴丕賲丞 噩丿丕 丕賱鬲賷 鬲賮賵賯 兀賴賲賷丞 丕賱賰鬲丕亘 丕賱兀氐賱賷 丕匕 賰丕賳 丕賱兀賲賷乇 卮賰賷亘 兀乇爻賱丕賳 賲胤賱毓丕賸 毓賱賶 丕賱賰孬賷乇 賲賳 丕賱兀賲賵乇 毓賱賶 丕賱鬲賷 鬲丨丿孬 毓賳賴丕 丕賱賲丐賱賮 賵賯乇賷亘丕 賲賳 丕賱兀卮禺丕氐 丕賱匕賷 氐賳毓賵丕 丕賱兀丨丿丕孬 丕賱鬲賷 鬲賰賱賲 毓賳賴丕 丕賱賲丐賱賮 賵賲噩賲賵毓 賲丕 爻胤乇賴 丕賱兀賲賷乇 卮賰賷亘 賷賵丕夭賷 賯乇賷亘丕 賲賳 孬賱孬 丕賱賰鬲丕亘 丕賱兀氐賱賷 賵兀賳丕 毓賱賶 賷賯賷賳 兀賳 丕賱丕賲賷乇 卮賰賷亘 賰丕賳 兀賯丿乇 賲賳 丕賱賲丐賱賮 毓賱賶 丕賱賰鬲丕亘丞 賮賷 賴匕賴 丕賱賲賵丕囟賷毓 賱賰賳 丕賰鬲賮賶 亘丕賱鬲毓賱賷賯 毓賱賶 丕賱賰鬲丕亘
January 4, 2018
The author writes of Near Eastern civilization with a sense of awe, recognizing a formidable civilization lying dormant, but the scope of the book is much larger than that. He really does
try to touch upon the entire Islamic world from North Africa to China, covering history and then contemporary political and religious developments.
It's very apologetic towards Islam, and certainly does not dismiss it as a backwards or fanatic religion. As another reviewer has noted, he claims that the original Arabic tribal organization of Islam had a democratic element. I don't think its entirely disingenuous. It's the same manner I've seen Germanic barbarians and their assemblies described as democratic. It's certainly not the same as Western democracy however, and the author was trying to contrast it with the absolutism most associated with the Orient.
The author mentions Wahhabism and how despite its fanatic zeal, it could be a prelude to a wider, political, and productive reformation. I wonder how this theory would fit into the contemporary Middle East where the Wahhabi dominated Saudis fund schools throughout the region.
While the book starts off by focusing on religion, but that specific topic is diluted as the chapters go on, and by the time I'm reading about the worldwide effects of cheap labor in India I'm wondering how I ended up here, but of course the author aims to be writing about a civilization permeated by Islam and not just Islam itself. There's some interesting reflections here about the inevitable march of globalization, and how the developing world could take over a lot of the industrial capacity then residing in the West.
There is a lot of reflection about Islamic nations and their relations to Western imperialism, and it's implied that the latter is doomed in the long term. Among nationalist movements there was debate as to how much the West ought to be blamed for the regions' problems and how much it ought to be credited for helping to benefit them. The debate continues...
One hundred years later its a remarkably contemporary book, which is still valuable to read. Really the only major development missing is Israel. Zionism only gets a passing reference.
try to touch upon the entire Islamic world from North Africa to China, covering history and then contemporary political and religious developments.
It's very apologetic towards Islam, and certainly does not dismiss it as a backwards or fanatic religion. As another reviewer has noted, he claims that the original Arabic tribal organization of Islam had a democratic element. I don't think its entirely disingenuous. It's the same manner I've seen Germanic barbarians and their assemblies described as democratic. It's certainly not the same as Western democracy however, and the author was trying to contrast it with the absolutism most associated with the Orient.
The author mentions Wahhabism and how despite its fanatic zeal, it could be a prelude to a wider, political, and productive reformation. I wonder how this theory would fit into the contemporary Middle East where the Wahhabi dominated Saudis fund schools throughout the region.
While the book starts off by focusing on religion, but that specific topic is diluted as the chapters go on, and by the time I'm reading about the worldwide effects of cheap labor in India I'm wondering how I ended up here, but of course the author aims to be writing about a civilization permeated by Islam and not just Islam itself. There's some interesting reflections here about the inevitable march of globalization, and how the developing world could take over a lot of the industrial capacity then residing in the West.
There is a lot of reflection about Islamic nations and their relations to Western imperialism, and it's implied that the latter is doomed in the long term. Among nationalist movements there was debate as to how much the West ought to be blamed for the regions' problems and how much it ought to be credited for helping to benefit them. The debate continues...
One hundred years later its a remarkably contemporary book, which is still valuable to read. Really the only major development missing is Israel. Zionism only gets a passing reference.
Shelved as '賳氐賮-賯乇丕亍丞'
January 8, 2013賯乇丕亍丞 賴匕丕 丕賱賰鬲丕亘 賰丕賳 兀賲乇丕賸 氐毓亘丕賸 賱賱睾丕賷丞 .. 鬲賵賯賮鬲 毓賳 丕賱賯乇丕亍丞 亘毓丿 450 氐賮丨丞 鬲賯乇賷亘丕賸 ( 丕賱賰鬲丕亘 毓亘丕乇丞 毓賳 賲噩賱丿賷賳 賲噩賲賵毓 氐賮丨丕鬲賴賲丕 丨賵丕賱賷 1000 氐賮丨丞 - 賵丕賱賲噩賱丿 丕賱孬丕賳賷 兀睾賱亘賴 賰鬲亘賴 卮賰賷亘 兀乇爻賱丕賳 賵賱賷爻 賱賵孬乇賵亘 爻鬲賵丿丕乇丿 - ) .. 鬲賵噩丿 毓丿丞 兀爻亘丕亘 賱兀胤賱賯 賴匕丕 丕賱賵氐賮 毓賱賶 丕賱賰鬲丕亘 .. 兀賵賱賴丕 賴賵 兀賳賴 賰鬲亘 亘毓丿 丕賱丨乇亘 丕賱毓丕賱賲賷丞 丕賱兀賵賱賶 .. 兀賷 賷鬲丨丿孬 毓賳 丨丕囟乇 丕賱毓丕賱賲 丕賱廿爻賱丕賲賷 亘卮賰賱 賲爻鬲賮賷囟 賮賷 賮鬲乇丞 亘毓賷丿丞 賳爻亘賷丕賸 .. 丕賱兀賲乇 丕賱丌禺乇 賴賵 鬲乇噩賲丞 丕賱賰鬲丕亘 .. 賱丕 兀丨亘 賴匕丕 丕賱兀爻賱賵亘 丕賱賱睾賵賷 賮賷 丕賱鬲乇噩賲丞 賵賱丕 賮賷 丕賱賰鬲丕亘丞 .. 丕賱兀爻賱賵亘 丕賱匕賷 賷睾賱亘 毓賱賷賴 丕賱鬲賰賱賮 賮賷 丕賱兀賱賮丕馗 賵丕賱鬲乇丕賰賷亘 賵丕賱匕賷 賷亘丿賵 兀賳賴 爻賲丞 賮賷 賰鬲丕亘丕鬲 賲胤賱毓 丕賱賯乇賳 丕賱賲丕囟賷 ( 賰兀爻賱賵亘 丕賱賰賵丕賰亘賷 ) .. 賵兀禺賷乇丕賸 廿囟丕賮丕鬲 卮賰賷亘 兀乇爻賱丕賳 丕賱賲卮賵卮丞 賱賱賯丕乇卅 .. 賮亘毓賷丿丕賸 毓賳 丕賱賲丨鬲賵賶 丕賱孬賯賷賱 賱賱賰鬲丕亘 賷囟賷賮 卮賰賷亘 兀乇爻賱丕賳 丨賵丕卮賷 胤賵賷賱丞 賵賲爻鬲賮賷囟丞 賵賱丕 鬲賳鬲賲賷 賱賱賲賵囟賵毓 丕賱兀爻丕爻賷 睾丕賱亘丕賸 .. 賲賲丕 賷噩毓賱 丕賱乇亘胤 亘賷賳 賮賯乇丕鬲 丕賱賰鬲丕亘 兀賲乇丕賸 兀賯乇亘 廿賱賶 丕賱賲爻鬲丨賷賱 .. 賱匕賱賰 兀毓鬲賯丿 兀賳 丕賱賰鬲丕亘 賷爻鬲丨賯 胤亘毓丞 兀禺乇賶 亘鬲乇噩賲丞 賲禺鬲賱賮丞 ..
亘毓賷丿丕賸 毓賳 毓賷賵亘 賴匕賴 丕賱胤亘毓丞 賷丨賵賷 丕賱賰鬲丕亘 賰賳賵夭丕賸 孬賲賷賳丞 .. 兀賵賱丕賸 賮賷 賲賯丿賲鬲賴 丕賱鬲賷 賱禺賾氐 賮賷賴丕 丕賱鬲丕乇賷禺 丕賱廿爻賱丕賲賷 賵賳賴賵囟 丕賱兀賲丞 丕賱廿爻賱丕賲賷丞 孬賲 丕賳丨胤丕胤賴丕 .. 孬賲 鬲賵孬賷賯賴 賱丨丕賱 丕賱兀賲丞 丕賱廿爻賱丕賲賷丞 賮賷 鬲賱賰 丕賱賮鬲乇丞 .. 亘丕賱廿囟丕賮丞 廿賱賶 鬲丨賱賷賱賴 賱兀賵囟丕毓 丕賱兀賲丞 賵廿賲賰丕賳賷丞 賳賴賵囟賴丕 " 賵廿賳 賰丕賳 鬲賮丕丐賱賴 賲賮乇胤丕賸 賮賷 賴匕賴 丕賱賳丕丨賷丞 " 賱賰賳 鬲丨賯賯 亘毓囟 賲賳 鬲賵賯毓丕鬲賴 賵鬲丨乇乇鬲 丕賱丿賵賱 丕賱廿爻賱丕賲賷丞 賲賳 丕賱丕爻鬲毓賲丕乇 賰睾賷乇賴丕 賱賰賳 賱賱兀爻賮 賱賲 鬲丨丿孬 丕賱賳賴囟丞 賮賷 丕賱毓丕賱賲 丕賱廿爻賱丕賲賷 ..
賰鬲丕亘 賲賮賷丿 賵 睾賳賷 亘丕賱賲毓賱賵賲丕鬲 賵丕賱兀賮賰丕乇 .. 兀鬲賲賳賶 兀賳 兀乇丕賴 賮賷 胤亘毓丞 兀禺乇賶 賱兀賯乇兀賴 亘卮賰賱 兀賮囟賱 ..
亘毓賷丿丕賸 毓賳 毓賷賵亘 賴匕賴 丕賱胤亘毓丞 賷丨賵賷 丕賱賰鬲丕亘 賰賳賵夭丕賸 孬賲賷賳丞 .. 兀賵賱丕賸 賮賷 賲賯丿賲鬲賴 丕賱鬲賷 賱禺賾氐 賮賷賴丕 丕賱鬲丕乇賷禺 丕賱廿爻賱丕賲賷 賵賳賴賵囟 丕賱兀賲丞 丕賱廿爻賱丕賲賷丞 孬賲 丕賳丨胤丕胤賴丕 .. 孬賲 鬲賵孬賷賯賴 賱丨丕賱 丕賱兀賲丞 丕賱廿爻賱丕賲賷丞 賮賷 鬲賱賰 丕賱賮鬲乇丞 .. 亘丕賱廿囟丕賮丞 廿賱賶 鬲丨賱賷賱賴 賱兀賵囟丕毓 丕賱兀賲丞 賵廿賲賰丕賳賷丞 賳賴賵囟賴丕 " 賵廿賳 賰丕賳 鬲賮丕丐賱賴 賲賮乇胤丕賸 賮賷 賴匕賴 丕賱賳丕丨賷丞 " 賱賰賳 鬲丨賯賯 亘毓囟 賲賳 鬲賵賯毓丕鬲賴 賵鬲丨乇乇鬲 丕賱丿賵賱 丕賱廿爻賱丕賲賷丞 賲賳 丕賱丕爻鬲毓賲丕乇 賰睾賷乇賴丕 賱賰賳 賱賱兀爻賮 賱賲 鬲丨丿孬 丕賱賳賴囟丞 賮賷 丕賱毓丕賱賲 丕賱廿爻賱丕賲賷 ..
賰鬲丕亘 賲賮賷丿 賵 睾賳賷 亘丕賱賲毓賱賵賲丕鬲 賵丕賱兀賮賰丕乇 .. 兀鬲賲賳賶 兀賳 兀乇丕賴 賮賷 胤亘毓丞 兀禺乇賶 賱兀賯乇兀賴 亘卮賰賱 兀賮囟賱 ..
October 18, 2024
In the early 20th century, the Islamic world was undergoing a profound transformation due to the influences of Western imperialism, modernization, and the rise of nationalist movements. This period was marked by an internal struggle as Muslim societies grappled with preserving their religious and cultural identity while adapting to new global realities. Countries like Egypt and Turkey became prominent examples of this tension, with leaders such as Mustafa Kemal Atat眉rk in Turkey advocating for drastic reforms aimed at secularization and modernization, moving away from the traditional religious structures that had governed these societies for centuries.
In today's world, the Islamic world continues to face challenges that are, in some ways, a continuation of the same struggles observed in the early 20th century. However, the context has evolved significantly. Modern globalization, the rapid spread of technology, and the ongoing effects of political instability in regions like the Middle East have reshaped the landscape. While many countries have embraced aspects of modernization, others have doubled down on religious conservatism as a response to what is often perceived as the encroachment of Western values.
For instance, modern Turkey under Recep Tayyip Erdo臒an has seen a reversal of many of Atat眉rk鈥檚 secular policies, with religion becoming a more visible and influential force in politics and society. This stands in contrast to the early 20th-century push for secular nationalism that Stoddard documented. Similarly, the rise of Islamic political movements, such as the Muslim Brotherhood, which seek to incorporate Islamic principles into modern governance, reflects a different outcome from the more secularized paths envisioned by reformers a century ago.
At the same time, Muslim societies in various parts of the world, from Southeast Asia to the Middle East and North Africa, are still engaged in debates around identity, modernity, and tradition. Issues such as women's rights, religious freedom, and the role of Sharia law continue to be central to the discourse, echoing the dilemmas of the early 20th century but in a contemporary context.
In comparing the early 20th century to today, one clear parallel is the enduring challenge of balancing tradition with the forces of change. In both eras, there is a significant diversity of responses within the Muslim world, ranging from full-scale modernization efforts to resistance in favor of preserving Islamic traditions. Stoddard鈥檚 observations, while rooted in a specific historical context, offer valuable insights that remain relevant in understanding the continuing evolution of the Islamic world in the face of ongoing political, cultural, and social changes.
In today's world, the Islamic world continues to face challenges that are, in some ways, a continuation of the same struggles observed in the early 20th century. However, the context has evolved significantly. Modern globalization, the rapid spread of technology, and the ongoing effects of political instability in regions like the Middle East have reshaped the landscape. While many countries have embraced aspects of modernization, others have doubled down on religious conservatism as a response to what is often perceived as the encroachment of Western values.
For instance, modern Turkey under Recep Tayyip Erdo臒an has seen a reversal of many of Atat眉rk鈥檚 secular policies, with religion becoming a more visible and influential force in politics and society. This stands in contrast to the early 20th-century push for secular nationalism that Stoddard documented. Similarly, the rise of Islamic political movements, such as the Muslim Brotherhood, which seek to incorporate Islamic principles into modern governance, reflects a different outcome from the more secularized paths envisioned by reformers a century ago.
At the same time, Muslim societies in various parts of the world, from Southeast Asia to the Middle East and North Africa, are still engaged in debates around identity, modernity, and tradition. Issues such as women's rights, religious freedom, and the role of Sharia law continue to be central to the discourse, echoing the dilemmas of the early 20th century but in a contemporary context.
In comparing the early 20th century to today, one clear parallel is the enduring challenge of balancing tradition with the forces of change. In both eras, there is a significant diversity of responses within the Muslim world, ranging from full-scale modernization efforts to resistance in favor of preserving Islamic traditions. Stoddard鈥檚 observations, while rooted in a specific historical context, offer valuable insights that remain relevant in understanding the continuing evolution of the Islamic world in the face of ongoing political, cultural, and social changes.
June 19, 2021
賰鬲丕亘 囟禺賲貙 賲禺賷賮 賱賱賵賴賱丞 丕賱兀賵賱賶貙 賷馗賳 丕賱亘毓囟 兀賳 賴匕賴 丕賱賰鬲亘 賰鬲亘鬲 賱賱亘丕丨孬賷賳 賵乇賵丕丿 丕賱鬲丕乇賷禺 賮賯胤! 賵賱賰賳 賰鬲丕亘 丨丕囟乇 丕賱毓丕賱賲 丕賱廿爻賱丕賲賷 賵賯丿 兀賳賴賷鬲 丕賱噩夭亍 丕賱兀賵賱 賲賳賴貙 賴賵 亘賲孬丕亘丞 賲賵爻賵毓丞 廿爻賱丕賲賷丞 噩丕賲毓丞 賵賰賷賮 賱丕! 賵丕賱兀賲賷乇 卮賰賷亘 兀乇爻賱丕賳 賴賵 賲賳 毓賱賯 毓賱賷賴丕 賵夭丕丿 賵賵囟丨! 亘賲孬賱 賴匕丕 丕賱爻賽賮乇 鬲夭禺乇 賲賰鬲亘丕鬲賳丕 賵賱丕亘丿 賱賰賱 亘賷鬲 賲爻賱賲 兀賳 賷賰賵賳 賱賴匕丕 丕賱賰鬲丕亘 賲賰丕賳 孬丕亘鬲 賮賷 賲賰鬲亘鬲賴 賱丕 鬲鬲夭丨夭丨賴 丕賱乇賵丕賷丕鬲 賵賱丕 丕賱賯氐氐.
丕賱噩夭亍 丕賱兀賵賱 賲賲鬲毓 噩丿丕 賵賮賷賴 賲賳 賲賳 丕賱賲毓賱賵賲丕鬲 賱丕 鬲毓丿 賵賱丕 鬲丨氐賶 廿亘鬲丿丕亍賸 亘鬲丕乇賷禺 賴匕賴 丕賱賲賵爻賵毓丞 賵丕賱噩賴丿 丕賱匕賷 賯丕賲 亘賴 毓噩丕噩 賳賵賷賴囟 賲卮賰賵乇丕 賮賷 鬲乇噩賲鬲賴 賵丕賱賲乇丕爻賱丕鬲 丕賱鬲賷 鬲賲鬲 亘賴丕 丕賱鬲賳爻賷賯 賮賷賲丕 亘賷賳賴 賵亘賷賳 丕賱兀賲賷乇 丕賱賲卮睾賵賱 丿賵賲丕賸! 賵亘賷賳 丨賷丕丞 丕賱賲鬲乇噩賲 丕賱賮毓賱賷丞 賵賲丕 賵丕噩賴賴 賲賳 氐毓丕亘 賰丿乇鬲 毓賱賷賴 氐賮賵 丕賱鬲乇噩賲丞貙 廿賱丕 廿賳賴 亘兀氐乇丕乇 丕賱廿賳爻丕賳 丕賱賲賮毓賲 亘丕賱噩丿 丕賳賴丕賴 賱鬲亘丿兀 賲毓囟賱丞 胤亘毓丕鬲賴 丨鬲賶 賷兀鬲賷 丿賵乇 丕賱賮匕 賲丨亘 丕賱丿賷賳 丕賱禺胤賷亘 賱賷賳賯匕賴 賲賳 賲賲丕 兀賱賲賴! 賮噩夭丕賴賲 丕賱賱賴 禺賷乇丕 毓賱賶 賲丕 賯丕賲賵丕 亘賴 賲賳 噩賴丿 毓馗賷賲.
丕賱噩夭亍 丕賱兀賵賱 賲賲鬲毓 噩丿丕 賵賮賷賴 賲賳 賲賳 丕賱賲毓賱賵賲丕鬲 賱丕 鬲毓丿 賵賱丕 鬲丨氐賶 廿亘鬲丿丕亍賸 亘鬲丕乇賷禺 賴匕賴 丕賱賲賵爻賵毓丞 賵丕賱噩賴丿 丕賱匕賷 賯丕賲 亘賴 毓噩丕噩 賳賵賷賴囟 賲卮賰賵乇丕 賮賷 鬲乇噩賲鬲賴 賵丕賱賲乇丕爻賱丕鬲 丕賱鬲賷 鬲賲鬲 亘賴丕 丕賱鬲賳爻賷賯 賮賷賲丕 亘賷賳賴 賵亘賷賳 丕賱兀賲賷乇 丕賱賲卮睾賵賱 丿賵賲丕賸! 賵亘賷賳 丨賷丕丞 丕賱賲鬲乇噩賲 丕賱賮毓賱賷丞 賵賲丕 賵丕噩賴賴 賲賳 氐毓丕亘 賰丿乇鬲 毓賱賷賴 氐賮賵 丕賱鬲乇噩賲丞貙 廿賱丕 廿賳賴 亘兀氐乇丕乇 丕賱廿賳爻丕賳 丕賱賲賮毓賲 亘丕賱噩丿 丕賳賴丕賴 賱鬲亘丿兀 賲毓囟賱丞 胤亘毓丕鬲賴 丨鬲賶 賷兀鬲賷 丿賵乇 丕賱賮匕 賲丨亘 丕賱丿賷賳 丕賱禺胤賷亘 賱賷賳賯匕賴 賲賳 賲賲丕 兀賱賲賴! 賮噩夭丕賴賲 丕賱賱賴 禺賷乇丕 毓賱賶 賲丕 賯丕賲賵丕 亘賴 賲賳 噩賴丿 毓馗賷賲.
March 11, 2021
兀賳丕 賮賷 亘丿丕賷丞 賯乇丕卅鬲賷 賱賱賰鬲丕亘 賵兀賱丨馗 賲賳 丕賱賲丐賱賮 丕賱孬賳丕亍 亘卮賰賱 賲噩賲賱 毓賱賶 丕賱廿爻賱丕賲 賵賱賰賳賴 賲鬲爻禺胤 毓賱賶 亘毓囟 丕賱禺賱賮丕亍 亘毓丿 丕賱禺賱賮丕亍 丕賱兀乇亘毓丞 乇囟賷 丕賱賱賴 毓賳賴賲 丕賱匕賷 賷噩賵夭 賳賯丿賴賲 亘丕賱廿囟丕賮丞 廿賱賶 丕賱廿卮丕乇丞 賱賱賵賴丕亘賷賷賳 賮賷 丕賱噩夭賷乇丞 丕賱毓乇亘賷丞 亘胤乇賷賯丞 睾賷乇 賲亘丕卮乇丞 毓賳丿賲丕 匕賰乇 兀賳 賯賱亘 丕賱噩夭賷乇丞丕賱毓乇亘賷丞 賲賳卮兀 丕賱禺賵丕乇噩
賵賱賷 鬲毓賱賷賯丕鬲 丕囟賷賮賴丕 亘毓丿 丕賱丕賳鬲賴丕亍 賲賳 賯乇丕亍鬲賴
賵賱賷 鬲毓賱賷賯丕鬲 丕囟賷賮賴丕 亘毓丿 丕賱丕賳鬲賴丕亍 賲賳 賯乇丕亍鬲賴
This entire review has been hidden because of spoilers.
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February 8, 2020賯乇丕鬲 丕賱賳爻禺丞 丕賱賮乇賳爻賷丞貙 亘噩夭亍 賵丕丨丿貙 亘丿賵賳 賲賱丕丨馗丕鬲 丕乇爻賱丕賳..
賰鬲丕亘 氐毓亘....
賰鬲丕亘 氐毓亘....
September 12, 2021
賰鬲丕亘 噩賲賷賱 賵亘丿丕賷賴 賯賵賷丞 鬲爻鬲丿毓賷 廿賳賴丕亍 亘丕賯賷 兀噩夭丕亍 丕賱賰鬲丕亘
October 22, 2023
Interesting take on Islam and India before the (((media))) dominated the subject. His description of India could be any current liberal city except the people in India were willing to work.
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March 20, 2016[1923]
Bien que cet ouvrage traite surtout des questions d鈥檕rdre politique et social, il est int茅ressant aussi 脿 d鈥檃utres points de vue. L鈥檃uteur, disons-le tout de suite, est loin d鈥櫭猼re impartial : il est imbu de tous les pr茅jug茅s occidentaux en g茅n茅ral, et de ceux du protestantisme anglo-saxon en particulier ; il r茅茅dite tous les clich茅s courants sur l鈥櫬� obscurantisme 禄 et sur le 芦 progr猫s 禄 ; il ne trouve 脿 louer que ce qui lui para卯t, 脿 tort ou 脿 raison, avoir une teinte de 芦 puritanisme 禄 ou de 芦 rationalisme 禄 ; et il a une tendance, assez naturelle dans ces conditions, 脿 exag茅rer l鈥檌mportance du r么le des 芦 r茅formateurs lib茅raux 禄 et surtout celle de l鈥檌nfluence occidentale. Il prend pour une 芦 茅lite 禄 ces rares 茅l茅ments europ茅anis茅s qui, au point de vue oriental, sont plut么t tout le contraire, et, trop souvent, des apparences tout ext茅rieures l鈥檈mp锚chent de voir la r茅alit茅 profonde, qu鈥檌l est d鈥檃illeurs tr猫s probablement incapable de saisir. En effet, on pourra se faire une id茅e suffisante de son manque absolu d鈥檌ntellectualit茅 (d茅faut bien am茅ricain) pas ces deux exemples : les doctrines purement m茅taphysiques de certaines 茅coles arabes ne sont pour lui que 芦 superstition et mysticisme pu茅ril 禄, et l鈥檈nseignement traditionnel, bas茅 sur l鈥櫭﹖ude des textes sacr茅s, est 芦 une ineptie qui p茅trifie l鈥檌ntelligence 禄 !
Cependant, ce livre m茅rite d鈥櫭猼re lu, parce qu鈥檌l est g茅n茅ralement bien inform茅 ; aussi ne peut-on que regretter que l鈥檃uteur, au lieu de s鈥檈n tenir 脿 l鈥檈xpos茅 des faits, y m锚le constamment des appr茅ciations tendancieuses, aggrav茅es par une multitude d鈥櫭﹑ith猫tes injurieuses, ou tout au moins blessantes pour les Orientaux. Il y a l脿, sur la politique anglaise en Orient au cours de ces derni猫res ann茅es, un certain nombre de v茅rit茅s qu鈥檌l serait extr锚mement utile de r茅pandre. La partie la plus int茅ressante de l鈥檕uvrage est peut-锚tre celle qui est consacr茅e au 芦 nationalisme 禄 ; on y voit assez bien la diff茅rence des id茅es que ce m锚me mot sert 脿 d茅signer, suivant qu鈥檌l s鈥檃git de l鈥橭ccident ou de l鈥橭rient ; sur les rapports de la 芦 nationalit茅 禄 et de la 芦 race 禄, il y a aussi des consid茅rations dignes d鈥櫭猼re remarqu茅es, bien qu鈥檈lles manquent un peu de pr茅cision.
Disons encore que le titre ne donne pas une id茅e exacte de l鈥檕uvrage dans son ensemble, car il y est question, non seulement de la situation actuelle du monde musulman, mais aussi de celle de l鈥橧nde ; cette 茅tude embrasse donc 脿 la fois ce que l鈥檕n peut appeler le Proche et le Moyen Orient. L鈥檃uteur est tr猫s prudent dans ses conclusions, ce dont on ne peut que l鈥檃pprouver ; il s鈥檃bstient soigneusement de formuler la moindre pr茅vision sur le cours ult茅rieur des 茅v茅nements. Enfin, malgr茅 sa partialit茅 茅vidente, il ne peut s鈥檈mp锚cher de reconna卯tre que, si certains dangers menacent l鈥橭ccident, celui-ci y a une large part de responsabilit茅.
La traduction est litt茅rale au point d鈥檈n 锚tre parfois incorrecte, et elle est d茅par茅e par des bizarreries de langage qu鈥檌l e没t 茅t茅 bien facile d鈥櫭﹙iter. Ainsi, en fran莽ais, on ne dit pas 芦 bribe 禄, mais 芦 corruption 禄 ou 芦 v茅nalit茅 禄 ; on ne dit pas un 芦 papier 禄, mais un 芦 article 禄 sur tel ou tel sujet ; 芦 practically 禄 ne se traduit pas toujours par 芦 pratiquement 禄, et ainsi de suite. Il y a aussi une confusion entre 芦 indien 禄 et 芦 hindou 禄, dont nous ne savons si elle est imputable 脿 l鈥檃uteur ou au traducteur. Et, puisque nous en sommes 脿 la forme, il est un peu ridicule en France, sinon en Am茅rique, de donner 脿 la derni猫re guerre la d茅nomination apocalyptique d鈥櫬� Armageddon 禄.
Bien que cet ouvrage traite surtout des questions d鈥檕rdre politique et social, il est int茅ressant aussi 脿 d鈥檃utres points de vue. L鈥檃uteur, disons-le tout de suite, est loin d鈥櫭猼re impartial : il est imbu de tous les pr茅jug茅s occidentaux en g茅n茅ral, et de ceux du protestantisme anglo-saxon en particulier ; il r茅茅dite tous les clich茅s courants sur l鈥櫬� obscurantisme 禄 et sur le 芦 progr猫s 禄 ; il ne trouve 脿 louer que ce qui lui para卯t, 脿 tort ou 脿 raison, avoir une teinte de 芦 puritanisme 禄 ou de 芦 rationalisme 禄 ; et il a une tendance, assez naturelle dans ces conditions, 脿 exag茅rer l鈥檌mportance du r么le des 芦 r茅formateurs lib茅raux 禄 et surtout celle de l鈥檌nfluence occidentale. Il prend pour une 芦 茅lite 禄 ces rares 茅l茅ments europ茅anis茅s qui, au point de vue oriental, sont plut么t tout le contraire, et, trop souvent, des apparences tout ext茅rieures l鈥檈mp锚chent de voir la r茅alit茅 profonde, qu鈥檌l est d鈥檃illeurs tr猫s probablement incapable de saisir. En effet, on pourra se faire une id茅e suffisante de son manque absolu d鈥檌ntellectualit茅 (d茅faut bien am茅ricain) pas ces deux exemples : les doctrines purement m茅taphysiques de certaines 茅coles arabes ne sont pour lui que 芦 superstition et mysticisme pu茅ril 禄, et l鈥檈nseignement traditionnel, bas茅 sur l鈥櫭﹖ude des textes sacr茅s, est 芦 une ineptie qui p茅trifie l鈥檌ntelligence 禄 !
Cependant, ce livre m茅rite d鈥櫭猼re lu, parce qu鈥檌l est g茅n茅ralement bien inform茅 ; aussi ne peut-on que regretter que l鈥檃uteur, au lieu de s鈥檈n tenir 脿 l鈥檈xpos茅 des faits, y m锚le constamment des appr茅ciations tendancieuses, aggrav茅es par une multitude d鈥櫭﹑ith猫tes injurieuses, ou tout au moins blessantes pour les Orientaux. Il y a l脿, sur la politique anglaise en Orient au cours de ces derni猫res ann茅es, un certain nombre de v茅rit茅s qu鈥檌l serait extr锚mement utile de r茅pandre. La partie la plus int茅ressante de l鈥檕uvrage est peut-锚tre celle qui est consacr茅e au 芦 nationalisme 禄 ; on y voit assez bien la diff茅rence des id茅es que ce m锚me mot sert 脿 d茅signer, suivant qu鈥檌l s鈥檃git de l鈥橭ccident ou de l鈥橭rient ; sur les rapports de la 芦 nationalit茅 禄 et de la 芦 race 禄, il y a aussi des consid茅rations dignes d鈥櫭猼re remarqu茅es, bien qu鈥檈lles manquent un peu de pr茅cision.
Disons encore que le titre ne donne pas une id茅e exacte de l鈥檕uvrage dans son ensemble, car il y est question, non seulement de la situation actuelle du monde musulman, mais aussi de celle de l鈥橧nde ; cette 茅tude embrasse donc 脿 la fois ce que l鈥檕n peut appeler le Proche et le Moyen Orient. L鈥檃uteur est tr猫s prudent dans ses conclusions, ce dont on ne peut que l鈥檃pprouver ; il s鈥檃bstient soigneusement de formuler la moindre pr茅vision sur le cours ult茅rieur des 茅v茅nements. Enfin, malgr茅 sa partialit茅 茅vidente, il ne peut s鈥檈mp锚cher de reconna卯tre que, si certains dangers menacent l鈥橭ccident, celui-ci y a une large part de responsabilit茅.
La traduction est litt茅rale au point d鈥檈n 锚tre parfois incorrecte, et elle est d茅par茅e par des bizarreries de langage qu鈥檌l e没t 茅t茅 bien facile d鈥櫭﹙iter. Ainsi, en fran莽ais, on ne dit pas 芦 bribe 禄, mais 芦 corruption 禄 ou 芦 v茅nalit茅 禄 ; on ne dit pas un 芦 papier 禄, mais un 芦 article 禄 sur tel ou tel sujet ; 芦 practically 禄 ne se traduit pas toujours par 芦 pratiquement 禄, et ainsi de suite. Il y a aussi une confusion entre 芦 indien 禄 et 芦 hindou 禄, dont nous ne savons si elle est imputable 脿 l鈥檃uteur ou au traducteur. Et, puisque nous en sommes 脿 la forme, il est un peu ridicule en France, sinon en Am茅rique, de donner 脿 la derni猫re guerre la d茅nomination apocalyptique d鈥櫬� Armageddon 禄.
March 12, 2025
Poor Stoddard.
馃枈 Pro-Mohammedanism, anti-Christian.
CONTENT
Preface and Introduction.
The Decline And Fall Of The Old Islamic World
Chapter 1. The Mohammedan Revival
Chapter 2. Pan-Islamism
Chapter 3. The Influence Of The West
Chapter 4. Political Change
Chapter 5. Nationalism
Chapter 6. Nationalism In India
Chapter 7. Economic Change
Chapter 8. Social Change
Chapter 9. Social Unrest And Bolshevism
Conclusion
馃摃Published in 1922.
嗒溾亐馃煛 Kindle Unlimited.
嗉� 嗉� 鉁� 嗉� 嗉� 嗉� 嗉� 鉁� 嗉� 嗉�
My ratings for this work:
Content: 鈽呪槅鈽嗏槅鈽�
Grammar: 鈽呪槄鈽呪槄鈽�
Writing style: 鈽呪槄鈽呪槅鈽�
Ease of reading: 鈽呪槄鈽呪槅鈽�
My recommendation: 鈽呪槅鈽嗏槅鈽�
My total rating for this work: 鈽呪槄鈽呪槄鈽� (2.4)
馃枈 Pro-Mohammedanism, anti-Christian.
CONTENT
Preface and Introduction.
The Decline And Fall Of The Old Islamic World
Chapter 1. The Mohammedan Revival
Chapter 2. Pan-Islamism
Chapter 3. The Influence Of The West
Chapter 4. Political Change
Chapter 5. Nationalism
Chapter 6. Nationalism In India
Chapter 7. Economic Change
Chapter 8. Social Change
Chapter 9. Social Unrest And Bolshevism
Conclusion
馃摃Published in 1922.
嗒溾亐馃煛 Kindle Unlimited.
嗉� 嗉� 鉁� 嗉� 嗉� 嗉� 嗉� 鉁� 嗉� 嗉�
My ratings for this work:
Content: 鈽呪槅鈽嗏槅鈽�
Grammar: 鈽呪槄鈽呪槄鈽�
Writing style: 鈽呪槄鈽呪槅鈽�
Ease of reading: 鈽呪槄鈽呪槅鈽�
My recommendation: 鈽呪槅鈽嗏槅鈽�
My total rating for this work: 鈽呪槄鈽呪槄鈽� (2.4)
August 19, 2015
賴匕丕 賰鬲丕亘 兀賲賷乇 丕賱亘賷丕賳 丕賱兀卮賴乇貙 賵丕賱匕賷 鬲毓賯亘 賮賷賴 賰鬲丕亘 賱賵孬乇亘 爻鬲賵丿丕乇丿 丕賱賲爻鬲卮乇賯 丕賱丕賲乇賷賰賷 "丨丕囟乇 丕賱毓丕賱賲 丕賱廿爻賱丕賲賷" 賵賯丿賰鬲亘 卮賰賷亘 兀乇爻賱丕賳 鬲毓賱賷賯丕鬲賴 毓賱賶 鬲乇噩賲丞 賴匕丕 丕賱賰鬲丕亘 賮胤睾鬲 丕賱鬲毓賱賷賯丕鬲 丕賱賲爻賴亘丞 毓賱賶 賲鬲賳 丕賱賰鬲丕亘 丕賱乇卅賷爻賷 賮兀囟丨賶 丕賱賲丐賱賮 丕賱匕賷 賱賲 賷卮睾賱 爻賵賶 300 氐丨賷賮丞 賲噩賱丿賷賳 賰亘賷乇賷賳 賴賲丕 賲賵爻賵毓丞 鬲丕乇賷禺賷丞 鬲氐賮 兀丨賵丕賱 丕賱毓氐乇 丕賱匕賷 毓丕卮 賮賷賴 丕賱兀賲賷乇貙 賵丕賱匕賷 賷卮丿賳賷 賱賰鬲亘 兀賲賷乇 丕賱亘賷丕賳 噩夭丕賱丞 兀賱賮丕馗丞 賵毓賲賯 賱睾鬲賴 賵丕卮鬲毓丕賱 賯乇賷丨鬲賴貙 丨鬲賶 賱鬲氐賷乇 丕賱賱匕丞 賮賷 賲噩乇丿 丕賱賵賯賵賮 毓賱賶 兀賱賮丕馗賴 丿賵賳 賲囟賲賵賳賴丕 賱爻丨乇 賱睾鬲賴.
賵卮賰賷亘 兀乇爻賱丕賳 賯賱賲 賴丕丿乇 賵毓賯賱 賲鬲賵賯丿 賵賯乇賷丨丞 囟丕賮賷丞 賵賮胤乇丞 丨丕囟乇丞貙 賵賴賵 賲毓 賰賵賳賴 丿乇夭賷丕 廿賱丕 兀賳 乇賵丨 丕賱廿爻賱丕賲 鬲鬲丿賮賯 賲賳 賰鬲亘丕鬲賴貙 賵賴賵 賲賳 噩賲賱丞 賲賳 丿丕賮毓 毓賳 丕賱賱睾丞 賯賷 賵噩賴 兀丿毓賷丕亍 丕賱賲賳賴噩 丕賱噩丿賷丿 賮賷 丕賱賱睾丞貙 賵賴賵 廿賱賶 噩丕賳亘 匕賱賰 卮丕毓乇 賲噩賷丿貙 賵賲丐乇禺 賲賲鬲丕夭貙 賵賲噩丕賴丿 賵爻賷丕爻賷 .
賵丕賱匕賷 兀禺匕 毓賱賶 賰鬲丕亘賴 賴賳丕 賰氐乇丞 丕爻賴丕亘賴 賮賷 匕賰乇 賲賵丕囟賷毓 賲禺鬲賱賮丞 亘丨賷孬 囟丕毓 賮賷 孬賳丕賷丕賴丕 丕賱賰鬲丕亘 丕賱賲鬲乇噩賲 賵丕賳丿乇爻鬲 賲毓丕賱賲賴 賵賱毓賱 賴匕丕 賲賳 胤乇賷賯丞 鬲乇鬲賷亘 丕賱鬲毓賱賷賯丕鬲 丕賱鬲賷 噩丕亍鬲 賲鬲囟賲賳丞 賮賷 禺賱丕賱賴丕 賳氐賵氐 丕賱賰鬲丕亘 丕賱乇卅賷爻 賵賱賲 鬲賰賳 毓賱賶 丨賵丕卮賷賴 兀賵 賮賷 賴賵丕賲卮賴.
賵丕賱賱賴 兀毓賱賲
賵卮賰賷亘 兀乇爻賱丕賳 賯賱賲 賴丕丿乇 賵毓賯賱 賲鬲賵賯丿 賵賯乇賷丨丞 囟丕賮賷丞 賵賮胤乇丞 丨丕囟乇丞貙 賵賴賵 賲毓 賰賵賳賴 丿乇夭賷丕 廿賱丕 兀賳 乇賵丨 丕賱廿爻賱丕賲 鬲鬲丿賮賯 賲賳 賰鬲亘丕鬲賴貙 賵賴賵 賲賳 噩賲賱丞 賲賳 丿丕賮毓 毓賳 丕賱賱睾丞 賯賷 賵噩賴 兀丿毓賷丕亍 丕賱賲賳賴噩 丕賱噩丿賷丿 賮賷 丕賱賱睾丞貙 賵賴賵 廿賱賶 噩丕賳亘 匕賱賰 卮丕毓乇 賲噩賷丿貙 賵賲丐乇禺 賲賲鬲丕夭貙 賵賲噩丕賴丿 賵爻賷丕爻賷 .
賵丕賱匕賷 兀禺匕 毓賱賶 賰鬲丕亘賴 賴賳丕 賰氐乇丞 丕爻賴丕亘賴 賮賷 匕賰乇 賲賵丕囟賷毓 賲禺鬲賱賮丞 亘丨賷孬 囟丕毓 賮賷 孬賳丕賷丕賴丕 丕賱賰鬲丕亘 丕賱賲鬲乇噩賲 賵丕賳丿乇爻鬲 賲毓丕賱賲賴 賵賱毓賱 賴匕丕 賲賳 胤乇賷賯丞 鬲乇鬲賷亘 丕賱鬲毓賱賷賯丕鬲 丕賱鬲賷 噩丕亍鬲 賲鬲囟賲賳丞 賮賷 禺賱丕賱賴丕 賳氐賵氐 丕賱賰鬲丕亘 丕賱乇卅賷爻 賵賱賲 鬲賰賳 毓賱賶 丨賵丕卮賷賴 兀賵 賮賷 賴賵丕賲卮賴.
賵丕賱賱賴 兀毓賱賲
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September 2, 2011dpt edisi terjemahan
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賷鬲丨丿孬 丕賱賰鬲丕亘 毓賳 鬲丕乇賷禺 丕賱丕爻賱丕賲 丕賱賲毓丕氐乇 ..
August 12, 2020
more than a translation...the comments of Shakib are themselves a book of history!
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