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Dissertations / Theses on the topic 'Islamic renewal'
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1
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 & 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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Wrogemann, Henning. "Missionarischer Islam und gesellschaftlicher Dialog : eine Studie zu Begründung und Praxis des Aufrufes zum Islam (da'wa) im internationalen sunnitischen Diskurs /." Frankfurt am Main : Lembeck, 2006. http://deposit.ddb.de/cgi-bin/dokserv?id=2695991&prov=M&dok_var=1&dok_ext=htm.
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Univ., Habil.-Schr. 2005 u.d.T.: Wrogemann, Henning: Daʻwa islāmīya - Der Ruf zum Islam--Heidelberg, 2005, eine Studie zu Begründung und Praxis des Aufrufes zum Islam im internationalen sunnitischen Diskurs.
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Asmin, Yudian W. "The slogan "Back to the Qur'an and the Sunna" : a comparative study of the responses of Hasan Hanafi, Muhammad 'Abid al-Jabiri and Nurcholish Madjid." Thesis, McGill University, 2002. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=38433.
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This thesis compares and contrasts the responses of Hasan H&dotbelow;anafi (Egypt, b. 1935), Muh&dotbelow;ammad `Abid al-Jabiri (Morocco, b. 1936) and Nurcholish Madjid (Indonesia, b. 1939) to the slogan "Back to the Qur'an and the Sunna," a slogan that many modern Sunni reformers consider as the ideal solution to the decline of Islam in the modern age. The comparison is analyzed in the light of H&dotbelow;anafi's three dimensional Islamic reform project known as Heritage and Modernity ( Al-Turath wa al-Tajdid). Their responses to the factors that have led to the decline of Islam in the modern age will be compared from the perspective of the first and second dimensions of his project, which examine the implications of the classical Islamic and Western heritages, respectively, for the reform of Islam. It is, however, in the context of the third dimension of H&dotbelow;anafi's project, which deals with the theory and practice of interpretation, that we will examine their hermeneutics of the return to the Qur'an and the Sunna. In the process we will demonstrate how their respective backgrounds, political influences and concerns have led each of them to adopt a position that is, at one and the same time, radical and traditional.
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Warren, David. "Debating the renewal of Islamic jurisprudence (tajdid al-fiqh) : Yusuf al-Qaradawi, his interlocutors, and the articulation, transmission and reconstruction of the fiqh tradition in the Qatar context." Thesis, University of Manchester, 2015. https://www.research.manchester.ac.uk/portal/en/theses/debating-the-renewal-of-islamic-jurisprudence-tajdid-alfiqh-yusuf-alqaradawi-his-interlocutors-and-the-articulation-transmission-and-reconstruction-of-the-fiqh-tradition-in-the-qatarcontext(e4f91ae9-6544-4bb7-aeac-9694e68f4f1b).html.
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This thesis offers an interpretation of the Qatar-based Egyptian Shaykh Yusuf al-Qaradawi's contribution to "tajdid al-fiqh," the "renewal" of the Islamic fiqh tradition. In the wake of the transformations wrought on the fiqh tradition during the colonial period, it is the "modern project" (to borrow Talal Asad's term) for tajdid al-fiqh instigated by Muhammad 'Abduh and Rashid Rida that this thesis uses to enter the discussion. Al-Qaradawi lays claim to their legacy, and this thesis is particularly concerned with the engagement between himself and his interlocutors in the unusual context of Qatar. These "translocal" networks facilitate al-Qaradawi's involvement in debates in other contexts in the region, particularly in Egypt and the wider Arabian Peninsula. Each of this thesis's thematic chapters will make a different case for understanding al-Qaradawi's borrowing, reconstructing, reviving or transforming certain concepts and ideas. In so doing it will show that al-Qaradawi, as representative of the contemporary ʿulamaʾ as a whole, is not part of a scholar-class that have been either marginalized or entirely co-optated by the state. Instead, they are a group of scholars that have utilized new media technologies and other supportive networks to continually promote themselves in the Arab public sphere, as they sought to adapt their tradition to the Middle East region's new context, debates and conditions.
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Aguiar, Ana Flávia Souza. "Contextualização e análise da obra A Segunda Mensagem do Islã de Mahmoud Muhammad Taha." Pontifícia Universidade Católica de São Paulo, 2018. https://tede2.pucsp.br/handle/handle/20845.
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This dissertation seeks to analyse and contextualize Mahmoud Muhammad Taha’s book The Second Message of Islam, published in Sudan, in 1967. In 1985, Taha was found guilty on apostasy charges and sentenced to death. The present work goes over how Taha’s interpretation differs from the Qur’an’s traditional reading whilst also discussing its insertion on the concept of liberal Islam and its impact. This work seeks to contribute with the body of researches related to liberal Islam in Brazil
Essa dissertação tem como objetivo analisar e contextualizar a obra A Segunda Mensagem do Islã de Mahmoud Muhammad Taha, publicada em 1967, no Sudão. Em 1985, Taha foi considerado culpado de apostasia, por suas ideias, e foi condenado a pena de morte. Analisaremos como sua interpretação do Corão discorda da leitura tradicional do Corão e também verificaremos sua inserção no conceito de Islã liberal e seu impacto. Pretendemos com esse trabalho contribuir com as pesquisas relativas ao Islã liberal no Brasil
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Sohbi, Sabrina I. "Penser la loi en Egypte et en Syrie entre la fin de l'époque mamelouke et le début de l'époque ottomane (XVe-XVIe s.)." Thesis, Aix-Marseille, 2016. http://www.theses.fr/2016AIXM3012.
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Cette étude vise à définir les caractéristiques de la pensée légale de plusieurs auteurs importants de la fin de l’époque mamelouke et du début de l’époque ottomane en Egypte et en Syrie. Tirant profit de leur positionnement original et distancié par rapport à leurs pairs, en même temps que leur insertion plus ou moins harmonieuse dans le milieu savant, elle met en lumière leur singularité, la manière dont ils adaptent celle-ci à la tradition légale ou, au contraire, leurs oppositions aux développements spécifiques parmi les savants et gens du commun de leur temps. Un examen global des sources historiques et biographiques rappelant les traits majeurs du contexte politico-juridique constitue le point de départ d’une enquête qui se poursuit sur la base d’une analyse comparative des textes d’auteurs parmi lesquels se distinguent Zakariyyā al-Anṣārī, Ǧalāl al-Dīn al-Suyūṭī, Ibn Maymūn al-Fāsī et ʿAbd al-Wahhāb al-Šaʿrānī. Les thèmes principaux sélectionnés à travers leurs œuvres offrent un éclairage sur certaines tendances juridiques de l’époque et mettent en exergue l’existence de questionnements plus intemporels à propos de la ‘‘Loi musulmane’’. C’est ainsi que ce travail posera les questions plus générales de la définition de la šarīʿa, de sa dimension intérieure et du rapport de ces savants avec la Loi révéléeThis study aims to analyze the characteristics of the legal thought of several significant authors at the end of the Mameluke era and the beginning of the Ottoman period in Egypt and Syria. The study considers the author’s original and critical position toward their peers, simultaneously with their almost harmonious integration in the scholars’ realm. It spotlights their singularity, and the way they adapt it to the legal tradition or, on the contrary, their oppositions to the specific developments among the scholars and the laypeople. A comprehensive examination of the historical and biographical sources, which retraces the major features of the political-juridical context, forms the departure point of this survey. The main part of this research is based on a comparative analysis of the texts of authors, among whom Zakariyyā al-Anṣārī, Ǧalāl al-Dīn al-Suyūṭī, Ibn Maymūn al-Fāsī and ʿAbd al-Wahhāb al-Šaʿrānī distinguish themselves the most. The main topics selected through their works shed some light on different juridical tendencies in that epoch, and throw into relief the existence of interrogations concerning ‘‘Islamic law’’ that are more timeless. Consequently, this study explores questions about the definition of šarīʿa, its inner dimension and the relation of those scholars to the revealed Law
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Nizami, Moin Ahmad. "Reform and renewal in South-Asian Islam : the Chishti-Sabris in 18th-19th c. North India." Thesis, University of Cambridge, 2011. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.609309.
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Hutagalung, Stella Aleida. "Being Muslim in a Christian Town: Variety, Practices and Renewal." Phd thesis, 2015. http://hdl.handle.net/1885/110028.
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This thesis argues that Islam practised in Kupang has a rich
diversity based on historical influences that have shaped its
traditions and expression. It examines the everyday Islamic
practices of Aswaja Muslim communities in Kupang, with respect to
the celebrations of Islamic festivals, lifecycles, and Qur’an
learning. The study is based on fieldwork conducted in three
Muslim enclaves consisting of four kampung: Kampung Solor,
Kampung Airmata and Kampung Bonipoi, and Kampung Oesapa. It
offers an ethnographic study of various practices of Islam in
Kupang that examines the history of these enclaves, their
mosques, and their leaders’ efforts to preserve the Aswaja
Islamic traditions, how these enclaves deal with pressures for
religious change, and their interaction with the Christian
majority.
This study begins with Muslims’ perspectives on factors that
enable their survival in a Christian town. The analysis focuses
on the multifaceted nature of Muslim-Christian relationships in
Kupang and the growing influence of wider Indonesian sectarian
tensions on the city. But the shared history between Muslims and
Christians, the community engagement in both religious and
non-religious spheres, and intermarriage and friendly attitudes
by both communities work to maintain generally peaceful
relationships.
The emergence of modernist and transnational dakwah
(proselytising) organisations adds to the diversity of Islam in
Kupang, but at the same time also challenges the Islamic
traditions practised by the Aswaja Muslim communities. Muslims in
the three enclaves have adapted and adjusted to these changes in
various ways. Kampung Solor adopted changes in certain rituals
but maintained those considered to be at the heart of their
Islamic traditions. On the other hand, Kampung Airmata and
Kampung Bonipoi preserved the traditions, while Kampung Oesapa
sustained the settler Bugis Islamic traditions. The existing
relations between Muslims and Christians are challenged by the
notion of a global Muslim community (ummah) advocated by the
renewal dakwah.
The thesis shows that the challenge of being a Muslim in Kupang
has two defining aspects. The first is its minority status in a
Christian majority setting, and the suspicions and uncertainties
that this entails. The second aspect is that being Muslim is by
no means homogenous in cultural and religious orientation and so
there are significant internal tensions, disagreements, and
differences in the multiple ways that Islam is understood and
practised. This thesis argues that being Muslim in a Christian
town has as much to do with engaging differences among the
Islamic groups as it does in negotiating shared space with the
Christians.
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Muzakki, Akh. "Contestation within contemporary Indonesian Islamic thought : liberalism and anti liberalism." Master's thesis, 2005. http://hdl.handle.net/1885/149786.
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Zárate, Arthur Shiwa. "The Making of a Muslim Reformer: Muḥammad al-Ghazālī (1917-1996) and Islam in Postcolonial Egypt, 1947-1967." Thesis, 2018. https://doi.org/10.7916/D84Q9BFW.
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This is an intellectual biography of the classically trained Egyptian Muslim scholar, Muḥammad al-Ghazālī (1917-1996). A one-time leading intellectual of Egypt’s influential Islamic organization, the Muslim Brotherhood, Ghazālī was a popular author with a vast public following. Although his ideas have shaped the trajectories of various Islamic groups that emerged in Egypt during the 1970s “Islamic Revival,” he remains understudied. Through an analysis of his writings, this study presents a novel account on modern Islamic political thought, arguing that its sources extend well beyond what the secondary literature, as well as Muslims today, portray as the mainstays of the Islamic tradition—that is, the Qur’ān, the Sunna (Prophetic traditions), and fiqh (Islamic jurisprudence). In contrast, it places Sufism and Islamic philosophy, or more specifically Islamic philosophical ethics, at the heart of Ghazālī’s modern-day political critiques. Additionally, it moves beyond the scholarly narrative that depicts contemporary Islamic political thought as simply Islamic reformulations of concepts and categories derived from modern Western social thought. By examining Ghazālī’s considerable interest in Euro-American self-help, spiritualism, and psychical research, it shows how his engagement with these new forms of religion was mediated by Islamic theological concepts, which he deployed to not only make sense of his interlocutors’ claims, but also correct and build upon their work. In highlighting the corrective and productive impulse behind his engagement with Euro-American thought, it demonstrates that Ghazālī was not merely an assimilator of Western ideas, but rather a contributor to a global project of rethinking the human potential.
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Wajdi, Firdaus. "Transnational religion : a case study of the Turkish United Islamic Cultural Centre of Indonesia (UICCI)." Thesis, 2015. http://hdl.handle.net/1959.7/uws:37642.
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Globalization and the communications revolution have allowed vastly increased flows of ideas and people across the Islamic world, generating new social forms. As is well known, these include transnational social movements and organizations originating in the Middle East and now stretching across the globe, as far as East and Southeast Asia. Indonesia, as the country with the largest Muslim majority, has attracted Islamic activists from other parts of the world. What is little known is that some of the most active transnational Islamic movements in Indonesia in recent years originate from Turkey. Unlike Islamic revival movements of Arab and Persian origins, which since the 1970s have been predominantly fundamentalist, the new-comer Turkish-origin movements take a different approach to Islamic revival. They are more ‘moderate’ than many of the movements from the Middle East and are proving to be easily accepted in Southeast Asia, not only by Muslim communities there but by the governments of the region. This thesis introduces one of the lesser known of the major Turkish transnational piety renewal movements that have recently reached Indonesia: the Süleymancıs. This case study of the Süleymancıs in Indonesia, founded there in the form of an organization called the United Islamic Cultural Centre of Indonesia (UICCI), provides an example of how a Turkish Muslim transnational organization comes to project itself into a new cultural environment (a non-Turkish diaspora context) and adapts to that new context. The thesis is based on ethnographic research conducted in Indonesia over twelve months in 2012 and 2013 and on additional interviews conducted and observations made in Turkey over three weeks in 2013. The study undertakes the following tasks: (1) construction of a theoretical framework to study this movement from the perspective of the social sciences; (2) review, as background for the Indonesian case study, of the history of the Süleymancı movement in Turkey and its initial transformation into a transnational organization extending into Europe and other Turkish diaspora regions; (3) documentation of the arrival of the Süleymancıs in Indonesia and their progress over ten years since their establishment; (4) exposition of the way in which the Süleymancıs promote Islamic piety in Indonesia through study and memorization of the Qur’an and the practice of qurban (religiously prescribed sacrifice of farm animals for food distribution); (5) identification of Sufi elements within Süleymancı Islamic practice; and (6) examination of the Süleymancı movement as an alternative provider of free boarding school-based religious education. Building on the work of Hakan Yavuz and others who have shown how the Süleymancı movement developed initially in Turkey by taking advantage of ‘opportunity spaces’ emerging in the 1950s within the secularist Kemalist state, this thesis shows how the movement spread outside Turkey and beyond regions with Turkish diaspora communities to Muslim majority Indonesia. In so doing it demonstrates the utility of the concept of ‘opportunity spaces’ for analysing the viability of a transnational Islamic movement in new cultural and social environments. Further, it shows how the Süleymancıs entered Indonesia’s already crowded Islamic revival market via a particular type of ‘opportunity space’, offering low cost, modern, high quality religious education, and adapted that product to the local cultural environment of Indonesian Islam by modestly re-badging their dormitory-based education in local cultural terms, as ‘pesantren’.
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Tawasil, Amina. "The Howzevi (Seminarian) Women in Iran: Constituting and Reconstituting Paths." Thesis, 2013. https://doi.org/10.7916/D8HT2V4V.
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This dissertation is based on fifteen months of ethnographic fieldwork with seminarian women in Iran in the summer of 2008, and from 2010 to 2011. I ask, after having unprecedented access to the howzeh elmiyeh (seminaries) after the revolution, what have been some of the consequences for the howzevi? And, how do women in the howzeh elmiyeh see themselves? Through grounded method of analysis, I have found that in their pursuit of what constitutes `a good life', the howzevi of this study were actively attempting to transform themselves and the howzeh setting, their social relationships, and the greater Iranian society at large by exploring resources available to them within a set of constraints. These limitations were often not only self-imposed but also intensified with increased access to particular networks. In the following chapters I argue for an alternative way of looking at, and talking about, the howzevi who are now positioned in institutions that have emerged at the core of the ongoing struggles to shape a particular Iran. The term howzeh elmiyeh (seminaries) may be defined as Islamic theological institutions of higher religious learning where a personal teacher-student transmission of knowledge, oral and written, of Islamic Jurisprudence and other ancilliary Islamic sciences would take place. As you may know, in Muslim populated countries like Pakistan, the howzeh is also known as a madrasa. Unlike devotees of Catholic seminaries, however, students of the howzeh elmiyeh neither observe celibacy nor are physically secluded from the rest of society. Rather, they are, and have been, an integral part of the urban landscape in Syria, Egypt, Iran and Iraq from the ninth century A.D. (Berkey 2003; Bulliet 1972; Chamberlain 1994). The howzevi of this study were between the ages of eighteen to sixty years-old, and were at different stages of their education. Some were unmarried and in the early stages of their education. Some were married with children and completing doctoral research, while others were simultaneously teaching seminary classes, working on women's Islamic rights, and partaking in the Dars- e Kharij class (the highest level in the seminary) with Ayatollah Ali Khamanei, the Supreme Leader. Belonging to the ultra- religious conservative population in Iran, their history of mobility was limited inside the home before the 1979 revolution. Absent in the anthropological literature of women in the Middle East and women in contemporary Islamic higher education, the institutionalization of the howzeh elmiyeh (seminaries) for women in Iran was a project that had been in the works before the revolution. Its formalization emerged publicly only in 1984 through the combined efforts of groups of revolutionary Islamist women in petitioning Ayatollah Khomeini for the establishment of Jami'at Al-Zahra in Qom. By Islamicizing public space, the revolution also enabled these women to move into the public sphere. Since then, the howzeh elmiyeh for women has been an ongoing statewide project through the active participation of women who credit the 1979 revolution for widespread access to this form of education. This opening amounts to a yearly average of 65,000 women attend the women's howzeh all over Iran, excluding graduates since about 1984. Annually, the howzeh elmiyeh turns away ten percent of applicants (Sakurai 2011) because the infrastructure cannot yet accomodate the demand for women's enrollment. This support for the howzevi remains unparalleled throughout the history of Shi'i Islamic scholarship in the Shi'i Islamic world. After the 1979 revolution, the access which the women of the intellectual clerical elite had to Islamic education for women was extended to "all women"; all women, who, at least, were willing to observe the social constraints of the howzevi lifestyle, regardless of the socioeconomic group they belonged to, and/or the fact that they did not come from an intellectual Shi'i scholarly family. This served a purpose, however. The revolutionary state appropriated the concept of the howzeh elmiyeh for women (Adelkhah 2000) in order to produce a specific type of revolutionary woman. Notwithstanding, as the revolutionary state created a new public space for Islam (Adelkhah 2000), it also provided new leadership opportunities for women (Afary 2009; Najmabadi 2008; Sedghi 2007). Women students were able to embark on a fully-funded path towards potentially becoming, among other Islamic scholarly aspirations, a mujtahideh, a woman who may derive religious rulings for herself, a process called ijtihad, and who are also able to engage in discussions about Islamic laws and its applicability in Iranian society. This research is in conversation with how women in the Middle East are neither passive nor homogenous (Abu-Lughod 1993; Holmes-Eber 2003; Mahmood 2005; Osanloo 2009; Torab 2007), as well as within the discourse on society and the women's movement in Iran (Adelkhah 2000; Afary 2009; Afshar 1998; Bahramitash 2008; Kamalkhani 1998; Kian-Thiébaut 2002; Kunkler & Fazaeli 2012; Mahdavi 2007; Mir- Hosseini 1999; Moghissi 1994; Najmabadi 2008; Osanloo 2009; Paidar 1995; Poya 1999; Sakurai 2011, 2012; Sedghi 2007; Torab 2007; Varzi 2006).
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Green, Craig. "An analysis of the legitimacy and effectiveness of Salafee scholarship as an antidote to extremism." Thesis, 2019. http://hdl.handle.net/10500/25993.
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The label Salafee-Jihaadee has been used to categorize Islamic groups that
espouse violence against the West and Muslim regimes. The typology of Salafee-
Jihaadee is met with vehement disapproval and criticism from adherents to
Salafism. For this reason, the portrayal of Salafees as violent extremists requires
scrutiny.
This study aims to make a unique contribution to knowledge of Salafism by
surveying an extensive literature review, supplemented by interviews of known
Salafee clerics based upon the premise that Salafism is an antidote to Islamic
extremism rather than a cause of violent jihaad and terror.
Furthermore, this research aims to offer new insight into existing literature and
theory regarding Salafism. By re-examining current theory this research attempts to
show that Salafism is an antidote to violent extremism. Therefore, there is a clear
need to explore the relationship between Salafism, violent extremism, and
takfeerism.
In chapter one Salafism is defined and its key features as a movement are
characterized and evaluated. Chapter two analyzes Salafees’ view and role in
denouncing violence and extremism. Chapter three introduces alternative
assessments of Salafism as a movement and evaluates the arguments put forth by
its critics. Chapter four investigates Salafist perceptions of pluralism particularly in
Western non-Muslim societies. Chapter five details the role of Salafees and their
counter arguments to extremism. The final chapter details the conclusions of the
research, which indicate that Salafism is not a precursor to violence, but rather the
efforts of Salafee scholars offer effective counter-narratives to the jihaadeetakfeeree
paradigm.Old Testament and Ancient Near Eastern Studies
D. Litt. et Phil. (Islamic Studies)
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Kunnummal, Ashraf. "Discourses on violence, peace and Islam after 9/11 : a critical reading of Asghar Ali Engineer." Thesis, 2015. http://hdl.handle.net/10210/14044.
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Rosadi, Andri. "The dynamics of Salafism in Pekanbaru : from deprived muslims to a community of memory." Thesis, 2019. http://hdl.handle.net/1959.7/uws:54806.
Full textAbstract:
This thesis discusses the phenomenon of Islamic revivalism, represented by the Salafi movement in Pekanbaru, Indonesia. It focuses on how this movement tries to solve the problem of existential deprivation among non-religious Muslims by constructing a community of memory in which Salafis share values and beliefs, by referring to the interpretations of their pious predecessors or al-salaf al-sālih. This deprivation is a result of the spread of bid’a and of the perceived negative impacts of modernity. The term al-salaf al-sālih refers to the first three generation of Muslims, while Salafi (pl. Salafis) means the follower of al-salaf al-sālih, and Salafism refers to the interpretations of al-salaf al-sālih. This study addresses questions concerning how the Salafis develop and solve the problem of relative existential deprivation among non-religious Malay Muslims in Pekanbaru. In order to examine this phenomenon, I conducted ethnographic research in Pekanbaru from July 2015 to April 2016, in which I interviewed male Salafis and non-Salafis, and observed and became involved in the Salafi religious and social events. Findings in this study are four-fold. First, derived from relative deprivation theory, I conclude that the return of non-religious Muslims to Islam is as a result of various relative deprivations they have suffered, such as economic, social, and—most significantly—existential deprivation. The second finding is that the return of those deprived Muslims is closely related to cultural position of Islam as an “official” religion of Malay people. In many ways this continues to play a significant role as a key orientating value. The third conclusion is that Salafism is seen as being able to meet the religious and cognitive needs of those new reverts. The former is related to the perception that Salafism is pure, simple and more legitimate compared to other Islamic currents and organisations. The latter, cognitive need, concerns how new reverts search for a way to remove themselves from the prolonged disputes between some Islamic organisations. The fourth conclusion, derived from the theory of memory, is that the Salafi Group can be considered as a community of memory in which all Salafi members maintain a connection to the past (al-salaf al-sālih), guided by the Salafi preachers who serve as the main referents.
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Rak, Karolina. "Współczesny dyskurs odnowy religijnej z perspektywy propozycji Muḥammada Asada." Praca doktorska, 2014. https://ruj.uj.edu.pl/xmlui/handle/item/59390.
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Hearn, Louisa Jacoba. "Evil and suffering in the light of creation, reconciliation renewal and consummation-multicultural : multi religious dimensions of the HIV/AIDS problem." Thesis, 2009. http://hdl.handle.net/10500/3124.
Full textAbstract:
Evil and suffering are a constant reality of this world and major catastrophes and issues such as swine flu and bird flu gain enormous relief funding, media coverage and frantic government action, yet HIV/AIDS, a cause of immeasurable suffering after years of being in the public spotlight receded into the background. This study grapples with evil and suffering in the light of creation, reconciliation, renewal and consummation from the viewpoint of a diversity of cultures and religions, with a particular focus on HIV/AIDS. The cluster of sin, evil and suffering are reflected upon and this revolves around five angles: firstly, multicultural and multi-religious sense making God-human-world approaches; secondly, the mystery of the simultaneity of the close connection and radical otherness of: God, being human and the natural world; thirdly, the full Gospel of God’s grand acts of creation, reconciliation, renewal and consummation; fourthly, different approaches towards texts, theories, natural processes and human doings; and fifthly, the multidimensionality of God, human beings and the natural world.
In the thesis the origin of evil and suffering is discussed, which leads to a discussion of dualist views, amongst others, Zoroastrianism and its influence on modern monotheistic religions. Moreover, the response of the major faith groups towards evil and suffering are discussed and consensibly negotiated with the purpose of achieving better co-operation between faith groups in their tackling of HIV/AIDS. An attempt at establishing the outlines of a theology of HIV/AIDS is considered as well as the role, value and enhancement of faith counseling. Modern and postmodern views of evil and suffering are touched upon especially regarding the close proximity of God, humanity and the natural world to the sufferer. Despite significant differences in the various faith systems, sufficient commonality around respect for human beings is found to exist. Finally, in terms of consensible negotiation of portions of the various scriptures a way forward is envisaged that undergirds the notion of solidarity in support of HIV/AIDS sufferers in various faith systems.Systematic Theology and Theological Ethics
D.Th. (Systematic Theology)