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Relevant bibliographies by topics / Islamic and Secular Discourses / Books

Books on the topic 'Islamic and Secular Discourses'

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Author: Grafiati

Published: 4 June 2021

Last updated: 31 January 2023

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1

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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2

Islamic mysticism: A secular perspective. Amherst, N.Y: Prometheus Books, 2000.

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3

Discourses on Islamic way of life. Karachi: Darul Isha'at, 1999.

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4

The sacred and the secular: Bengal Muslim discourses, 1871-1977. Calcutta: Oxford University Press, 1995.

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5

Murshid, Tazeen M. The sacred and the secular: Bengal Muslim discourses, 1871-1977. Calcutta: Oxford University Press, 1995.

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6

Murshid, Tazeen M. The sacred and the secular: Bengal Muslim discourses, 1871-1977. Calcutta: Oxford University Press, 1995.

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7

Discourses of Rumi. York Beach, ME: Samuel Weiser, 2001.

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8

editor, Jan Tarik translator, Maudoodi, Syed Abul ʻAla, 1903-1979, World of Islam Trust, and Islamic Research Academy (Karachi, Pakistan), eds. Islam and the secular mind. Karachi: Islamic Research Academy, 2008.

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9

Sahar, Khamis, ed. Islam dot com: Contemporary Islamic discourses in cyberspace. New York, N.Y: Palgrave-Macmillan, 2009.

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10

Sahar, Khamis, ed. Islam dot com: Contemporary Islamic discourses in cyberspace. New York: Palgrave Macmillan, 2011.

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11

Zeyno, Baran, ed. The other Muslims: Moderate and secular. New York: Palgrave Macmillan, 2009.

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12

Østberg, Sissel. Pakistani children in Norway: Islamic nurture in a secular context. Leeds: Community Religions Project, University of Leeds, 2003.

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13

Østberg, Sissel. Pakistani children in Oslo: Islamic nurture in a secular context. [s.l.]: typescript, 1998.

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14

Fadl, Khaled Abou El. The authoritative and and [sic] authoritarian in Islamic discourses. Los Angeles: Multimedia Vera International, 1997.

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15

Geering, Lloyd George. Fundamentalism: The challenge to the secular world. Wellington [N.Z.]: St Andrew's Trust for the Study of Religion & Society, 2003.

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16

Rahim, Lily Zubaidah. Muslim secular democracy: Voices from within. New York, NY: Palgrave Macmillan, 2013.

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17

Rhouni, Raja. Secular and Islamic feminist critiques in the work of Fatima Mernissi. Leiden: Brill, 2010.

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18

Alicia, Walker, and Luyster Amanda, eds. Negotiating secular and sacred in medieval art: Christian, Islamic, and Buddhist. Aldershot, Hants, England: Ashgate Pub. Ltd., 2008.

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19

Secular and Islamic feminist critiques in the work of Fatima Mernissi. Leiden: Brill, 2010.

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20

Rhouni, Raja. Secular and Islamic feminist critiques in the work of Fatima Mernissi. Leiden: Brill, 2010.

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21

Islamic education in secular societies: In cooperation with Sedef Sertkan and Zsófia Windisch. Frankfurt am Main: Peter Lang Edition, 2013.

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22

Challenging the secular state: Islamization of law in modern Indonesia. Honolulu: University of Hawaii Press, 2009.

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23

Abdallah-Shahid, Jawairriya. Veiled voices: Muhajabat in secular schools. [S. l.]: Xlibris, 2010.

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24

Hirsch, Susan F. Pronouncing & persevering: Gender and the discourses of disputing in an African Islamic court. Chicago: University of Chicago Press, 1998.

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25

Islamic divorce in North America: A Shari'a path in a secular society. Oxford: Oxford University Press, 2012.

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26

ʻUsmānī, Muḥammad Taqī. Spritual [sic] discourses: A corrective course of manners and inner character. Karachi: Darul Ishaat, 2001.

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27

Pious practice and secular constraints: Women in the Islamic revival in Europe. Stanford, California: Stanford University Press, 2015.

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28

Fadl, Khaled Abou El. The authoritative and authoritarian in Islamic discourses: A contemporary case study. 2nd ed. Austin, TX: Dar Taiba, 1997.

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29

Animism of the Nilotics and discourses of Islamic fundamentalism in Sudan. Leiden, Netherlands: Sidestone Press, 2010.

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30

Sachedina, Abdulaziz. Islamic Ethics. Oxford University PressNew York, 2022. http://dx.doi.org/10.1093/oso/9780197581810.001.0001.

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Abstract Islamic Ethics introduces the centrality of ethics as the most critical subject in directing the religious-social practice of the Muslim community. It introduces the field of ethics by reinvestigating the Islamic juridical heritage in the classical sources and their application in the contemporary Muslim societies. Until now, Islamic ethics has been studied as part of the philosophical discourse that has been greatly influenced by the Greek ethical tradition traced back to Aristotle. This study marks the departure from that Orientalist approach to uncover the path followed by Muslim legal scholars in the development of the juridical methodology to derive the Shari‘a. The juridical methodology is deeply rooted in Islamic textual sources—the Qur’an and the Sunna (Tradition)—and the scholarly appraisal of these sources. Islamic texts are imbued with moral principles that have guided the religious-moral practice (the orthopraxy) in all its private and public facets to provide reliable practice for the organization of the community and its institutions. The important finding of the present study underscores the close working relationship between religious and secular in Islamic ethics, simply because of the integrated nature of God’s rights and human rights in juridical theology. The study demonstrates the need to go beyond philosophical ethics to underscore the importance of ethics to the formulation of religious-moral procedures based on reason and revelation in Muslim interpretive jurisprudence.

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31

Secular or Islamic. Islamic Human Rights Commission, 2005.

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32

McLarney, Ellen Anne. The Redemption of Women's Liberation. Princeton University Press, 2017. http://dx.doi.org/10.23943/princeton/9780691158488.003.0003.

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The concept of women's liberation has become an integral part of a transnational Islamic discourse, deployed in contexts as diverse as debates over the freedom to wear the headscarf in France, in the writings of exiled Muslim Brothers in Kuwait and Saudi Arabia, and in the rhetoric of the Ennahda Party in postrevolutionary Tunis. The idea of women's liberation, identified as growing out of colonial feminism and an imperialist secular liberalism, has now become part of a popular Islamic discourse reiterated by activists and scholars alike. This chapter charts the origins of a discourse of women's liberation in Islam during the nineteenth-century awakening known as the naḍda and its revival for the late twentieth-century ṣaṭwa. The concept of women's liberation was vilified in the naḍda, with Qasim Amin's Liberation of Woman being called a “sermon of the devil.” The later ṣaṭwa, however, would appropriate the concept and language of women's liberation, making it a most potent ideological weapon.

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33

Thompson, Todd. Norman Anderson and the Christian Mission to Modernize Islam. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190697624.001.0001.

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Western Christians in the twentieth century viewed Islam through a lens of social and political concerns that would have appeared novel to their medieval and early-modern predecessors. Concerns about the predicament of secular 'modernity' infused Christian discourse with distinct assumptions that shaped engagement with Islam in fundamentally new ways. J. N. D. (Norman) Anderson (1908-94), a highly influential British Christian scholar of Islam, embodied this new orientation in his commitment to 'modernize' Islam. Anderson's engagement with Islam as a missionary, intelligence agent, scholar of Islamic law and advisor to various Muslim governments, spanned multiple decades and continents. As well as shaping Western understandings of Islamic law and its application, he was involved in debates about the end of the British Empire and the transformation of Christian missions following formal decolonization. Because of Anderson's location at the intersection of so many different debates concerning Islam, his life provides unique insights into the ways in which Christians reconfigured their response to Islam in the last century. Given Christianity's continued influence on British and American ideas about Islam, this study provides crucial insight into the persistent focus on 'modernizing' and 'secularizing' Islam today.

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34

Aslan, Ednan, and Margarete Rausch, eds. Islamic Education in Secular Societies. Peter Lang D, 2014. http://dx.doi.org/10.3726/978-3-653-03801-9.

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35

Aslan, Ednan. Islamic Education in Secular Societies. Lang Publishing, Incorporated, Peter, 2013.

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36

Cizre, Ümit. Secular and Islamic Politics in Turkey. Routledge, 2008. http://dx.doi.org/10.4324/9780203937334.

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37

Jorio, Rosa De. The Heritagization of Islamic and Secular Architecture. University of Illinois Press, 2017. http://dx.doi.org/10.5406/illinois/9780252040276.003.0005.

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This chapter discusses the challenges encountered by state and quasi-state organizations in transforming some of the Djenné-based sacred sites into public heritage sites. It analyzes the centrality of Sudanese architecture in colonial and postcolonial representations of Mali, including the construction of models of the Great Mosque of Djenné in the context of worldwide expositions featuring Mali's artistic and artisanal products. It highlights some of the additional challenges (and possibilities) opened up by the inscription of the towns of Djenné on the UNESCO World Heritage Sites list and Djennenkés' critical perspectives on the criteria and objectives overseeing the management of UNESCO World Heritage Sites. Through an analysis grounded in a postcolonial revision of Bennett's exhibitionary complex, the chapter also addresses state and quasi-state attempts to diversify the selection of the cultural patrimony to be restored. It examines the reinvention of the youth house of the Saho, which is being reconceived in bureaucratic reports and the media as an example of Mal's secular patrimony. Such transformations in state narratives of the Saho represent an effort to mitigate opposition by religious leaders—whose perspectives are shaped not merely by religious concerns but also by an array of other considerations (including economic and political ones).

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38

Alternative Islamic Discourses And Religious Authority. Ashgate Publishing Group, 2013.

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39

Kersten, Carool, and Susanne Olsson. Alternative Islamic Discourses and Religious Authority. Taylor & Francis Group, 2016.

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40

Kersten, Carool, and Susanne Olsson. Alternative Islamic Discourses and Religious Authority. Taylor & Francis Group, 2016.

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41

Kersten, Carool, and Susanne Olsson. Alternative Islamic Discourses and Religious Authority. Taylor & Francis Group, 2016.

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42

Kersten, Carool, and Susanne Olsson. Alternative Islamic Discourses and Religious Authority. Taylor & Francis Group, 2016.

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43

Olsson, Susanne. Alternative Islamic Discourses and Religious Authority. Routledge, 2016. http://dx.doi.org/10.4324/9781315566603.

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44

McDonald, Zahraa. Expressing Post-Secular Citizenship. Lang Publishing, Incorporated, Peter, 2014.

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45

Murshid, Tazeen M. The Sacred and the Secular: Bengal Muslim Discourses, 1871-1977. Oxford University Press, USA, 1996.

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46

Sen, A. Postcolonial Yearning: Reshaping Spiritual and Secular Discourses in Contemporary Literature. Palgrave Macmillan Limited, 2013.

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47

Postcolonial Yearning Reshaping Spiritual And Secular Discourses In Contemporary Literature. Palgrave Macmillan, 2013.

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48

Khalidi, Ali Buba. Islamic Worldview: Concept of Tawhid and Secular Worldview. Independently Published, 2022.

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49

Baran, Zeyno. Other Muslims: Moderate and Secular. Palgrave Macmillan, 2010.

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50

Shankland, David. The Alevis in Turkey: The Emergence of a Secular Islamic Tradition (Islamic Studies). Routledge, 2007.

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