Relevant bibliographies by topics / Secularization studies

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

Academic literature on the topic 'Secularization studies'

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

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Journal articles on the topic "Secularization studies"

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Mason, Alistair. "Book Reviews : Secularization?" Expository Times 112, no. 7 (April 2001): 242. http://dx.doi.org/10.1177/001452460111200719.

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Bermejo, D. "Insufficient Secularization." Telos 2016, no. 175 (June 1, 2016): 9–33. http://dx.doi.org/10.3817/0616175009.

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Kokosalakis, Nikos. "Diffused Religion: Beyond Secularization." Journal of Contemporary Religion 33, no. 3 (September 2, 2018): 583–84. http://dx.doi.org/10.1080/13537903.2018.1535300.

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Kruithof, Maryse. "Secularizing Effects of Christian Mission: Fifty Years After Elmer Miller’s “The Christian Missionary, Agent of Secularization”." Mission Studies 38, no. 1 (May 20, 2021): 59–76. http://dx.doi.org/10.1163/15733831-12341774.

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Abstract It has been suggested that Christianity is inextricably linked with secularization due to its emphasis on purification and rationalization. But if we believe secularization in Europe is at least partly caused by internal developments within Christianity, may we then assume that secularization emerges wherever Christian missionaries are successful? Has the Christian mission unwittingly instigated secularization in its mission fields? This literature review analyses the argument that American anthropologist Elmer Miller made in the article “The Christian Missionary, Agent of Secularization” (1970) and explores whether his thesis has been confirmed in academic literature during the past fifty years. Miller presents rationalization as the primary driver of secularization and explains how missionaries have played a decisive role in this process. This paper demonstrates that while rationalization has often been mentioned as an effect of the Christian mission in other sources, the process has rarely been linked to secularization in the mission field.
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Ploch, Donald R., and Richard K. Fenn. "The Secularization of Sin." Journal for the Scientific Study of Religion 32, no. 1 (March 1993): 92. http://dx.doi.org/10.2307/1386924.

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van der Zwan, Rob. "SEARCHING FOR INDIAN SECULARIZATION." Exchange 19, no. 2 (1990): 91–151. http://dx.doi.org/10.1163/157254390x00022.

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Shrubsole, Nicholas D. "Secularization, Dispossession, Forced Deprivatization." Studies in Religion/Sciences Religieuses 45, no. 3 (August 17, 2016): 335–59. http://dx.doi.org/10.1177/0008429816657256.

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This article examines the effects of secularization and dispossession on the protection of First Nations sacred sites. The separation of religion from the state and the privatization of religion are intricately connected, but religion’s relegation to the private sphere is not its permanent location. These processes contribute to the construction of conditions by which religions must conform in order to enter the public arena and debate morally relevant issues. Deprivatization demands a particular type of religion that is susceptible to compromise and negotiation. This leads to two problems for the protection of First Nations sacred sites: (1) the state’s control over much of the traditional lands of First Nations and over socio-economic expansion forces First Nations into the public arena to seek the protection of their sacred sites, and (2) there is an intimate connection between First Nations’ religious beliefs and the topic of public debate.
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Downing, Emily. "REVISITING SECULARIZATION." Cultural Studies 23, no. 3 (May 2009): 444–46. http://dx.doi.org/10.1080/09502380701420945.

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Green, Todd. "Retelling Modern European Religious History: Postwar Immigration and the Alternative Narrative of Presence." Journal of Religion in Europe 2, no. 3 (2009): 215–30. http://dx.doi.org/10.1163/187489109x12463420694868.

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AbstractThe rise of the secularization thesis in the 1960s resulted in secularization becoming the dominant narrative theme in most scholarly accounts of modern European religious history. In the past few decades, sociologists and historians have increasingly challenged the secularization thesis, but less energy has been devoted to devising an alternative to the secularization narrative. Philip Jenkins's Future of Christianity trilogy offers historians something new in this regard, though it also contains plenty of the old. While the first two books largely reiterate the traditional secularization narrative by focusing on the absence of old-stock Europeans from churches, the third book focuses more on the growing presence of vibrant Muslim and Christian immigrant communities in postwar Europe, a presence that has stimulated significant political and cultural debates concerning the place of religion in Europe's past, present, and future.
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Mittmann, Thomas. "The Lasting Impact of the ‘Sociological Moment’ on the Churches’ Discourse of ‘Secularization’ in West Germany." Journal of Religion in Europe 9, no. 2-3 (July 24, 2016): 157–76. http://dx.doi.org/10.1163/18748929-00902006.

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This paper focuses on the effect of the religious sociology on the churches’ discourse of “secularization.” The research results refer to transformations within the Catholic and Protestant Church(es) in West Germany since the 1950s. At this point the purpose is not to give comprehensive insight into that topic. Rather, a few general trends are to be considered here. The secularization discourses within the West German Churches can be described as a periodization with three stages. In the period from 1945 to the late 1950s “secularization” was used to give an orientation after the devastating experiences of the Second World War. The concept was at that stage most understood in the classical meaning of a religious decline. “Secularization” was the mirror-image of past, present, and more importantly, the future. The chance of a religious revival on the one hand and the fear of a godless communism on the other hand were the main topics of the secularization discourse in the postwar period. In the 1960s we can find a kind of “theologization” of “secularization.” Based on the work of theologians such as Dietrich Bonhoeffer, Paul Tillich, and Friedrich Gogarten it was the aim to integrate a changed understanding of “secularization” in the sense of a necessary “Verweltlichung” or “Weltlichkeit” into a “modern” and future oriented church model. The churchly debate was influenced and inspired by the general politicization of the West German society. The third period began in the 1970s, but was fully developed in the 1980s. The secularization discourse followed the trend of a scientification of the Churches. The definition of “secularization” was more and more affected by sociological patterns and the theological dimension moved into the background. The churchly discussion benefited primarily from the extension of Church Sociology to Sociology of Religions. This impact of the “sociological moment” improved the future prospects of the Churches, as long as they were willing to adapt to modern society by changing their symbolic, ritual, and institutional form. Already, at the end of the 1970s the first indications of a changed perception of the significance of religion were seen. This also involved attempts to replace the theory of secularization with more plausible accounts of the future of religion.
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Dissertations / Theses on the topic "Secularization studies"

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Surrency, Donald. "The proliferating sacred : secularization and postmodernity." [Tampa, Fla.] : University of South Florida, 2007. http://purl.fcla.edu/usf/dc/et/SFE0002283.

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Tahirli, Taleh. "Secularization in a strong religious society: the case of Turkey." Thesis, Linköping University, Department of Management and Economics, 2006. http://urn.kb.se/resolve?urn=urn:nbn:se:liu:diva-5318.

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There is a widespread belief among many researchers that Islam and secularization is incompatible. Obviously, in the Eastern world and in Muslim countries in particular, the problematic relationship between religion and democracy is still shows itself intensively. The current lack of democracy in most Muslim countries derives in part from this mindset contending that Islam is incompatible with secularization. So the application of concept “secularization” to studies of the Muslim countries Middle East has often been more problematic than enlightening.

The present study continues the discussion of the compatibility of secularization and Islamic religion bringing to the fore the case of modern Turkish politics. By considering the possible ways of how secularization can emerge and survive in a predominantly Muslim society, the study demonstrates the state-religion interaction in Turkey.

The thesis examines how the collapse of the Ottoman Empire and the rise of Turkish nationalism decreased religious authority which led to the emergence of secularization. It shows that western institutions played a crucial role in survival of secularization. Later it discusses the reasons of revival of religion and survival of secularization in Turkish politics.

The main purpose is to present Turkey as a case in support of the argument concerning the coexistence of Islam and secularization.

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Tegelid, Julia. "”Jag var främling och ni tog emot mig” : – en religionssociologisk studie om hur Svenska kyrkans roll i samhället kan förstås utifrån dess flyktingmottagande 2015." Thesis, Uppsala universitet, Teologiska institutionen, 2017. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-339230.

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The Swedish Church can be understood as having a large focus on social- and supportive work, in Sweden as well as abroad in their international projects. An example of their engagement is the extensive responsibility the church took during the refugee crisis 2015. This commitment in society raises questions about the role of the Swedish Church, such as how the church manifest itself in a so called secular society. On that basis, the aim of this paper is to examine how the Swedish Church’s work with refugees during the refugee crisis 2015, can help us understand the role that the Swedish Church has in the Swedish society today. The purpose is therefore to find out how the receiving of, and work with, refugees was expressed and what it can tell us about role of the Church today.   Moreover, the empirical material includes five case studies about the church’s commitment in the refugee crisis 2015, made by the Swedish Church itself. Theories about secularization is used for the analysis, and more particularly theories about internal secularization and deprivatization.   The conclusion of this paper is that the church’s answer to the refugee crisis, show us that the Church has in some aspects adopted a secular public role. This can be understood by the fact that they welcomed people to activities with main focus on integration, rather than pronounced Christian activities. Through their refugee work, the Swedish Church can also be understood as an important voluntary welfare provider supporting the Swedish state.
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Sudlow, Brian J. "Adolphe Rette and G.K. Chesterton : two case-studies of the Catholic reaction to secularization in France and England 1904-1914." Thesis, University of Reading, 2007. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.443935.

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Demeter, Michelle E. "The commodification of yoga in contemporary U.S. culture." [Tampa, Fla] : University of South Florida, 2006. http://purl.fcla.edu/usf/dc/et/SFE0001710.

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Ferreri, Frank. "Sports and the American Sacred: What are the Limits of Civil Religion?" [Tampa, Fla.] : University of South Florida, 2004. http://purl.fcla.edu/fcla/etd/SFE0000545.

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Elaies, Sara. "Islam och muslimer i Johannes Anyurus fiktiva skildring av det framtida Sverige : En tematisk textanalys av den fiktiva romanen De kommer att drunkna i sina mödrars tårar." Thesis, Uppsala universitet, Teologiska institutionen, 2021. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-432303.

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The aim of this thesis is to identify and illuminate Anyurus fictional portrayal of Islam and Muslims role in the future Swedish society. Furthermore, this thesis intends to shed light on the novels attitudes towards Islam and Muslims. This thesis hopes to add knowledge about how Islam and Muslims can be portrayed in popular cultural. The research questions are framed as follow: How can portrayal of Islam and Muslims in Anyurus novel be understood in relation to José Casanovas theory of the changing role of religions in the public and private spheres? Does Anyurus novel reflect open or closed attitudes about Islam and Muslims? The theoretical starting points that were used to answer the study’s purpose and research questions were José Casanovas secularization theory and The Runnymede Trust model of open and closed attitudes towards Islam and Muslims. The methodological approach was a qualitative content analysis with a focus on a thematic analysis. The material that was being analyzed is a novel called They will drown in their mother’s tears, written by Johannes Anyuru. The results showed that José Casanovas secularization theory could be used to understand Islam and Muslims role in the society. Results showed that their role did not disappear from the public to the private sphere, it was a choice that Muslims in the novel decided by themselves. The result also showed that it can be argued that the majority of Anyurus representation reflect closed attitudes towards Islam and Muslims. The open attitudes could not be identified and reflected in Anyurus novel. It is important to keep in mind that this is a study that is based on a fictional representation of the future of Sweden, which therefore means that it is not possible to draw a parallel to reality.
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Blomqvist, Helene. "- Vanmaktens makt : Sekulariseringen i Sven Delblancs Samuelsvit och Änkan." Doctoral thesis, Göteborgs universitet, 1999. http://urn.kb.se/resolve?urn=urn:nbn:se:kau:diva-16460.

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Så säger en av romangestalterna i Sven Delblancs Samuelsvit ochger därmed uttryck – ett av många – åt något som skulle kunna benämnas ’vanmaktens makt’. Vanmaktens makt har också blivit titeln på denna undersökning av sekulariseringstematiken i Delblancs Samuelsvit och Änkan. – Hur framställs och bearbetas sekulariseringen i dessa texter? – Vilka bilder ger de av sekulariseringsprocessen och dess följder,av ett sekulariserat samhälle och en sekulariserad människa? Dessa frågor, bland andra, diskuterar Helene Blomqvist i denna studie.Delblancs fem romaner bearbetar två livsfrågor som tycks bli på ett särskilt sätt aktualiserade genom sekulariseringen: frågan omontologin och frågan om etiken. Det handlar å ena sidan om ett teoretiskt spörsmål – om hur man kan uppfatta tillvarons grundläggande beskaffenhet – och å andra sidan om ett praktiskt – hurman bäst skall leva sitt liv i denna värld. Såväl Samuelsviten som Änkan gör upp räkningen med en gammal monistisk allsmäktig-Gud-ontologi. Teodicéproblemet visar sig vara trons stötesten: föreställningenom en allsmäktig och allgod gud kan inte fås att rimma med allt det destruktiva i tillvaron, ondskans framfart,eget och andras lidande. Romanerna gestaltar alla ett sökande efter en mer hållbar ontologisk och etisk grund. Hur skulle ett sådant alternativ kunna se ut? Detta är frågor som är helt centrala för Delblancs romaner och således också för denna undersökning.

Distrubution: Genom författaren

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Eriksson, Evelina. "Religiositet och tolerans : En statistisk studie om vilken roll människors religiösa tro har för att motverka eller främja tolerans för invandrare och sexuella minoriteter." Thesis, Linnéuniversitetet, Institutionen för statsvetenskap (ST), 2016. http://urn.kb.se/resolve?urn=urn:nbn:se:lnu:diva-49387.

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The aim of this paper is to investigate whether religion has a positive or negative impact on tolerance towards people with different ethnic backgrounds and people with different sexual orientation, or if this is a product of other phenomena in society like general trust, left-right placement, gender and so on. The main intention is to explore if, and in that case to what extent, religious people in Europe tend to be more or less xenophobic or homophobic than their unreligious, or secularized, counterparts. To live up to this aim, the study is based on regression analyses which utilize data from the European Social Survey. The findings show that religious people generally tend to be more intolerant towards immigrants and homosexuals than nonreligious people, but that this effect also differs between countries. For example, whereas the negative effect can be found in most European contries, the correlation is reversed in countries like Sweden and Czech Republic, meaning that a higher level of religiosity makes people more tolerant towards these particular contexts.
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Acheamong, Fredrick. "Decoupling Church-State Relation in Sweden : A Brief Post-Mortem." Thesis, Högskolan i Gävle, Avdelningen för kultur-, religions- och utbildningsvetenskap, 2010. http://urn.kb.se/resolve?urn=urn:nbn:se:hig:diva-12840.

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Five decades’ process of breaking more than four centuries of Church-State ties saw a major break-through at the stroke of the new millennium (the year 2000), with the implementation of legislative reforms aimed at giving the Church of Sweden a greater degree of liberty, while extending greater freedom to other religious communities in Sweden. Almost a decade after this historic legislation most stakeholders claim the impact of the reform has been significant. Indeed the decision to server Church-State ties for whatever purpose or reason, after such a long standing relation between the two, will by all means have implications for the Church that is separated, the State and the so called free churches and other religions in Sweden. Thus, this field study seeks to investigate the resultant impact of delimiting governmental power in the religious domain on the now autonomous church and the implications the separation has had for other “non-state churches” as well as the secularized state government in Sweden almost ten years after the reforms.
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Books on the topic "Secularization studies"

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Wood-Legh, K. L. Studies in church life in England under Edward III. Cambridge: Cambridge Univ. Press, 2010.

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Uta, Karstein, and Schmidt-Lux Thomas, eds. Forcierte Säkularität: Religiöser Wandel und Generationendynamik im Osten Deutschlands. Frankfurt ; New York: Campus Verlag, 2009.

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Jenseits der Säkularisierung: Religionsphilosophische Studien. Berlin: Parerga, 2008.

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Nagl-Docekal, Herta. Jenseits der Säkularisierung: Religionsphilosophische Studien. Berlin: Parerga, 2008.

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Pollack, Detlef. Säkularisierung, ein moderner Mythos?: Studien zum religiösen Wandel in Deutschland. Tübingen: Mohr Siebeck, 2003.

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Eikenbusch, Jürgen. Unsichtbares Christentum?: Studien zu religionssoziologischen und theologischen Bewältigungsstrategien der Entkirchlichungserfahrung im 19. und 20. Jahrhundert. Hamburg: Kovač, 2001.

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Percy, Martyn. The Salt of the Earth: Religious Resilience in a Secular Age (Lincoln Studies in Religion & Society). Sheffield, 2002.

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Quack, Johannes, and Cora Schuh. Religious Indifference: New Perspectives From Studies on Secularization and Nonreligion. Springer, 2018.

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1961-, Boer Roland, ed. Secularism and biblical studies. London: Equinox Pub. Ltd, 2008.

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1961-, Boer Roland, ed. Secularism and biblical studies. London: Equinox Pub. Ltd, 2008.

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Book chapters on the topic "Secularization studies"

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von Essen, Johan. "Lost and Found in Secularization." In Nonprofit and Civil Society Studies, 147–67. Cham: Springer International Publishing, 2014. http://dx.doi.org/10.1007/978-3-319-04585-6_8.

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Fenton, Elizabeth. "The Secularization Narrative and Nineteenth-Century American Literature." In A Companion to American Literary Studies, 61–76. Chichester, UK: John Wiley & Sons, Ltd, 2011. http://dx.doi.org/10.1002/9781444343809.ch4.

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Simon, Patrick, and Vincent Tiberj. "Secularization or a Return to Religion? The Religiosity of Immigrants and Their Descendants." In INED Population Studies, 307–30. Cham: Springer International Publishing, 2018. http://dx.doi.org/10.1007/978-3-319-76638-6_12.

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Bowman, Jonathan. "Extending the Dialectics of Secularization Eastward: Scriptural Hermeneutics and Discursive Insights from Hindu, Buddhist, Confucian, and Taoist Philosophy of Language." In Studies in Global Justice, 49–118. Cham: Springer International Publishing, 2015. http://dx.doi.org/10.1007/978-3-319-12709-5_2.

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"Shin Buddhist Studies and Secularization." In Critical Readings on Pure Land Buddhism in Japan, 993–1004. BRILL, 2020. http://dx.doi.org/10.1163/9789004401525_041.

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Aiakova, Zh. "SECULARIZATION OF BUDDHISM IN THE CONTEXT OF WESTERN CULTURE." In BUDDHIST STUDIES: ALMANAC, 83–93. Buryat Scientific Center of SB RAS Press, 2020. http://dx.doi.org/10.31554/978-5-7925-0600-8-2020-3-83-93.

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Richardson, James T. "VII. Studies of Conversion: Secularization or Re-enchantment?" In The Sacred in a Secular Age, 104–22. University of California Press, 1985. http://dx.doi.org/10.1525/9780520325425-008.

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"Mission in the Context of Religions and Secularization: An African Viewpoint." In African Historical Studies, 259–90. Routledge, 2005. http://dx.doi.org/10.4324/9780203988084-18.

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Cox, Harvey. "The Biblical Sources of Secularization." In The Secular City. Princeton University Press, 2013. http://dx.doi.org/10.23943/princeton/9780691158853.003.0002.

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This chapter studies the biblical sources of secularization, showing how three pivotal elements in the biblical faith have each given rise to one aspect of secularization. The disenchantment of nature begins with the Creation; the desacralization of politics with the Exodus; and the deconsecration of values with the Sinai Covenant, especially with its prohibition of idols. The chapter argues that far from being something Christians should be against, secularization represents an authentic consequence of biblical faith. This is why it is no mere accident that secularization arose first within the culture of the so-called Christian West, in the history within which the biblical religions have made their most telling impact. As such, rather than oppose it, the task of Christians should be to support and nourish it.
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Steinberg, Michael P., and Yaron Ezrahi. "Aby Warburg and the Secularization of the Image." In Weimar Thought. Princeton University Press, 2013. http://dx.doi.org/10.23943/princeton/9780691135106.003.0016.

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This chapter draws attention to the anthropological imagination of Aby Warburg, the great student of world culture and comparative mythology whose “Warburg Library,” founded in Hamburg, served as the meeting place for Weimar philosophers, historians, and cultural critics. Warburg determined the library's acquisitions from 1886 until his sudden death in October 1929. In December 1933 the library (approximately 60,000 books, plus slides, photographs, other materials, as well as the collective argument of the enterprise itself) was evacuated to London, to be linked as of 1937 to the University of London and fully incorporated into the university in 1944. The Warburg Institute's second-generation principal scholars, adherents, and administrators included Erwin Panofsky, Ernst Gombrich, Rudolf Wittkower, Edgar Wind, Frances Yates, and Anne Marie Meyer. In recent years, the methods and claims of visual culture and visual studies have embraced the legacy of Warburg's critique of formalist art history.
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Conference papers on the topic "Secularization studies"

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Chen, Meizhen, and Yi Yang. "Secularization, Sanctification and Artistry: the Aesthetic Changes of “Gesar” Tangka." In Proceedings of the 2nd International Conference on Art Studies: Science, Experience, Education (ICASSEE 2018). Paris, France: Atlantis Press, 2018. http://dx.doi.org/10.2991/icassee-18.2018.19.

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Wang, Shuping. "Transfer from the Church to the Street: Discussion on the Secularization of European Medieval Religious Dramas." In 4th International Conference on Art Studies: Science, Experience, Education (ICASSEE 2020). Paris, France: Atlantis Press, 2020. http://dx.doi.org/10.2991/assehr.k.200907.015.

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NURİ, Nahar Muhammed. "ATATÜRK IS THE PIONEER OF TURKISH SECULARISM: A STUDY ON THE SECULARIZATION OF EDUCATION IN THE ATATÜRK ERA." In 9. Uluslararası Atatürk Kongresi. Ankara: Atatürk Araştırma Merkezi Yayınları, 2021. http://dx.doi.org/10.51824/978-975-17-4794-5.54.

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Many studies have dealt with the Atatürk era from historical or critical perspectives, but important fields of the Atatürk era still need to be re-examined and read in- depth from the perspective of revision, re-reading the historical era and reveal the fact of importance. Thus, the Atatürk era is one of the problematic fields whose importance derives not only from a historical perspective but from a comparative epistemological perspective, which contributes to the comparative studies needed by the researcher to compare the great value shifts that accompanied the Turkish state structures and institutions During the Atatürk era.
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Reports on the topic "Secularization studies"

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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).
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