New Cambridge history of Islam, 5, The Islamic world in the age of western dominance
In: New Cambridge history of Islam 5
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In: New Cambridge history of Islam 5
In: The new Cambridge history of Islam v. 5
In: Complete Cambridge histories online. Religious studies
In: Cambridge South Asian studies 16
In: Cambridge illustrated history
World Affairs Online
In: International review of social history, Band 65, Heft 1, S. 149-150
ISSN: 1469-512X
In: Modern Asian studies, Band 47, Heft 1, S. 1-21
ISSN: 0026-749X
In: Modern Asian studies, Band 47, Heft 1, S. 1-21
ISSN: 1469-8099
AbstractStarting from the position that authority is constantly a work in progress, this paper examines authority in Muslim South Asia at a time when Muslims felt the challenge of rule by another civilization. It examines the strategies in sustaining their authority: of religious leaders, of Unani hakims and of literary leaders. In all three areas there is a rejection of the Persianate Mughal past and an embracing of Arab models, of the Prophetic model, and in various ways a drawing on British models and British authority. The paper also looks at the strategies of the rulers noting, amongst other things, how the British drew heavily on Mughal models just as Indian Muslims were letting them go, and how, since independence, Muslim rulers have drawn on a mixture of Western, Arab and Prophetic sources. There is also a running discussion throughout the paper of the revolutionary shift towards rooting authority in society at large, and the development of techniques to do so.
In: International affairs, Band 88, Heft 5, S. 1168-1169
ISSN: 0020-5850
In: Contemporary South Asia, Band 19, Heft 1, S. 92-93
ISSN: 0958-4935
In: The economic history review, Band 61, Heft 1, S. 242-243
ISSN: 1468-0289
In: Modern Asian studies, Band 42, Heft 2-3, S. 259-281
ISSN: 1469-8099
From the beginning of the Islamic era, Muslim societies have experienced periods of renewal (tajdid). Since the eighteenth century, Muslim societies across the world have been subject to a prolonged and increasingly deeply felt process of renewal. This has been expressed in different ways in different contexts. Amongst political elites with immediate concerns to answer the challenges of the West, it has meant attempts to reshape Islamic knowledge and institutions in the light of Western models, a process described as Islamic modernism. Amongst 'ulama and sufis, whose social base might lie in urban, commercial or tribal communities, it has meant 'the reorganisation of communities . . . [or] the reform of individual behavior in terms of fundamental religious principles', a development known as reformism. These processes have been expressed in movements as different as the Iranian constitutional revolution, thejihadsof West Africa, and the great drives to spread reformed Islamic knowledge in India and Indonesia. In the second half of the twentieth century, the process of renewal mutated to develop a new strand, which claimed that revelation had the right to control all human experiences and that state power must be sought to achieve this end. This is known to many as Islamic fundamentalism, but is usually better understood as Islamism. For the majority of Muslims today, Islamic renewal in some shape or other has helped to mould the inner and outer realities of their lives.
In: Asian affairs, Band 33, Heft 3, S. 307-320
ISSN: 1477-1500