Academic literature on the topic 'Muslimah book'
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Journal articles on the topic "Muslimah book"
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Bullock, Katherine. "The Muslimah Who Fell to Earth." American Journal of Islam and Society 34, no. 3 (July 1, 2017): 169–72. http://dx.doi.org/10.35632/ajis.v34i3.793.
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Prompted by a chance encounter with a colleague who had commented thatSamia Hussain was the only Muslimah she knew – in a city in which about12% of the population is Muslim –the author reached out across Canada to assemblean edited collection of autobiographical essays by Canadian Muslimahs:The Muslimah Who Fell to Earth: Personal Stories by CanadianMuslim Women. She asked them to “share their personal experiences relatingto what it meant for them to be Canadians and Muslims, to tell readers detailsabout their lives, their concerns, and their aspirations” (p. 2).Hussain made “considerable effort to reflect the diversity of Canada’s Muslimpopulation” (p. 2), recounting at a book launch how she approachedstrangers on the street to ask them to contribute. This effort, which surely ledto the inclusion of people who might otherwise have been left out, is also thesource of my only minor criticism: Inviting women who are not normally writersto write their own stories gives the book a slightly uneven quality. I wishthat Hussain had taken a stronger role as editor and tidied up those pieces thatare a bit choppy, hard to follow due to missing elements, or end abruptly withouta seeming conclusion. Of course, that is also the beauty of the collection,for writers normally already have some kind of public presence. Bringing outthe voices of ordinary Muslimahs so that readers can “meet” women theywould not otherwise meet is a gift of bridge building ...
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Nafiah, Azizatun, and M. Yunus Abu Bakar. "Internalisasi Nilai-Nilai Pendidikan Islam dalam Buku “Muslimah yang Diperdebatkan” Karya Kalis Mardiasih." Jurnal Intelektual: Jurnal Pendidikan dan Studi Keislaman 11, no. 2 (August 31, 2021): 108–21. http://dx.doi.org/10.33367/ji.v11i2.1733.
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Kalis Mardiasih is a pro-feminism woman who writes about the phenomena encountered in society particularly that occurred to a Muslima in her book “Muslimah Yang Diperdebatkan”. This book deals with many of the recent phenomena, including the use of hijab and social media abuses. Through literature study approaches, the values of Islamic education in the book are then aligned with concepts from different sources of literature. The function of Islamic education in addition to tauhid and worship another function of Islamic education is the founding of moral and social value to learners. The process of integrating value can be by sharing the activity like the cultivating of conduct. The roles of the various elements of Islamic education here are particularly influential in habituation, especially the roles of teachers and parents who are often directly involved with learners.
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Nurhayati, Nurhayati. "Takhrij Hadis Karakteristik Muslimah dalam Kitab Syakhshiyah al-Mar’ah al-Muslimah Karya Muhammad Ali Al-Hasyimi." Jurnal Riset Agama 2, no. 2 (May 19, 2022): 103–32. http://dx.doi.org/10.15575/jra.v2i2.16892.
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The book Syakshiyah al-Mar'ah al-Muslimah by Muhammad Ali al-Hasyimi discusses the ideal character of a Muslim woman. In this book, he includes verses of the Qur'an and traditions related to the character of Muslim women. This study aims to determine the quality of the hadiths regarding the characteristics of Muslim women listed in the book of Syakhshiyah al-Mar'ah al-Muslimah by Muhammad Ali Al-Hasyimi. This type of research is qualitative through literature study using the takhrij hadith method and descriptive analysis approach. The takhrij method used is the takhrij hadith bi al-lafdzi, which is a search using some words from the matan hadith. The results and discussion of this research include an overview of the characteristics of Muslim women, editorials on the characteristics of Muslim women and takhrij hadiths which discuss the authenticity status of hadiths. Based on their authenticity and validity, this study concludes that the quality of the traditions contained in the book Syakhshiyah al-Mar'ah al-Muslimah by Muhammad Ali al-Hasyimi, is proven to be valid because it can be ascertained that the narrators are tsiqah and the hadiths are authentic. Therefore, these traditions can be used as syara' arguments or evidence in Islamic law for every Muslim woman who always explores her character. According to al-Hasyimi, the characteristics that a Muslim woman must have include 1) maintaining her honor; 2) obedient to parents and husband; 3) establish a good relationship.
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Maftuhin, Arif. "SOSIOLOGI TUBUH DAN BUSANA MUSLIMAH." Musãwa Jurnal Studi Gender dan Islam 16, no. 1 (April 23, 2018): 19. http://dx.doi.org/10.14421/musawa.2017.161.19-31.
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This paper aims at exploring sociological theories of body as an alternative approach for developing interdisciplinary Islamic studies. Three importants poinst are made trough reviewing relevant theories and literatures. First, it offers understanding of the new development in sociological theories of the body. Second, it gives emphasize on, and elaborates, the theory of docail body, which was initially developed by Michel Foucault. Third, it will analyze the Panduan Busana Muslimah book as a sample of how to use the theory of body to study one of the most prominent Islamic symbols of Islamic revivalism, the jilbab.[Artikel ini bertujuan untuk menawarkan teori tubuh sebagai salah satu alternatif pendekatan dalam kajian Islam interdisiplin, yang sering kita sebut sebagai pendekatan integrasi-interkoneksi. Untuk mencapai hal dimaksud, tiga aspek akan dibahas secara mendalam. Pertama, makalah ini menjelaskan teori-teori baru yang berkembang dalam sosiologi tubuh. Kedua, makalah ini menekankan pentingnya teori docail body yang digagas oleh Michel Foucault. Dan ketiga, makalah ini memberikan contoh aplikasi singkat bagaimana teori tubuh itu dapat digunakan untuk menganalisis salah satu fenomena revivalisme Islam.]
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Nurhalima, Nurhalima, and Syafwan Syafwan. "DESIGN OF DESCRIPTION STORIES AS EDUCATIONAL MEDIA FOR MUSLIMAH CLOTHES FOR EARLY CHILDREN." DEKAVE : Jurnal Desain Komunikasi Visual 10, no. 4 (November 30, 2020): 612. http://dx.doi.org/10.24036/dekave.v10i4.110734.
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In Islamic muslim dress called a hijab serves to cover the body parts that are forbidden to see or other words aurat. In Indonesia there are still adult women wearing muslim clothing that is not true, and also can not distinguish between a hijab and a veil, it also occurs in children of an early age, where parents have not taught dress muslimah (hijab) to her son. Then by it, the purpose of this design is to produce the design illustrated story books as a medium of education muslim clothing for children of early age due to see there are still mature women wearing muslim clothing, which is not true.The method used in this design is descriptive method of qualitative analysis, where this analysis is carried out based on the logic and arguments of a scientific nature, so as to produce the design illustrated story books that can accommodate and nurture the life of will be education and training for the child to recognize how to clothing a muslim in accordance with Islamic teachings.In the process of solving the problem, used the analysis of the 5W+1H (what, who, where, when, why, and how) to determine the design objectives, the target audience, and the method of solving the problem. The design of this picture-story book entitled “ Yuk Berhijab With the Fig and the Umma” by applying the story descriptive approach to convey his message. the visual message consists of a figure of girls named Fig and his mom called the Umma. Illustration and layout done with the rough sketch, and then visualized in a digital form. For supporting the main media, created supporting media, namely, E-Books, Posters, Pins, Banners, X-Banners, Stickers, and Mugs.Keywords: Books, Picture Stories, Education, Muslim Clothing, EarlyChildhood
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Wijayanti, Ratna. "Jilbab Sebagai Etika Busana Muslimah dalam Perspektif Al-Qur’an." Cakrawala: Jurnal Studi Islam 12, no. 2 (December 23, 2017): 151–70. http://dx.doi.org/10.31603/cakrawala.v12i2.1842.
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Al Qur'an is the holy book of Islam, in which there are many rules of Allah, one of which is the rule about the ethics of Muslim women wearing Jilbab. God's command of the veil contained in the Qur'an always begins with the words of a believing woman. this phrase shows how the hijab's position is based on the faithful women. According to Abdul A'la Al-Maududi as quoted by Quraish Shihab, the basis of all forms of obedience and obedience in Islam is Faith. It is clear that it is faith alone that simply binds a person to remain obedient, obedient to the law of God in all their affairs of life. Therefore, Islam first teaches mankind to believe and strengthen the faith to be imprinted in the hearts of men. It is implanted earlier before taught related to worship, muamalah and morals including in it are morally dressed or veiled contained in al-Qur'an and Al-Hadith. From historical analysis, munasabah analysis, and language analysis of the veil it can be concluded that the veil in general is a wide, loose, and covering the entire body. Meanwhile, the commentators differ on the meaning of "Let them stretch out their veils to their whole bodies." Among their interpretations of the verse are: covering his face and head, and only showing his left eye; cover the entire body and half the face by showing both eyes; and extend the cloth to cover the head to the chest. Thus, we can know that commentators from the past until now have agreed that the hijab is a religious duty for women. They agree on the obligation to wear the hijab and differ on the meaning of extending the veil: whether it extends throughout the body except one eye, extends to the whole body except for two eyes, or extends to the whole body except the face.
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Azimah, Nahdliyyatul. "SINERGITAS PEREMPUAN (Studi Paradigmatis Yusuf Qardhawi dalam Fatawa Al-Mu’āshirah)." Marwah: Jurnal Perempuan, Agama dan Jender 20, no. 2 (December 28, 2021): 148. http://dx.doi.org/10.24014/marwah.v20i2.10818.
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The synergy of women in various sector of life is explained directly by Yusuf al-Qardhawi in the Fatawa Al-Mu'āshirah. He is a contemporary fiqh scholar, his work has been widely reviewed by academics and is used as a reference at formal and non-formal institutions. Her moderate and loose attitude in looking at women's affairs attracted writers to examine her paradigm. This research is classified as descriptive-qualitative. Data analysis was carried out through an in-depth study of volume three of the book Fatawa Al-Mu'āshirah and the results were discussed with the author's partners. The results are: 1) Since Adam as., there is has been a contribution of women, namely Hawa. 2) Since of the history of Islam, there is contribution of women has been prominent in family realm, da’wah of Islam, thought, education, literature, politics, science, economy, social and culture. 3) The role of muslimah at various sector of life needs to be improved, which society really needs.
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Pajarianto, Hadi, Andi Muhammad Adigoena, Imran Ukkas, and Imam Pribadi. "PROGRAM PENGEMBANGAN KEWIRAUSAHAAN DI PERGURUAN TINGGI." SELAPARANG Jurnal Pengabdian Masyarakat Berkemajuan 3, no. 1 (November 19, 2019): 104. http://dx.doi.org/10.31764/jpmb.v3i1.1211.
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ABSTRAKTujuan Program Pengembangan Kewirausahaan Universitas Muhammadiyah Palopo adalah menghasilkan mahasiswa dan alumni berwirausaha yang mandiri berbasis iptek, melalui program yang terintegrasi dengan melibatkan dosen, narasumber, mahasiswa, dan calon alumni. Kegiatan program yang dapat menjadi solusi bagi permasalahan kewirausahaan, antara lain (1) pengembangan jiwa wirausaha dan motivasi bisnis, (2) pelatihan manajemen dan skills usaha bagi tenant, (3) pengembangan jejaring dan kelembagaan wirausaha; (4) konsultasi dan afirmasi bisnis, (5) membuka akses modal untuk berwirausaha (6) memfasilitasi tenant dalam berwirausaha untuk menghasilkan wirausaha baru. Program ini melakukan pembinaan kewirausahaan kepada 20 tenant mahasiswa dan alumni. Pada akhir program, sebanyak 6 tenant mahasiswa dan alumni menjadi wirausaha baru pada berbagai bidang, dengan produk berkualitas yang dapat bersaing dengan produk sejenis. Melalui daya inovasi dan bisnis, bidang yang digeluti oleh tenant yang mandiri adalah (1) Bua Hydrofarm; (2) gerobak kuliner; (3) edubooks store; (4) edureptil; (5) kuliner KriboU; dan (6) busana muslimah dan foto copy.Kata kunci: kewirausahaan, bisnis, tenant ABSTRACTThe objective of Entrepreneur Development Program is to create the students and alumni who can set up their own business autonomously based on science and technology. The program is conducted integrative by involving the lecturers, the experts, the students, and the alumni. The programs that can be a solution of entrepreneurship problems are: (1) development of entrepreneurship spirit and business motivation, (2) business skill and management training for tenants, (3) development of business network and institution, (4) business consultation and affirmation, (5) discovering the capital access for business, and (6) facilitating the tenants to develop their business. This Program involves 20 tenants of both students and alumni. At the end of this program, there are six tenants become new businessman/woman in various sectors with good quality and competitive products. Through business incubator, the tenants develop their business in: (1) Hydro farm; (2) culinary cart; (3) edu-book store; (4) edu-reptile; (5) KriboU culinary; and (6) muslimah fashion and photocopy.Keywords: enterpreneurship, business, tenant
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Rohmaniyah, Inayah. "PERPETUATION OF RADICAL IDEOLOGY: DEPERSONALIZATION AND AGENCY OF WOMEN AFTER THE BANNING OF HIZBUT TAHRIR INDONESIA." Al-A'raf : Jurnal Pemikiran Islam dan Filsafat 17, no. 1 (June 30, 2020): 45–66. http://dx.doi.org/10.22515/ajpif.v17i1.2361.
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This study tries to see the existence of women in Hizbut Tahrir Indonesia in Gorontalo after the issuance of Perppu No. 2 of 2017. Based on qualitative research, wherein data is obtained through interviews and focus group discussions, the results of the study found that members of the HTI Muslimah group, as individuals undergo a process of depersonalization. This process gained legitimacy from religious understanding, especially related to belief in the concept of fatalistic destiny, which has contributed to the perpetuation of patriarchal interpretation. Their determination to hold the Taqiyuddin an-Nabhani book as a single source of teachings has contributed effectively in strengthening the process of depersonalization. The banning of HTI did not weaken the group's identity and depersonalize its members. The ban only shifts their da'wah space; from the public to limited space, from large group targets to the individual using a door to door, utilizing networks of friendship and brotherhood, and placing the role of women more significantly. However, there has also been a change in the level of their depersonalization and compliance due to the access to new technologies and knowledge that encouraged them to have critical thinking, modalities, and power to internalize more relevant knowledge and identity.
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Hendri Waluyo Lensa and Sucipto. "KONTRIBUSI ‘ABDUSH SHAMAD FALIMBANI DALAM PENYEBARAN HADIS DI INDONESIA MELALUI KITAB NASHIHAH AL-MUSLIMIN." Al-Majaalis : Jurnal Dirasat Islamiyah 7, no. 2 (May 20, 2020): 207–36. http://dx.doi.org/10.37397/almajaalis.v7i2.144.
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There is something interesting in the book written by one of the Indonesian scholars known as ‘AbdushShamadFalimbani. He is among those who teach Sufism to his students. But in the book, he brought a lot of Qur’an texts and hadiths. This research is limited to two problem formulations, including: what the contribution of ‘AbdushShamadFalimbani in the distribution of hadith through the book of nashihah al-muslimin is and how the content of the hadith in the book Nasihah al-Muslimin is. This research is included in a variety of qualitative research. The data is collected by the document study method which is related to several research variables. The primary document is the book Nasihah al-Muslimin owned by the writer,it is then supplemented by secondary documents in the form of files that can be downloaded for free on the internet. Data analysis is done by reducing the data needed to answer the problem formulations.
There are several conclusions from this study, including: first, The contribution of ‘AbdushShamadFalimbani in the distribution of hadith in Indonesia through the book Nashihah al-Muslimin is enormous. Many Muslims join the call for jihad to raise the sentence of Allah through the delivery of the Qur'anic texts and many hadiths in the book. Various sources of hadith references are supported by his presence at the time of writing the book when he stayed in the Arabian Peninsula, so that references to hadith books can be found easily and are sufficient. Second, the content of the hadith in the book of Nashihah al-Muslimin which is very dense is a proof of the contribution of ‘AbdushShamad who was quite good in his day. Although, There has not yet obtained from his work that specifically discusses the narration of the hadith. But his efforts in the mention of hadiths that can be traced in the books of the hadith are an effort that should be grateful.
Dissertations / Theses on the topic "Muslimah book"
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Harwazinski, Assia Maria. "Islam als Migrationsreligion vom Umgang der Deutschen mit ihrer muslimischen Minderheit am Beispiel der Region Stuttgart /." Marburg : Tectum, 2004. http://books.google.com/books?id=j9jXAAAAMAAJ.
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Nainggolan, Z. S. "Pandangan cendekiawan Muslim terhadap P4." Jakarta : Gema Isra Utama, 1990. http://books.google.com/books?id=aPfXAAAAMAAJ.
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ʻĪd, Yūsuf. "al-Funūn al-Andalusīyah wa-atharuhā fī Ūrūbbā al-quruwusṭīyah." Bayrūt : Dār al-Fikr al-Lubnānī, 1993. http://books.google.com/books?id=OCpIAAAAMAAJ.
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Gramstrup, Louise Koelner. "Jewish, Christian, and Muslim women searching for common ground : exploring religious identities in the American interfaith book groups, the Daughters of Abraham." Thesis, University of Edinburgh, 2017. http://hdl.handle.net/1842/25937.
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This thesis examines how women negotiate their identification within and as a group when engaging in interreligious dialogue. It is an in-depth case study of the women’s interfaith book groups, the Daughters of Abraham, located in the Greater Boston Area. This focus facilitates an in-depth understanding of the dynamics of relationships within one group, between different groups, and as situated in the American sociocultural context. I explore the tensions arising from religious diversity, and the consequences of participating in an interreligious dialogue group for understandings of religious self and others. Categories such as boundary, power, sameness, difference, self and other serve to explore the complexities and fluidity of identity constructions. I answer the following questions: How do members of the Daughters of Abraham engage with the group’s religious diversity? How does their participation in the Daughters of Abraham affect their self-understanding and understanding of the “other?” What can we learn about power dynamics and boundary drawing from the women’s accounts of their participation in the Daughters of Abraham and from their group interactions? Two interrelated arguments guide this thesis. One, I show that Daughters members arrive at complex and fluid understandings of what it means to identify as an American Jewish, Christian, and Muslim woman by negotiating various power dynamics arising from ideas of sameness and difference of religion, gender, and sociopolitical values. Two, I contend that the collective emphasis on commonalities in the Daughters of Abraham is a double-edged sword. Explicitly, this stress intends to encourage engagement with the group’s religious diversity by excluding those deemed too different. However, whilst this emphasis can generate nuanced understandings of religious identity categories, at times it highlights differences detrimental to facilitating such understanding. Moreover, this stress on commonalities illuminates the power dynamics and tensions characterizing this women’s interfaith book group. Scholarship has by and large overlooked women’s interreligious engagements with explicit ethnographic studies of such being virtually non-existent. This thesis addresses this gap by using ethnographic methods to advance knowledge about women’s interreligious dialogue. Furthermore, it pushes disciplinary discourses by speaking to the following interlinked areas: Jewish-Christian-Muslim relations, formalized interreligious dialogue, interreligious encounters on the grassroots level, women’s interreligious dialogue, a book group approach to engaging with religious diversity, and interreligious encounters in the American context post-September 11th 2001.
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al-Denawy, Mahmood Hassaan. "A reappraisal of attitudes to the 'People of the Book' in the Qur'an and Hadith, with particular reference to Muslim fiscal policy and the covenant of 'Umar'." Thesis, Durham University, 2006. http://etheses.dur.ac.uk/1294/.
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Pillay, Reginald. "Encountering God : the role of prayer in Christian-Muslim relations." Diss., 1995. http://hdl.handle.net/10500/15788.
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Summaries in English and AfrikaansDie verhoudings tussen Christene en Moslems word dikwels vertroebel deur wantroue, misverstand en kultuurverskille. Hierdie studie behandel gebed as 'n moontlike brug van begrip tussen Moslems en Christene. Die motivering vir die studie le egter dieper as die soeke na goeie wedersydse verhoudings. Dit vloei voort uit deelname aan die "God se sending" in die wereld. Hoofstuk 2 gee 'n noukeurige beskrywing van Moslemgebed (salat), deur te kyk na die oproep tot gebed, voorneme, wassing, gebedshoudings, asook die plek en rigting van gebed. Hoofstuk 3 bevat 'n Christelike interpretasie van Moslemgebed. Di t bestudeer die aanroep ("In die naam van God"), die Moslem-geloofsbelydenis en salat as ritueel. Hoofstuk 4 tref 'n vergelyking tussen die eerste Soerah (Al-Fatihah) en die "Onse Vader". Beide verskille en ooreenkomste word aangetoon. Hoofstuk 5 trek dan 'n paar missiologiese konklusies, met die klem op gebedshoudings en die verhouding tussen dialoog en getuienis.
Relations between Christians and Muslims have often been strained due to mistrust, misunderstanding and cultural differences. This study focuses on prayer as a possible bridge to mutual understanding between Muslims and Christians. However, the motivation for this study goes deeper than a search for good neighbourliness. It stems from participating in the ''mission of God" in society. Chapter 2 gives a detailed description of Muslim prayer (salat), looking at the call to prayer, intention, ablution, prayer postures, the place and the direction of salat. Chapter 3 contains a Christian interpretation of Muslim prayer. It examines the invocation ("In the name of God"), the Islamic Creed, and salat as ritual. Chapter 4 draws a comparison between the opening Surah (Al-Fatihah) and the Lord's Prayer. Both the common and distinguishing features are highlighted. Chapter 5 draws some missiological implications, focusing on prayer postures and the relationship between dialogue and witness.
Christian Spirituality, Church History and Missiology
M. Th. (Missiology)
Books on the topic "Muslimah book"
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Goble, Phillip E. New creation book for Muslims. Pasadena, Calif: Mandate Press, 1989.
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Ahmad, Waheed. A book of religious knowledge (for Ahmadi Muslims). 2nd ed. Athens, Ohio: Fazl-i-Umar Press, 1995.
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ʻAwaḍī, Rifʻat al-Sayyid. Min al-Turāth al-iqtiṣādī lil-muslimīn. 2nd ed. [Cairo]: Dār al-Ṭibāʻah wa-al-Nashr al-Islāmīyah, 1988.
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Knizhnai︠a︡ kulʹtura sibirskikh musulʹman: The Book Culture of Siberian Muslims. Moskva: Izdatelʹskiĭ dom Mardzhani, 2013.
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Movement, University of Karachi Archives of Freedom. A hand book of archives & material on Pakistan freedom struggle. Karachi: Archives of Freedom Movement, University of Karachi, 1988.
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Abdullah, Walid Jumblatt. Islam in a Secular State. NL Amsterdam: Amsterdam University Press, 2021. http://dx.doi.org/10.5117/9789463724012.
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The overtly secular state of Singapore has unapologetically maintained an interventionist approach to governance in the realm of religion. Islam is particularly managed by the state. Muslim activists thus have to meticulously navigate these realities – in addition to being a minority community – in order to maximize their influence in the political system. Significantly, Muslim activists are not a monolith: there exists a multitude of political and theological differences amongst them. Islam in a Secular State: Muslim Activism in Singapore analyses the following categories of Muslim activists: Islamic religious scholars (ulama), liberal Muslims, and the more conservative-minded individuals. Due to constricting political realities, many activists attempt to align themselves with the state, and call upon the state to be an arbiter in their disagreements with other factions. Though there are activists who challenge the state, these are by far in the minority, and are typically unable to assert their influence in a sustained manner. The author draws upon his own experiences as a researcher and as someone who was involved in some of the discourses explored in this book.
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Suspended somewhere between: A book of verse. Washington, D.C: Busboys and Poets Press, 2011.
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Movement, University of Karachi Archives of Freedom. A hand book of archives & material on Pakistan freedom struggle: Muslim League records and private collections. 3rd ed. Karachi: University of Karachi, 1988.
Find full textBook chapters on the topic "Muslimah book"
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MacLean, Gerald. "Milton among the Muslims." In The Religions of the Book, 180–94. London: Palgrave Macmillan UK, 2008. http://dx.doi.org/10.1057/9780230582576_9.
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Donner, Fred M. "Early Muslims and Peoples of the Book." In Routledge Handbook on Early Islam, 177–93. New York, NY: Routledge, 2018.: Routledge, 2017. http://dx.doi.org/10.4324/9781315743462-11.
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Shaban, Abdul, and Zinat Aboli. "Socio-spatial Segregation and Exclusion in Mumbai." In The Urban Book Series, 153–70. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-64569-4_8.
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AbstractIndian society is characterised by significant horizontal (religious, regional, linguistic) and vertical (income, occupation, caste) divisions. These socio-economic fragmentations significantly shape the production of space in cities. In fact, all major cities in the country are pervaded by socio-spatial divides, which often become sources of conflict, violence, exclusion and, also, solidarity. Mumbai is the industrial, commercial and financial capital of the country. Bollywood has, over the years, helped in carving out a distinct (pan) Indian identity for itself and the city, both within and outside India, and is a major rallying and unifying aspect for India. Among all its glitter, the city is also infamous for its underworld (originating from its excluded and marginalised neighbourhoods), slums and poor residential areas. The city is pervaded by socio-spatial fragmentation and is a divided city. This chapter shows that the highest level of segregation in Mumbai is based on religion (Muslims and Non-Muslims), followed by class, caste and tribe.
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Schmid, Hansjörg, and Amir Sheikhzadegan. "Increasing Spiritual Sensitivity and Faith-Based Service Provision: Pathways to Islamic Social Work." In Exploring Islamic Social Work, 1–23. Cham: Springer International Publishing, 2022. http://dx.doi.org/10.1007/978-3-030-95880-0_1.
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AbstractSocial work has been characterised in recent years by a growing sensitivity to religious and spiritual issues, both leading back to its historical roots and responding to the challenges of contemporary post-secular society. This sensitivity also requires more knowledge about and attention to the specific needs of Muslims as service users, without neglecting their great diversity. The topic of ‘Islamic social work’, situated within this context, does not only concern Muslim beneficiaries in the field of mainstream social work, but also the central, active role that Muslim communities play: it therefore calls into question a merely individual focus. For Muslim faith-based organisations, Islamically-motivated social ideas and thought are also important. In Western contexts, which are often characterised by mistrust shown to Islam and Muslims, reflection on what contribution can be made to the common good within the framework of pluralistic societies is required. Finally, Islamic social work can be considered in relation to the broader development of social work, which is characterised by a critical approach to power-relations and domination, a sensitivity to diversity and an openness to alternative forms of social work. This chapter introduces the book “Exploring Islamic Social Work. Between Community and the Common Good” by analysing the state of research, identifying guiding questions and then developing and presenting the structure of the volume. Its focus is on contexts of Islamic social work and its target groups, its theological and ethical foundations, as well as its inclusion into general social work discourse.
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Khatun, Samia. "The Book of Marriage." In Australianama, 141–68. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190922603.003.0007.
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From 1860 to the 1920s, Muslim merchants and workers from across British India and Afghanistan travelled to Australian shores to work in the extensive camel transportation network that underpinned the growth of capitalism in the Australian interior. Through marriage, South Asian women in addition to white women and Aboriginal women became part of families spanning the Indian Ocean. Challenging the racist accounts of gender relations that currently structure histories of Muslims in Australia, I turn to the intellectual traditions of colonised peoples in search of alternatives to orientalist narratives. Redeploying the Muslim narrative tradition of Kitab al‐Nikah (Book of Marriage) to write feminist history, this chapter proposes a new framework to house histories of Muslim women.
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"About the Book." In Why Muslims Rebel, 253–54. Lynne Rienner Publishers, 2003. http://dx.doi.org/10.1515/9781685853365-013.
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"About the Book." In Muslims in US Prisons, 255. Lynne Rienner Publishers, 2015. http://dx.doi.org/10.1515/9781626375505-018.
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"About the Book." In Women in Muslim Societies, 311–12. Lynne Rienner Publishers, 1998. http://dx.doi.org/10.1515/9781685856236-018.
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"BOOK REVIEWS." In Yearbook of Muslims in Europe, Volume 3, 717–52. BRILL, 2011. http://dx.doi.org/10.1163/9789004207554_052.
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Khan, Razak. "Introduction." In Minority Pasts, 1–25. Oxford University PressDelhi, 2022. http://dx.doi.org/10.1093/oso/9788194831686.003.0001.
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Abstract The introduction to the book explores the historiography of Muslim identity and princely state politics in colonial India. It points at the existing frameworks and raises new questions and approaches on the issue of local history, identifications, belonging and public culture. It highlights the importance of locality and space in order to understand Muslim identities, politics and histories. The argument is that we need to move beyond such homogeneous categories as nation and region, and attempt to comprehend local dynamics that allow a better and closer understanding of the specificities of historical re-negotiations of politics and identity by Muslims in South Asia. This book does so by focusing on the histories and politics of Muslims in Rampur—the last Muslim-ruled princely state in the colonial United Provinces.
Conference papers on the topic "Muslimah book"
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Osman, Muhammad Nawab. "GÜLEN’S CONTRIBUTION TO A MODERATE ISLAM IN SOUTHEAST ASIA." In Muslim World in Transition: Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/diek4743.
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This paper aims to demonstrate the relevance of the Gülen movement as a counter to extremist ideology and an encouragement to inter-religious dialogue in the Southeast Asia region. The movement presents a Middle Way Islam, which can accommodate local cultural differences and make a hospitable space for positive relations between Muslims and non-Muslims. Following an account of Fethullah Gülen’s views on extremism and inter-religious dialogue, the paper turns to case studies of Gülen-inspired organisations in Singapore and Indonesia to show how they have applied his ideas to enable inter-religious dialogue and offer an effective alternative to legalistic teaching of Islam. The case studies allow for comparison of the move- ment’s approach to a Muslim-majority and Muslim-minority context. The paper concludes by charting the trajectory of the movement’s role and contribution to the development of a Middle Way Islam in Southeast Asia. The paper is based on a combination of fieldwork with a qualitative approach and documen- tary research. The fieldwork comprises data gathered through participatory observation in Singapore and interviews with key members of the two organisations and their local partners. The documentary research comprises data from the movement’s publications – books, maga- zines (Asya Pasifik), newspaper articles, brochures and online materials. The emergence of Islam as a political force is a recent development in Southeast Asia. Earlier, the impact of the resurgence of Islam had been felt both in the social and cultural realms, through the mushrooming of Muslim organizations attempting to promote a ‘purer’ form of Islam in the region. In more recent times, however, the expression of religiosity has been brought about by way of participation in political parties and groups. More shockingly, some of these groups, such as the terror network known as Jemaati Islamiyah, have sought to use violence to achieve their aims. This has had severe ramifications for both intra-Muslim rela- tions and Muslim-non-Muslim relations in the region. In this chaotic socio-political climate, a group has emerged in the region advocating peace, tolerance and understanding between people of different races and religions. This group is known as the Gülen movement, or is commonly referred to as the hizmet, in Turkey. This paper will demonstrate how the Gülen movement has addressed the issues facing them and remained relevant by developing a counter-trend through proactive measures to oppose extremist ideology and enhance inter-religious discussion in the Southeast Asian region. Its key thrust is to show that the Gülen movement can reverse the current distorted state of Islam back to its original form. The teachings of Islam which is the teachings of the Middle Way can accommodate the cultural differences in Southeast Asia and enhance inter-religious ties between Muslims and non-Muslims in the region. The paper will first examine Fethullah Gülen’s views on extremism and inter-religious dialogue. The paper will then proceed to examine case studies of organizations inspired by Gülen in Singapore and Indonesia and how these organizations utilized his ideas to enhance inter-religious dialogue and provide an alternative to the legalistic discourse on Islam. This section will also attempt to compare and contrast the approach of the organization in a Muslim-majority country (Indonesia) and in a Muslim minority country (Singapore). The paper will conclude by charting a trajectory of the movement’s role its potential contributions to the development of moderate Islam in Southeast Asia. It will be argued that these contributions will become an important counter to extremist ideologies and enhance ties amongst Muslims and between members of different faiths in the region.
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Al-Jāsir, Ḥamad. "Manuscripts in the history of Makkah and Madīnah." In The Significance of Islamic Manuscripts. Al-Furqān Islamic Heritage Foundation, 1992. http://dx.doi.org/10.56656/100130.09.
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God has favoured the Muslims by His promise to eternally preserve the Book of Islam. ‘We have, without doubt, sent down the Message; and we will assuredly guard it (from corruption)’ (15:9). And it was He who prepared learned men among the Muslims since the time of the Prophet, the blessing of God be upon him, who carried the message of His laws and His commandments and all the tenets of His religion, as they interpreted them from His Holy Book, and as they received them from the Prophet, and transmitted the message faithfully to those whom they deemed worthy of receiving it. And so the message was passed from one age to the next until today.
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Siregar, W. Z. B. "Presenting New Construction on Mothering to Indonesian Muslim Millennial Generation through Islamic Books." In Proceedings of the 19th Annual International Conference on Islamic Studies, AICIS 2019, 1-4 October 2019, Jakarta, Indonesia. EAI, 2020. http://dx.doi.org/10.4108/eai.1-10-2019.2291658.
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Gu, Xiao Hao, and Hwee Ling Siek. "Exploring an Alternative Material of Holy Book Stand Holder through Malaysian Muslim Perspectives on the Design of Rehal." In International Academic Symposium of Social Science. Basel Switzerland: MDPI, 2022. http://dx.doi.org/10.3390/proceedings2022082079.
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Al-Babīb Al-Hīlah, Muhammad. "Classification of Andalusian and Maghribi books of Nawazl from the Middle of the fifth to the end of the Ninth century AH." In The Significance of Islamic Manuscripts. Al-Furqān Islamic Heritage Foundation, 1992. http://dx.doi.org/10.56656/100130.07.
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While the chief concern of Muslim jurists (fuqahā’) has always been to establish principles for dealing with every event necessitating the administration of justice in society within the circumstances of the age, they perform at the same time a number of other functions.
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Anggraini, W., Yuberti, Afifah Zahra Wahyudi, and Iip Sugiarta. "The Effectiveness of Using A Qur’an-Integrated Pop-Up Learning Media Book for Studying the Temperature and Change Materials." In 1st Raden Intan International Conference on Muslim Societies and Social Sciences (RIICMuSSS 2019). Paris, France: Atlantis Press, 2020. http://dx.doi.org/10.2991/assehr.k.201113.024.
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Mohaghghegh, Mehdi. "Islamic philosophical manuscripts." In The Significance of Islamic Manuscripts. Al-Furqān Islamic Heritage Foundation, 1992. http://dx.doi.org/10.56656/100130.11.
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It was the translation movement in Islamic civilization which made the works of Greek scholars available to the Muslims.[i] But not only did translators put the various works of Aristotle, Plato, Galen, and other philosophers into Arabic; the works of the Greek philosophers were also classified and catalogued, in which context mention should be made of two works by Abū Naṣr al-Fārābī, in one of which he presented the works of Plato, and in the other the works of Aristotle.[ii] Ḥunayn b. Isḥāq in his letter to ʿAli b. Yaḥyā mentioned individually 129 books that his co-workers had translated with him, and he gives a detailed description of how he obtained the manuscripts and how he compared the manuscripts with each other in order to arrive at correct and complete texts.
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Hidyayat, Rahmad, Ihsan Nul Hakim, Agita Misriani, Sri Murti, Syafrimen Syafril, and Faisal Faisal. "The Use of Poetic Narratives in Hamka’s Qur’anic Exegesis Books, Tafsir Al Azhar." In 1st Raden Intan International Conference on Muslim Societies and Social Sciences (RIICMuSSS 2019). Paris, France: Atlantis Press, 2020. http://dx.doi.org/10.2991/assehr.k.201113.008.
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Capes, David B. "TOLERANCE IN THE THEOLOGY AND THOUGHT OF A. J. CONYERS AND FETHULLAH GÜLEN (EXTENDED ABSTRACT)." In Muslim World in Transition: Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/fbvr3629.
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In his book The Long Truce (Spence Publishing, 2001) the late A. J. Conyers argues that tolerance, as practiced in western democracies, is not a public virtue; it is a political strat- egy employed to establish power and guarantee profits. Tolerance, of course, seemed to be a reasonable response to the religious wars of the sixteenth and seventeenth centuries, but tolerance based upon indifference to all values except political power and materialism relegated ultimate questions of meaning to private life. Conyers offers another model for tolerance based upon values and resources already resident in pre-Reformation Christianity. In this paper, we consider Conyer’s case against the modern, secular form of tolerance and its current practice. We examine his attempt to reclaim the practice of Christian tolerance based upon humility, hospitality and the “powerful fact” of the incarnation. Furthermore, we bring the late Conyers into dialog with Fethullah Gülen, a Muslim scholar, prolific writer and the source of inspiration for a transnational civil society movement. We explore how both Conyers and Gülen interpret their scriptures in order to fashion a theology and politi- cal ideology conducive to peaceful co-existence. Finally, because Gülen’s identity has been formed within the Sufi tradition, we reflect on the spiritual resources within Sufi spirituality that make dialog and toleration key values for him. Conyers locates various values, practices and convictions in the Christian message that pave the way for authentic toleration. These include humility, trust, reconciliation, the interrelat- edness of all things, the paradox of power--that is, that strength is found in weakness and greatness in service—hope, the inherent goodness of creation, and interfaith dialog. Conyers refers to this latter practice as developing “the listening heart” and “the open soul.” In his writings and oral addresses, Gülen prefers the term hoshgoru (literally, “good view”) to “tolerance.” Conceptually, the former term indicates actions of the heart and the mind that include empathy, inquisitiveness, reflection, consideration of the dialog partner’s context, and respect for their positions. The term “tolerance” does not capture the notion of hoshgoru. Elsewhere, Gülen finds even the concept of hoshgoru insufficient, and employs terms with more depth in interfaith relations, such as respect and an appreciation of the positions of your dialog partner. The resources Gülen references in the context of dialog and empathic acceptance include the Qur’an, the prophetic tradition, especially lives of the companions of the Prophet, the works of great Muslim scholars and Sufi masters, and finally, the history of Islamic civilization. Among his Qur’anic references, Gülen alludes to verses that tell the believers to represent hu- mility, peace and security, trustworthiness, compassion and forgiveness (The Qur’an, 25:63, 25:72, 28:55, 45:14, 17:84), to avoid armed conflicts and prefer peace (4:128), to maintain cordial relationships with the “people of the book,” and to avoid argumentation (29:46). But perhaps the most important references of Gülen with respect to interfaith relations are his readings of those verses that allow Muslims to fight others. Gülen positions these verses in historical context to point out one by one that their applicability is conditioned upon active hostility. In other words, in Gülen’s view, nowhere in the Qur’an does God allow fighting based on differences of faith. An important factor for Gülen’s embracing views of empathic acceptance and respect is his view of the inherent value of the human. Gülen’s message is essentially that every human person exists as a piece of art created by the Compassionate God, reflecting aspects of His compassion. He highlights love as the raison d’etre of the universe. “Love is the very reason of existence, and the most important bond among beings,” Gülen comments. A failure to approach fellow humans with love, therefore, implies a deficiency in our love of God and of those who are beloved to God. The lack of love for fellow human beings implies a lack of respect for this monumental work of art by God. Ultimately, to remain indifferent to the conditions and suffering of fellow human beings implies indifference to God himself. While advocating love of human beings as a pillar of human relations, Gülen maintains a balance. He distinguishes between the love of fellow human beings and our attitude toward some of their qualities or actions. Our love for a human being who inflicts suffering upon others does not mean that we remain silent toward his violent actions. On the contrary, our very love for that human being as a human being, as well as our love of those who suffer, necessitate that we participate actively in the elimination of suffering. In the end we argue that strong resonances are found in the notion of authentic toleration based on humility advocated by Conyers and the notion of hoshgoru in the writings of Gülen.
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Kayaoglu, Turan. "PREACHERS OF DIALOGUE: INTERNATIONAL RELATIONS AND INTERFAITH THEOLOGY." In Muslim World in Transition: Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/bjxv1018.
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While the appeal of ‘civilisational dialogue’ is on the rise, its sources, functions, and con- sequences arouse controversy within and between faith communities. Some religious lead- ers have attempted to clarify the religious foundations for such dialogue. Among them are Jonathan Sacks, the Chief Rabbi of the United Hebrew Congregations of Britain and the Commonwealth, Edward Idris, Cardinal Cassidy of the Catholic Church, and Fethullah Gülen. The paper compares the approach of these three religious leaders from the Abrahamic tra- dition as presented in their scholarly works – Sacks’ The Dignity of Difference, Cardinal Cassidy’s Ecumenism and Interreligious Dialogue, and Gülen’s Advocate of Dialogue. The discussion attempts to answer the following questions: Can monotheistic traditions accom- modate the dignity of followers of other monotheistic and polytheistic religions as well as non-theistic religions and philosophies? Is a belief in the unity of God compatible with an acceptance of the religious dignity of others? The paper also explores their arguments for why civilisational and interfaith dialogue is necessary, the parameters of such dialogue and its anticipated consequences: how and how far can dialogue bridge the claims of unity of God and diversity of faiths? Islam’s emphasis on diversity and the Quran’s accommodation of ear- lier religious traditions put Islam and Fethullah Gülen in the best position to offer a religious justification for valuing and cherishing the dignity of followers of other religions. The plea for a dialogue of civilizations is on the rise among some policymakers and politi- cians. Many of them believe a dialogue between Islam and the West has become more urgent in the new millennium. For example following the 2005 Cartoon Wars, the United Nations, the Organization of the Islamic Conferences, and the European Union used a joint statement to condemn violent protests and call for respect toward religious traditions. They pled for an exchange of ideas rather than blows: We urge everyone to resist provocation, overreaction and violence, and turn to dialogue. Without dialogue, we cannot hope to appeal to reason, to heal resentment, or to overcome mistrust. Globalization disperses people and ideas throughout the world; it brings families individuals with different beliefs into close contact. Today, more than any period in history, religious di- versity characterizes daily life in many communities. Proponents of interfaith dialogue claim that, in an increasingly global world, interfaith dialogue can facilitate mutual understanding, respect for other religions, and, thus, the peaceful coexistence of people of different faiths. One key factor for the success of the interfaith dialogue is religious leaders’ ability to provide an inclusive interfaith theology in order to reconcile their commitment to their own faith with the reality of religious diversity in their communities. I argue that prominent leaders of the Abrahamic religions (Judaism, Christianity, and Islam) are already offering separate but overlapping theologies to legitimize interfaith dialogue. A balanced analysis of multi-faith interactions is overdue in political science. The discipline characterises religious interactions solely from the perspective of schism and exclusion. The literature asserts that interactions among believers of different faiths will breed conflict, in- cluding terrorism, civil wars, interstate wars, and global wars. According to this conven- tional depiction, interfaith cooperation is especially challenging to Judaism, Christianity, and Islam due to their monotheism; each claims it is “the one true path”. The so-called “monothe- istic exclusion” refers to an all-or-nothing theological view: you are a believer or you are an infidel. Judaism identifies the chosen people, while outsiders are gentiles; Christians believe that no salvation is possible outside of Jesus; Islam seems to call for a perennial jihad against non-Muslims. Each faith would claim ‘religious other’ is a stranger to God. Political “us versus them” thinking evolves from this “believer versus infidel” worldview. This mindset, in turn, initiates the blaming, dehumanizing, and demonization of the believers of other reli- gious traditions. Eventually, it leads to inter-religious violence and conflict. Disputing this grim characterization of religious interactions, scholars of religion offer a tripartite typology of religious attitude towards the ‘religious other.’ They are: exclusivism, inclusivism, and pluralism. Exclusivism suggests a binary opposition of religious claims: one is truth, the other is falsehood. In this dichotomy, salvation requires affirmation of truths of one’s particular religion. Inclusivism integrates other religious traditions with one’s own. In this integration, one’s own religion represents the complete and pure, while other religions represent the incomplete, the corrupted, or both. Pluralism accepts that no religious tradi- tion has a privileged access to religious truth, and all religions are potentially equally valid paths. This paper examines the theology of interfaith dialogue (or interfaith theology) in the Abrahamic religions by means of analyzing the works of three prominent religious lead- ers, a Rabbi, a Pope, and a Muslim scholar. First, Jonathan Sacks, the Chief Rabbi of the United Hebrew Congregations of Britain and the Commonwealth, offers a framework for the dialogue of civilizations in his book Dignity of Difference: How to Avoid the Clash of Civilizations. Rather than mere tolerance and multiculturalism, he advocates what he calls the dignity of difference—an active engagement to value and cherish cultural and religious differences. Second, Pope John Paul II’s Crossing the Threshold of Hope argues that holiness and truth might exist in other religions because the Holy Spirit works beyond the for- mal boundaries of Church. Third, the Turkish Islamic scholar Fethullah Gülen’s Advocate of Dialogue describes a Muslim approach to interfaith dialogue based on the Muslim belief in prophecy and revelation. I analyze the interfaith theologies of these religious leaders in five sections: First, I explore variations on the definition of ‘interfaith dialogue’ in their works. Second, I examine the structural and strategic reasons for the emergence and development of the interfaith theologies. Third, I respond to four common doubts about the possibility and utility of interfaith di- alogue and theologies. Fourth, I use John Rawls’ overlapping consensus approach to develop a framework with which to analyze religious leaders’ support for interfaith dialogue. Fifth, I discuss the religious rationales of each religious leader as it relates to interfaith dialogue.
Reports on the topic "Muslimah book"
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Prud’homme, Joseph. Quakerism, Christian Tradition, and Secular Misconceptions: A Christian’s Thoughts on the Political Philosophy of Ihsan. IIIT, October 2020. http://dx.doi.org/10.47816/01.006.20.
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In his elegant and insightful book Muqtedar Khan admonishes Muslims to do beautiful things. It is an arresting call in a book itself beautiful in style, clarity, and boldness of vision for a better world. Professor Khan’s quest for beauty in a specific Muslim context: the beauty that arises when actions are done with the inescapable sense that God sees all one does – or, Ihsan. But what exactly do the commands of God require of those who, knowing He is watching, set themselves the task of scrupulously doing His will?
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Owens, Janine, G. Hussein Rassool, Josh Bernstein, Sara Latif, and Basil H. Aboul-Enein. Interventions using the Qur'an to protect and promote mental health: A systematic scoping review. INPLASY - International Platform of Registered Systematic Review and Meta-analysis Protocols, July 2022. http://dx.doi.org/10.37766/inplasy2022.7.0065.
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Review question / Objective: The aim of the study is to to identify interventions using the Qur'an to support mental health in Muslims. The question is How do interventions use the Qur'an to reduce psychological distress and promote mental health and wellbeing in Muslims? Eligibility criteria: Inclusion criteria: Evidence up to 31/03/22; Intervention studies; RCTs, quasi-experimental, longitudinal, cross-sectional and qualitative studies in English, French, or Arabic; Adults ≥18 years, Pregnant females attaining marriageable age ≥14; Studies focusing on the Qur’an, hadith and/or surah as a primary mental health intervention or Studies focusing on the Qur’an, hadith and/or surah as an additional form of therapy for mental health interventions. Exclusion criteria: Commentaries, narratives, editorial communications, opinion pieces, conference papers, government reports, guidance documents, book reviews, theses and dissertations, systematic, scoping, rapid and literature reviews, case studies; evidence in languages other than English, French or Arabic; Other types of studies focusing on children or adolescents; Studies excluding interventions using the Qur’an, hadith or surah or failing to differentiate between these areas and other interventions; Studies mentioning Qur’an, hadith or surah as an afterthought in the discussion.
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HEFNER, Robert. IHSAN ETHICS AND POLITICAL REVITALIZATION Appreciating Muqtedar Khan’s Islam and Good Governance. IIIT, October 2020. http://dx.doi.org/10.47816/01.001.20.
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Ours is an age of pervasive political turbulence, and the scale of the challenge requires new thinking on politics as well as public ethics for our world. In Western countries, the specter of Islamophobia, alt-right populism, along with racialized violence has shaken public confidence in long-secure assumptions rooted in democracy, diversity, and citizenship. The tragic denouement of so many of the Arab uprisings together with the ascendance of apocalyptic extremists like Daesh and Boko Haram have caused an even greater sense of alarm in large parts of the Muslim-majority world. It is against this backdrop that M.A. Muqtedar Khan has written a book of breathtaking range and ethical beauty. The author explores the history and sociology of the Muslim world, both classic and contemporary. He does so, however, not merely to chronicle the phases of its development, but to explore just why the message of compassion, mercy, and ethical beauty so prominent in the Quran and Sunna of the Prophet came over time to be displaced by a narrow legalism that emphasized jurisprudence, punishment, and social control. In the modern era, Western Orientalists and Islamists alike have pushed the juridification and interpretive reification of Islamic ethical traditions even further. Each group has asserted that the essence of Islam lies in jurisprudence (fiqh), and both have tended to imagine this legal heritage on the model of Western positive law, according to which law is authorized, codified, and enforced by a leviathan state. “Reification of Shariah and equating of Islam and Shariah has a rather emaciating effect on Islam,” Khan rightly argues. It leads its proponents to overlook “the depth and heights of Islamic faith, mysticism, philosophy or even emotions such as divine love (Muhabba)” (13). As the sociologist of Islamic law, Sami Zubaida, has similarly observed, in all these developments one sees evidence, not of a traditionalist reassertion of Muslim values, but a “triumph of Western models” of religion and state (Zubaida 2003:135). To counteract these impoverishing trends, Khan presents a far-reaching analysis that “seeks to move away from the now failed vision of Islamic states without demanding radical secularization” (2). He does so by positioning himself squarely within the ethical and mystical legacy of the Qur’an and traditions of the Prophet. As the book’s title makes clear, the key to this effort of religious recovery is “the cosmology of Ihsan and the worldview of Al-Tasawwuf, the science of Islamic mysticism” (1-2). For Islamist activists whose models of Islam have more to do with contemporary identity politics than a deep reading of Islamic traditions, Khan’s foregrounding of Ihsan may seem unfamiliar or baffling. But one of the many achievements of this book is the skill with which it plumbs the depth of scripture, classical commentaries, and tasawwuf practices to recover and confirm the ethic that lies at their heart. “The Quran promises that God is with those who do beautiful things,” the author reminds us (Khan 2019:1). The concept of Ihsan appears 191 times in 175 verses in the Quran (110). The concept is given its richest elaboration, Khan explains, in the famous hadith of the Angel Gabriel. This tradition recounts that when Gabriel appeared before the Prophet he asked, “What is Ihsan?” Both Gabriel’s question and the Prophet’s response make clear that Ihsan is an ideal at the center of the Qur’an and Sunna of the Prophet, and that it enjoins “perfection, goodness, to better, to do beautiful things and to do righteous deeds” (3). It is this cosmological ethic that Khan argues must be restored and implemented “to develop a political philosophy … that emphasizes love over law” (2). In its expansive exploration of Islamic ethics and civilization, Khan’s Islam and Good Governance will remind some readers of the late Shahab Ahmed’s remarkable book, What is Islam? The Importance of Being Islamic (Ahmed 2016). Both are works of impressive range and spiritual depth. But whereas Ahmed stood in the humanities wing of Islamic studies, Khan is an intellectual polymath who moves easily across the Islamic sciences, social theory, and comparative politics. He brings the full weight of his effort to conclusion with policy recommendations for how “to combine Sufism with political theory” (6), and to do so in a way that recommends specific “Islamic principles that encourage good governance, and politics in pursuit of goodness” (8).