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Questions about the authenticity and authority of sunna have long been of central importance to the study of Islam, especially to those concerned with Islamic law. In this fascinating study, Daniel Brown traces the emergence of modern debates over sunna, focusing in particular on Egypt and Pakistan where these controversies have raged most fiercely, and assesses the implications of new approaches to the law on contemporary movements of Islamic revival. Using the case of modern Islam as a starting-point, the author considers how adherents of any great tradition deal with change.
A Berber from the mountainous region of Algeria, Mohammed Arkoun is an internationally renowned scholar of Islamic thought. In this book, he advocates a conception of Islam as a stream of experience encompassing majorities and minorities, Sunni and Shi'a, popular mystics and erudite scholars, ancient heroes and modern critics. A product of Islamic
In Rethinking Islamic Legal Modernism Ron Shaham challenges the common opinion that Islamic legal modernism, as represented by Rashid Rida (d. 1935), is of poor intellectual quality and should not be considered an authentic development within Islamic law. The book focuses on the celebrated Sunni jurist, Yusuf al-Qaradawi (b. 1926), whom Shaham perceives as a close follower of Rida. By studying the coherence of Qaradawi's Wasati theory of ijtihad and the consistency of its application in his legal opinions (fatwas), Shaham argues that Qaradawi, by means of eclecticism and synthesis, conducts a bold dialogue with the Islamic juristic heritage and brings it to bear on modern developments, in particular the institutional framework of the nation-state.
Since the reign of the Abassid Caliph at Baghdad al-Mutawakil (847-861) more than eleven centuries ago, the discussion about the nature of the Qur'an has been blocked in favour of the Orthodox view that it is the exclusive verbatim Word of God. The human dimension, which includes the language as well as the recipient, is almost absent. This book aims to reopen the debate by rereading the classical material and addressing the present situation of Muslims in the context of the challenges of modernity. The basic question is whether or not Muslims can modernize their societies without disregarding their own belief. The implicit answer is that this is indeed possible once the human dimension of the Qur'an is regarded. So far, Muslims have only been able to rethink Tradition while the question of the Qur'an is untouched. Those who dared to open the question were condemned as heretics, and some of them were executed. Nasr Abu Zayd, Ibn Rushd Professor at the University for Humanistics (Netherlands), delves into the academic adventure of reopening the debate that has been blocked for so long."
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.
Salafism has received scrutiny as the one of the main ideological sources for extremist violence perpetrated by jihadi groups. There is a significant corpus of literature discussing transnational jihadi networks, especially after the 9/11 attacks in the United States. These discussions include the radicalization of Salafi thought by jihadi theoreticians and 'ulama. However, Salafism is not monolithic. It contains numerous streams, and an examination of these streams is crucial to understanding its influence on Muslim societies. Besides Salafi jihadisthose who sanction violencethere are two other broad trends in Salafism: quietist and activist. Quietist Salafis endorse an apolitical tradition and find political activism in any form unacceptable. Activist Salafis advocate peaceful political change. Each stream is led by 'ulama, seen as the preservers of Salafi traditions. The quietist and activist 'ulama are active participants in their communities. Studies of such clerics have tended to be country-specific, focusing on the influence and nature of Salafism and its dynamics in those countries. In Rethinking Salafism Raihan Ismail assesses the origins, interactions, and dynamics of the transnational networks of Salafi 'ulama in the region comprising Saudi Arabia, Egypt, and Kuwait, showing how quietist and activist 'ulama work across borders to preserve and promote what they see as "authentic" Salafism while taking domestic circumstances of the 'ulama into consideration. The book offers a reassessment of the quietist/activist dichotomy, arguing that this dichotomy does not apply to such aspects of Salafi thought as attitudes towards the Shi'a and social matters in Muslim societies.
Avoiding the traps of sensational political exposes and specialized scholarly Orientalism, Carl Ernst introduces readers to the profound spiritual resources of Islam while clarifying diversity and debate within the tradition. Framing his argument in terms of religious studies, Ernst describes how Protestant definitions of religion and anti-Muslim prejudice have affected views of Islam in Europe and America. He also covers the contemporary importance of Islam in both its traditional settings and its new locations and provides a context for understanding extremist movements like fundamentalism. He concludes with an overview of critical debates on important contemporary issues such as gender and veiling, state politics, and science and religion.
Muhammad Reconsidered rectifies the failures of scholarly attempts to understand Islam in the West and to take Islamic theology seriously. Engaging Islam from deep within the Christian tradition by addressing the question of the prophethood of Muhammad, Anna Bonta Moreland calls for a retrieval of Thomistic thought on prophecy. Without either appropriating the prophet as an unwitting Christian or reducing both Christianity and Islam to a common denominator, Moreland studies Muhammad within a Christian theology of revelation. This lens leads to a more sophisticated understanding of Islam, one that honors the integrity of the Catholic tradition and argues for the possibility in principle of Muhammad as a religious prophet. Moreland sets the stage for this inquiry through an intertextual reading of the key Vatican II documents on Islam and on Christian revelation. She then uses Aquinas's treatment of prophecy to address the case of whether Muhammad is a prophet in Christian terms. Muhammad Reconsidered examines the work of several Christian theologians, including W. Montgomery Watt, Hans Küng, Kenneth Cragg, David Kerr, and Jacques Jomier, O.P., and then draws upon the practice of analogical reasoning in the theology of religious pluralism to show that a term in one religion—in this case “prophecy”—can have purchase in another religious tradition. Muhammad Reconsidered not only is a constructive contribution to Catholic theology but also has enormous potential to help scholars reframe and comprehend Christian-Muslim relations.
This book investigates the intellectual currents among Ottoman and North African scholars of the early modern period.
Both Muslims and non-Muslims see women in most Muslim countries as suffering from social, economic, and political discrimination, treated by law and society as second-class citizens subject to male authority. This discrimination is attributed to Islam and Islamic law, and since the late 19th century there has been a mass of literature tackling this issue. Recently, exciting new feminist research has been challenging gender discrimination and male authority from within Islamic legal tradition: this book presents some important results from that research. The contributors all engage critically with two central juristic concepts; rooted in the Qur’an, they lie at the basis of this discrimination. One refers to a husband’s authority over his wife, his financial responsibility toward her, and his superior status and rights. The other is male family members’ right and duty of guardianship over female members (e.g., fathers over daughters when entering into marriage contracts) and the privileging of fathers over mothers in guardianship rights over their children. The contributors, brought together by the Musawah global movement for equality and justice in the Muslim family, include Omaima Abou-Bakr, Asma Lamrabet, Ayesha Chaudhry, Sa‘diyya Shaikh, Lynn Welchman, Marwa Sharefeldin, Lena Larsen and Amina Wadud.