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This book provides an analytical study of the Māturīdite school of theology, exploring not only the rise of the school, but also mapping out seminal phases in its subsequent intellectual development. Includes a critical Arabic edition of the treatise entitled al-Ḥādī (The Guide) by al-Imam al-Khabbāzī (d. 691 AH/ 1292 AD).
Discourses on 'radical Islam, ' on 'Islamic extremism, ' or on 'religious violence' in Islamic contexts are en vogue - in and beyond academia. But in view of the highly contested topic of political Islam, the challenge starts already with the preferred terminology. What actually are we talking about when we talk about 'salafism, ' 'jihadism, ' 'Islamic terrorism, ' etc.? This edited volume provides a collection of contributions that due to their respective academic cultures and disciplinary locations display a multifaceted variety of approaches to the research field and its subject.
This book brings together a series of innovative contributions which provide an eclectic view of how theorizing politics plays out in Central Asia. How are the concepts of governance, legitimacy, ideology, power, order, and the state framed in the region? How can we use the experiences of the Central Asian states to renovate political theorizing? In addressing these questions, the volume relies on the contributions of many young and local researchers, whose chapters are primed to address three key themes: exploring models of governance, revealing ideological justifications, and reframing state and order. Utilizing a range of single and comparative case studies from across the Central Asian space, this illuminating and original volume opens up a new space for political theorists, regional specialists and students of politics to begin reconsidering how we approach the theorization of regions of the world assumed to be on the periphery.
A survey of the most important Maturidi authorities and their doctrinal textbooks, with a condensed overview of the bio-bibliography of Maturidi scholarship.
This book explores how traditional Sunni Muslim conceptions have informed or shaped Islamization strategies in contemporary Turkey. In particular, the author proposes to examine the teaching curriculum of the Ministry of Education, which oversees Turkish public religious education; the activities and teachings of Diyanet, the constitutional organ responsible for managing all religious affairs; and the ideas and activities of three Muslim religious groups currently operating in Turkey. The monograph explains how the interpretation and practice of Islam affects various situations in the Muslim world and analyzes the concept of nature in Islam, which has been an indivisible component of Islamic tradition since the beginning.
The end of the eighteenth century was a transformational period for the Muslim communities of the Russian Empire and their relationship with the tsarist state. Though they had been under Russian rule since the sixteenth century, it was at this time that they were incorporated into the imperial bureaucracy, most significantly through the founding of an official hierarchy for the Islamic religious scholars in 1788. The introduction of a state-backed structure for Muslim religious institutions altered Islamic religious authority and, in turn, religious discourse. One of the major figures to emerge from this new context was Abu Nasr Qursawi (1776-1812). A controversial figure who was condemned for heresy in Bukhara in 1808, Qursawi put forward a sweeping reform of the Islamic scholarly tradition. Focusing on taqlid, the principle of conformity to established doctrine, Qursawi argued that its overuse had weakened scholarship in the areas of Islamic law (fiqh) and theology (kalam) and undermined scholars' ability to serve as religious guides. In Preserving Islamic Tradition, Nathan Spannaus presents the first detailed analysis of Qursawi's reformist project, both in its contours and broad historical setting. Spannaus shows how state control of Muslim institutions impacted religious discourse, but also how it altered the entire religious environment into the twentieth century. Addressing issues of modernity, secularity, tradition, and intellectual history, Preserving Islamic Tradition demonstrates how the interaction with a European imperial state transformed the Islamic tradition, both directly and indirectly, and elicited new forms of religious thought and discourse.
There is a long-running debate about whether Saudi Arabia exportation of its highly conservative form of Islam known as Wahhabism has distorted or "corrupted" more moderate forms of Islam around the world. This volume is the first study to explore this question in detail based on social science research.
This volume provides a comprehensive survey of the contemporary study of Islamic law and a critical analysis of its deficiencies. Written by outstanding senior and emerging scholars in their fields, it offers an innovative historiographical examination of the field of Islamic law and an ideal introduction to key personalities and concepts. While capturing the state of contemporary Islamic legal studies by chronicling how far the field has come, the Handbook also explains why certain debates recur and indicates fundamental gaps in our knowledge. Each chapter presents bold new avenues for research and will help readers appreciate the contested nature of key concepts and topics in Islamic law. This Handbook will be a major reference work for scholars and students of Islam and Islamic law for years to come.
This book provides a comparative history of Islamic education in the Soviet Union and the post-Soviet countries. Case studies on Ukraine, Azerbaijan, Kazakhstan, Uzbekistan, and Tajikistan and on two regions of the Russian Federation, Tatarstan and Daghestan, highlight the importance which Muslim communities in all parts of the Soviet Union attached to their formal and informal institutions of Islamic instruction. New light is shed on the continuity of pre-revolutionary educational traditions – including Jadidist ethics and teaching methods – throughout the New Economic Policy period (1921-1928), on Muslim efforts to maintain their religious schools under Stalinist repression, and on the complete institutional breakdown of the Islamic educational sector by the late 1930s. A second focus of the book is on the remarkable boom of Islamic education in the post-Soviet republics after 1991. Contrary to general assumptions on the overwhelming influence of foreign missionary activities on this revival, this study stresses the primary role of the Soviet Islamic institutions which were developed during and after the Second World War, and of the persisting regional and even international networks of Islamic teachers and muftis. Throughout the book, special attention is paid to the specific regional traditions of Islamic learning and to the teachers’ affiliations with Islamic legal schools and Sufi brotherhoods. The book thus testifies to the astounding dynamics of Islamic education under rapidly changing and oftentimes extremely harsh political conditions.