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The eleventh and twelfth centuries comprised a period of great significance in Islamic history. The Great Saljuqs, a Turkish-speaking tribe hailing from central Asia, ruled the eastern half of the Islamic world for a great portion of that time. In a far-reaching analysis that combines social, cultural, and political history, Omid Safi demonstrates how the Saljuqs tried to create a lasting political presence by joining forces with scholars and saints, among them a number of well-known Sufi Muslims, who functioned under state patronage. In order to legitimize their political power, Saljuq rulers presented themselves as champions of what they alleged was an orthodox and normative view of Islam. Their notion of religious orthodoxy was constructed by administrators in state-sponsored arenas such as madrasas and khanaqahs. Thus orthodoxy was linked to political loyalty, and disloyalty to the state was articulated in terms of religious heresy. Drawing on a vast reservoir of primary sources and eschewing anachronistic terms of analysis such as nationalism, Safi revises conventional views both of the Saljuqs as benevolent Muslim rulers and of the Sufis as timeless, ethereal mystics. He makes a significant contribution to understanding premodern Islam as well as illuminating the complex relationship between power and religious knowledge.
For 130 years, tensions have raged over the place of Islamic ideas and practices within modern Egypt. This history focuses on a pivotal yet understudied school, Dar al-Ulum, whose alumni became authoritative arbiters of how to be modern and authentic within a Muslim-majority community, including by founding the Muslim Brotherhood.
This is an era when the Islamic World is making a range of attempts to redefine itself and to grapple with the challenges of modernity. Many schools of thought have emerged which seek to position modern Islam within the context of a rapidly changing contemporary world. Exploring and defining the relationship between religion and knowledge, Ismail Rafi Al-Faruqi, a distinguished 20th century Arab-American scholar of Islam, formulated ideas which have made substantial contributions to the Islam-and-modernity discourse. His review of the interaction between Islam and knowledge examines the philosophy behind this relationship, and the ways in which Islam can relate to our understanding of science, the arts, architecture, technology and other knowledge-based fields of enquiry. This book includes contributions from Seyyed Hossein Nasr, John Esposito, Charles Fletcher and others, and will prove an essential reference point for scholars of Islam and students of philosophy and comparative religion.
Knowledge and Education in Classical Islam: Religious Learning between Continuity and Change offers fascinating new insights into key issues of learning and human development in classical Islam, including their shared characteristics, influence, and interdependence with historical, non-Muslim educational cultures.
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.
Walking Qur'an: Islamic Education, Embodied Knowledge, and History in West Africa
It has been customary to see the Muslim theologian Abu Hamid al-Ghazali (d. 1111) as a vehement critic of philosophy, who rejected it in favour of Islamic mysticism (Sufism), a view which has come under increased scrutiny in recent years. This book argues that al-Ghazali was, instead, one of the greatest popularisers of philosophy in medieval Islam. The author supplies new evidence showing that al-Ghazali was indebted to philosophy in his theory of mystical cognition and his eschatology, and that, moreover, in these two areas he accepted even those philosophical teachings which he ostensibly criticized. Through careful translation into English and detailed discussion of more than 80 key passages (with many more surveyed throughout the book), the author shows how al-Ghazali’s understanding of "mystical cognition" is patterned after the philosophyof Avicenna (d. 1037). Arguing that despite overt criticism, al-Ghazali never rejected Avicennian philosophy and that his mysticism itself is grounded in Avicenna’s teachings, the book offers a clear and systematic presentation of al-Ghazali’s "philosophical mysticism." Challenging popular assumptions about one of the greatest Muslim theologians of all time, this is an important reference for scholars and laymen interested in Islamic theology and in the relations between philosophy and mysticism.
Polymaths of Islam analyzes the social and intellectual power of religious leaders who created a shared culture that integrated Central Asia, Iran, and India from the mid-eighteenth century through the early twentieth. James Pickett demonstrates that Islamic scholars were simultaneously mystics and administrators, judges and occultists, physicians and poets. This integrated understanding of the world of Islamic scholarship unlocks a different way of thinking about transregional exchange networks. Pickett reveals a Persian-language cultural sphere that transcended state boundaries and integrated a spectacularly vibrant Eurasia that is invisible from published sources alone. Through a high cultural complex that he terms the "Persian cosmopolis" or "Persianate sphere," Pickett argues that an intersection of diverse disciplines shaped geographical trajectories across and between political states. In Polymaths of Islam he paints a comprehensive, colorful, and often contradictory portrait of mosque and state in the age of empire.