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After September 11, Islam became nearly synonymous with fundamentalism in the eyes of Western media and literature. However widely held this view may be, it is at odds with Islam’s rich political history. Renowned Egyptian scholar Nasr Abû Zayd here considers the full breadth of contemporary Muslim writings to examine the diverse political, religious, and cultural views that inform discourse in the Islamic world. Reformation of Islamic Thought explores the writings of intellectuals from Egypt to Iran to Indonesia, probing their efforts to expand Islam beyond traditional and legalistic interpretations. Zayd reveals that many Muslim thinkers advocate culturally enlightened Islam with an emphasis on individual faith. He then investigates the extent of these Muslim reformers’ success in generating an authentic renewal of Islamic ideology, asking if such thinkers have escaped the traditionalist trap of presenting a negative image to the West. A fascinating and highly relevant study for our times, Reformation of Islamic Thought is an essential analysis of Islam’s present and future.
Early modern Protestant scholars closely engaged with Islamic thought in more ways than is usually recognized. Among Protestants, Lutheran scholars distinguished themselves as the most invested in the study of Islam and Muslim culture. Mehmet Karabela brings the neglected voices of post-Reformation theologians, primarily German Lutherans, into focus and reveals their rigorous engagement with Islamic thought. Inspired by a global history approach to religious thought, Islamic Thought Through Protestant Eyes offers new sources to broaden the conventional interpretation of the Reformation beyond a solely European Christian phenomenon. Based on previously unstudied dissertations, disputations, and academic works written in Latin in the seventeenth and eighteenth centuries, Karabela analyzes three themes: Islam as theology and religion; Islamic philosophy and liberal arts; and Muslim sects (Sunni and Shi‘a). This book provides analyses and translations of the Latin texts as well as brief biographies of the authors. These texts offer insight into the Protestant perception of Islamic thought for scholars of religious studies and Islamic studies as well as for general readers. Examining the influence of Islamic thought on the construction of the Protestant identity after the Reformation helps us to understand the role of Islam in the evolution of Christianity.
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.
As a Protestant theologian and diciple of renowned critics of Christianity, Albert Schweitzer and Martin Werner, the Author wanted since long to contribute to the breakthrough of their resolute nontrinitarian position which has throughout the twentieth century by all and every Western Christian university theology been silenced by pretending tacitly and tenaciously the non-existence of their strong argument.
For the first time, Muslims are faced with a worldwide positivism which is working to use knowledge, the sciences and their discoveries and achievements in a manner which severs the relationship between the Creator, the created universe and man, thereby disregarding the world of the unseen and driving a wedge between science and values. Lacking even the most modest store of vital Islamic doctrine on the intellectual level, university students and researchers in the Islamic world are confronted with doctrines and philosophies which are presented to them together with a flimsy, miserable defense of Islam. There is not a single academic institution in the Islamic world in which Islamic thought is taught and in which the Islamic vision is given a deep-rooted foundation with the same force and persuasiveness with which Western ideas and the Western vision are taught to students in the West, in a coherent, comprehensive manner accompanied by seriousness and commitment on the part of all. The books argues that this approach is diametrically opposed to the Islamic perspective and that we must disengage human scientific achievement from positivistic philosophical premises and reemploy these sciences within a systematic epistemological framework based on divine revelation, conferring honor upon all forms of knowledge, as having been bestowed upon man by their Creator.
The famed reform debates at al-Azhar Madrasa in nineteenth-century Cairo, one of the most influential centres of religious study in Sunni Islam, were enormously influential for twentieth-century Islamic thought. Here Indira Gesink offers a revisionist history of these debates over curricular and administrative reforms, and challenges our understanding of the struggle between Islamic reform and conservatism. It has been assumed that famous Islamic modernists such as Muhammad 'Abduh instigated the reform movement and the ideas of modern religious life that emanated from al-Azhar and permeated Islamic society, a development that religious conservatives opposed. Gesink draws on obscure, but important, archival sources, legal manuals and ephemeral journals to tell the other side of the story, and to illustrate the important contributions of conservative scholars to the evolution of twentieth-century Sunni Islam. Conservative 'opponents of reform' engaged many of the same issues as reformers and actively pursued alternative visions of reform. In fact, texts of enacted reforms show greater attention to concerns of conservatives than to the original programmes of Muhammad 'Abduh, and conservatives led 'ulama committees that generated and implemented reforms. Had religious conservatives not contributed to the reforms of the early twentieth century, these reforms would have lacked the crucial cultural assonance that permitted them to become rooted in public life, in an environment of rising nationalist anti-British sentiment which saw 'Abduh as a willing agent of colonialists. The debates ultimately catalyzed public acceptance of secularism, Islamic modernism and radical Islamism. They also led to the practice of lay legal interpretation, the proliferation of competing interpretations within Sunni Islam and the rise of militant sects. By drawing on obscure archival sources and restoring conservative voices to the debate, 'Islamic Reform and Conservatism' presents a more nuanced picture of the al-Azhar debates and the forces that shaped Islamic religious life in the twentieth century than has become the norm. Its original scholarship and fresh analysis make this book indispensable for all those interested in the modern Middle East, religious history, Islamic studies, radical Islam and militancy, secularism, modernism and religious reform.
Revival and Reform in Islam is at once an intellectual biography of Muhammad al-Shawkani, and a history of a transitional period in Yemeni history. This was a time when a society dominated by traditional Zaydi Shiism shifted to one characterised instead by Sunni reformism. The author traces the origins and outcomes of this transition, presenting the first systematic account of the ways in which the eighteenth- and nineteenth-century reorientation of the Zaydi madhhab, and consequent 'sunnification' of Yemeni society, were intricately linked to tensions within the political realm. In advocating juridical systematization of religious belief and practice, Shawkani espoused a socio-religious order which in its dominant features echoed key aspects of Western modernity. Yet he did so in a context bereft of Western ideational influence. This study then presents a textured account of eighteenth-century Islamic reformist thought and challenges the meaning of modernity in an Islamic context.
Continuing her journey from a deeply religious Islamic upbringing to a post at Harvard, the brilliant, charismatic and controversial New York Times and Globe and Mail #1 bestselling author of Infidel and Nomad makes a powerful plea for a Muslim Reformation as the only way to end the horrors of terrorism, sectarian warfare and the repression of women and minorities. Today, she argues, the world’s 1.6 billion Muslims can be divided into a minority of extremists, a majority of observant but peaceable Muslims and a few dissidents who risk their lives by questioning their own religion. But there is only one Islam and, as Hirsi Ali shows, there is no denying that some of its key teachings—not least the duty to wage holy war—are incompatible with the values of a free society. For centuries it has seemed as if Islam is immune to change. But Hirsi Ali has come to believe that a Muslim Reformation—a revision of Islamic doctrine aimed at reconciling the religion with modernity—is now at hand, and may even have begun. The Arab Spring may now seem like a political failure. But its challenge to traditional authority revealed a new readiness—not least by Muslim women—to think freely and to speak out. Courageously challenging the jihadists, she identifies five key amendments to Islamic doctrine that Muslims have to make to bring their religion out of the seventh century and into the twenty-first. And she calls on the Western world to end its appeasement of the Islamists. “Islam is not a religion of peace,” she writes. It is the Muslim reformers who need our backing, not the opponents of free speech. Interweaving her own experiences, historical analogies and powerful examples from contemporary Muslim societies and cultures, Heretic is not a call to arms, but a passionate plea for peaceful change and a new era of global toleration. In the wake of the Charlie Hebdo murders, with jihadists killing thousands from Nigeria to Syria to Pakistan, this book offers an answer to what is fast becoming the world’s number one problem.
Islamic Thought is a fresh and contemporary introduction to the philosophies and doctrines of Islam. Abdullah Saeed, a distinguished Muslim scholar, traces the development of religious knowledge in Islam, from the pre-modern to the modern period. The book focuses on Muslim thought, as well as the development, production and transmission of religious knowledge, and the trends, schools and movements that have contributed to the production of this knowledge. Key topics in Islamic culture are explored, including the development of the Islamic intellectual tradition, the two foundation texts, the Qur’an and Hadith, legal thought, theological thought, mystical thought, Islamic Art, philosophical thought, political thought, and renewal, reform and rethinking today. Through this rich and varied discussion, Saeed presents a fascinating depiction of how Islam was lived in the past and how its adherents practise it in the present. Islamic Thought is essential reading for students beginning the study of Islam but will also interest anyone seeking to learn more about one of the world’s great religions.
It is the author’s contention that at the heart of the Muslim predicament lies ignorance and/or lack of commitment to core Islamic values, thus what is advocated throughout this work is a return to what is termed a “value-oriented” approach. We further learn that with the passage of time what we today consider to be the Shariah is in effect an original hub enveloped in a labyrinthine shroud of scholastic views and deductions hindering Muslim development, and to rely on fraudulent hadith and fallacious implementation of hudud law is not only to betray the spirit of the Qur’an and the Prophet’s message, but a disastrous exercise. Consequences being blatant abuse of the Muslim populace under cover of implementing a bogus Shariah. This abuse and misapplication is explored throughout the work.