Books: 'Muslim reformism'

1

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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2

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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4

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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10

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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11

Djamas, Nurhayati. Pola aktivitas keagamaan mahasiswa Islam perguruan tinggi umum negeri pasca reformasi. Edited by Pusat Penelitian dan Pengembangan Pendidikan Agama dan Keagamaan (Indonesia). [Jakarta]: Badan Litbang dan Diklat, Departemen Agama, 2009.

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12

From memory to imagination: Reforming the church's music. Grand Rapids, Mich: W.B. Eerdmans Pub. Co., 2012.

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13

Karmi, Ilan. The Tanzimat and the non-Muslims 1839-1878: The implications of the reforms in 19th century Ottoman Empire on the legal, political, economic and social status of non-Muslims. Ann Arbor, Mich: U.M.I., 1999.

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14

Tan, Lee. Buddhist Revitalization and Chinese Religions in Malaysia. NL Amsterdam: Amsterdam University Press, 2020. http://dx.doi.org/10.5117/9789463726436.

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Buddhist Revitalization and Chinese Religions in Malaysia tells the story of how a minority community comes to grips with the challenges of modernity, history, globalization, and cultural assertion in an ever-changing Malaysia. It captures the religious connection, transformation, and tension within a complex traditional belief system in a multi-religious society. In particular, the book revolves around a discussion on the religious revitalization of Chinese Buddhism in modern Malaysia. This Buddhist revitalization movement is intertwined with various forces, such as colonialism, religious transnationalism, and global capitalism. Reformist Buddhists have helped to remake Malaysia’s urban-dwelling Chinese community and have provided an exit option in the Malay and Muslim majority nation state. As Malaysia modernizes, there have been increasing efforts by certain segments of the country’s ethnic Chinese Buddhist population to separate Buddhism from popular Chinese religions. Nevertheless, these reformist groups face counterforces from traditional Chinese religionists within the context of the cultural complexity of the Chinese belief system.

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15

Subasi, Turgut. Anglo-Ottoman relations and the reform question in the early Tanzimat period 1839-1852: With special reference to reforms concerning Ottoman non-Muslims. Birmingham: University of Birmingham, 1995.

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16

Ali, Cherágh, ed. Barāhīn-i Aḥmadiyyah aur Maulavī ʻAbdulḥaq (Bābāʼe Urdū) kā muqaddamah "Aʻz̤amulkalām": Barahin-e-Ahmadiyah and preface of Maulvi Abdul Haq to Book entitled "reforms under Muslim rule" (Azam ul kalam fi irtiqa el Islam). [Rabvah]: ʻAbdulmanān Kos̲ar, 2013.

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17

Reforming section 115 of the Copyright Act for the digital age: Hearing before the Subcommittee on Courts, the Internet, and Intellectual Property of the Committee on the Judiciary, House of Representatives, One Hundred Tenth Congress, first session, March 22, 2007. Washington: U.S. G.P.O., 2007.

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18

Muslim Ethiopia: The Christian Legacy, Identity Politics, and Islamic Reformism. Palgrave Macmillan, 2013.

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19

Muslim Ethiopia: The Christian Legacy, Identity Politics, and Islamic Reformism. Palgrave Macmillan, 2013.

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20

Haddad, Mohamed. Muslim Reformism - A Critical History: Is Islamic Religious Reform Possible? Springer, 2020.

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21

Khan, Sarfraz. Muslim Reformist Political Thought. Routledge, 2013. http://dx.doi.org/10.4324/9780203823101.

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22

Spannaus, Nathan. Preserving Islamic Tradition. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190251789.001.0001.

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Abu Nasr Qursawi (1776–1812) was a major figure in the history of the Muslim communities of the Russian Empire. An important religious scholar, he wrote works calling for the reform of the Islamic scholarly tradition that shaped the religious discourse of these communities into the 20th century. Qursawi focused on the construction of Islamic scholarship in the postclassical period (14th–19th centuries), criticizing scholars’ overreliance on taqlid, which had led them to hold incorrect theological views and prevented them from engaging with scripture in legal interpretation (through ijtihad). He argued that all scholarly positions must be verified (tahqiq) to ensure their correctness, and ijtihad was an obligation upon all Muslims to determine their own actions. Though critical, his reformism was grounded within the existing scholarly tradition, and its content was not subject to European influence. Nevertheless, it can be seen as a response to the incorporation of Islamic institutions into the bureaucracy of the Russian imperial state in the late 18th century, which remade the exercise of Islamic law and religious authority in the empire. This book analyzes his reformism in reference to its antecedents and sources and in light of these historical shifts. It also addresses the issue of modernity, arguing that although his reformism is grounded in the postclassical tradition, it is also an early example of Islamic modernism. It is, however, distinct from Jadidism, the 20th-century reform movement, despite frequent claims to contrary, as Jadidism instead grew out of transformations in the Volga-Ural religious environment postdating Qursawi.

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23

Sezgin, Yüksel. Reforming Muslim Family Laws in Non-Muslim Democracies. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780198788553.003.0008.

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Israel and Greece belong to a small group of countries that formally recognize and apply Muslim Family Laws (MFLs) within their legal systems. Although state-enforced MFLs affect human and women’s rights negatively, both Greek and Israeli governments have refrained from direct legislative interventions into substantive MFLs under their jurisdictions. Instead, they allowed civil courts to play the role of “reformer.” In this respect, the chapter asks whether civil courts in these two non-Muslim countries have been able to effect any substantive or procedural changes in MFLs. By analyzing the Israeli and Greek civil courts’ Shari‘a jurisprudence, the chapter shows that the effect of civil courts on MFLs has been mostly indirect, through pressure on religious courts/authorities to undertake self-reform.

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24

1967-, Sikand Yoginder, and Vikas Adhyayan Kendra (Bombay, India), eds. Madrasa reforms: Indian Muslim voices. Mumbai: Vikas Adhyayan Kendra, 2008.

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25

1967-, Sikand Yoginder, and Vikas Adhyayan Kendra (Bombay, India), eds. Madrasa reforms: Indian Muslim voices. Mumbai: Vikas Adhyayan Kendra, 2008.

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26

Modern reformist thought in the Muslim world. Delhi.India: Adam Publishers & Distributors.Delhi.India, 1993.

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27

Duderija, Adis, ed. Maqasid al-Shariâa and Contemporary Reformist Muslim Thought. Palgrave Macmillan, 2014. http://dx.doi.org/10.1057/9781137319418.

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28

Ali, Murad. A Call to Greatness: Reforming the Muslim World. PublishAmerica, 2005.

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29

Maqasid al-Shari’a and Contemporary Reformist Muslim Thought: An Examination. Palgrave Macmillan, 2014.

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30

Resource Rich Muslim Countries and Islamic Institutional Reforms. Lang Publishing, Incorporated, Peter, 2018.

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31

Sookhdeo, Patrick. Reforming Islam: Progressive Voices from the Arab Muslim World. Isaac Publishing, 2017.

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32

Tasar, Eren. Soviet and Muslim. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780190652104.001.0001.

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Long associated with its aggressive promotion of atheism, the Communist Party of the Soviet Union adopted a nuanced, flexible, and often contradictory approach toward Islam in the USSR’s largest Muslim region, Central Asia. “Soviet and Muslim” demonstrates how the Soviet state unwittingly set in motion a process of institutionalization during World War II that culminated in a permanent space for Islam in a society ruled by atheists. Central Asia was the sole Muslim region of the former Russian empire to lack a centralized Islamic organization, or muftiate. When the Soviet leader Stalin created such a body for the region as part of his religious reforms during World War II, he acknowledged that the Muslim faith could enjoy some legal protection under Communist rule. From a skeletal and disorganized body run by one family of Islamic scholars out of a modest house in Tashkent’s old city, this muftiate acquired great political importance in the eyes of Soviet policymakers, and equally significant symbolic significance for many Muslims. This book argues that Islam did not merely “survive” the decades from World War II until the Soviet collapse in 1991, but actively shaped the political and social context of Soviet Central Asia. Muslim figures, institutions, and practices evolved in response to the social and political reality of Communist rule. Through an analysis that spans all aspects of Islam under Soviet rule—from debates about religion inside the Communist Party, to the muftiate’s efforts to acquire control over mosques across Central Asia, changes in Islamic practices and dogma, and overseas propaganda targeting the Islamic World—Soviet and Muslim offers a radical new reading of Islam’s resilience and evolution under atheist rule.

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33

Muslim Reformist in Communist Yugoslavia: The Life and Thought of Husein Đozo. Taylor & Francis Group, 2016.

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34

Khan, Sarfraz. Muslim Reformist Political Thought: Revivalists, Modernists and Free Will (Central Asia Research Forum). RoutledgeCurzon, 2003.

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35

Mir, Mustansir. Muḥammad Iqbāl (d. 1938). Edited by Khaled El-Rouayheb and Sabine Schmidtke. Oxford University Press, 2016. http://dx.doi.org/10.1093/oxfordhb/9780199917389.013.39.

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Muhammad Iqbal’s The Reconstruction of Religious Thought in Islam belongs in the category of modern Muslim reformist works, which address, issues of a practical nature faced by Muslims in the social, political, and legal spheres. Iqbal’s Reconstruction analyzes these issues at a deeper, philosophical level, seeking to transform minds and outlook before proposing specific solutions to specific problems. The primary aim of the Reconstruction is to rejuvenate Muslim thought in the modern context. To this end, it enters into a critical engagement with the intellectual, religious, spiritual, and scientific thought of the Muslim and Western traditions, inquiring into the prospects of bringing into harmony, from an Islamic standpoint and in an Islamic setting, tradition and modernity, religion and science. The legacy of the Reconstruction is its invitation to Muslims to reassess the entire Islamic tradition, being fully cognizant of modern developments in thought without breaking with their own past.

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36

Islam, Maidul. Indian Muslim(s) After Liberalization. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780199489916.001.0001.

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Close to the turn of the century and almost 45 years after Independence, India opened its doors to free-market liberalization. Although meant as the promise to a better economic tomorrow, three decades later, many feel betrayed by the economic changes ushered in by this new financial era. Here is a book that probes whether India’s economic reforms have aided the development of Indian Muslims who have historically been denied the fruits of economic development. Maidul Islam points out that in current political discourse, the ‘Muslim question’ in India is not articulated in terms of demands for equity. Instead, the political leadership camouflages real issues of backwardness, prejudice, and social exclusion with the rhetoric of identity and security. Historically informed, empirically grounded, and with robust analytical rigour, the book tries to explore connections between multiple forms of Muslim marginalization, the socio-economic realities facing the community, and the formation of modern Muslim identity in the country. At a time when post-liberalization economic policies have created economic inequality and joblessness for significant sections of the population including Muslims, the book proposes working towards a radical democratic deepening in India.

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37

Salma, Ali, Hasan Fatema Rashid, and Bangladesh National Women Lawyer's Association., eds. Study on the possible reforms in the existing Muslim family law & procedure. Dhaka: Bangladesh National Women Lawyer's Association, 1997.

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38

Tsur, Yaron. Jews in Muslim Lands in the Period of the Reforms, 1830-1880. Littman Library of Jewish, 2009.

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39

Fieni, David. Decadent Orientalisms. Fordham University Press, 2020. http://dx.doi.org/10.5422/fordham/9780823286409.001.0001.

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This book explores the confluence of decadence and Orientalism since the mid-nineteenth century in French and Arabic writing. It demonstrates how French Orientalism set the terms of modernity for Arab and Muslim thinkers and writers, but also how the latter responded to and transformed these terms. The book argues that Orientalism is doubly decadent: it describes the supposedly inherent degeneration of the Semitic and the “Oriental,” and in so doing Orientalism attempts to contribute to the decay of these societies. Through comparative close readings of French, Francophone, and Arabic texts, the author outlines how notions and representations of decadence and decay during the colonial and postcolonial periods have in fact produced symbolic and social disintegration in parts of the Arab world. Part 1 of the book examines the role of philology, secularism, Islamic reformism, and colonial policy in the configurations of colonial modernity during the second half of the nineteenth century, focusing on the Arab East (or Mashreq) and Algeria. Part 2 turns to Maghreb to explore the ways that loss becomes nationalized and gendered in the postcolonial era and how Maghrebi writers engage with the legacy of Orientalist decadence to find ways beyond it. In the context of these questions, it offers analyses of work by a wide range of writers, including Ernest Renan, Jamal al-Din al-Afghani, Ahmed Faris al-Shidyaq, Farah Antun, Céline, Tahar Wattar, Tahir Djaout, Ahlam Mosteghanemi, Yamina Méchakra, Assia Djebar, Hélène Cixous, Abdelwahab Meddeb, and Abdelkebir Khatibi.

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40

Yust, Jason. Reforming Formal Analysis. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190696481.003.0012.

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A number of important questions about the theory of form are addressed: the definition of phrase, ritornello form, form as recipe versus form as structure, and the classification of codas. Disputes over the definition of phrase come might be resolved by replacing the rigid task of locating phrase boundaries to one of distinguishing more neatly phrased music, with coordinated structures, to less neatly phrased music. Ritornello form is distinguished from sonata form, and its history as a symphonic form is discussed. An argument is made for separating the theory of form from the study of formal recipes, exemplified surveys of works by Galuppi, Richter, Boccherini, Haydn, and Mozart. Finally, the network model of structure is applied to introductions and codas, leading to a classification of codas into adjunct, integrated, and disjunctive types.

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41

Hefner, Robert W. Islamic Law and Muslim Women in Modern Indonesia. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780198788553.003.0005.

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In recent years many Muslim-majority countries have undergone troubled and even tragic political transitions. A key feature of most transitions has been heightened debate over the place of women in public life, and the role of Shari‘a and Islamic ethical traditions in defining women’s roles. This chapter examines the pervasiveness of Shari‘a appeals in today’s transitions, in particular with regard to the Southeast Asian nation of Indonesia. It presents a general model for the analysis of Islamic law and ethical plurality, and then explores the model in relation to the history of Islamic law and gender politics in modern Indonesia. It ends with an analysis of the unsuccessful effort of the Islamic women’s movement in 2004 to introduce far-reaching gender reforms into the codified body of Islamic personal status law used since 1991 in Indonesia’s Islamic courts.

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42

Dudoignon, Stéphane A. Since 1993. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780190655914.003.0006.

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In the decades after Khomeini’s death, the oases world’s middlemen class of Iran’s Baluch society has produced political figures able to wield nationwide influence. While maintaining pressure on Tehran from within, the Iranisation of Deobandi religious schools (and of the Kurdish-born Muslim-Brother militant networks) helped reinforce Iran’s national cohesion despite periods of sharp tension. This permitted Deobandi leaders and their Muslim-Brother allies to obtain, under Reformist presidents Muhammad Khatami (1997-2005) and Hasan Ruhani (since 2013), concessions in terms of local government and representation of the minorities. At the same time, the underdevelopment of Iran’s Sunni-peopled marches, the continuous degradation of their ecological situation, the confiscation of the revenues of cross-border smuggling by the Islamic Republic’s paramilitary bodies, the limited reforms implemented since 2013 by the Ruhani administration, the June 2017 ISIS/Daesh-claimed attacks in Tehran and the anti-Sunni repression that followed have fuelled new waves of ‘tribal feud’. This growing violence highlights the contrast between the ability shown by the Sarbaz nexus of Deobandi Sunni ulama to develop nationwide influence, on the first hand, and, on the other hand, the limits of these middlemen’s leadership on Baluch society.

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43

Dallal, Ahmad S. Islam without Europe. University of North Carolina Press, 2018. http://dx.doi.org/10.5149/northcarolina/9781469641409.001.0001.

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Replete with a cast of giants in Islamic thought and philosophy, Ahmad S. Dallal’s pathbreaking intellectual history of the eighteenth-century Muslim world challenges stale views of this period as one of decline, stagnation, and the engendering of a widespread fundamentalism. Far from being moribund, Dallal argues, the eighteenth century--prior to systematic European encounters--was one of the most fertile eras in Islamic thought. Across vast Islamic territories, Dallal charts in rich detail not only how intellectuals rethought and reorganized religious knowledge but also the reception and impact of their ideas. From the banks of the Ganges to the shores of the Atlantic, commoners and elites alike embraced the appeals of Muslim thinkers who, while preserving classical styles of learning, advocated for general participation by Muslims in the definition of Islam. Dallal also uncovers the regional origins of most reform projects, showing how ideologies were forged in particular sociopolitical contexts. Reformists’ ventures were in large part successful--up until the beginnings of European colonization of the Muslim world. By the nineteenth century, the encounter with Europe changed Islamic discursive culture in significant ways into one that was largely articulated in reaction to the radical challenges of colonialism.

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44

Reforming Our Worship Music (Today's Issues (Wheaton, Ill.).). Crossway Books, 2000.

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45

Reforming Music: Music and the Religious Reformations of the Sixteenth Century. De Gruyter, Inc., 2017.

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46

Bertoglio, Chiara. Reforming Music: Music and the Religious Reformations of the Sixteenth Century. De Gruyter, Inc., 2018.

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47

Ingram, Brannon D. Revival from Below. University of California Press, 2018. http://dx.doi.org/10.1525/california/9780520297999.001.0001.

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Revival from Below tells the story of the Deoband movement, one of the most important Islamic revivalist movements of the modern era. Founded in 1866 in colonial northern India, the movement has expanded globally through the establishment of seminaries (madrasas) that are similar to the original Deobandi seminary, the Dar al-`Ulum in Deoband, India. Today the Deoband movement is best known for the fact that the Taliban emerged from Deobandi seminaries in Pakistan. Because of this connection, comparatively little scholarly work has been done on other, more central, aspects of the movement. This book focuses on the movement’s efforts to regulate and shape Muslim public life, especially through its scholars’ critiques of popular devotional practices (especially celebrations of the prophet Muhammad’s birthday and Sufi saints’ death anniversaries), despite the fact that Deobandi scholars themselves identify as Sufis. The book examines how Deobandi scholars used the publication of short texts to carry out this reformist mission. It then traces how these critiques travel through Indian Muslim networks to South Africa, where they intersect with Muslim publics and politics that are markedly different from the Indian context. Accordingly, this book is the first extensive study of Deobandis beyond South Asia and of their efforts to maintain the centrality of traditionally educated Islamic scholars (the `ulama) in Muslim public life.

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48

Harel, Yaron. Syrian Jewry in Transition, 1840-1880. Liverpool University Press, 2010. http://dx.doi.org/10.3828/liverpool/9781904113652.001.0001.

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The Ottoman reforms of the mid-nineteenth century accelerated the process of opening up Syria to European travellers and traders, and gave Syria's Jews access to European Jewish communities. The resulting influx of Western ideas led to a decline in the traditional economy. It also allowed for the introduction of Western education, influenced the structure and the administration of Jewish society in Syria, and changed the balance of the relationship between Muslims, Christians, and Jews. Initially Syria's Jewish communities flourished in these new circumstances, but there was a developing recognition that their future lay overseas. After the opening of the Suez Canal in 1869, the bankruptcy of the Ottoman Empire in 1875, and the suspension of the Ottoman constitution in 1878, this feeling intensified. A process of decline set in that ultimately culminated in large-scale Jewish emigration. Thereon, the future for Syrian Jews lay in the West, not the East. This book covers Jewish community life, the legal status of Jews in Syria, their relationship with their Muslim and Christian neighbours, and their links with the West. It draws on a range of archival material in six languages, including Jewish, Christian Arab, and Muslim Arab sources, Ottoman and European documents, consular reports, travel accounts, and reports from the contemporary press and by emissaries to Syria of the Alliance Israélite Universelle. Rabbinic sources are particularly important in opening a window onto Syrian Jewish life and concerns. Together these sources bring to light an enormous amount of material and provide a broad, multifaceted perspective on the Syrian Jewish community.

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49

Dudoignon, Stéphane A. The Baluch, Sunnism and the State in Iran. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780190655914.001.0001.

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Since 2002, Sunni jihadi groups have been active in Iranian Baluchistan without managing to plunge the region into chaos. This book suggests that a reason for this, besides Tehran’s military responses, has been the quality of Khomeini and Khamenei’s relationship with a network of South-Asia-educated Sunni ulama (mawlawis) originating from the Sarbaz oasis area, in the south of Baluchistan. Educated in the religiously reformist, socially conservative South Asian Deoband School, which puts the madrasa at the centre of social life, the Sarbazi ulama had taken advantage, in Iranian territory, of the eclipse of Baluch tribal might under the Pahlavi monarchy (1925-79). They emerged then as a bulwark against Soviet influence and progressive ideologies, before rallying to Khomeini in 1979. Since the turn of the twenty-first century, they have been playing the role of a rampart against Salafi propaganda and Saudi intrigues. The book shows that, through their alliance with an Iranian Kurdish-born Muslim-Brother movement and through the promotion of a distinct ‘Sunni vote’, they have since the early 2000s contributed towards – and benefitted from – the defence by the Reformist presidents Khatami (1997-2005) and Ruhani (since 2013) of local democracy and of the minorities’ rights. They endeavoured to help, at the same time, preventing the propagation of jihadism and Sunni radicalisation to Iran – at least until the ISIS/Daesh-claimed attacks of June 2017, in Tehran, shed light on the limits of the Islamic Republic’s strategy of reliance on Deobandi ulama and Muslim-Brother preachers in the country’s Sunni-peopled peripheries.

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50

Gruhn, Wilfried, ed. Leo Kestenberg. Rombach Wissenschaft – ein Verlag in der Nomos Verlagsgesellschaft, 2021. http://dx.doi.org/10.5771/9783968217956.

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The reforms to music in Prussian schools that are associated with Leo Kestenberg fundamentally influenced the understanding of music as a subject, which had only just been established as such at that time anyway. In 1921, Kestenberg laid down his concept of education in his work ‘Musikerziehung und Musikpflege’ (Musical Education and Fostering Music), in which he outlined the main aspects of a comprehensive educational concept and, in so doing, laid the foundations for the various reforms that led to the transformation of education in terms of the promotion of music in both public and private. This anniversary edition of his educational programme reproduces the text contained in The Collected Works of Leo Kestenberg, Volume 1 (Freiburg: Rombach 2009).

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Books on the topic 'Muslim reformism'

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