Islamic revival and reform movements

Parallel to Arab Nahḍah, Ottoman modernization program is associated with the Tanzimat, a period of drastic social, political and institutional transformation. The word tanẓīmāt itself, however, merely means “regulations” or “reorganization” and very little has been done in investigating the conceptual or ideational foundations of Tanzimat reforms. The question at stake here is how these series of reforms were justified and legitimized within the Ottoman political culture. Accordingly, this paper focuses on reform debates among Ottoman bureaucrats and statesmen in the late eighteenth and early nineteenth centuries and proposes the concept and doctrine of taǧdīd (renewal) as a key to understanding Ottoman reform and religious transformation. Ottoman reformers at the turn of 19th century resorted to the doctrine of centennial renewal in order to both criticize the moral shortcomings of Ottoman political system and legitimize innovation. Within this logic, Ottoman reformist sultans and politicians have frequently been referred to as muǧaddids, that is restorers. This paper will present an account of the concept of taǧdīd based on Ottoman political and historical writing from the period. I argue that Ottoman reform was inseparable from the logic of religious revival and that Ottoman debates should be considered as part of and discussed in relation to the 18th-century Muslim revivalism which has attracted growing attention in the last decade.

Selefîlik tam anlamıyla bir mezhep olamayacağı halde, birçok çalışmada bir mezhep gibi algılanarak sistematik kurucusunun İbn Teymiyye olduğu söylenmektedir. Halbuki “Halefiyyûn” kavramının zıddı olan “Selefiyye” teriminden farklı olarak “Selefî/Selefîlik” nitelemesinin, ilk defa modern dönem ıslahat hareketleri ile ortaya çıktığı görülmektedir. Bu bağlamda, tezimizde Selefîlik kavramının zemini araştırılarak ıslahat hareketleri ile ilişkisi ele alınmıştır. Selefîliğin bir mezhepten ziyade bir zihniyet olduğuna dikkat çekilmiş; İbn Teymiyye’yi sistematik kurucu şeklinde görmek yerine, ıslahatçıların ve Vehhâbi eğilimlerin ilham kaynağı olarak görmenin daha sağlıklı olacağına kanaat getirilmiştir.

Atalay, Hakan, Islahat Hareketleri ve Selefîlik, Yüksek Lisans Tezi, Tez Danışmanı: Prof. Dr. Hasan Onat, 119 s.

ABSTRACT

However salafism, in strict sense, can not be considered as a religious sect (madhab), in many studies its perceived as a sect, withal being said that Ibn Taymiya is the sistematic founder. Nevertheless, apart from the term “salafiyyun” which is the antonym of “khalafiyyun”, it can be seen that the attribute “salafi” for the first time emerges with the modern epoch reformist movements. In this sense, our thesis studies the sole of the term “salafism” and dicusses its relation with reformist movements. Moreover, it seems to be a healthier conviction to consider salafism as a mindset/mentality rather than a sect, while conceding Ibn Taymiyah not as the sistematic founder, but a source of inspiration for reformist and wahabi movements.

Atalay, Hakan, Reform Movements and Salafism, Master Degree Thesis, Thesis Advisor: Prof. Dr. Hasan Onat, 119 p.

The book uses an ethnographic approach to explore why the Tablighi Jamaat movement remains so successful in contemporary times. It shows that this success results from the positive image that it cultivates, and the systematic preaching activities of Tablighi Jamaat followers, and that the organisation’s apolitical image, the public profile of the ijtema, the humbleness of Tablighi followers, and the attraction of belonging to the global Tablighi community all help to create a positive image of the Tablighi Jamaat among ordinary Muslims. The book also argues that the Tablighi Jamaat remains successful because of its ability to hold its followers within a Tablighi-guided life, which is perceived as protection against the Western lifestyle. Many elements of contemporary Western lifestyle are considered non-Islamic, and so by clearly defining what is Islamic and non-Islamic in modern society, the Tablighi Jamaat provides a way in which Muslims can live in the contemporary world, but remain good Muslims.

Modern dönem öncesinde İslam coğrafyasının farklı bölgelerinde ortaya çıkan tecdid hareketleri, diğer İslam ülkelerinde olduğu gibi ülkemizde de genelde modern taleplere cevap verme saikiyle ele alınmış ve bu nedenle söz konusu hareketlerin İslam medeniyetinin klasik dönem mirasına yönelik eleştirel tavrı ön plana çıkarılmıştır. Nitekim, ülkemizdeki akademik çevrelerde, Şah Veliyyullah ve Şevkani gibi alimlerin eserleri üzerinden klasik dönem eleştirisi yapılmış, fakat tecdid tavrının kökenine ilişkin soğukkanlı değerlendirmeler ve tecdid hareketlerine dair bütüncül tespitler zayıf kalmıştır. Bu bakımdan, Fazlurrahman ve öğrencisi Voll'ün dilimize tercüme edilen eserleri istisna tutulacak olursa, tecdid hareketlerini bütüncül olarak ele alan eserler veya bu türden eserlerin tercümelerine Türkçe literatürde rastlanılmamaktadır. Değerlendirmemize konu olan çalışma, Batılı akademik çevrelerde tecdid hareketlerini bütüncül olarak inceleyen belli başlı makale ve yazıları derlemesi yönüyle, Türkçe literatürdeki önemli bir boşluğu doldurmaktadır. Kitap, editörün ifadesiyle, "18. yüzyıl boyunca gelişmiş tecdid hareketlerinin Batı akademyasındaki tasavvurlarını ortaya koymayı" ve bu hareketlerin "İslâm Medeniyet Tarihi, İslam ilimleri geleneği ve modernleşme sürecine dair ipuçları" barındırması bakımından, akademik tartışmalara zemin teşkil edebilecek yönüne ışık tutmayı amaçlamaktadır. Giriş bölümü ve ekler kısmındaki yazılar dâhil olmak üzere, on dört makaleden oluşan derleme, tecdid hareketlerine dair Batılı literatürde yapılmış çalışmalardan önde gelenlerini, konularına göre beş farklı bölüm altında bir araya getirmiştir. Yazılardan, Eyyüp Said Kaya'nın Türkçe makalesi dışındaki metinlerin aslı İngilizce, Almanca ve Arapça olup, derleme için farklı mütercimler tarafından Türkçeye çevrilmiştir.

c≠m-bn-c-Øn-]Øv G{]n¬ ]Xnt\gv _pIv tSmIv sI. Aiv d^v \ho\ Ckv em-an-I-hy-h-lm-c-߃ \ho\ Ckv em-anI hyh-lm-c-ßsf s]mXpsh aq∂mbn Xcw-Xn-cn-®p≈ ]T-\-߃ hym]-I-am-Wv . 1. P\-Iob Ckv emw (Popular Islam). 2. cmjv {Sob Ckv emw (Political Islam). 3. _u≤nI Ckv emw (Intellectual Islam). CuPn-]v Xp-Im-c-\mb A_v Zp¬ hlm_v A¬ hnSpXn t\Snb tijw Adp-]-Xp-I-fn¬ hnI-kn-®-XmWv ]pXnb hyhlm-c-߃ (New Discourse). Ipd-®p-IqSn IrXy-X-tbmsS CtX hnjbw Ah-X-cn-∏n-°p-∂p≠v tPm¿Pv Su¨ bq\n-th-gv kn-‰n-bnse {]^-k¿ salv dm≥ Iwdmh FUn‰p sNbv X \ho\ Ckv em-anI i_v Z-߃ (The New Voices of Islam: Rethinking Politics and Modernity-A Reader) F∂ ]pkv X-Iw. Ckv em-anI temIsØ Nn¥m sshhn-[ysØ {]Xn-\n-[o-I-cn-°p∂p F∂v tPm¨ F¬ Fkv t]m-knt‰m hnti-jn-∏n-®-XmWo ]pkv X-Iw. BtKmf Ckv em-anI Nn¥-bpsS apgp-h≥ _lp-kz-c-X-sbbpw A`n-ap-Jo-I-cn-°p∂ salv dm≥ \ap°v ]cn-N-b-ap≈ Ckv em-anI Nn¥-Isc Ah-cpsS ssk≤m-¥nI ]cn-k-c-߃ IqSn Dƒs∏-SpØn ]cn-N-b-s∏-Sp-Øp-∂p.

Muslim community, they designed a curriculum that focused in particular on the study of hadith and although there was some emphasis on Arabic and Persian, the language of instruction was Urdu. In addition to the emphasis on hadith, all the other tradition Islamic disciplines were also taught, including philosophy and logic. With regard to religious practice the Deobandis adhere zealously to the Hanafi school of law and adopt the Maturidi school of theology, regarding tenets of faith. A more surprising attachment, however, bearing in mind their strong aversion to the practices of popular religion and its manifestation in the practice of the Barelwis in particular, is their emphasis on Sufism, as it is not uncommon to find them affiliated to a number of Sufi orders (tariqa, pl. turuq), including the Qadiri, Naqshabandi, Chishti and Suhrawardi orders. In addition, it should be also noted that this method of teaching is not confined only to the Indian subcontinent and as such, the dar al-'ulum system can be readily found in South Africa and Britain, as well as other parts of the world.

This paper describes the movements, personalities and processes in Thailand’s Malay dominated provinces of Pattani, Yala, and Narathiwat that have led to unprecedented diversity within the ummah. Like the rest of Thai/Malay peninsula, although the overwhelming majority of Muslims in Thailand’s far-south are conservative traditionalists, the size and influence reformist Islam continues to increase. This is particularly the case among urban Malays. While the roots of reformism were sown in the 19th century by luminaries such as Syeikh Daud al-Fatani (1769-1847), and Syeikh Ahmed al-Fatani (1856-1908), the most important reformist personality in the early 20th centuries was Haji Sulong (1895-1945). Since his return from Saudi Arabia in the 1990s, Dr Ismail Lutfi Japakiya, the founding of rector of Yala Islamic University (Thailand’s first Islamic university) has emerged as the leader of Saudi style salafism. I conclude by considering the impact of the Tablighi Jama’at, a South Asian revival movement, on Islamic diversity in South Thailand since its arrival in the 1980s. A important point infrequently made in analysis of the Tablighi Jama’at is that both reformists and traditionalists are involved in this important revivalist movement.

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Tablighi Jamaat-A faith renewal movement, which was founded in the 1920s in Mewat, India,  has emerged today as the most prominent transnational religious movement throughout the Muslim world. Its influence and success have been reported from over 180 countries, including North Africa, South Africa, Pakistan, Bangladesh, as well as among Muslim immigrants in the western European countries (like Germany, France, Switzerland), Eastern Europe (Denmark, UK), Canada, United States, and Australia. This is primarily because of its unique ideology and organisational features like its apolitical nature, focusing on touring, travelling or patrolling, showing aversion to publicity and perceiving dawah (preaching or invitation towards Islam) as the fundamental obligation of each and every Muslim enjoined by Quran. Against this backdrop, this book provides a simple and lucid description of Tablighi Jamaat’s ideology and organisational structure.

Rooted in the concepts of ‘theodicy’ and ‘alienation’, Peter L. Berger famously anatomised the social mechanics through which religion is projected from human consciousness into the cosmos as a ‘sacred canopy’ protecting against chaos and anomy.  Interweaving this with his more recent work on ‘Eurosecularity’, this chapter proposes that in Western Europe today, it is often secularity that is externalised, objectivated then internalised into subjective consciousness as taken-for-granted facticity.  The author further argues, drawing on fieldwork conducted with the British branch of the Islamic Revivalist movement the Tablighi Jama'at, that the conscious exercise of agency in ways which publicly affirm faith breaches the cognitive and normative presuppositions of the European collective conscience.  In classical Bergerian terms, such non-indigenous expressions of religion are intrinsically imbued with a disconcerting debunking potential by exposing the precariousness of the social fictions which together conspire to construct the ‘sacred canopy’ of contemporary secular actors.

Cet article tente de comprendre le wahhabisme et de suivre son évolution historique. En quoi Ibn 'Abd al Wahhab a-t-il rompu avec la tradition islamique ? Quelles sont les racines doctrinales du "jihadisme" ? Quelles mutations socio-culturelles le monde musulman a-t-il vécu au cours des trois derniers siècles qui expliquent que le wahhabisme est passé du statut de secte marginale à celui d'incarnation de l'orthodoxie islamique ? Tentative d'éclairage dans un entretien en 2 parties.
[Article paru initialement dans la revue "Querelles d'Orient"]

บทความชิ้นนี้พยายามบันทึกความทรงจำของผู้ที่มีส่วนร่วมในกิจกรรมทางการเมืองครั้งสำคัญในฐานะที่เป็น “ตัวบท” ของประวัติศาสตร์การต่อรองของคนมลายูมุสลิมในจังหวัดชายแดนภาคใต้ (หรือในอีกแง่หนึ่งคือ “ปาตานี” ในนัยทางประวัติศาสตร์) ด้วยวิธีการที่ไม่ใช้ความรุนแรง ผ่านเหตุการณ์ชุมนุมประท้วงที่จังหวัดยะลาเมื่อปี 2531 เพื่อเรียกร้องให้มีการอนุญาตนักศึกษาสตรีมุสลิมสามารถคลุมฮิญาบขณะกำลังศึกษาอยู่ในวิทยาลัยครูยะลาได้ บทความชิ้นนี้ยังพยายามจะแจกแจงให้เห็นกลยุทธ์ของการใช้วิธีการที่ไม่ใช้ความรุนแรงเข้าต่อรองกับอำนาจรัฐ ตลอดจนวิธีที่ชาวมลายูมุสลิมใช้ต่อรองกันภายในกล่มของพวกเขาเอง รวมไปถึงบรรยากาศทางการเมืองทั้งในระดับท้องถิ่นไปถึงสากลที่เปิดเอื้อต่อการทำงานความคิดต่อคนหนุ่มสาวในยุคสมัยดังกล่าว กระทั่งปรากฏเป็นปฏิบัติการเคลื่อนไหวทางการเมืองครั้งสำคัญที่สุดครั้งหนึ่งของชาวมลายูมุสลิมในประเทศไทย

Using the writings of the religious scholar`Abdullahi al-Qutbi, this article examines the 'transregional' nature of Muslim reformist discourse in the early twentieth century and the way in which the trajectories of individuals, objects and ideas cut across the largely imaginary boundaries traditionally used to divide the Middle East and Africa. African Muslims have maintained intimate ties with their non-African brethren across space through various intellectual, economic and political relationships throughout the history of Islam. However, they have also remained entwined across time via engagement with the more or less commonly accepted canon of the faith and what Talal Asad has termed the 'discursive tradition.' This essay demonstrates the persistence of these processes through the age of European colonialism into the early twentieth century. But equally important is the way in which the increasingly elaborate and rapid networks of empire created in the nineteenth century facilitated and intensified the interaction of both people and ideas helping create the modern horizontally integrated community of believers.

Annotated edition and translation of letters exchanged between Aḥmad b. Idrīs (1760-1837) and Muḥammad Majdhūb (1796-1831). This is a slightly amended version of Ch. 3 of The Letters of Aḥmad Ibn Idrīs, ed. Einar Thomassen & Bernd Radtke, London: Hurst, 1993, pp. 119-143. Fonts and pagination are not identical to the printed version.

South Asia’s encounter with Western colonialism preceded that of the Arab world, arguably rendering it more sensitive to the intellectual challenges implicit in political subjugation. Consequently, scholars of South Asian Islam, such as Francis Robinson, have highlighted its role historically more as an exporter than as an importer of reformist ideas, particularly during the decades of the late nineteenth and early twentieth centuries. The subject of this book, Shaykh Abu al-Hasan Ali Nadwi (1915–99), exemplifies both these tendencies through his life and works. First, he confronts head-on the challenges posed to Muslim civilization by Western cultural and political hegemony. Second, through a corpus of eloquent and passionate Arabic publications and frequent lecture tours abroad, he speaks to the trauma of a post-colonial Arab world still reeling with the shock of its inglorious place in the new global political order.

FULL BOOK REVIEW CAN BE ACCESSED HERE: http://www.tandfonline.com/eprint/h4ra9XG7a9gDYEs8Gn5A/full

Reconstruire la pensée religieuse de l'Islam est considéré comme l'oeuvre majeure de Mohammed Iqbal. C'est Eva de Vitray-Meyerovitch (m. 1999) qui s'est chargée de traduire, du persan au français, et de faire découvrir cette œuvre au public francophone. Comme nous allons le voir, cet ouvrage se veut être un pont entre le monde musulman et la pensée européenne, un dialogue entre deux systèmes de pensée dans les domaines de la théologie, de la philosophie sociale, de la philosophie du droit et de la philosophie des sciences. C'était pour Mohammed Iqbal un devoir impérieux que de réconcilier la vision coranique avec la structure dynamique de l'univers et les dernières avancées scientifiques, notamment celles de la physique et de la biologie. De par son immense érudition et ses connaissances scientifiques, Mohammed Iqbal va, à travers ces conférences, s'efforcer de comparer les théories de penseurs et scientifiques occidentaux et musulmans de différentes époques en vue de réfuter certains préjugés sur l'islam et par la même occasion mettre en exergue tout un pan ignoré de la civilisation islamique. Sa démarche intellectuelle va inspirer, longtemps après sa mort, un grand nombre de penseurs et d'étudiants musulmans féru de sa pensée qui, de nos jours, trouve encore toute sa pertinence.

De quoi le salafisme est-il le nom ?
Si le mot est constamment évoqué, sa réalité historique est souvent mal connue. Il s'agit pourtant de sortir des lectures uniquement géopolitiques du salafisme, pour tenter de rendre la profondeur historique de ce mouvement.
Retour sur l'évolution et les idées de ce courant de l'islam contemporain avec Daoud Riffi, historien et éditeur (éditions Tasnîm) qui prépare « Une Histoire critique du salafisme » à paraître en 2020.
[À lire en ligne : https://www.lescahiersdelislam.fr/Comprendre-le-salafisme-Rencontre-avec-l-historien-Daoud-Riffi_a1838.html]

"In early 20th century Jadidism, an Islamic modernist movement aiming at the development of Islamic education and schooling, social welfare and political development, came into being in Central Asian Turkestan. The forerunners of this movement had been shaped in other regions of the Russian Empire before, namely on the Crimea and in the Volga region, already several decades before. The most prominent figure, founder and inspirer was the outstanding Crimean Tatar writer, educator and publicist Ismail Gasprinski.
Gasprinski’s thought and activity can be regarded as part of the more general Islamic modernist movements of the Middle East. On the other hand there is reason to assume that Gasprinski was also heavily influenced by Russian and European developments in pedagogy, social thought and politics. This book gives a thorough analysis not only of the “Middle Eastern” and “Islamic” elements of Gasprinski’s influence on Central Asia, but also of his role in transmitting Russian and European ideas into Turkestan. Besides, the author tried to find out how influential Gasprinskii’s ideas were among Turkestani Muslim and what role they played in the development of reformist movements in Turkestan.
His first journey to Turkestan (1893) lead him to believe that in Turkestan time had come for social and cultural change and that people were ready to believe the Russian prejudice about the cultural backwardness of Turkеstani Muslims. His second trip (1908) to Turkestan took place after the Manifesto of 1905, when the political situation in the Russian empire had significantly changed. His journey led him to many cities in Russia itself, where he aimed at reifying his weakened political reputation. In Turkestan, he had in the meantime gained the esteem and support from a broad layer of the society, which he partly lost in inner Russia.
This research shows that the place and effect which Gasprinskii has in Turkestan and among the proponents of reforms, was of different nature. On one side, Gasprinskii was not entirely successful in his endeavor to advise and shape reform in all the spheres of public life. On the other hand, his ideas, particularly those concerning education, but also his call for playing a role in the public affairs, have had a strong and durable effect on Turkestani Jadids. Undeniably education and, to a certain extent, language – that is, new teaching methods for schools and a median Turkic language for the press and the intellectual life – had been the two topics, with which the Turkestani Jadids were almost without exception in full agreement with Gasprinskii. Some of them agreed even further with his broader political agenda."

Ahmad Kasravi (1890–1946), one of the most influential Iranian
thinkers of the twentieth century, delivers a stinging criticism of Shi0ism and Islam in two works which have been almost completely ignored by secular scholars, despite their immense influence on the thought and writings of Ayatollah Khomeini, the leader of the Islamic revolution as well as Ali Shariati and Jalal Ale Ahmad, its ideological forebears. The article considers the paradoxical reception of Kasravi’s Shi0ism (Shi0igari) and On Islam (Dar Piramun-i Islam): both their extraordinary impact on Islamic revivalists and their neglect by specialists in Iranian affairs and Islamic studies. The occlusion of Kasravi’s impulse to reform, the reduction of his ambiguous position in the Iranian intellectual tradition, has functioned to all but foreclose discussions of Islamic reform among secular scholars, deforming the contemporary intellectual history of Iran and Shi0ism more broadly.

Most of the produced works on Somali state collapse are in the form of articles and occasional academic papers. These writings look at the Somali state failure and collapse from different theoretical perspectives, and most of the time, a comprehensive picture of the causes of the collapse are not drawn. Moreover, the analysis of a number of researchers has focused on the operational and proximate causes, thus leaving the genesis of the state collapse as marginal. Filling this lacuna in the academic literature, this paper intends to investigate, sift, and regroup the perspectives of the various academic fields into major themes to identify the main factors and build a comprehensive picture of what contributed to the collapse of the Somali state. To do so, firstly, an overview of the rise and fall of the Somali state is recaptured. Secondly, theories of state capabilities, conflicts, and impacts are briefly produced. Thirdly, major academic perspectives of the Somali state collapse are recalled, analyzed, and classified into genesis, operational, and proximate causes. Finally, conclusions will be drawn and recommendations are offered.

The Tablighi Jama'at (TJ) is widely regarded as the largest movement of grassroots Islamic revival in the world yet remains significantly under-researched. This thesis examines the British branch of the movement based on sustained ethnographic fieldwork conducted over 18 months. Intensive participant observation was combined with 59 semi-structured interviews to present a detailed typology and topography of the movement's organisational structure in Britain. Further, the issue of intergenerational transmission is explored – based on an analysis of the cultural identity markers of language, clothing and food – with clear shifts identified between the first-generation 'Old Guard' and the British-born 'Avant-Garde.' The thesis argues that TJ should best be characterised as a movement in transition located within broader processes of indigenisation operative within British Islam more generally.

Theoretically, the thesis augments Berger and Luckmann's sociology of knowledge with insights derived from Bhaskar’s critical realism to propose the twin 'generative mechanisms' of secularity and spirituality from which empirically accessible social phenomena emerge. These are used to anatomise the process of 'intra-religious conversion' which emerges as a key motif of contemporary TJ experience. Turner's concept of liminality and Schutz's phenomenology of consciousness are further deployed to examine ritual and semantic dimensions of conversion that see the neophyte’s attachment to religion transition from a nominal to a passionate state. Generic theories in the sociology of religion are also consulted to explore issues of retention and post-conversion strategies of commitment-maintenance.

Finally, utilising insights from Peter Berger’s vast oeuvre, the thesis explores the intersection of 'Islamic Revival' with secularisation theory in Europe. It argues that, in the context of contemporary ‘Eurosecularity,’ the willed and conscious exercise of agency in ways which publicly affirm faith is intrinsically imbued with a disconcerting ‘debunking’ potential for those who have unthinkingly imbibed into interior consciousness the taken-for-granted suppositions of a secular nomos.

Ya Tuhanku, Pengetahuan Engkau mencakup segala yang dapat diketahui. Kesadaran Engkau meliputi batin segala yang dapat dipahami. Engkau tersucikan dalam Keagungan-Mu dari segala yang tercela. Keinginan-keinginan spiritual yang kuat melambung kepada-Mu, dan kata-kata membubung tinggi kepada-Mu. Engkau adalah Yang Maha Tinggi dalam Keagungan-Mu, maka perjalanan naik terdekat kami kepada-Mu adalah perjalanan turun [dari pihak-Mu]. Engkau adalah Yang Maha Agung dalam Kemuliaan-Mu, maka akhlak termulia kami kepada-Mu adalah kehina-dinaan diri. Engkau tampak dalam segala yang batin dan segala yang lahir. Engkau adalah selama-lamanya [ada] sebelum awal dan sesudah

This paper is part of a historical ethnography of sufi orders (turuq) between the Thailand’s Central plains and Malay far-south. In contrast to the modernist, reformist, and revivalist Islamic movements firmly embedded in Thailand’s religious landscape, next to nothing is known about these movements, for a variety of reasons. In Thailand sufi practitioners lack the numbers found in other parts of Muslim Southeast Asia, and most sufi tariqa are now marginal to the Muslim mainstream. Although in some parts of the country some still resemble secret societies, in others they engage through websites, social media, and TV channels. I begin with a prolegomena pointing out that despite its long history in South Thailand, sufism has almost been entirely neglected by scholars. In four substantive sections, I consider the personalities and processes that between the late 1800s and 1920s contributed to the Ahmadiyyah-Idrisiyyah established a presence in the Thai/Malay Peninsula. Although my interests are predominantly in connections with Patani/Pattani, I also reveal that Ahmadiyyah influence reached Bangkok through another curiously – and circuitous – route which highlights the importance its influence in the Hijaz as late as the 1940s

Exposing Robert Spencer, Osama Bin Laden, David Horowitz, Mullah Omar, Bill Warner, Ali Sina and other Enemies of Peace
This book comprises of eight sections:
1. An Invitation to Jews, Christians, Muslims, and All, an excerpt from the last section of the Manifesto for Islamic Reform.
2. An analysis of selected Quranic verses that are distorted or taken out of context to justify violence and terror, an excerpt from notes of Quran: a Reformist Translation.
3. Interview with FrontPage Magazine about my life and cause to promote Islamic reform.
4. A debate between me and Robert Spencer, Bill Warner, and Thomas Haidon, which was organized by and published at FrontPage Magazine.
5. Another debate between me and Khalim Massoud, Thomas Haidon, Abul Kasem, Robert Spencer, and Bill Warner.
6. A lengthy debate between me and Ali Sina, the agitator-in-chief of the faithfreedom.org site. The debate is presented in 16 sessions.
7. Various essays I have written on violence, peace and war.
8. Various related news and essays by other authors.

This important book is a collection of writings of more then 30 modern writers on Islam that were present at the 2008 conference bearing the same name. From professional Islamic scholars to individuals writers and thinkers, this collection is unique as a serious collection of 21st century Islamic thought on critical research, reform and renewal in Islamic and Qur'anic interpretation. With diverse subjects on the interpretation and message of the Qur'an and its relation to human rights, freedom and wellfare. History of Islam, society and thought. Modern experience of being a Muslim, the concept of gender and needed actions for reform. http://academia.edu/attachments/22509204/download_file

Over nearly 1,500 years of history, Islam has produced extraordinary intellectual innovation, characterised by limitless curiosity and creativity. It has inspired profound theological and philosophical debate, a rich artistic legacy, and great scientific discoveries. 'The Architects of Islamic Civilisation' provides readers with a concise yet detailed range of essays sketching the life, thought and significance of forty-three prominent Muslim thinkers responsible for producing this rich tradition, individuals from as far afield as North Africa, Europe, the Middle East, India, Southeast Asia and China. Stretching from the time of the Prophet down to the late twentieth century, this book outlines the intellectual foundations of Islam, its multifaceted development through its classical period and, finally, its modern quest for reform and revival. Presenting a broad and inclusive range of Muslim thinkers, 'The Architects of Islamic Civilisation' will be of interest to both general readers and students alike.

(LC Class No.): JQ1809.A8 R4435 2018

[You may download the introduction and the summary and conclusion sections here, (some 45 pages + bibliography)] [those who need futher information about the subjects  may e-mail at me cengizdinc1971@gmail.com ]
[This book is a shortened and simplified version of my PhD thesis,
completed in the autumn of 2005, University of Bradford] (https://www.savaskitap.com/Cengiz-Dinc_ar_3223)

http://www.kitapavrupa.com/kitap/debating-islamism-modernity-and-the-west-in-turkey-the-role-of-welfare-refah-party-/448256.html&filter_name=cengiz%20din%C3%A7

https://www.amazon.com/Debating-Islamism-Modernity-West-Turkey/dp/6052328665

This study focuses on the Welfare Party elite’s conceptualisation of modernity
during the party’s last 4-5 years before its closure in 1998. Since
the party was the most important Islamist organisation in Turkey, it was
at an important point of interaction between Islamism and modernity.
The study tries to determine the significance of the WP discourse on key
modernisation issues by answering such questions as how the WP elite
conceptualised modernity; how this conceptualisation was formulated,
constructed and what was modernity’s relationship with the West in their
view. It argues that, the WP elite had a distinct (Islamist) understanding
of modernity which, despite its differences in its approach to some basic
issues (e.g. secularism) overall remained within modernity by sharing
most of its major characteristics. The WP elite, similar to many other
Islamist movements, advocated a more Islamic (less secular and less
Westernising) route to modernity; and they could not be considered as
anti-modernists.
The study contributes towards a better understanding of the critical role
that a version of Islamism plays in Turkey’s politics and process of modernisation
and provides insights about the impact of Western modernity
on the sizeable Islamist section. The study employs important concepts
such as secularisation, nationalism, the modern state, economic development
(science, technology, industrialisation), capitalism and democracy
as important components of modernity. An analysis of the views of the
WP elite with regard to these concepts and processes serves to better understanding
the Islamist stance towards the particular path of modernisation
in Turkey, modernity in general, and also the West.