Relevant bibliographies by topics / Islamic renewal

Contents

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

Academic literature on the topic 'Islamic renewal'

Author: Grafiati
Published: 4 June 2021
Last updated: 29 July 2024

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Journal articles on the topic "Islamic renewal"

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Maghraoui, Abdeslam M. "American Foreign Policy and Islamic Renewal." Connections: The Quarterly Journal 05, no. 4 (2006): 26–40. http://dx.doi.org/10.11610/connections.05.4.02.

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Haqq, Muhammad Valiyyul, and Rahim Rahimin Affandi Abdul. "Islamic Renewal and Reformation." FOCUS 5, no. 1 (April 4, 2024): 13–22. http://dx.doi.org/10.26593/focus.v5i1.7723.

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This article discusses the renewal of civilization which is an integral part of Islamic thought. Using the qualitative analysis method, this literature review found several things about the meaning, meaning and origins of renewal in Islamic history. The relationship between the renewal of thought and the concept of ijtihad is also discussed, as well as how this renewal is manifested in the writings of Islamic thinkers. This article develops reform formulations and guidelines that contemporary Muslims must strive for in articulating the goal of harmony between civilizations and their cooperation for the common good.
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Rizqulloh, Anas, and Irfan Kuncoro. "Islamic Boarding School Renewal Policy." Thawalib: Jurnal Kependidikan Islam 3, no. 2 (October 5, 2022): 71–84. http://dx.doi.org/10.54150/thawalib.v3i2.62.

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Renewal in an educational institution is a necessity, this is because educational institutions follow the times and the needs of an increasingly new era without reducing educational values. Reform cannot be separated from policy, there will be the right policy and the concept of reform through proper analysis, monitoring of policy implementation, and policy evaluation. The reform policy in Islamic boarding schools will present the ideals of modernizing Islamic boarding schools without losing the values of Islamic boarding schools. The method used uses a qualitative methodology with a library research approach, examining related references. According to Dede Rosyada, the functions of the pesantren are divided into two, the first is the functionalism model and the structuralism model, where in functionalism formal schools are included, such as madrasas or secondary schools and equivalent, then the structuralism function includes the development of student skills, such as agricultural skills, automation and so on.
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Mukhetdinov, D. V. "The Phenomenon of Renewal in the Islamic Historical Tradition." Islam in the modern world 18, no. 3 (October 25, 2022): 43–58. http://dx.doi.org/10.22311/2074-1529-2022-18-3-43-58.

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This article is devoted to the phenomenon of renewal (tajdid) in historical Islam. This topic is particularly relevant in the context of understanding the origins of Islamic modernism and neo-modernism, namely their embeddedness in the religious tradition. The fi rst paragraph traces the origins and content of the idea of renewal in historical tradition. Particular attention is paid to the connection between renewal and the spiritual and ethical revival of society (islah). Variable and constant characteristics in the development of the historical understanding of renewal are demonstrated. The second paragraph analyzes an issue fundamental to the topic in question as the distinction between innovation (bid‘a) and renewal. It is shown that despite the rather conservative rhetoric of historical renewers, tajdid has a creative nature, but at the same time retains the difference from an arbitrary innovation. The third paragraph reveals the mentioned creative dimension of tajdid: its connection with the practice of independent reasoning (ijtihad) and overcoming imitative thinking (taqlid). In conclusion, the author notes the peculiarities of the modern interpretation of the tajdid: the rejection of a literal understanding of the concept of “age” in the hadith about renewal and the assumption of the possibility of a collective renewer.
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KAMALI, MOHAMMED. "Arab Islamic Banking and the Renewal of Islamic Law." Journal of King Abdulaziz University-Islamic Economics 11, no. 1 (1999): 69–75. http://dx.doi.org/10.4197/islec.11-1.4.

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Mukhetdinov, D. V. "“Revival and Renewal of Islamic Thought”." Islam in the modern world 17, no. 1 (May 1, 2021): 179–96. http://dx.doi.org/10.22311/2074-1529-2021-17-1-179-196.

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Miswari, Miswari. "Epistemologi Pendidikan Agama Islam Alam Melayu." SYAIKHONA: Jurnal Magister Pendidikan Agama Islam 2, no. 1 (April 2, 2024): 41–66. http://dx.doi.org/10.59166/syaikhona.v2i1.183.

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This article aims to review the history of the development of Islamic religious education in the Malay World, especially West Sumatra and North Sumatra. This qualitative research uses a descriptive analytical approach. Data is collected from various library sources, then analyzed, verified and presented narratively. The results of the research show that West Sumatra is not only the heart of the renewal of Islamic religious education in the Malay World, but also a source of energy for the renewal of Islamic thought in Indonesia. The renewal of Islamic religious education in West Sumatra influenced thinking about Islamic religious education in other regions, including North Sumatra. The most massive renewal of Islamic religious education in North Sumatra occurred in the modern Islamic boarding school education curriculum.
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Susanto, Happy. "Pembaharuan Pemikiran Islam dan Relevansinya bagi Pengembangan Pendidikan di Indonesia." Istawa: Jurnal Pendidikan Islam 3, no. 1 (June 6, 2018): 59. http://dx.doi.org/10.24269/ijpi.v3i1.1002.

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The issue of renewal will always be associated with the advancement of science and technology as well as the changing demands of the times. Modernization or renewal can be an attempt to improve the situation both in terms of ways, concepts, and a set of methods commonly applied in order to deliver better circumstances. In the context of renewal education is the absolute thing to be done because part of maintaining the existence of education itself. Islamic education is uniquely different from other types of educational theory and practice largely because of the all-encompassing influence of the Qur’an. The renewal of Islamic education is an attempt to actualize the great values of religion in the form of an empirical and historical life. Nurcholis Madjid and Kuntowijoyo are two great Islamic thinkers of Indonesia who seek to actualize Islamic values in everyday life. Although not specific in the world of education, but what is done in Islamic renewal can be used in renewal in education. The values of religion that are still normative and subjective must be transformed into theories that can be translated in the empirical world and become objective. This paper aims to explore the thinking of Islamic renewal of these two figures and find its relevance to the development of Islamic education.
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Qi, Hanxu. "The Tradition and Renewal of Islamic Historiography." BCP Education & Psychology 6 (August 25, 2022): 147–51. http://dx.doi.org/10.54691/bcpep.v6i.1783.

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Since the nineteenth century, the study of history has become an important branch of historiography, and the number of related research discourses has renewed our understanding of the discipline in general. The study and learning of history has been undertaken in order to examine and summarise the lessons of historical research in order to make it better in the future. The Arab Islamic civilization of the Middle East has created a rich tradition of historiography, which has alternated and interpenetrated with various religious, humanistic and natural disciplines, occupying an important place in the history of Islamic culture and making a great contribution to the history of world civilization, while the tradition of Islamic historiography and its renewal in modern times have provided us with valuable lessons for the study of history today.
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Majid, Zamakhsyari Abdul, and Mumun Mulyati. "PROBLEMATIKA PENDIDIKAN MODERASI DALAM PEMIKIRAN WAHBAH AL-ZUHAILI." Almarhalah | Jurnal Pendidikan Islam 6, no. 2 (November 27, 2022): 220–30. http://dx.doi.org/10.38153/almarhalah.v6i2.155.

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ABSTRACTThis paper aims to examine and analyze the problems education of Islamic moderation from the viewpoint of Wahbah al-Zuhaili's Tafsir al-Munir and al-Fiqh al-Islamiy wa Adillatuhu science. The focus of the study in this paper is to analyze the moderate thoughts of Wahbah al-Zuhaili in understanding Islam through Tafsir al-Munir. Wahbah al-Zuhaili as a Muslim intellectual who mastered various scientific disciplines and had a moderate perspective. Wahbah al-Zuhaili's thoughts on moderation in Islamic law through his work al-Fiqh al-Islamiy wa Adilatuhu. In the book of al-Fiqh al-Islamiy wa Adillatuhu, indicators of moderation in Islamic law are a) Flexibility in Islamic Law, b) Renewal in Islamic Law, c) Views in Schools. Keywords: Islamic Moderation, Wahbah al-Zuhaili
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Dissertations / Theses on the topic "Islamic renewal"

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Habib, Muhammad Rafiq. "A critical analysis of the ideology of Dr. Muhammad Tahir-ul-Qadri with special reference to Islamic revivalism." Thesis, University of Aberdeen, 2012. http://digitool.abdn.ac.uk:80/webclient/DeliveryManager?pid=186199.

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Although 'The Revival of Islam and Muslims' has not been studied, discussed and researched in the past as a specific subject of Islamic Sciences or as a part of Islamic curricula in seminaries and educational institutions, at present it has become a hot cake for intellectual and academic discourse among Muslim and non-Muslim scholars alike. In this context the present study investigates, examines and critically analyses the ideology of Dr Muhammad Tahir-ul-Qadri regarding Islamic Revivalism. This study examines the areas of Muslim Thought which have been subjected to severe ailments and distortions, during the decline period of the Muslim Ummah, leading them to inactivity and stagnancy. I also attempt to suggest various remedial measures to overcome the prevailing conditions, using the ideology of revivalism by Dr Muhammad Tahir-ul-Qadri critically compared with other ideologies of Maududi and al-Banna. Furthermore, I will analyse the ideology of Dr Al-Qadri for the reconstruction of the political, economic, juristic, religious and spiritual thought of Islam in the contemporary context. As Qur'anic Philosophy of Revivalism is a new concept in academia, there is vast scope for investigation of this field to discover new horizons in this particular subject ofIslamic sciences bringing forth some new aspects of research regarding the revival of Islam and Muslims. The present study will enhance the knowledge, background, rationale, significance as well as the necessity of the revival of Islam and its religious, spiritual, academic, legal, juristic, economic and political values and also create awareness for the reformation of the prevailing declining and decaying conditions of Muslim societies around the globe. Consequently, this thesis will enable one to realise and appreciate the significance of revivalism in the contemporary context. In the main, my methodology focuses on library research in relation to the works of Dr Al-Qadri as well as other revivalists in contemporary Muslim Thought. Thus, I will rely heavily on the Islamic core sources approach to Tafsir, Hadith scholarship and Islamic law (Fiqh) in terms of textual analysis.
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Al-Ansari, Ibrahim Abdulla. "The renewal of Islamic legal theory : models of contemporary 'ijtihad'." Thesis, SOAS, University of London, 2005. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.420970.

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Fathimah, Siti. "Modernism and the contextualization of Islamic doctrines : the reform of Indonesian Islam proposed by Nurcholish Madjid." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1999. http://www.collectionscanada.ca/obj/s4/f2/dsk1/tape10/PQDD_0024/MQ50513.pdf.

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Amin, A. N. M. Ruhul. "Aspects of Islamic revival & consciousness in Bangladesh 1905 A.C.-1975 A.C." Thesis, University of Aberdeen, 1992. http://digitool.abdn.ac.uk:80/webclient/DeliveryManager?pid=124217.

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This study is an attempt to highlight a few aspects of the Islamic revival and reawakening in Bangladesh in the period between 1905 to 1975. Being once part of the British Empire, Bangladesh was bequeathed secular education and secular government. In pre-colonial period Islam commanded great respect in as much as Islamic education and Islamic law are concerned. With the coming of the British, the role of the Sharf'ah and 'Ulama diminished. Our main concentration in this study is devoted to the role of traditional 'Ulama who as true disciples of Shah Wali Ullah Al Dehlawi, pioneered his revival mission in the twentieth century. Particular attention has been devoted to the activities of four major daw'ah movements (Islamic missionary), namely, the 'Ulama of Deoband Seminary; Jama'at Tabligh (an off-shoot of Deoband); Jami'yyat-i-'Ulama and Nizam-i-Islam party; and Jama'at-i-Islami of Abul 'ala Mawdudi; which have the support of general muslims in the country. Responses to these movements, which have come from various quarters within the Bangali milieu, are also discussed. In this context, the United struggles of 'Ulama' for establishment of Islamic rule and Islamization of the constitution were highlighted. Further, some discussion is given to the problems arises out of the differences of opinion between different sections of 'Ulama which have in a way hampered the smooth progress of Islamic daw'ah. In the light of the problems, we advance some modest suggestions deemed practicable for consideration of all groups. We also consider briefly the rise of Bengali nationalism. The nature of Islamic movements in the pre-independence and the position of Islamic movements in the post-independent Bangledesh until the late 70s.
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Hassan, Ali Rassul. "The political discourse of Islamic reform and modernity." Thesis, University of Aberdeen, 2015. http://digitool.abdn.ac.uk:80/webclient/DeliveryManager?pid=227585.

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This thesis examines Islamic reform as an intellectual-political movement that began in the first quarter of the 19th century and lasted until the first quarter of the 20th century. It was a philosophy founded by a group of Muslim-reformists as a result of their perception that degradation of Islamic civilisation and deterioration of the Islamic world had followed the so-called 'shock of modernity'. The investigation is based on the study of selected exponents of the Islamic reform movement. It examines the notions of political discourse of the Muslim-reformists, with particular reference to the problem that was central for Islamic reform: 'How did the political discourse of Islamic reform respond to the challenges of modernity at this early historic moment of opening up a communication with European modernity?' This discourse is examined through the texts that were produced by the Muslim-reformists following contact with European modernity and their realisation of the difference between the development of Europe and the retrogression of the Islamic world. The thesis sheds light on their attempts to find the causes of this retrogression and the ways to overcome it, examining their calls for a return to the Islamic ideals which are represented by the Qur'an and the Sunna and their interest in European modernity. This thesis also sets the Muslim-reformists' positions against the historical, political, and theological background that influenced their response: the French Revolution and Enlightenment philosophy on the one hand, and the theological tradition of Islam on the other hand. Emphasis is given to the ways in which they used both these traditions to offer original answers to the problems of the Islamic world. It is this common ground which, it is suggested, makes their political discourse intelligible and perhaps even essential, and gives a special interest to their interpretation.
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Ali, Jan Ashik School of Sociology &amp Anthropology UNSW. "Islamic revivalism: a study of the Tablighi Jamaat in Sydney." Awarded by:University of New South Wales. School of Sociology and Anthropology, 2006. http://handle.unsw.edu.au/1959.4/25771.

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Since the great Iranian revolution of 1978-79, there has been a significant increase in Islamic consciousness and activity in Muslim communities across the globe. As a phenomenon it has become known as ???Islamic revivalism???. Its hallmark is a return to Islamic origins, the fundamentals of the faith embodied in the Qur???an and the sunnah (sayings and practices of Prophet Muhammad). Contemporary Islamic revivalism has its roots in Muslim responses to European colonialism and imperialism at the turn of the twentieth century, when the darker sides of modernity began to reveal themselves in what was perceived as less than desirable social, cultural, economic, and political conditions of many Muslim communities and societies. Islamic revivalism has constantly featured in Islamic history and is by no means a new phenomenon. What distinguishes contemporary Islamic revivalism from earlier revivalisms is its complex multifacetedness as a defensive reaction to a new epoch of modernity described in revivalist circles as jahiliyah (ignorance). This thesis argues there is a central relationship between modernity and Islamic revivalism. Using in-depth interviews and participant observation techniques this study is an ethnography of the Tablighi Jamaat (Preaching Party), a transnational Islamic revivalist movement active in Sydney. It also seeks to locate the Tablighi Jamaat in the spectrum of Australian Islam. The principal argument of the thesis is that contemporary Islamic revivalism is a defensive reaction to modernity. Contrary to popular belief it neither constitutes an antimodernity nor does it seek to destroy modernity. Rather, it highlights that Muslims as adherents to a revealed tradition - Islam - are in a serious state of crisis. They are confronted with both material crisis and the threat of losing their faith and identity in modernity. Through a study of the Tablighi Jamaat the thesis argues that contemporary Islamic revivalism is, therefore, an attempt to rescue Muslims from their modern malaise through selective use of modern ideological and technical means.
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Moussa, Mohammed. "A discourse analysis of Muhammad al-Ghazali's thought : between tradition and renewal." Thesis, University of Exeter, 2012. http://hdl.handle.net/10871/9711.

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Tradition is characterised by the dynamics of simultaneous innovation and continuity. The Islamic tradition is a case-in-point where its internal elements are reconstructed through transmission, reception and interpretation. A vast body of texts, rituals and institutions, I contend has been subject to scrutiny and modification by Muslim scholars. Muhammad al-Ghazali’s works are examined, alongside those of his predecessors and peers, in this study for the purpose of establishing the facets of continuity and innovation in his thought. Twentieth century Muslim reformers such as al-Ghazali were heirs of the turath (Arabo-Islamic heritage) constructed over a period of 14 centuries. The tendency of tajdid (renewal) is implicated in a web of authoritative texts, juristic methods and moral norms. Calls to revive the practice of ijtihad (independent judgement) to interpret Islamic law, enveloping ethics and politics, were motivated by the search for the authentic spirit of Islam in the past. This search was also accompanied by the recovery of the ideal norms contained in the texts of the Shari’ah (the way). Reformist thinking since the eve of the twentieth century has privileged the maqasid al-Shari’ah (objectives of the Shari’ah) to varying degrees. In this study, I consider a range of Muslim scholars from the classical period until the present who espoused the ethos of tajdid. Moreover, I seek to propose an alternative reading of tradition contrary to the account of a dynamic modernity and a static tradition. The application of tradition as a concept of interpretation in this study seeks to situate al-Ghazali’s thought in the broader current of tajdid part of a vibrant past. I aim to provide a thick description of the works of al-Ghazali as an important example of a reformist venture maintaining the continuity of tradition. Additionally, the examination of a diversity of Muslim scholars aims to illustrate the patchwork composition of tradition in the past and the present.
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Abraham, Jose 1970. "Modernity, Islamic reform, and the Mappilas of Kerala : the contributions of Vakkom Moulavi (1873-1932)." Thesis, McGill University, 2008. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=115598.

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The socio-economic and political changes effected in Kerala by the British and colonial discourse at the beginning of the twentieth century challenged traditional structures of power. This eventually resulted in social mobility within various communities which, as a result, embraced modernity and began to pursue modern education. However, Mappila Muslims' long-standing tradition of struggle against colonial powers and their hatred of British rule had led them to resist the modernization process and consequently become more socially and educationally backward than other communities in Kerala. It was in this context that Vakkom Muhammad Abdul Khadir Moulavi (1873-1932), who is acknowledged as the "father" of the Muslim socio-religious reform movement in Kerala, undertook to persuade Mappilas to embrace various aspects of modernity, especially modern education. Based mainly on primary sources written in Malayalam, this pioneering study argues that Vakkom Moulavi's thought was largely shaped by the colonial discourse on modernity. It shows how he reinterpreted Islamic principles and Muslim history using the framework of the rational, secular, universal humanism of the European Enlightenment. One result of this was that his reinterpretation precluded the possibility of understanding Islam as discursive tradition, which in turn reified Islam and negated the potential vibrancy of Islamic societies. At the same time his championing of modern education as a means to modernization eventually tore traditional Muslim education from its historical and cultural roots. The study also demonstrates that, because he saw the state is a key agent in the modernization process, he was keen to educate people about their rights and responsibilities. In sum, this analysis of Vakkom Moulavi's career demonstrates that, in order to understand the intellectual framework and activities of modern socio-religious reform movements, these latter need to be studied in the light of colonial discourse on modernity.
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Saleh, Fauzan. "The development of Islamic theological discourse in Indonesia : a critical survey of Muslim reformist attempts to sustain orthodoxy in the twentieth century." Thesis, McGill University, 2000. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=37830.

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This study aims to trace the development of Islamic theological discourse in Indonesia, from the early 1900s to the end of the twentieth century. It will focus on how modernist Muslims have constructed their theological thought throughout the century, which, in turn, reflects their religious understanding in response to the particular demands of their age. The modernist theological thought constructed so far signifies a continuum of progress, developing from one stage to the next. Implicitly, this progress also indicates the improvement of Indonesian Muslims' understanding of their own religion, which may suggest the betterment of their commitment to doctrinal beliefs and religious practices. Therefore, this study will also examine the ways in which Indonesian Islam noticeably grows more orthodox through these forms of religious commitment. Drawing upon an Indonesian term, the growth of orthodox Islam is known as the santri cultural expansion, which, at least since the last two decades of the century, has been characterized by the vertical (and horizontal) mobility of devoted Muslims in political, cultural and economic enterprises. As well, this study will include a discussion of the theological thought underlying that santri cultural expansion.
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Hamim, Thoha. "Moenawar Chalil's reformist thought : a study of an Indonesian religious scholar (1908-1961)." Thesis, McGill University, 1996. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=40151.

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

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Ray, Nicholas Dylan. Arab Islamic banking and the renewal of Islamic law. London: Graham & Trotman, 1995.

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Ṣalāḥ, Khālid Raḥḥāl Muḥammad. Malāmiḥ al-iṣlāḥ wa-al-tajdīd fī fikr al-duktūr Muḥammad al-Bahī, 1905-1982. ʻĀbdīn, al-Qāhirah: Maktabat Wahbah, 2013.

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Jalaldeen, M. S. M. Origin of Islamic movements in Sri Lanka. Colombo: Iqra Book Publishers, 2017.

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1942-, Eickelman Dale F., and Abu Shehadeh Ismail S, eds. Proposal for an islamic covenent. Damascus: Al Ahali, 2000.

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Yılmaz, Sinan. Yaşar Nuri'nin hatâları: Bir reformcuya cevaplar. İstanbul: Bedir Yayınevi, 1998.

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Faisol, M. Pemikiran Islam kontemporer: Sebuah catatan ensiklopedia. Surabaya, Jawa Timur: Pustaka Idea, 2012.

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Chebel, Malek. Manifeste pour un islam des lumières: 27 propositions pour réformer l'islam. Paris: Hachette, 2004.

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Manṣūr, Muḥammad ibn Ibrāhīm. al-Manhaj al-iṣlāḥī: Simāt wa-taḥaddīyāt wa-wasāʼil. al-Iskandarīyah: Dār al-Khulafāʼ al-Rāshidīn, 2018.

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Jabrūn, Amḥammad. al-Maqāṣid fī al-fikr al-iṣlāḥī al-Islāmī: Fī ufuq naẓarīyah jadīdah lil-ʻamal al-Islāmī. Bayrūt: Dār al-Kutub al-ʻIlmīyah, 2010.

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Quṭb, Sayyid. Maʻālim fī al-ṭarīq: Dirāsah wa-taḥqīq. ʻAmmān, al-Urdun: Dār ʻAmmār, 2009.

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Book chapters on the topic "Islamic renewal"

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Hopwood, Derek. "A Way of Approaching Islamic History." In Islam's Renewal, 93–99. Cham: Springer International Publishing, 2018. http://dx.doi.org/10.1007/978-3-319-75202-0_7.

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Rauf, Imam Feisal Abdul. "The Maqasid, Reform and Renewal." In Defining Islamic Statehood, 200–273. London: Palgrave Macmillan UK, 2015. http://dx.doi.org/10.1057/9781137446824_10.

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Hopwood, Derek. "Features of Later Twentieth- and Twenty-First-Century Islamic Movements." In Islam's Renewal, 117–21. Cham: Springer International Publishing, 2018. http://dx.doi.org/10.1007/978-3-319-75202-0_10.

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Balci, Bayram. "Islamic renewal in Central Asia *." In Routledge Handbook of Contemporary Central Asia, 411–21. London: Routledge, 2021. http://dx.doi.org/10.4324/9780429057977-35.

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Abdalla, Mohamad. "Islamic Studies in Islamic Schools: Evidence-Based Renewal." In Islamic Schooling in the West, 257–83. Cham: Springer International Publishing, 2018. http://dx.doi.org/10.1007/978-3-319-73612-9_13.

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Larkin, Brian. "Islamic Renewal, Radio, and the Surface of Things." In Aesthetic Formations, 117–36. New York: Palgrave Macmillan US, 2009. http://dx.doi.org/10.1057/9780230623248_6.

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Adie, Bailey Ashton. "Urban Renewal, Cultural Tourism, and Community Development." In The Routledge Handbook of Halal Hospitality and Islamic Tourism, 213–23. Abingdon, Oxon ; New York, NY : Routledge, 2019.: Routledge, 2019. http://dx.doi.org/10.4324/9781315150604-16.

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Vahide, ŞÜKran. "Bediuzzaman Said Nursi's Approach to Religious Renewal and its Impact on Aspects of Contemporary Turkish Society." In The Blackwell Companion to Contemporary Islamic Thought, 55–74. Oxford, UK: Blackwell Publishing Ltd, 2007. http://dx.doi.org/10.1002/9780470996188.ch4.

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Karoui, Kaouther. "3.2 The method of applied Islamology: A transcultural and transdisciplinary key for the renewal of Islamic studies." In Edition Moderne Postmoderne, 189–221. Bielefeld, Germany: transcript Verlag, 2023. http://dx.doi.org/10.14361/9783839465516-014.

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"Islamic Reform:." In Ijtihad and Renewal, 116–32. International Institute of Islamic Thought, 2017. http://dx.doi.org/10.2307/j.ctvk8w256.13.

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Conference papers on the topic "Islamic renewal"

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ELMASRY, SARAH KHALIL. "ISLAMIC ARCHITECTURE IN DUBAI: RENEWAL AND CONTEMPORANEITY." In ISLAMIC HERITAGE 2018. Southampton UK: WIT Press, 2018. http://dx.doi.org/10.2495/iha180191.

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Islamiyati, Islamiyati, Rofah Setyowati, Dewi Hendrawati, and Ahmad rofiq. "Legal Renewal of Cash Waqf Law Through Legal System Approach." In The First International Conference On Islamic Development Studies 2019, ICIDS 2019, 10 September 2019, Bandar Lampung, Indonesia. EAI, 2019. http://dx.doi.org/10.4108/eai.10-9-2019.2289333.

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Amatullah, Muna Faiza, Moh Abdul Kholiq Hasan, and Andri Nirwana AN. "The Renewal of the Minimum Age of Children for Criminal Responsibility: A Comparative Study of Positive Law and Islamic Criminal Law." In International Conference on Islamic and Muhammadiyah Studies (ICIMS 2022). Paris, France: Atlantis Press, 2022. http://dx.doi.org/10.2991/assehr.k.220708.017.

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Negre, Joan. "El parque arqueológico de la fortaleza de Bairén. Un proyecto de puesta en valor en el contexto de transformación de las políticas de turismo patrimonial de la ciudad de Gandia." In FORTMED2020 - Defensive Architecture of the Mediterranean. Valencia: Universitat Politàcnica de València, 2020. http://dx.doi.org/10.4995/fortmed2020.2020.11429.

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Bairén fortress archaeological park. A valorisation project within the context of designing new politics of heritage tourism for the city of GandiaThis work emphasises the cultural value of archaeological heritage through the design of an archaeological park at the Islamic fortress of Gandia. The city, heavily tight to traditional tourism visitors, attracted by climatic easiness and beach facilities, tries now to develop an alternative course of action in order to complement its offer. Therefore, a wide project has been designed so as to put all the efforts together and get present a complete valorisation project within the current renewal dynamics regarding tourist local products. Beyond heritage and tourism, this text focuses on the importance of research and innovation in heritage politics driven by municipal institutions.
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Vicini, Fabio. "GÜLEN’S RETHINKING OF ISLAMIC PATTERN AND ITS SOCIO-POLITICAL EFFECTS." In Muslim World in Transition: Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/gbfn9600.

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Over recent decades Islamic traditions have emerged in new forms in different parts of the Muslim world, interacting differently with secular and neo-liberal patterns of thought and action. In Turkey Fethullah Gülen’s community has been a powerful player in the national debate about the place of Islam in individual and collective life. Through emphasis on the im- portance of ‘secular education’ and a commitment to the defence of both democratic princi- ples and international human rights, Gülen has diffused a new and appealing version of how a ‘good Muslim’ should act in contemporary society. In particular he has defended the role of Islam in the formation of individuals as ethically-responsible moral subjects, a project that overlaps significantly with the ‘secular’ one of forming responsible citizens. Concomitantly, he has shifted the Sufi emphasis on self-discipline/self-denial towards an active, socially- oriented service of others – a form of religious effort that implies a strongly ‘secular’ faith in the human ability to make this world better. This paper looks at the lives of some members of the community to show how this pattern of conduct has affected them. They say that teaching and learning ‘secular’ scientific subjects, combined with total dedication to the project of the movement, constitute, for them, ways to accomplish Islamic deeds and come closer to God. This leads to a consideration of how such a rethinking of Islamic activism has influenced po- litical and sociological transition in Turkey, and a discussion of the potential contribution of the movement towards the development of a more human society in contemporary Europe. From the 1920s onwards, in the context offered by the decline and collapse of the Ottoman Empire, Islamic thinkers, associations and social movements have proliferated their efforts in order to suggest ways to live a good “Muslim life” under newly emerging conditions. Prior to this period, different generations of Muslim Reformers had already argued the compat- ibility of Islam with reason and “modernity”, claiming for the need to renew Islamic tradition recurring to ijtihad. Yet until the end of the XIX century, traditional educational systems, public forms of Islam and models of government had not been dismissed. Only with the dismantlement of the Empire and the constitution of national governments in its different regions, Islamic intellectuals had to face the problem of arranging new patterns of action for Muslim people. With the establishment of multiple nation-states in the so-called Middle East, Islamic intel- lectuals had to cope with secular conceptions about the subject and its place and space for action in society. They had to come to terms with the definitive affirmation of secularism and the consequent process of reconfiguration of local sensibilities, forms of social organisation, and modes of action. As a consequence of these processes, Islamic thinkers started to place emphasis over believers’ individual choice and responsibility both in maintaining an Islamic conduct daily and in realising the values of Islamic society. While under the Ottoman rule to be part of the Islamic ummah was considered an implicit consequence of being a subject of the empire. Not many scientific works have looked at contemporary forms of Islam from this perspective. Usually Islamic instances are considered the outcome of an enduring and unchanging tradition, which try to reproduce itself in opposition to outer-imposed secular practices. Rarely present-day forms of Islamic reasoning and practice have been considered as the result of a process of adjustment to new styles of governance under the modern state. Instead, I argue that new Islamic patterns of action depend on a history of practical and conceptual revision they undertake under different and locally specific versions of secularism. From this perspective I will deal with the specific case of Fethullah Gülen, the head of one of the most famous and influent “renewalist” Islamic movements of contemporary Turkey. From the 1980s this Islamic leader has been able to weave a powerful network of invisible social ties from which he gets both economic and cultural capital. Yet what interests me most in this paper, is that with his open-minded and moderate arguments, Gülen has inspired many people in Turkey to live Islam in a new way. Recurring to ijtihad and drawing from secular epistemology specific ideas about moral agency, he has proposed to a wide public a very at- tractive path for being “good Muslims” in their daily conduct. After an introductive explanation of the movement’s project and of the ideas on which it is based, my aim will be to focus on such a pattern of action. Particular attention will be dedi- cated to Gülen’s conception of a “good Muslim” as a morally-guided agent, because such a conception reveals underneath secular ideas on both responsibility and moral agency. These considerations will constitute the basis from which we can look at the transformation of Islam – and more generally of “the religion” – in the contemporary world. Then a part will be dedicated to defining the specificity of Gülen’s proposal, which will be compared with that of other Islamic revivalist movements in other contexts. Some common point between them will merge from this comparison. Both indeed use the concept of respon- sibility in order to push subjects to actively engage in reviving Islam. Yet, on the other hand, I will show how Gülen’s followers distinguish themselves by the fact their commitment pos- sesses a socially-oriented and reformist character. Finally I will consider the proximity of Gülen’s conceptualisation of moral agency with that the modern state has organised around the idea of “civic virtues”. I argue Gülen’s recall for taking responsibility of social moral decline is a way of charging his followers with a similar burden the modern state has charged its citizens. Thus I suggest the Islamic leader’s pro- posal can be seen as the tentative of supporting the modernity project by defining a new and specific space to Islam and religion into it. This proposal opens the possibility of new and interesting forms of interconnection between secular ideas of modernity and the so-called “Islamic” ones. At the same time I think it sheds a new light over contemporary “renewalist” movements, which can be considered a concrete proposal about how to realise, in a different background, modern forms of governance by reconsidering their moral basis.
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Clement, Victoria. "TURKMENISTAN’S NEW CHALLENGES: CAN STABILITY CO-EXIST WITH REFORM? A STUDY OF GULEN SCHOOLS IN CENTRAL ASIA, 1997-2007." In Muslim World in Transition: Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/ufen2635.

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In the 1990s, Turkmenistan’s government dismantled Soviet educational provision, replacing it with lower quality schooling. The Başkent Foundation schools represent the concerted ef- forts of teachers and sponsors to offer socially conscious education grounded in science and math with an international focus. This case study of the Başkent Foundation schools in Turkmenistan establishes the vitality of Gülen schools outside of the Turkish Republic and their key role in offering Central Asian families an important choice in secular, general education. The paper discusses the appeal of the schools’ curriculum to parents and students, and records a decade-long success both in educating students and in laying the foundations of civil society: in Turkmenistan the Gülen movement offers the only general education outside of state provision and control. This is particularly significant as most scholars deny that there is any semblance of civil society in Turkmenistan. Notes: The author has been conducting interviews and recording the influence of Başkent schools in Turkmenistan since working as Instructor at the International Turkmen-Turk University in 1997. In May 2007 she visited the schools in the capital Ashgabat, and the northern province of Daşoguz, to explore further the contribution Gülen schools are making. The recent death of Turkmenistan’s president will most likely result in major reforms in education. Documentation of how a shift at the centre of state power affects provincial Gülen schools will enrich this conference’s broader discussion of the movement’s social impact. The history of Gülen-inspired schools in Central Asia reveals as much about the Gülen movement as it does about transition in the Muslim world. While acknowledging that transition in the 21st century includes new political and global considerations, it must be viewed in a historical context that illustrates how change, renewal and questioning are longstanding in- herent to Islamic tradition. In the former Soviet Union, the Gülen movement contributed to the Muslim people’s transi- tion out of the communist experience. Since USSR fell in 1991, participants in Fethullah Gülen’s spiritual movement have contributed to its mission by successfully building schools, offering English language courses for adults, and consciously supporting nascent civil so- ciety throughout Eurasia. Not only in Turkic speaking regions, but also as far as Mongolia and Southeast Asia, the so-called “Turkish schools” have succeeded in creating sustainable systems of private schools that offer quality education to ethnically and religiously diverse populations. The model is applicable on the whole; Gülen’s movement has played a vital role in offering Eurasia’s youth an alternative to state-sponsored schooling. Recognition of the broad accomplishments of Gülen schools in Eurasia raises questions about how these schools function on a daily basis and how they have remained successful. What kind of world are they preparing students for? How do the schools differ from traditional Muslim schools (maktabs or madrasas)? Do they offer an alternative to Arab methods of learning? Success in Turkmenistan is especially notable due to the dramatic politicization of education under nationalistic socio-cultural programmes in that Central Asian country. Since the establishment of the first boarding school, named after Turkish Prime Minister Turgut Ozal, in 1991 the Gülen schools have prospered despite Turkmenistan’s extreme political conditions and severely weakened social systems. How did this network of foreign schools, connected to a faith-based movement, manage to flourish under Turkmenistan’s capricious dictator- ship? In essence, Gülen-inspired schools have been consistently successful in Turkmenistan because a secular curriculum partnered with a strong moral framework appeals to parents and students without threatening the state. This hypothesis encourages further consideration of the cemaat’s ethos and Gülen’s philosophies such as the imperative of activism (aksiyon), the compatibility of Islam and modernity, and the high value Islamic traditions assign to education. Focusing on this particular set of “Turkish schools” in Turkmenistan provides details and data from which we can consider broader complexities of the movement as a whole. In particular, the study illustrates that current transitions in the Muslim world have long, complex histories that extend beyond today’s immediate questions about Islam, modernity, or extremism.
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Roshdi, Rashed. "Conceptual Tradition and Textual Tradition: Arabic Manuscripts on Science." In Editing Islamic Manuscripts on Science. Al-Furqān Islamic Heritage Foundation, 1999. http://dx.doi.org/10.56656/100084.02.

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Islamic manuscripts have received intensive and renewed interest over the last five decades. During that period, institutes specifically concerned with manuscripts have been established, and collections of manuscripts have been organised and classified. An example is the Iranian Collection. The institutes are both public and private, such as Al-Furqān Islamic Heritage Foundation, which is hosting our meeting today. Yet despite these commendable and important endeavours, the condition of Islamic manuscripts remains bewildering to students and observers alike.
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Alwin Tagwi, Mary, Ala' Fathi, and Aliya Z. Isiksal. "Evaluating Natural Resources, Renewable Energy, Financial Development, and Ecological Footprint in G20 Countries." In 2023 International Conference on Sustainable Islamic Business and Finance (SIBF). IEEE, 2023. http://dx.doi.org/10.1109/sibf60067.2023.10379928.

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Morea, Donato, and Luigi Antonio Poggi. "Islamic finance and renewable energy: An innovative model for the sustainability of investments." In 2016 AEIT International Annual Conference (AEIT). IEEE, 2016. http://dx.doi.org/10.23919/aeit.2016.7892766.

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Elaydi, Hatem, Hosam Rafeeq Zaqout, Mohammed Sameeh Ayesh, Ahmed Mahmoud Salha, and Omar Kayed Hammad. "Investigative Study of Installed Solar Energy System at Islamic University of Gaza." In 2023 8th International Engineering Conference on Renewable Energy & Sustainability (ieCRES). IEEE, 2023. http://dx.doi.org/10.1109/iecres57315.2023.10209455.

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Reports on the topic "Islamic renewal"

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Yaoren, Kenneth Yeo. Decapitation, Retaliation, and the Indicators of Escalation in Mindanao. ICCT, November 2023. http://dx.doi.org/10.19165/2023.2.10.

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This policy brief examines the recent developments within the Dawlah Islamiyah (DI) community in Mindanao, Southern Philippines, following the death of Abu Zacariah in Marawi. His demise has sparked significant upheaval, particularly regarding the leadership succession within the DI. Initially, the leader of the Bangsamoro Islamic Freedom Fighters (BIFF) was poised to become the next emir of Dawlah Islamiyah Philippines. However, in a surprising turn of events, he surrendered to the 6th Infantry Division of the Armed Forces of the Philippines. This event, along with other indicators, suggests a substantial weakening of DI groups in the region. The most notable aspect of this decline is the collective demoralisation among its combatants, evidenced by an unprecedented rate of surrender since 2020. Despite these developments indicating a potential diminishing threat, the study identifies three critical factors that could escalate conflicts: the possibility of a prison siege, increased intergroup cooperation, and the involvement of foreign fighters. These elements require continuous monitoring by authorities to effectively manage and mitigate the risk of renewed violence and instability in the region.
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