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This article investigates changes within Salafism – Ethiopia’s main Islamic reform current – over the last decade. We argue that these changes are driven by a new generation of Muslims increasingly embedded in the broader Ethiopian society and who find the more established Salafi ideas’ narrow emphasis on personal piety and on maintaining religious boundaries as insufficient in addressing questions related to their immediate realities. These young Muslims have subsequently started to question Salafi thought and practice, contested claims of religious knowledge, which in turn have forced senior Salafi leaders to re-negotiate their earlier isolationist and exclusivist positions. Our key question is whether these developments can be understood as the emergence of what has been labelled post-Salafism. We argue that such changes within Ethiopian Salafism – and Salafism more broadly – are not necessarily the results of detached ideological developments or caused by trans-local ideological flows. Instead, we believe that the local and situated discourses are far more important than previously assumed. We argue for the need to duly consider aspects beyond what is commonly imagined as the religious and to acknowledge how each locality is shaped by particular historical developments, contemporary cultural dynamics, changing demographics, socio-economic realities and political discourses. [ABSTRACT FROM AUTHOR]

This article is an exploration of the texts and historical contexts of the early translations of the Qur'an into the South Indian language of Malayalam. Attempts at Malayalam translations of the Qur'an started in the 1930s. The present study deals with the translation projects that emerged between the 1930s and 1965. It showcases the situatedness of these translations in the colonial experiences of the region, as well as in the discursiveness of global Islamic trends. It also looks at the theological controversies these translations evoked within the Muslim community. [ABSTRACT FROM AUTHOR]

Copyright of Contemporary Islamic Thought / Al-Fikr al-Islāmī al-Muʿāṣir is the property of International Institute of Islamic Thought (IIIT) and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The Islamic revolution is nothing but Islamic revivalism or the establishment of an Islamic state based on Sharia. In this paper, I focus on the Islamic revolution in Iran that has been exceptionally considered as a 'social revolution' targeting an overhaul of the economic institutions. Can the economic model of Islamic revivalism be reduced to one of the principal dichotomous models of state socialism or free market economy as suggested by many economists? It will be shown that Anfal or the Imam's exclusive property over all public properties known as res nullius has been the major invention of the Islamic revivalism in Iran. This provides an independent Islamic model that has been left unnoticed by specialists in Islamic economics that can be characterized as a specific economic system, namely Islamic political capitalism. This system is not reducible to state socialism or competitive free markets. This paper fills the gap and demonstrates that Anfal institutionalizes a confiscatory regime enhancing a rent-seeking society hindering private property rights and competitive free markets. [ABSTRACT FROM AUTHOR]

The collection of speeches (CoS) written by Sheikh Abdul Lathif Syakur (SALS), a scholar who experienced both the colonial and old-order eras, serves as a thematic compilation of hadith reflecting the mid-20th century Minangkabau writing tradition. Through this collection, SALS demonstrated his expertise as a hadith scholar by analyzing the context of his era and interpreting social realities based on hadiths pertinent to society. This article aims to delve into the socio-religious vision that SALS constructs through the themes articulated in his speeches. Using a descriptive-historical method and thematic analysis, this article reveals that SALS founded his socio-religious vision on four main pillars: renewal, community integrity, moderation, and the roles of women in public life. SALS's ability to adapt hadith to his time, combined with his inclusive and human-centered approach, portrays him as a progressive scholar, challenging the rigid stereotype of hadith scholars. [ABSTRACT FROM AUTHOR]

Copyright of Jurnal Ilmiah Islam Futura is the property of Jurnal Ilmiah Islam Futura and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This article discusses the concept of Maqasid Shariah and its contribution to sustainability across economic, environmental, and social domains. It explores how organizations can integrate Maqasid principles into their frameworks and policies to promote sustainability and social welfare. The article emphasizes the role of Maqasid Shariah in addressing global challenges like the COVID-19 pandemic and highlights its emphasis on justice, balance, and a directive destination for achieving sustainable and responsible investment practices. It also discusses the application of Maqasid Shariah in various sectors, including Islamic finance, and explores the potential of combining Maqasid principles with blockchain and AI to achieve sustainable development goals. The article contains a collection of articles and studies that provide insights into how Maqasid Shariah can contribute to sustainability from an Islamic perspective. [Extracted from the article]

This article is a review of a book titled "In Honor of John L. Esposito." The book pays tribute to John L. Esposito, a prominent scholar in the field of Islamic studies. Esposito's career has focused on defending the place of Muslims and Islam in the modern world. The book covers various topics related to Esposito's work, including the importance of religion in understanding the contemporary world, the diversity within Islam, the significance of interfaith relations, and the issue of Islamophobia. The book aims to honor Esposito's contributions and promote inclusivity, understanding, and respect for diverse perspectives. [Extracted from the article]

This research article explores the concept of multiple "modernities" as a counter to Western modernity, with a specific focus on the modernization of Islam. The paper provides a historical context to the modernization of Islam by examining 18th, 19th, and 20th-century Islamic reforms and their impact on the religion while staying true to its core principles. It also examines the influence of globalization on Islamic nations, using Egypt as an example. The article challenges the Westerncentric narrative of modernity by emphasizing that modernity is not confined to Europe and can emerge under different conditions in diverse regions. The study highlights the Tajdid movement, the Muslim Brotherhood, and the Salafat movement as examples of Islamic modernization efforts. The research demonstrates how these movements aimed to reform Islam while addressing global political, social, and economic changes. The article concludes that Islamic modernity is a dynamic and multifaceted phenomenon that combines traditional Islamic teachings with contemporary contexts. [ABSTRACT FROM AUTHOR]

Drawing on ethnographic research with the devout members of Gülen movement displaced in the aftermath of the coup attempt in 2016, this paper studies the existential crisis these formerly "proper Turkish citizens" have been experiencing after being targeted by the Turkish State. This existential crisis, as argued in this paper, is significantly informative in understanding how privilege-based ethical self-making emanates fragility. The paper, thus, both parallels Sunni-Turkish-ness with whiteness and provides a reading of ethical self-making processes the Gülenists developed vis-à-vis the notions of critique and comfort. It first looks closer at the two Islamic revivalist movements, Milli Görüş as the predecessors of Turkey's ruling AKP (Adalet ve Kalkınma Partisi/Justice and Development Party) and the Gülen Movement, their rivalry over claiming the canon and the ways in which they differ in their notions of politics, political Islam, and critique. Although critique and self-critique are integral components of ethical self-formation processes, Gülen movement takes a somewhat inconsistent approach in implementing them to the heteronomous layers of self. Meaning, that while self-critique is an essential part of ethical self-making, critiquing the movement itself, the state, nation, and ancestors (as they were imagined) are not seen as ethical acts. It concludes with an analysis of how this discrepancy results in a sporadic distribution of ethical self-formation, leading to an existential crisis. [ABSTRACT FROM AUTHOR]

The Naqshbandiyya Mujaddidiyya order is among the world's largest and most geographically widespread Sufi orders, but it has long been assumed to be absent among Chinese-speaking Muslims. Despite a handful of isolated references to local Chinese Mujaddidī groups in studies of particular communities, comprehensive histories of Chinese Islams make no mention of the Mujaddidiyya, and histories of the Naqshbandiyya Mujaddidiyya make no reference to Chinese-speaking Muslims. This article demonstrates that the Mujaddidiyya order has not only been present at various times and places among Chinese Muslims, but has also played a role in the development of nearly all major strains of Islam in China proper, including those commonly known as the Gedimu, Jahriyya, Khāfiyya, Qādiriyya, and Ikhwān. The article also uses new primary sources to provide an account of how a Mujaddidī order expanded into Eastern Turkistan and was transmitted from there to Muslims in China proper. It shows that adaptation to local environments created distinctive forms of Mujaddidī Sufism, highlights Hui-Uyghur connections, and argues that South Asia deserves a central place in any account of Islam in China. [ABSTRACT FROM AUTHOR]

Exploring the debate between Islamic and secular laws from the perspective of Islamists, this article suggests a way of rethinking the relationship between popular sovereignty and God’s sovereignty in the modern world. There has been a conundrum of calls for reform in Islamic law based on democratic principles in the contemporary world. Comparing the role of morality in Islamic and secular legal systems, highlighting their differences in the foundations and principles of morality in both systems, this article primarily argues that morality is essential for law in both systems. However, the examination of the issue of sovereignty, whether it belongs to the people or to God, explains why Islamists reject Westerninspired reforms in Islamic law. The article examines the principles of Islamic law and the concepts of fitrah (innate disposition) and deism to highlight the fundamental differences in sovereignty between the two systems. While the article acknowledges that Islam does not oppose democracy, it reflects on the Islamists’ contention that some modern democratic values are incompatible with Islamic law. It emphasises that arguments on morality should be based on Islamic law (Sharia’h), which is derived from the Qur’an and Sunnah and provides its own criteria for reform. In conclusion, the article stresses on the inherent conflicts between modern democratic values and Islamic law, and the need for independent and internally guided reform within the Islamic legal system which remains faithful to Islamic principles and free from conceptions strange to it. [ABSTRACT FROM AUTHOR]

This short article introduces the Forum on Muslim modernity in South Asia, placing its four articles—by Muhammad Qasim Zaman, SherAli Tareen, Julia Stephens, and Justin Jones—in the context of existing scholarship. I highlight the authors' contributions to the study of Islamic reform and of women's agency, in particular, in understandings of Muslim modernity in South Asia. Each of the contributions is on a discrete topic; this introduction therefore endeavours to pull at the threads within each that underscores their interventions in the study of Muslim modernity and that tie them together in this Forum. [ABSTRACT FROM AUTHOR]

The pious practices of contemporary Indonesian Muslims frequently take form as consumer commodification and material display. The article adds to knowledge of the role of materiality in religion and spirituality by describing and analysing the critique of consumerist piety cultivated by reformist Muslims in Indonesia. We trace the evolution of the 'emancipation-based' critique in the ideas of two significant reformist intellectuals of the late 20th and early 21st centuries, Kuntowijoyo (1943–2005) and Moeslim Abdurrahman (1948–2012), both of whom are associated with the civil society organisation known as Muhammadiyah. Their objections to material religion are not concerned with the individual morality of consumers but are based on their rejection of Islamic particularity. Noting that Islamic particularity frequently manifests in material practices, they argue that such practices are signs of fragmenting processes that prevent social and political progress. Consumptive displays of piety are also objectionable because they succeed through a material-based sign system that asserts economic differences between people, when the authentic Islamic mission, according to these thinkers, is to work against the social exclusion brought about by those differences. [ABSTRACT FROM AUTHOR]

The first document is a book review from the Journal of Religious History. The review discusses a book titled "Baptizing Burma: Colonialism, Christianity, and the Transformation of Karen Identity, 1813-1843" by Laura Kaloyanides. The reviewer highlights the book's analysis of the political-religious partnerships in 19th-century Burma and the changes in Baptist Christianity in response to the Burmese cultural context. The reviewer also mentions the author's exploration of the use of objects like statues and trees by Baptist missionaries to explain biblical truths, and the complexities of missionary work in Burma. Overall, the review acknowledges the book's insights into the history of Christianity in Burma and its impact on indigenous cultures. The second document is a book review from the same journal. The review discusses a book titled "Shapers of Islam in Southeast Asia: Muslim Intellectuals and the Making of Islamic Reformism" by Khairudin Aljunied. The book examines the contributions of Southeast Asian Muslim intellectuals to the development of Islamic reformism in the region. The reviewer praises the book for highlighting the importance of including Southeast Asian voices in discussions of Islamic reformism and challenging the dominant focus on the Middle East. The book explores the progressive and pluralistic nature of Islamic reform in Southeast Asia and the construction of a unified and coherent frame of thought by influential Muslim intellectuals. The reviewer recommends the book as an indispensable resource for understanding the challenges facing Islam in the modern world.The third document is a book [Extracted from the article]

This article is a biography of Muḥammad ʿAbduh, an Egyptian journalist, political activist, and mufti, who is considered a central figure in the history of modernist or liberal Islam. The author, Oliver Scharbrodt, argues that ʿAbduh's apparent contradictions can be understood within the context of Islam's intellectual culture of ambiguity. The biography explores ʿAbduh's encounters with his mentor, his political and journalistic activities, his time in exile, and his approach to Islamic reform. The author emphasizes that ʿAbduh's work was based in the Islamic tradition and aimed to arrive at a rationally founded religious and moral worldview. [Extracted from the article]

This article takes its point of departure from the observation that references to Islamic religious traditions became the dominant signifier in defining the authenticity of Muslim modernities. How should we understand this observation of a relative hegemony of ideas of specifically Islamic modernities in the Muslim world? The article wants to answer this question in developing a theoretical argument concerning the role of religion in modernity in four steps. The first section presents a critical discussion of Eisenstadt's concept of multiple modernities. Then, I develop a conceptual dichotomy between modernity as a social macro structure and modernity as a multiplicity of cultural projects. In the third step, the article briefly discusses notions of secularisation and their remaining relevance for theories of multiple modernity. Finally, I suggest understanding the observable dominance of specifically Islamic constructions of modernity in the Muslim world through the lenses of the concept of cultural hegemony. The article concludes with four short suggestions to answer the question as to how my argumentation relates to some core tenets of classical modernisation theory. [ABSTRACT FROM AUTHOR]

This essay engages a broad geographic, demographic, and chronological scope on the topic of colonialism and Islamic reform to avoid the reinforcement of colonial era inventions and gender(ed) myths across education, the law, enslavement, hierarchies of gender, and Islamic reform. This essay argues that understanding women and gender in various colonial contexts is an important avenue for recovering the restorative work that women have done to reject colonial ideologies throughout history. Reflecting upon scholarship situated at the intersection of modern Islamic thought and feminism, new possibilities emerge to reframe the meaning of justice and freedom in this historiography and beyond. [ABSTRACT FROM AUTHOR]

This article examines the pivotal role of Shah Waliullah Dehlawi (1703-1762) in the revival of Islam in the Indian subcontinent through Sufism following the decline of the Mughal Empire. Shah Waliullah, a Sufi affiliated with the Naqshbandi Order, also distinguished himself as an Ash’ari theologian and a Hanafi jurist. Shah Waliullah’s distinctive interpretation, which underscores the significance of the Quran and the Sunnah in Islamic sciences and Sufism, has played an essential role in reforming Islamic thought in the region from theoretical and practical perspectives. His works in the fields of fiqh (jurisprudence), theology, and Sufism have profoundly influenced Muslim thought on the Indian subcontinent. Shah Waliullah, a proponent of the idea that Sufism could serve as a powerful tool in the moral and spiritual development of society, not only emphasised the potential risks posed by distorted Sufism but also cautioned against deviating from the path of the Quran and the Sunnah. His understanding of Sufism is based on rejecting any activity beyond the Quran and Sunnah. He made valuable contributions to the Aqidah (Islamic creed) reform, the promotion of hadith scholarship, and the reconciliation of fiqh (jurisprudence) and Sufism. Shah Waliullah also emphasised the importance of Islamic values and culture. In this article, an attempt has been made to offer a perspective for contemporary Muslims striving to reconcile their beliefs with the demands of modern life by analysing the views of Shah Waliullah on the interpretation of Islamic sciences and Sufism. [ABSTRACT FROM AUTHOR]

Amid Islamic revivalism in the 1980s, the Malaysian government introduced policies to promote the primacy of Islam. These policies impacted the religious rights of the Christian community and compelled Christian leaders to respond. However, they had to navigate the delicate balance of defending their religious rights without being perceived as anti-Islamization. In their response, Christian leaders employed elite and political mobilization strategies. The former focused on consolidating support with like-minded allies while the latter sought to promote a sense of shared awareness among the broader Christian community. Christian leaders also framed their message in a way that draws the attention of their audience to the growing threat of erosion of their religious rights without openly criticizing the government. These strategies are likely to be used among religious minorities in semi-democratic countries, especially those that are in the nascent stage of defending their interests. [ABSTRACT FROM AUTHOR]

In the modern era, the importance of Fazlur Rahman's method of interpreting the Qur'an, which considers the historical dimension of revelation, is significant. Fazlur Rahman advocated renewal, emphasizing the maqasid in response to the new conditions and circumstances introduced by the modern era. Many theologians and thinkers in Turkey have taken note of and reinterpreted this method. In this study, I examine the perspectives of İlhami Güler and Mustafa Öztürk, who adopt a historicist approach to understanding and interpreting the Qur'an. I explore the particular conceptions of God and humans, on which they base their historicist perspective, according to the maqasid concept. I determine that their views on God's attribute of speech (Kalam) and God's relationship with time/history significantly shape their conception of God. I attempt to identify the relationship between their drawing of a distinction between word and meaning in the revelation of the Qur'an (lafdh and ma'na), and their efforts to renew Sharia law. Although both thinkers adopt a historicist approach, I highlight how they differ on some issues, especially on the word–meaning issue. Nevertheless, they converge on the idea that revelations are influenced by the human conditions prevailing at their time of emergence. Moving from that proposition, they argue that, today, while preserving the fixed structure of religion, Sharia should be updated in the light of current conditions. I demonstrate how they believe in the idea, especially in the case of Güler, that while God previously changed Sharia, humans should now initiate this change. In this updating activity, maqasid serves as a link binding religion and Sharia together. I suggest that they treat maqasid as a reference point representing the essence of religion (ad-Din) for the renewal of Islamic thought today. [ABSTRACT FROM AUTHOR]

The Islamic community is presently confronted by several concerns pertaining to matters of faith and beliefs. The Malaysian government is increasingly concerned about various issues, including deviant teachings, apostasy, demands for human rights from specific groups and religious extremism. These can potentially lead towards the disruption of national security and the sanctity of the Islamic religion. As a result, the government is taking measures to curb and contain the development of these issues. This article investigates three distinct categories of behaviours that present substantial risks to the faith of the Muslim community. These include deviations in beliefs and ideas, issues on human rights, and the existence of extremist or radical groups that pose a threat to peace in Malaysia. Data for this study were obtained through library research and the application of content analysis involving thematic examination of issues relevant to subject matter. The study demonstrates that the current development of Islamic legislation in Malaysia is a continuous process of change aimed at upholding national security and unity through the framework of Islamic law. Moreover, there are multiple risks both domestically and internationally, encompassing concerns pertaining to the faith and beliefs of the Muslim community in Malaysia. These factors could potentially to create ambiguity and jeopardise the overall security and stability of society, particularly within the Muslim community. [ABSTRACT FROM AUTHOR]

This essay places the Washington Library of Congress Heb. Ms 183, a Hebrew Qur'an translation from eighteenth-century Cochin, in its South Indian context. After pointing out important general differences between early modern European and South Asian inter-religious cultures and attitudes to translation, this essay analyzes three salient differences between Ms 183 and its Dutch source. Then, the essay scrutinizes three relevant and interrelated contexts: the eighteenth-century Indian diplomatic culture of owning and exchanging scriptural translations; the social position of Muslims and Jews as 'guests' and diplomatic brokers; and the rise of Muslim military power in Malabar. On this basis, I argue that this Hebrew Qur'an translation was intended to be cultural–diplomatic capital for Jewish diplomats dealing with Muslim rulers, indicating that not only rulers translated the scriptures of their subjects but also subjects those of their rulers. In addition, by showing how the Mysorean rulers implemented Islamic reforms and how Jewish practices were attuned to majoritarian religious practices, the essay suggests that Ms 183 was also meant to serve Jewish religious purposes, making this manuscript possibly a rare instance of using non-Jewish religious scriptures for Jewish religious practice. [ABSTRACT FROM AUTHOR]

The writings of Muhammad Siddiq Hasan well exemplify the argument of Francis Robinson's influential article on vernacular print publications that furthered a Protestant Reformation-like democratising of sacred knowledge. Both the number of his publications, and the personal empowerment enjoined by his Ahl-i Hadith jurisprudence, make him, in fact, an ideal exemplar of this kind of publication. He also, however, stands apart. First, his 'vernacular' included not only Urdu, but also Arabic and Persian. Second, beyond democratisation, print simultaneously enhanced scholarly authority, and it did so to an unusual extent for Siddiq Hasan because of his pioneering reach beyond India to the Ottoman lands, with Arabic works published and distributed from cities like Istanbul and Cairo. Third, Siddiq Hasan's publications served a diversity of purposes, like Persian publications that enhanced his princely status, and Arabic publications that not only forged transnational networks of like-minded scholars but also, in other hands, served modernist theologians and innovative literary scholars. Finally, in the end, the potential of print turned on him as officials used his publications to allege seditious intent. That denouement aside, the life of Siddiq Hasan's print publication points to a moment of rich intellectual life in the context of colonial rule, taking Robinson's insights on the potential of publication in unexpected directions. [ABSTRACT FROM AUTHOR]

This article discusses how the Muslim Students' Society of Nigeria (MSSN) shapes the way of life of Muslim women in northern Nigeria's higher educational institutions. The MSSN expects Muslim women to be symbols of piety, home builders and career professionals, and, in line with these objectives, it promotes an Islamic reform that emphasises Western education and the embodiment of prophetic traditions. Many platforms, such as the Sisters' Circle and Marriage Guidance and Counselling (MAGACO), are used by the MSSN to guide the women on how to achieve this tradition of reform. Through these platforms, the women are engaged on a variety of subjects, such as giving support to acquire Western education, learning the prophetic traditions, and dealing with marital concerns and societal problems that affect their gender. I argue that these platforms enable Muslim women to actively participate in public life and deal with the problems they face in education, religion and marriage. This is demonstrated in their employment in many professional careers, and their ability to stimulate changes, including contesting the notion of women's education, the women-centred reform orientation of the MSSN, and the government policy on veiling in public schools. [ABSTRACT FROM AUTHOR]

Copyright of Contemporary Islamic Thought / Al-Fikr al-Islāmī al-Muʿāṣir is the property of International Institute of Islamic Thought (IIIT) and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Contemporary Islamic Thought / Al-Fikr al-Islāmī al-Muʿāṣir is the property of International Institute of Islamic Thought (IIIT) and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

They call for the abandoning of various so-called false and historically adulterated traditional practices and beliefs of Muslims and a renewed commitment to pure Islam - the Islam which was practiced by the first few generations of Muslims. To not include all Muslims and Islamic revivalist movements in a discussion about contemporary Islamic revivalism is to ignore vital dimensions of the modern Muslim experience, which can render generalizations about contemporary Islamic revivalism not only weak, but even invalid. In Arabic, Islamic revival is called I tajdid, i which literally translates to "regeneration" or "renewal". In academic works, "Islamic revival" is an umbrella term used to describe Islamic revivalist movements or the contemporary global phenomenon of Islamic revivalism. [Extracted from the article]

The renewal process in Islamic financial and banking thought is continuing, especially concerning the application of maslahah in financial and banking transactions. The paper’s primary aim is to apply the maslahah application to all contracts and transactions while paying little attention to the theoretical framework from a sharia perspective. The researchers examine the combination of theoretical and applied aspects to ensure the application of maslahah in financial transactions and contemporary Banking applications. This paper attempts to provide specific applied transactions in current practices while also explaining the mechanisms and processes based on theories in the application of maslahah. The researchers found that the main goal of Islamic finance is not only to create liquidity but also to build a sound foundation for the real economy and examine the structural design of contracts rather than just concentrating on the interest sought from the contracts themselves. [ABSTRACT FROM AUTHOR]

The emergence of Kaum Muda in Malaya around 1900s was seen as successfully filling the intelectual vacuum by bringing awareness to the Malay community. Malay community that was colonised by the British was seen to be in a backward situation in terms of education and economy, and even from religious understanding. In addition, they were also trapped in the practise of taqlid and elements of bid'ah. Based on the concept of fundamentalism and through qualititave analysis, this study analysises the relationship between fundamentalist-reformist and Muhammad 'Abduh's influence on Kaum Muda's thoughts. The activism of Kaum Muda can be associated with fundamentalist-reformist terminology based on the characteristics presented in Islamic fundamentalisme. From religious understanding, Kaum Muda has the characteristics of being fundamentalists, which is the urge of returning to Quran and Sunnah. In fact, there is no denying that the thought of Kaum Muda was also influenced by Muhammad 'Abduh based on writings published in al-Imam and al-Ikhwan. In conclusion, Kaum Muda can be associated as fundamentalist-reformist and was influenced by Muhammad 'Abduh reformism thoughts, especially on the issues of education, women and social revolving the Malays. [ABSTRACT FROM AUTHOR]

This article analyses the understanding of legal modernization in the sociology of Islamic law in Muslim countries regarding Islamic family law in Indonesia. The theory of legal modernization arises from the long history of Islamic legal theory since the Dutch era related to the enactment of Islamic law, both in terms of the struggle between customary law, Islamic law, and state law. The work for the emergence of legal theories such as Receptie theory becomes a filter for Islamic law in its application to Muslim communities in Indonesia. The results of this study indicate that the modernization of law in the form of KHI applies to the Indonesian Muslim community and requires the nation to be more mature in responding to modernity. However, there is an intersection between modernization and legal secularisation in the Islamic world, such as in Turkey, Egypt, Sudan, and Syria. Legal modernization from fiqh towards positivisation has given birth to formulations in Islamic family law in the form of sociological dynamics in contemporary Indonesian Islamic society. [ABSTRACT FROM AUTHOR]

Since the nineteenth century, the Muslim world has been the subject of discussions that reveal its dire state of affairs. How Muslim intellectuals characterize their own predicament is integral to understanding Muslim articulations for reform, reconstitution, and progress. There are elements that a diverse selection of Muslim intellectuals from various parts of the Muslim world (and beyond) seems to coalesce around, suggestive of a constitution of a shared reform vision. They represent a rigorous intellectual investment in meeting the challenges of modernity, the challenges to Muslim society, and in constituting a trajectory inspiring of change. These elements principally include: the reconciliation of the relationship of Islam to modernity and the "Other"; the reinvigoration of the Islamic civilizational essence and its taw?idic epistemology; a centralization of Islamic heritage and its values; and a restoration of Islamic epistemology. These elements form the theoretical underpinnings of reform and an Islamic alternative. The anticipation is that there would be revivification and a restoration of Muslim society and civilization, a re-enchantment in modernity, and thus, civilizational reform, renewal, and progress. [ABSTRACT FROM AUTHOR]

The decline of Islamic empires, most notably the Ottoman Empire, in the late 1800s and early 1900s proved to be a watershed moment in the development of modern Muslim societies. Western civilizations with their secular, modern, and exploitative ideas encroached on Muslim lands, beliefs, and way of life. Muslims who found themselves at a crossroads between the eventual collapse of their own political structure and the disputable, yet attractive prospects of Western modernism faced a revivalism that drove them to re-examine their place in a Westernizing and modernising world. The availability of publishing technology, as well as exposure to new ideas, aided in the dynamic changes occurring in Muslim societies during this time period. This article examines how Muslim societies responded to these developments in the past, and how the media played a critical role in their attempt to endure Western colonial threats while maintaining their Islamic beliefs. [ABSTRACT FROM AUTHOR]

Islamists have always been defined by two categories, politically they want to unite religion and state and religiously they are literalists. This article will re-examine these two theses by assuming that not all islamists are literalists. Using descriptive-analytical method, this article will compare the interpretation of two prominent islamists leaders, Mohammad Natsir (early Islamist) and Felix Y Siauw (contemporary Islamist). Hans-Georg Gadamer's hermeneutics will be used as an analytical method whereas Abdul Mustaqim's epistemological classification of tafsiir will be used to map those islamist thoughts among other scholars. This article found, firstly, that not all islamists understand the Qur'an literally. Islamists are the same as literalists was produced by research that take sample on post-Soeharto Islamists. Second, there is a shift in the paradigm of islamists interpretation. The early phase of Islamists tended to be more contextual and influenced by early islamic reform. As for contemporary Islamists, they tend to be textual and militant. This research has shown that it is necessary to study these islamists, especially their understanding of Qur’anic text.

The book takes as its subject matter the "planetary discourse of decadence" (159), which Fieni reads as both a modern, or pre-decolonization, and contemporary, or post-decolonization, phenomenon linked to colonialism. In a disciplinary landscape in which national literatures and their departments are increasingly under threat of contraction, and where the idea of global French and the global Francophone has arisen to combat this, David Fieni's I Decadent Orientalisms i provides a needed example of what scholarship in this new comparative, multidirectional disciplinarity might look like. Fieni's postcolonial examples mark how writers react creatively and critically against the discourse of decadence in ways that reveal the philological history of Orientalist discourses. [Extracted from the article]

Official historical narratives in Algeria have often depicted Abdelhamid Ben Badis as the main champion of Algerian nationalism and precursor to the FLN's revolution against French colonialism (1954-1962). The second half of the book (chapters 4 through 8) looks at the construction of an independent Algeria and how individuals continued to articulate and adapt the ideas of the AOMA, most notably through the association I Al Qiyyam i . The question of the AOMA's involvement in the War of Independence has been the subject of numerous polemics and speculations in a country where revolutionary credentials are the main currency of political legitimacy. [Extracted from the article]

Since independence, the politicisation of Islam in Pakistan has fostered a culture of atrocities against religious minorities. This explains why Pakistan tops the list of countries at the risk of mass killings. The Islamic revivalist movement that emerged under the military dictatorship of General Zia-ul-Haq during the 1970s-80s is often equated with Pakistan's descent into religious intolerance. The controversial blasphemy laws modified under his regime continue to abet atrocity crimes across Pakistan. This article reflects on the constitutional and legal frameworks to understand the prevalence of hate speech and incitement in the country. Through case studies of recent episodes of violence, it sheds light on the state's complex governance structures, its struggle to counter episodes that incite violence, and the barriers to implementing rule of law. Furthermore, the article highlights the need for key reforms on both national and international level to push for the implementation of atrocity prevention frameworks. [ABSTRACT FROM AUTHOR]

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At the turn of the twenty-first century, giants occupied the imagination of occultists, neopagans, and nationalist writers. This article explores why those mythical colossi, a product of the pre-modern imagination, folklore, and childhood fantasy are still relevant to modern Tatars. More specifically, it centers on Fäüziyä Bäyrämova, whose fiction stands prominently in environmental public-school curricula. This inquiry provides a literary genealogy of Tatar eco-mythology, while nuancing the previous assumption in literary studies that in its evolution, the gigantic has moved away from enchantment to secularization. Unlike medieval Anglo-Saxon giants who embodied the sins of humanity or represented the uncivilized "other," Soviet giants were builders and guardians of Tatars' Islamic sacred geography, threatened by urbanization and secularization. In Bäyrämova's reinterpretation, they reappear not only as guardians of a nationalist cartography, but also as transmitters of Islamic reform and orthopraxy. In both Soviet and post-Soviet contexts, giants emerge as conduits of religious authority. [ABSTRACT FROM AUTHOR]

Stories about sin, regret and forgiveness are fundamental in Islam and other world religions. Islamic revivalism mediates a redemption narrative tailored to street criminals who want to break with the cycle of stigmatization, imprisonment and violence. Drawing on so-called conversion narratives, this article examines the repertoire of such stories among male street criminals in Norway who turn, or 'return', to Islam. I have identified three narrative types: reconciliation, purification and exclusion. I explore the content of these stories and the work they do for tellers and their audiences. Arguably, these narrative types represent forms of desistance that open up and restrict particular paths into Islam and out of street crime. [ABSTRACT FROM AUTHOR]

The highlight of this chapter is Sumbal's examination of the Pakistani military as the ground on which modern and traditional approaches to Islam were effectively synthesised and brought into the fold of the homogenous Islamic identity. In this book, Saadia Sumbal examines the social history of change and revival in Islamic movements in Pakistan during the twentieth century. The first chapter of the book focuses on the pre-twentieth century development of shrine-based Sufi traditions, providing a historical context for the presence of Sufism at a local tribal level. [Extracted from the article]

Price HB £34.95. Price HB £25.00. Price HB £96.00. Price HB $60.00. [Extracted from the article]

"In the Shade of the Sunna: Salafi Piety in the Twentieth-Century Middle East" by Aaron Rock-Singer is a book that explores the development of Salafi piety in the Middle East. Salafism is a modern Islamic movement that seeks to return to the practices of the Prophet Muhammad and the early Muslims. The book focuses on the communicative function of Salafi piety and how it shapes and is shaped by modern society. It examines the historical conditions that led to the emergence of Salafism and its mode of piety, as well as specific Salafi practices such as praying in shoes, gender segregation, growing beards, and wearing high-hemmed pants. The author argues that Salafi piety is influenced by questions and concerns of modernity, challenging the claim of authenticity and continuity made by Salafis themselves. The book is a valuable resource for those interested in Salafism, Islam, and the relationship between religious tradition and modernity. [Extracted from the article]