Drawing on previously unavailable archival material, this book argues that Indonesian nationalism rested on Islamic ecumenism heightened by colonial rule and the pilgrimage. The award winning author ...Laffan contrasts the latter experience with life in Cairo, where some Southeast Asians were drawn to both reformism and nationalism. After demonstrating the close linkage between Cairene ideology and Indonesian nationalism, Laffan shows how developments in the Middle East continued to play a role in shaping Islamic politics in colonial Indonesia.
Muslim Lives in Eastern Europeexamines how gender identities were reconfigured in a Bulgarian Muslim community following the demise of Communism and an influx of international aid from the Islamic ...world. Kristen Ghodsee conducted extensive ethnographic research among a small population of Pomaks, Slavic Muslims living in the remote mountains of southern Bulgaria. After Communism fell in 1989, Muslim minorities in Bulgaria sought to rediscover their faith after decades of state-imposed atheism. But instead of returning to their traditionally heterodox roots, isolated groups of Pomaks embraced a distinctly foreign type of Islam, which swept into their communities on the back of Saudi-financed international aid to Balkan Muslims, and which these Pomaks believe to be a more correct interpretation of their religion.
Ghodsee explores how gender relations among the Pomaks had to be renegotiated after the collapse of both Communism and the region's state-subsidized lead and zinc mines. She shows how mosques have replaced the mines as the primary site for jobless and underemployed men to express their masculinity, and how Muslim women have encouraged this as a way to combat alcoholism and domestic violence. Ghodsee demonstrates how women's embrace of this new form of Islam has led them to adopt more conservative family roles, and how the Pomaks' new religion remains deeply influenced by Bulgaria's Marxist-Leninist legacy, with its calls for morality, social justice, and human solidarity.
Remaking muslim politics Hefner, Robert W
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There is a struggle for the hearts and minds of Muslims unfolding across the Islamic world. The conflict pits Muslims who support pluralism and democracy against others who insist such institutions ...are antithetical to Islam. With some 1.3 billion people worldwide professing Islam, the outcome of this contest is sure to be one of the defining political events of the twenty-first century.
In the late nineteenth century, as a consequence of imperial conquest and a mobility revolution, Russia became a crossroads of the hajj, the annual Muslim pilgrimage to Mecca. The first book in any ...language on the hajj under tsarist and Soviet rule, Russian Hajj tells the story of how tsarist officials struggled to control and co-opt Russia's mass hajj traffic, seeing it as not only a liability but also an opportunity. To support the hajj as a matter of state surveillance and control was controversial, given the preeminent position of the Orthodox Church. But nor could the hajj be ignored, or banned, due to Russia's policy of toleration of Islam. As a cross-border, migratory phenomenon, the hajj stoked officials' fears of infectious disease, Islamic revolt, and interethnic conflict, but Eileen Kane innovatively argues that it also generated new thinking within the government about the utility of the empire's Muslims and their global networks.
How do modern Muslims adapt their traditions to engage with today's world? Charles Tripp's erudite and incisive book considers one of the most significant challenges faced by Muslims over the last ...sixty years: the challenge of capitalism. By reference to the works of noted Muslim scholars, the author shows how, faced by this challenge, these intellectuals devised a range of strategies which have enabled Muslims to remain true to their faith, whilst engaging effectively with a world not of their own making. The work is framed around the development of their ideas on Islamic socialism, economics and the rationale for Islamic banking. While some Muslims have resorted to confrontation or insularity to cope with the challenges of modernity, most have aspired to innovation and ingenuity in the search for compromise and interaction with global capitalism in the twenty-first century.
Al-Andalus, the Arabic name for the medieval Islamic state in Iberia, endured for over 750 years following the Arab and Berber conquest of Hispania in 711. While the popular perception of al-Andalus ...is that of a land of religious tolerance and cultural cooperation, the fact is that we know relatively little about how Muslims governed Christians and Jews in al-Andalus and about social relations among Muslims, Christians, and Jews. InDefining Boundaries in al-Andalus, Janina M. Safran takes a close look at the structure and practice of Muslim political and legal-religious authority and offers a rare look at intercommunal life in Iberia during the first three centuries of Islamic rule.
Safran makes creative use of a body of evidence that until now has gone largely untapped by historians-the writings and opinions of Andalusi and Maghribi jurists during the Umayyad dynasty. These sources enable her to bring to life a society undergoing dramatic transformation. Obvious differences between conquerors and conquered and Muslims and non-Muslims became blurred over time by transculturation, intermarriage, and conversion. Safran examines ample evidence of intimate contact between individuals of different religious communities and of legal-juridical accommodation to develop an argument about how legal-religious authorities interpreted the social contract between the Muslim regime and the Christian and Jewish populations. Providing a variety of examples of boundary-testing and negotiation and bringing judges, jurists, and their legal opinions and texts into the narrative of Andalusi history, Safran deepens our understanding of the politics of Umayyad rule, makes Islamic law tangibly social, and renders intercommunal relations vividly personal.
During the two decades that preceded the 2011 revolutions in Egypt and Syria, animated debates took place in Cairo and Damascus on political and social goals for the future. Egyptian and Syrian ...intellectuals argued over the meaning oftanwir, Arabic for "enlightenment," and its significance for contemporary politics. They took up questions of human dignity, liberty, reason, tolerance, civil society, democracy, and violence. InEnlightenment on the Eve of Revolution, Elizabeth Suzanne Kassab offers a groundbreaking analysis of thetanwirdebates and their import for the 2011 uprisings. Kassab locates these debates in their local context as well as in broader contemporary political and intellectual Arab history. She argues that the enlightenment they advocated was a form of political humanism that demanded the right of free and public use of reason. By calling for the restoration of human dignity and seeking a moral compass in the wake of the destruction wrought by brutal regimes, they understoodtanwiras a humanist ideal. Kassab connects their debates to the Arab uprisings, arguing that their demands bear a striking resemblance to what was voiced on the streets of Egypt and Syria in 2011.Enlightenment on the Eve of Revolutionis the first book to document these debates for the Anglophone audience and to analyze their importance for contemporary Egyptian and Syrian intellectual life and politics.
This book reflects upon the political philosophy of Muhammad Iqbal, a towering intellectual figure in South Asian history, revered by many for his poetry and his thought. He lived in India in the ...twilight years of the British Empire and, apart from a short but significant period studying in the West, he remained in Punjab until his death in 1938. The book studies Iqbal's critique of nationalist ideology and his attempts to chart a path for the development of the 'nation' by liberating it from the centralizing and homogenizing tendencies of the modern state structure. Iqbal frequently clashed with his contemporaries over his view of nationalism as 'the greatest enemy of Islam'. He constructed his own particular interpretation of Islam – forged through an interaction with Muslim thinkers and Western intellectual traditions – that was ahead of its time, and since his death both modernists and Islamists have continued to champion his legacy.
