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In 1910, al-Mahdi al-Wazzani, a prominent Moroccan Islamic scholar completed his massive compilation of Maliki fatwas. An eleven-volume set, it is the most extensive collection of fatwas written and published in the Arab Middle East during the late nineteenth and early twentieth centuries. Al-Wazzani's legal opinions addressed practical concerns and questions: What are the ethical and legal duties of Muslims residing under European rule? Is emigration from non-Muslim territory an absolute duty? Is it ethical for Muslim merchants to travel to Europe? Is it legal to consume European-manufactured goods? It was his expectation that these fatwas would help the Muslim community navigate the modern world. In considering al-Wazzani's work, this book explores the creative process of transforming Islamic law to guarantee the survival of a Muslim community in a changing world. It is the first study to treat Islamic revival and reform from discourses informed by the sociolegal concerns that shaped the daily lives of ordinary people. Etty Terem challenges conventional scholarship that presents Islamic tradition as inimical to modernity and, in so doing, provides a new framework for conceptualizing modern Islamic reform. Her innovative and insightful reorientation constructs the origins of modern Islam as firmly rooted in the messy complexity of everyday life.
Islam's Predicament with Modernity presents an in-depth cultural and political analysis of the issue of political Islam as a potential source of tensions and conflict, and how this might be peacefully resolved. Looking at the issue of modernity from an Islamic point of view, the author examines the role of culture and religion in Muslim society under conditions of globalisation, and analyses issues such as law, knowledge and human rights. He engages a number of significant studies on political Islam and draws on detailed case studies, rejecting the approaches of both Orientalists and apologists and calling instead for a genuine Islamic pluralism that accepts the equality of others. Situating modernity as a Western product at the crux of his argument, he argues that a separation of religion and politics is required, which presents a challenge to the Islamic worldview. This critical analysis of value conflicts, tensions and change in the Islamic world will be of interest to scholars and advanced students of international relations, social theory, political science, religion, Islamic studies and Middle Eastern studies.
Rooted in the world historical methodology of John O. Voll, this collection brings together a diverse group of scholars to investigate the ongoing impact of revival and reform movements beginning in the eighteenth century and continuing through to the present. Ranging from the MENA region to Africa, India, and China, and covering a variety of religious interpretations, from scripturalist to Sufism, these essays offer new perspectives on movements including the Wahhabis of Arabia, the Sokoto Caliphate, the neo-Sufism of Shah Wali Allah of Delhi, Sufi scholars and networks on the African continent, and the Muslim Brotherhood. Contributors explore encounters between Islamic revival and reform and modernity with a focus on the ways in which Islamic reforms influence the political sphere. Concluding with contemporary reinterpretations of Islam in the digital arena, this volume examines, but also moves beyond, texts to include embodiments of religious practice, the development of religious culture and education, and attention to women’s contributions to education, cultural production, and community building.
Samira Haj conceptualizes Islam through a close reading of two Muslim reformers—Muhammad ibn 'Abdul Wahhab (1703–1787) and Muhammad 'Abduh (1849–1905)—each representative of a distinct trend, chronological as well as philosophical, in modern Islam. Their works are examined primarily through the prism of two conceptual questions: the idea of the modern and the formation of a Muslim subject. Approaching Islam through the works of these two Muslims, she illuminates aspects of Islamic modernity that have been obscured and problematizes assumptions founded on the oppositional dichotomies of modern/traditional, secular/sacred, and liberal/fundamentalist. The book explores the notions of the community-society and the subject's location within it to demonstrate how Muslims in different historical contexts responded differently to theological and practical questions. This knowledge will help us better understand the conflicts currently unfolding in parts of the Arab world.
In this new book, Tariq Ramadan argues that it is crucial to find theoretical and practical solutions that will enable Western Muslims to remain faithful to Islamic ethics while fully living within their societies and their time. He notes that Muslim scholars often refer to the notion of ijtihad (critical and renewed reading of the foundational texts) as the only way for Muslims to take up these modern challenges. But, Ramadan argues, in practice such readings have effectively reached the limits of their ability to serve the faithful in the West as well as the East. In this book he sets forward a radical new concept of ijtihad, which puts context -- including the knowledge derived from the hard and human sciences, cultures and their geographic and historical contingencies -- on an equal footing with the scriptures as a source of Islamic law.
Examining modern Muslim identity constructions, the authors introduce a novel analytical framework to Islamic Studies, drawing on theories of successive modernities, sociology of religion, and poststructuralist approaches to modern subjectivity, as well as the results of extensive fieldwork in the Middle East, particularly Egypt and Jordan.
"As Professor Fazlur Rahman shows in the latest of a series of important contributions to Islamic intellectual history, the characteristic problems of the Muslim modernists—the adaptation to the needs of the contemporary situation of a holy book which draws its specific examples from the conditions of the seventh century and earlier—are by no means new. . . . In Professor Rahman's view the intellectual and therefore the social development of Islam has been impeded and distorted by two interrelated errors. The first was committed by those who, in reading the Koran, failed to recognize the differences between general principles and specific responses to 'concrete and particular historical situations.' . . . This very rigidity gave rise to the second major error, that of the secularists. By teaching and interpreting the Koran in such a way as to admit of no change or development, the dogmatists had created a situation in which Muslim societies, faced with the imperative need to educate their people for life in the modern world, were forced to make a painful and self-defeating choice—either to abandon Koranic Islam, or to turn their backs on the modern world."—Bernard Lewis, New York Review of Books "In this work, Professor Fazlur Rahman presents a positively ambitious blueprint for the transformation of the intellectual tradition of Islam: theology, ethics, philosophy and jurisprudence. Over the voices advocating a return to Islam or the reestablishment of the Sharia, the guide for action, he astutely and soberly asks: What and which Islam? More importantly, how does one get to 'normative' Islam? The author counsels, and passionately demonstrates, that for Islam to be actually what Muslims claim it to be—comprehensive in scope and efficacious for every age and place—Muslim scholars and educationists must reevaluate their methodology and hermeneutics. In spelling out the necessary and sound methodology, he is at once courageous, serious and profound."—Wadi Z. Haddad, American-Arab Affairs
This book presents an in-depth cultural and political analysis of the issue of political Islam as a potential source of tensions and conflict, and how this might be peacefully resolved. Looking at modernity from an Islamic point of view, the author analyses issues such as law, knowledge and human rights.
This book studies the complex relationship of religion to modernity and argues that modernity should be understood as the consequence, not the cause, of the new intellectual landscape of the 19th century. Shows how the adoption of historicism in the 19th century engendered Islamic modernism as a theological reform movement.