Relevant bibliographies by topics / Muslim reformism

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  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters
  5. Conference papers

Academic literature on the topic 'Muslim reformism'

Author: Grafiati
Published: 4 June 2021
Last updated: 1 February 2022

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Journal articles on the topic "Muslim reformism"

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Shikhaliev, Shamil. "Muslim Reformism in Dagestan (1900–1930)." State, Religion and Church 5, no. 1 (2018): 35–63. http://dx.doi.org/10.22394/2311-3448-2018-5-1-35-63.

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Zárate, Arthur Shiwa. "Sufi Reformism and the Politics of Enchantment in Nasser’s Egypt (1954–1970)." Journal of the American Academy of Religion 89, no. 1 (February 26, 2021): 143–73. http://dx.doi.org/10.1093/jaarel/lfab001.

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Abstract Although theories of disenchantment have been both utilized and critiqued by scholars of Islam, they have not received sufficient critical scrutiny within historical studies on Islamic reformism, a novel religiosity associated with modernity’s emergence in Muslim societies. Indeed, histories of Islamic reformism often portray this novel religiosity as an exclusive force of disenchantment, which is unhelpful for understanding the views of Muslims with reformist commitments and attachments to Sufi practices that invest supernatural powers into bodies and objects. Through an analysis of the Sufi Islamic reformist project of the ʿAshira Muhammadiyya organization in Egypt during the Nasser years (1954–1970), this article highlights how the history of Islamic reformism resonates with and diverges from disenchantment theories. Specifically, it foregrounds the way this Sufi reformism not only framed its objectives in terms of progress, science, and socialism but also presumed a reformist Sufi subject constituted through encounters with unseen supernatural agents.
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Zakariya, Hafiz. "MUHAMMAD ‘ABDUH’S REFORMISM: THE MODES OF ITS DISSEMINATION IN PRE-INDEPENDENT MALAYSIA." International Research Journal of Shariah, Muamalat and Islam 2, no. 4 (June 10, 2020): 43–54. http://dx.doi.org/10.35631/irjsmi.24005.

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Muhammad ‘Abduh (1849-1905) was a prominent scholar, pedagogue, mufti ‘alim, theologian and reformer. Though trained in traditional Islamic knowledge, ‘Abduh, who was influenced by the ideas of Jamal al-Din al-Afghani, became discontent with the existing methods of traditional Islamic learning. Based in Egypt, ‘Abduh led the late 19th-century Muslim reform to revitalize some aspects of Islamic doctrine and practice to make them compatible with the modern world. This reformist trend called for the reform of intellectual stagnation, revitalization of the socio-economic and political conditions of the ummah, and to make Islam compatible with modernity. ‘Abduh’s progressive reformism found following in various parts of the Muslim world including the Malay Archipelago. Among those influenced by ‘Abduh in the region were Sheikh Tahir Jalaluddin and Abdullah Ahmad in West Sumatra, Syed Sheikh al-Hadi in Malaya, and Kiyai Ahmad Dahlan in Yogyakarta. Though there is increasing literature on Muslim reformism, few works examine the social history of the transmission of ideas from one part of the Muslim world to another. Thus, this study analyzes how ‘Abduh’s reformism was transmitted to pre-independent Malaysia.
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Sartori, Paolo, and Bakhtiyar Babajanov. "Being Soviet, Muslim, Modernist, and Fundamentalist in 1950s Central Asia." Journal of the Economic and Social History of the Orient 62, no. 1 (December 6, 2019): 108–65. http://dx.doi.org/10.1163/15685209-12341476.

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AbstractHow far, if at all, did the intellectual legacy of early 20th-century Muslim reformism inform the transformative process which Islam underwent in Soviet Central Asia, especially after WWII? Little has been done so far to analyze the output of Muslim scholars (ʿulamāʾ) operating under Soviet rule from the perspective of earlier Islamic intellectual traditions. The present essay addresses this problem and sheds light on manifestations of continuity among Islamic intellectual practices—mostly puritanical—from the period immediately before the October Revolution to the 1950s. Such a continuity, we argue, profoundly informed the activity of the Spiritual Administration of the Muslims of Central Asia and Kazakhstan (SADUM) established in Tashkent in 1943 and, more specifically, the latter’s attack against manifestations of religiosity deemed “popular,” which were connected to the cult of saints. Thus, this essay posits that the juristic output of Soviet ʻulamā’ in Central Asia originates from and further develops an Islamic reformist thinking, which manifested itself in the region in the late 19th- and early 20th-century. By establishing such an intellectual genealogy, we seek in this article to revise a historiographical narrative which has hitherto tended to decouple scripturalist sensibilities from Islamic reformism and modernism.
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Shikhaliev, Shamil. "Muslim Reformism in Dagestan (1900–1930)." State Religion and Church in Russia and Worldwide 35, no. 3 (2017): 134–69. http://dx.doi.org/10.22394/2073-7203-2017-35-3-134-169.

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Berkouk, M'hand. "Origins of the Muslim Revival." American Journal of Islam and Society 16, no. 3 (October 1, 1999): 121–24. http://dx.doi.org/10.35632/ajis.v16i3.2108.

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This is a timely publication, as a book written from an “Islamist” standpoint is ararity in the French language. Tariq Ramadan has delved into the dynamics ofreformism as a contextual and creative reassertion of the Islamic quest to civibtionalempowerment - an empowerment that is based on spiritual uplifting,Islamic commitment and activism, rajdid, political reformism, and societal transformationin line with the foundational precepts of Islamic organization. This publicationhas already generated ample debate on the value of Islamic reformistthought, as well as the doctrinal inclinations and political strategies of the MuslimBrotherhood (Al Ikhwan al-Muslimin). Although the book is more descriptive thananalytical, it has the merit of being well-researched and documented, and the varietyof writing styles used by the author makes it all the more enjoyable to readThe book is divided into three parts and is written following a logic that is meantto demonstrate that al-Banna’s thought and practical contributions were anchoredin reformist thought and that most of al-Banna’s intellectual and political positionswere not necessarily his or the movement’s.The first part, “Aux Sources de la Pensee Reformiste Contemporaine’’ (Originsof Contemporary Reformist Thought), deals with the Islamic intellectuals whoopposed the status quo and the state of intellectual lethargy that reigned in theMuslim world. The author relates the intellectual content of reformist thinkers(Muhammad Abd al-Wahhab, al-Afghani, Tahtawi, Abduh, Rida, Ben Badis.Nursi, and Iqbal) to the complex sociopolitical, cultural, and intellectual contextwithin which their thought emerged. He considers the various tendencies ofreformist thought (spiritual, educational, political, and economic) as complementingeach other. Reformist thought has three foundational tenets: the necessity of areturn to the authoritative sources of Islam and their contextual interpretation byusing a tajdidi prism (a creative and productive intellectual approach) rather thantaqlid (a re-intepetative and reproductive approach to thought) in dealing with theQur‘an and Sunnah; the necessity of resisting Western economic, political, and culturaldomination through the reassertion of a dynamic and authentic Islamic personality;and the necessity of preserving and consolidating the unity of the Ummah.Their intellectual contributions focus on two main points: the theoretical reformationof the basic themes of Islamic jurisprudence, especially those relating tothe law of transactions (fiqh al-mu'amallat); and analytical responses to the local ...
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Rahim, Rahimin Affandi Abd. "Traditionalism and reformism polemic in Malay–Muslim religious literature." Islam and Christian–Muslim Relations 17, no. 1 (January 2006): 93–104. http://dx.doi.org/10.1080/09596410500400090.

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Fahruddin, Fahruddin. "ISLAM DAN REVOLUSI: Posisi Dan Peran Ulama Dalam Revolusi Islam Iran." El-HARAKAH (TERAKREDITASI) 9, no. 1 (April 13, 2008): 71. http://dx.doi.org/10.18860/el.v9i1.4667.

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<p>This article explains that Islam, as a religion, demonstrates phenomena of social revolution. One of essential revolutions is Iranian Revolution. It has attracted almost all elements of society, from grass roots to elites. The discussion of Iranian Revolution is always interconnected with Moslem intellectuals. They were the decision makers of the revolution. There was the viewpoint discrepancy of Moslem intellectuals before and after the revolution. Before Iranian revolution, they had similar idea to end the authoritarian rezime (Reza Pahlevi) which was supported by the Western countries. However, after the revolution, Muslim intellectuals grew to be two groups: the reformism and the conservatism. Both groups see the authority of <em>wilayah al faqih</em> differently. The reformist group thought that <em>wilayah al faqih</em> was not valid to be the guide after revolution, but conservative group viewed conversely.</p><p> </p><p>Artikel ini menjelaskan bahwa sebagai agama, Islam menunjukkan fenomena revolusi sosial. Salah satu revolusi yang penting ialah revolusi Iran. Ia menarik perhatian hampir seluruh elemen masyarakat dari kaum pribumi hingga kaum elit. Diskusi tentang Revolusi Iran selalu berhubungan dengan cendekiawan Muslim. Mereka adalah pembuat keputusan dalam revolusi. Ada ketidakcocokan sudut pandang cendekiawan Muslim sebelum dan sesudah revolusi. Sebelum revolusi Iran, mereka sependapat untuk mengakhiri rezim otoriter (Reza Pahlevi), yang didukung oleh negara-negara Barat. Sebaliknya, setelah revolusi, cendekiawan Muslim terbagi dua golongan: reformis dan konservatif. Kedua grup memandang otoritas <em>wilayah al faqih</em> secara berbeda. Grup reformis berpendapat bahwa <em>wilayah al faqih</em> tidak valid untuk dijadikan pedoman setelah revolusi, sedangkan grup konservatif berpendapat sebaliknya.</p><p> </p>
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von Sicard, Sigvard. "Muslim Ethiopia: The Christian Legacy, Identity Politics, and Islamic Reformism." Islam and Christian–Muslim Relations 25, no. 4 (June 23, 2014): 534–36. http://dx.doi.org/10.1080/09596410.2014.925194.

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Peter, Frank. "Islamism, Islamic Reformism and the Public Stigmatization of Muslims: A Study of Muslim Discourses in France." Oriente Moderno 86, no. 3 (August 12, 2006): 443–60. http://dx.doi.org/10.1163/22138617-08603002.

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Dissertations / Theses on the topic "Muslim reformism"

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Mazgarova, Sofia. "Islamic Reformism on the Periphery of the Muslim World: Rezaeddin Fakhreddin (1895-1936)." Scholarship @ Claremont, 2010. http://scholarship.claremont.edu/cgu_etd/8.

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During the apex of the eighteenth and beginning of the nineteenth centuries, the geopolitical paradigm was gradually transitioning from imperialism toward the nation-state order. Where the former framework witnessed a handful of European empires vie for global hegemony and influence, the latter facilitated indigenous sovereignty and self-determination. Religion, naturally, played a central role in opposition to colonialism and the galvanization of indigenous nationalism. Consequently, the shape of religion was also influenced, and ultimately redefined to fit the new world order.
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Brun, Christelle. "De la caste marchande gujarati à la communauté religieuse fatimide : construction identitaire et conflits chez les daoudi bohras (ouest de l'Inde)." Thesis, Toulouse 2, 2013. http://www.theses.fr/2013TOU20031.

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A partir de l'ethnographie d'une secte minoritaire de l'islam indien, les ismaéliens daoudi bohras, cette thèse explore les processus menant à la construction identitaire en tant que communauté religieuse distincte. Les daoudi bohras, dont une large majorité vit entre Mumbai, le Gujarat et le Sind, forment à la fois une caste commerçante et une secte ismaélienne chiite avec ses propres rites. Dès l'époque coloniale, et ce jusqu'à aujourd'hui, des conflits internes ont porté sur les modalités de l'autorité suprême, celle du guide religieux le d'ai et de l'organisation par laquelle il gouverne, la dawat. Cette thèse, à travers un travail monographique, explore les différents aspects d'un conflit qui a abouti au relatif échec des réformes religieuses demandées par une branche 'progressiste'. Une première partie historique revient sur la genèse de ce communautarisme durant la période coloniale puis dans le contexte de l'émergence des nationalismes religieux en Asie du sud. Une deuxième partie explore les composantes de l'identité communautaire. Quelle est la nature de la « dawat », l'institution religieuse représentative de l'ensemble des membres? La réorganisation de cette institution s'est opérée dans la concurrence avec d'autres organisations prosélytes (hindouisme militant, islam réformé, sécularisme ressenti). Progressivement, l'association fonctionnelle de la caste, dont l'objectif premier était de représenter les intérêts du réseau mercantile, s'est affirmée comme la résurgence d'un modèle de gouvernance idéal. Tandis que les relations politiques se teintent de clientélisme, la communauté est sacralisée autour de sa puissante institution centrale
This thesis explores the processes which frame the identity construction as a distinctive Ismaili religious community. The research is based on a detailed ethnography study of this minority of Indian Muslims. The Dawoodi Bohras are largely settled in the region of Mumbai, Gujarat and Sind. They represent both a business caste as well as an Ismaili shia sect which nurtures its own rites. Since the colonial time, internal conflicts have confrontated the supreme authority and the “dawat” central organization. This thesis explores the various aspects of the conflict which have resulted in a relative failure of the religious reforms which were requested by a progressive branch of the community. The first part of the thesis examines the genesis of this communalism within the context of the emerging religious nationalisms in South Asia.The second part investigates the different aspects of the community identity. What is the nature of the “dawat”, the religious institution representing the dawoodi bohras? The reorganization of this institution occurred in the confrontation with the political environment (Hindutva, reformed Islam, secularism). The association of the mercantile caste, promoting the interests of the membres of the network, has gradually become sacralized and emerged like « a religious ideal society ». While the political relations of the dawat are based on clientelism, the power of this central institution is sacralized within the community
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El, Hamri Jamel. ""L'idée religieuse" dans l'œuvre de l'intellectuel algérien Malek Bennabi (1905-1973) : une injonction pour la société musulmane de faire l'Histoire." Thesis, Strasbourg, 2018. http://www.theses.fr/2018STRAC013.

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Assez peu reconnu à son époque et encore largement méconnu aujourd'hui, l'intellectuel algérien Malek Bennabi (1905-1973) a pourtant fait une entrée remarquée dans la vie intellectuelle en Algérie avec sa notion de "colonisabilité " en 1949. Il se fera connaitre ensuite dans le monde musulman notamment avec ses définitions fonctionnelles de la culture et de la civilisation. Néanmoins, sa conception réformiste de la religion, nommée " idée religieuse " et ayant une fonction sociale, a été très peu analysée. Or, elle est la clé de voûte de la compréhension de la pensée de Bennabi. Pour lui, " l'idée religieuse " doit être une idée vécue comme une " vérité travaillante ", authentique avec l'islam et efficace dans le monde moderne. Il mélange des savoirs issus à la fois de la Tradition musulmane et des sciences humaines et propose de connecter l'islam authentique avec l'esprit technique cartésien. Ainsi, dans un contexte de décolonisation, Bennabi veut réaliser, par le déploiement moral et social de " l'idée religieuse " un projet de société pérenne, prospère et ouvert sur la civilisation humaine. Par le biais de cette notion " d'idée religieuse ", nous proposons, tout d'abord, de situer Bennabi dans l'histoire de l'Algérie mais aussi de l'islam contemporain. Nous voulons ensuite comprendre les fondements et les finalités de sa pensée qui est singulière au sein du réformisme musulman. Ce qui permettra enfin de mesurer l'impact de " l'idée religieuse " dans son projet de société sur trois niveaux de réflexion ; l'homme, la société, l'humanité
Although he is not really recognized by his contemporaries and still largely unknown today, the Algerian intellectual Malek Bennabi (1905-1973) nevertheless made a remarkable entry into the intellectual life in Algeria with his notion of "colonisabilité ". Then, he will be known in the Muslim world with its functional definitions of culture and civilization. Thus, his reformist conception of religion, having a social function, which he called "religious idea", was ignored. It is, however, the keystone of the understanding of Bennabi's thinking. For him, "The religious idea" must be an idea lived as a "working truth", being authentic with Islam and effective in the modern world. He mixes the knowledge of the Muslim Tradition with the human sciences and proposes to connect his vision of an authentic Islam with the Cartesian technical spirit. Moreover, in a context of decolonization, Bennabi wants to realize, by the moral and social deployment of the "religious idea", a project of sustainable society, which he sees as being prosperous and open to human civilization. Through this concept of "religious idea" we propose, first of all, to question the place of Bennabi in the history of Algeria but also of contemporary Islam. Then, we want to question the foundations and the purposes of his thought which is singular in Muslim reformism. Finally, this will allow us to measure the impact of the "religious idea" in its project of society on three levels of reflection: man, society, humanity
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Pool, Fernande Wille-Wietske. "The ethical life of Muslims in secular India : Islamic reformism in West Bengal." Thesis, London School of Economics and Political Science (University of London), 2016. http://etheses.lse.ac.uk/3308/.

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This doctoral research explores the complexity of ethical life of the marginalized Muslim minority in the Indian secular state, drawing on 23 months of ethnographic fieldwork in a village in West Bengal. The thesis revolves around the observation that West Bengali Muslims demonstrate and emphatic concern with dharma (ethics of justice and order),which is foremost reflected in the increasing presence of Islamic reformism. On the basis of a comprehensive exploration of the vernacular categories, ethics and practices of West Bengali Muslims, from personhood and sociality, to politics and plurality, the thesis demonstrates that Islamic reformism is a particular expression of a desire for holistic ethical renewal. This takes places in the context of pervasive corruption and political violence; a history of ambiguous communal politics; structural inequality; and the sense of ethical failure incited by suspicion and discrimination of Muslims. For Muslim West Bengalis, the crisis of Indian secularism is at once in the denial of substantive citizenship, and in the impossibility of a holistic regeneration of dharma. The thesis demonstrates that while these two desires are not inherently contradictory, but embedded in the ‘transcendental social’ of West Bengali Muslims, they are circumstantially contradictory given the secular epistemology of the modern state. Therefore, West Bengali Muslims continue to be denied not only substantive citizenship, but also human dignity. The thesis presents an analytical approach and theoretical framework that go beyond the categories ‘religion’ and ‘secularism’ to bring to the forefront people’s ethical dispositions and practices, and the vernacular engagements with modernity through locally meaningful categories. Taking seriously the conceptualisation and practice of ethical life outside the secular West requires a critique of a secular conception of ethics. Drawing on Maurice Bloch’s model of the ‘transcendental social’, in conjunction with an analysis of virtue ethics and original ethnography, this thesis offers and innovative model of ethical reality that suggests that social imagination is the source of ethics.
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Khan, Safraz. "The development of Muslim reformist(Jadid) political thought in the Emirate of Bukhara(1870-1924)." Thesis, SOAS, University of London, 1998. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.286374.

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Hamim, Thoha. "Moenawar Chalil's reformist thought : a study of an Indonesian religious scholar (1908-1961)." Thesis, McGill University, 1996. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=40151.

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This thesis studies Moenawar Chalil's reformist thought, as it was patterned after that of earlier reformists. Issues which have been long formed the heritage of religious reform appear therein, ranging from a call to return to the original sources of Islam to condemnation of popular religious practices. In his approach to Qur'an-interpretation, Chalil stripped the texts of legendary traits, rejected the principle of naskh, offered a particular approach to the interpretation of the mutashabihat verses and emphasized the i'jaz 'aqli/. His aim was to revitalize the Qur'an's function as a guide for modern life and to stress its compatibility with present modes of thought. Chalil's call for the emulation of the Prophet's sunnah was designed to reestablish the latter's direct link to rulings of a legal nature. He urged greater scrutiny of the authenticity of hadiths in order to restore the simplicity of faith and to halt inappropriate practices falsely attributed to the Prophet's example. This attitude was the logical outcome of his puritan stance, which was also manifested in the scope of his ijtihad which he restricted only to matters related to the purification of 'aqidah and 'ibadah. Similarly, Chalil's total rejection of the practice of taqlid shows his puritan agenda which went beyond even that of the early reformists. This extreme position, however, led him to misunderstand the true meaning of taqlid and its role both in the procedures of the judicial system and in shaping the faith of the 'awamm. Chalil's concept of ittiba' did not assess the intellectual state of the 'awamm, whose inability to detect the reasons behind the proofs meant that they would inevitably have to remain in a state of taqlid. Similarly, his call for the abandonment of the madhhab only helped to foster a new taqlid in response to this position. Also central to Chalil's reformist thought was his revision of the understanding of the basic tenets of Islam and his correction of the tradition
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Vahedi, Meisam. "Epistemological Analysis of Traditionalist and Reformist Discourses Pertaining to Islamic Feminism in Iran." FIU Digital Commons, 2016. http://digitalcommons.fiu.edu/etd/2446.

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Islamic feminism in Iran is defined as the radical rethinking of religious and sacred texts from a feminist perspective. The purpose of this research is to show how an Islamic feminist discourse developed in Iran, and to outline the differences between the reformist and traditionalist epistemological foundations of women’s rights discourse in Iran.This study, using documentary research methods, demonstrates that central to the development of Islamic feminism is the development of the reformist movement in Iran. Moreover, it is shown that the main impedance to women’s equality in Iran is the traditionalist epistemology in religious law. While reformists believe that employing justice in Islamic law requires absolute equality regarding both men and women’s rights, traditionalists present a different interpretation of the notion of justice. According to the traditionalist discourse, since men and women have natural and inborn differences, two separate kinds of law are needed to regulate their lives.
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Ruswan, 1968. "Colonial experience and muslim educational reforms : a comparison of the Aligarh and the Muhammadiyah movements." Thesis, McGill University, 1997. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=27968.

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This thesis is a comparative study of the educational reforms initiated by the Aligarh and Muhammadiyah movements in India and Indonesia respectively. It covers three main points: Ahmad Khan's and Ahmad Dahlan's educational philosophy; the educational system of the Muhammadan Anglo-Oriental College (MAOC) and Muhammadiyah schools; and the impact of the educational reforms of the two movements to Muslim education in general in the two countries. As will be explained in this thesis, Ahmad Khan and Ahmad Dahlan were deeply concerned with economic and social problems faced by the Muslims due to colonial policies. Both scholars came to the conviction that education was one of the most important ways to solve those problems. The two scholars, therefore, each contrived to design a new system of education for Muslims, which would produce graduates capable of meeting the new demands of the changing socio-political context while retaining their faith. Their ideas were eventually realized in the establishment of the MAOC and the Muhammadiyah schools, respectively. Even though these two institutions were unable to satisfy all Muslim aspirations, they succeeded in making Muslims in India and Indonesia aware of the need for pragmatic education, which was to contribute to the empowerment of Muslims in the colonial era.
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Ruswan. "Colonial experience and Muslim educational reforms, a comparison of the Aligarh and the Muhammadiyah movements." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1997. http://www.collectionscanada.ca/obj/s4/f2/dsk2/tape16/PQDD_0006/MQ37234.pdf.

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Saleh, Fauzan. "The development of Islamic theological discourse in Indonesia : a critical survey of Muslim reformist attempts to sustain orthodoxy in the twentieth century." Thesis, McGill University, 2000. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=37830.

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This study aims to trace the development of Islamic theological discourse in Indonesia, from the early 1900s to the end of the twentieth century. It will focus on how modernist Muslims have constructed their theological thought throughout the century, which, in turn, reflects their religious understanding in response to the particular demands of their age. The modernist theological thought constructed so far signifies a continuum of progress, developing from one stage to the next. Implicitly, this progress also indicates the improvement of Indonesian Muslims' understanding of their own religion, which may suggest the betterment of their commitment to doctrinal beliefs and religious practices. Therefore, this study will also examine the ways in which Indonesian Islam noticeably grows more orthodox through these forms of religious commitment. Drawing upon an Indonesian term, the growth of orthodox Islam is known as the santri cultural expansion, which, at least since the last two decades of the century, has been characterized by the vertical (and horizontal) mobility of devoted Muslims in political, cultural and economic enterprises. As well, this study will include a discussion of the theological thought underlying that santri cultural expansion.
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Books on the topic "Muslim reformism"

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Haddad, Mohamed. Muslim Reformism - A Critical History. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-36774-9.

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Reforming the Muslim world. London: Kegan Paul International, 1998.

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Khan, Sarfraz. Muslim reformist political thought: Revivalists, modernists and free will. London: Routledge, 2010.

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Hyung-Jun, Kim. Reformist Muslim: The Islamic Transformation of Contemporary Socio-Religious Life. [S.l.]: ANU E Press, 2007.

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Mulia, Musda. Muslimah reformis: Perempuan pembaru keagamaan. Bandung: Mizan, 2005.

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Kim, Hyung-Jun. Reformist Muslims in a Yogyakarta Village: The Islamic Transformation of Contemporary Socio-Religious Life. Canberra: ANU Press, 2007.

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Saleh, A. Chunaini. Penyelenggaraan haji era reformasi: Analisis internal kebijakan publik Departemen Agama. Edited by Baedowi Ahmad. Tangerang: Alvabet, 2008.

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Islamic law of inheritance: A comparative study with focus on recent reforms in the Muslim countries. 3rd ed. Karachi: Oxford University Press, 2007.

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Hamid, Khan. Islamic law of inheritance: A comparative study with focus on recent reforms in the Muslim countries. 2nd ed. Karachi: Pakistan Law House, 1999.

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Hidayati, Wiji. Fungsi agama bagi masyarakat Muslim kelas menengah dalam proses menuju masyarakat madani di era reformasi: Laporan penelitian individual. Yogyakarta: Proyek Peningkatan Perguruan Tinggi Agama, IAIN Sunan Kalijaga, 2004.

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Book chapters on the topic "Muslim reformism"

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Haddad, Mohamed. "A Muslim Reformist: Muhammad Abduh." In Muslim Reformism - A Critical History, 15–47. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-36774-9_2.

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Haddad, Mohamed. "What Is Left of Classical Reformism?" In Muslim Reformism - A Critical History, 81–97. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-36774-9_4.

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Haddad, Mohamed. "Introduction: The Missing Reform." In Muslim Reformism - A Critical History, 1–11. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-36774-9_1.

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Haddad, Mohamed. "New Tracks." In Muslim Reformism - A Critical History, 99–133. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-36774-9_5.

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Haddad, Mohamed. "Epilogue: What Reforms for Today?" In Muslim Reformism - A Critical History, 135–56. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-36774-9_6.

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Haddad, Mohamed. "Postscript: When Islam Awakens: Problematizing the Idea of Reformation (Islah) by Mohamed Arkoun." In Muslim Reformism - A Critical History, 157–68. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-36774-9_7.

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Haddad, Mohamed. "The Paradigm of Reform." In Muslim Reformism - A Critical History, 49–78. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-36774-9_3.

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Desplat, Patrick, and Terje Østebø. "Muslims in Ethiopia: The Christian Legacy, Identity Politics, and Islamic Reformism." In Muslim Ethiopia, 1–21. New York: Palgrave Macmillan US, 2013. http://dx.doi.org/10.1057/9781137322098_1.

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Woldeselassie, Zerihun A. "Wali Venerating Practices, Identity Politics, and Islamic Reformism among the Siltie." In Muslim Ethiopia, 139–61. New York: Palgrave Macmillan US, 2013. http://dx.doi.org/10.1057/9781137322098_7.

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Dierks, Dennis. "Scripting, Translating, and Narrating Reform. Making Muslim Reformism in the European Peripheries of the Muslim World at the Turn of the 20th Century." In Knowledge on the Move in a Transottoman Perspective, 157–222. Göttingen: V&R unipress, 2021. http://dx.doi.org/10.14220/9783737011853.157.

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Conference papers on the topic "Muslim reformism"

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Szőllős, Andrea. "Civil Service Reforms in the European Union - Basic Characteristics and Future Prospects -." In MultiScience - XXXI. microCAD International Multidisciplinary Scientific Conference. University of Miskolc, 2017. http://dx.doi.org/10.26649/musci.2017.095.

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