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Studies in Islamic Civilization draws upon the works of Western scholars to make the case that without the tremendous contribution of the Muslim world there would have been no Renaissance in Europe. For almost a thousand years Islam was arguably one of the leading civilizations of the world spanning a geographic area greater than any other. It eliminated social distinctions between classes and races, made clear that people should enjoy the bounties of the earth provided they did not ignore morals and ethics, and rescued knowledge that would have been lost, if not forever, then at least for centuries. The genius of its scholars triggered the intellectual tradition of Europe and for over seven hundred years its language, Arabic, was the international language of science. Strange then that its legacy lies largely ignored and buried in time. In the words of Aldous Huxley, “Great is truth, but still greater, from a practical point of view, is silence about truth. By simply not mentioning certain subjects... propagandists have influenced opinion much more effectively than they could have by the most eloquent denunciations.” Studies in Islamic Civilization is a compelling attempt to redress this wrong and restore the historical truths of a “golden age” that ushered in the Islamic renaissance, and as a by-product that of the West. In doing so it gives a bird’s eye view of the achievements of a culture that at its height was considered the model of human progress and development. (2010).
Asma Sayeed's book explores the history of women as religious scholars from the first decades of Islam through the early Ottoman period. Focusing on women's engagement with hadīth, this book analyzes dramatic chronological patterns in women's hadīth participation in terms of developments in Muslim social, intellectual and legal history. It challenges two opposing views: that Muslim women have been historically marginalized in religious education, and alternately that they have been consistently empowered thanks to early role models such as 'Ā'isha bint Abī Bakr, the wife of the Prophet Muhammad. This book is a must-read for those interested in the history of Muslim women as well as in debates about their rights in the modern world. The intersections of this history with topics in Muslim education, the development of Sunnī orthodoxies, Islamic law and hadīth studies make this work an important contribution to Muslim social and intellectual history of the early and classical eras.
Irfan Ahmad makes the far-reaching argument that potent systems and modes for self-critique as well as critique of others are inherent in Islam--indeed, critique is integral to its fundamental tenets and practices. Challenging common views of Islam as hostile to critical thinking, Ahmad delineates thriving traditions of critique in Islamic culture, focusing in large part on South Asian traditions. Ahmad interrogates Greek and Enlightenment notions of reason and critique, and he notes how they are invoked in relation to "others," including Muslims. Drafting an alternative genealogy of critique in Islam, Ahmad reads religious teachings and texts, drawing on sources in Hindi, Urdu, Farsi, and English, and demonstrates how they serve as expressions of critique. Throughout, he depicts Islam as an agent, not an object, of critique. On a broader level, Ahmad expands the idea of critique itself. Drawing on his fieldwork among marketplace hawkers in Delhi and Aligarh, he construes critique anthropologically as a sociocultural activity in the everyday lives of ordinary Muslims, beyond the world of intellectuals. Religion as Critique allows space for new theoretical considerations of modernity and change, taking on such salient issues as nationhood, women's equality, the state, culture, democracy, and secularism.
The Sunni saint cult and shrine of Ahmad-i Jam has endured for 900 years. The shrine and its Sufi shaykhs secured patronage from Mongols, Kartids, Tamerlane, and Timurids. The cult and shrine-complex started sliding into decline when Iran's shahs took the Shiʿi path in 1501, but are today enjoying a renaissance under the (Shiʿi) Islamic Republic of Iran. The shrine's eclectic architectural ensemble has been renovated with private and public funds, and expertise from Iran's Cultural Heritage Organization. Two seminaries (madrasa) that teach Sunni curricula to males and females were added. Sunni and Shiʿi pilgrims visit to venerate their saint. Jami mystics still practice ʿirfan ('gnosticism'). Analyzed are Ahmad-i Jam's biography and hagiography; marketing to sultans of Ahmad as the 'Guardian of Kings'; history and politics of the shrine's catchment area; acquisition of patronage by shrine and shaykhs; Sufi doctrines and practices of Jami mystics, including its Timurid-era Naqshbandi Sufis.
A remarkable book analysing the importance of oratory for transmitting religious knowledge, legitimising rulers and inculcating moral values in the medieval Islamic world.
Muslims have been present in South Asia for 14 centuries. Nearly 40% of the people of this vast land mass follow the religion of Islam, and Muslim contribution to the cultural heritage of the sub-continent has been extensive. This textbook provides both undergraduate and postgraduate students, as well as the general reader, with a comprehensive account of the history of Islam in India, encompassing political, socio-economic, cultural and intellectual aspects. Using a chronological framework, the book discusses the main events in each period between c. 600 CE and the present day, along with the key social and cultural themes. It discusses a range of topics, including: How power was secured, and how was it exercised The crisis of confidence caused by the arrival of the West in the sub-continent How the Indo-Islamic synthesis in various facets of life and culture came about Excerpts at the end of each chapter allow for further discussion, and detailed maps alongside the text help visualise the changes through each time period. Introducing the reader to the issues concerning the Islamic past of South Asia, the book is a useful text for students and scholars of South Asian History and Religious Studies.
A readable and authoritative account of the economic development of the early Ottoman state.
Studies in Islamic Civilization draws upon the works of Western scholars to make the case that without the tremendous contribution of the Muslim world there would have been no Renaissance in Europe. For almost a thousand years Islam was arguably one of the leading civilizations of the world spanning a geographic area greater than any other. It eliminated social distinctions between classes and races, made clear that people should enjoy the bounties of the earth provided they did not ignore morals and ethics, and rescued knowledge that would have been lost, if not forever, then at least for centuries. The genius of its scholars triggered the intellectual tradition of Europe and for over seven hundred years its language, Arabic, was the international language of science. Strange then that its legacy lies largely ignored and buried in time. In the words of Aldous Huxley, “Great is truth, but still greater, from a practical point of view, is silence about truth. By simply not mentioning certain subjects... propagandists have influenced opinion much more effectively than they could have by the most eloquent denunciations.” Studies in Islamic Civilization is a compelling attempt to redress this wrong and restore the historical truths of a “golden age” that ushered in the Islamic renaissance, and as a by-product that of the West.
Studies in Islamic Civilization draws upon the works of Western scholars to make the case that without the tremendous contribution of the Muslim world there would have been no Renaissance in Europe. For almost a thousand years Islam was arguably one of the leading civilizations of the world spanning a geographic area greater than any other. It eliminated social distinctions between classes and races, made clear that people should enjoy the bounties of the earth provided they did not ignore morals and ethics, and rescued knowledge that would have been lost, if not forever, then at least for centuries. The genius of its scholars triggered the intellectual tradition of Europe and for over seven hundred years its language, Arabic, was the international language of science. Strange then that its legacy lies largely ignored and buried in time. In the words of Aldous Huxley, “Great is truth, but still greater, from a practical point of view, is silence about truth. By simply not mentioning certain subjects... propagandists have influenced opinion much more effectively than they could have by the most eloquent denunciations.” Studies in Islamic Civilization is a compelling attempt to redress this wrong and restore the historical truths of a “golden age” that ushered in the Islamic renaissance, and as a by-product that of the West. In doing so it gives a bird’s eye view of the achievements of a culture that at its height was considered the model of human progress and development.
The Second Formation of Islamic Law offers a new periodization of Islamic legal history in the eastern Islamic lands.