Scholarly Research, Bibliographical Reflections Abstract - Prof. Muhammed Haron
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Prof. Muhammed Haron presented his abstract "Scholarly Research, Bibliographical Reflections" at the 2nd International Congress on Islamic Civilisation in Southern Africa
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The Religious Environment: Worldview,
Ritual, and Communal Status
Islam and Conversion
The process of conversion to Islam remains on the whole poorly studied
in either its social and historical, or affective and personal/psychologi-
cal, aspects. Despite the relatively recent and signal contributions of
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va tive classificatory, methodological, and analytical strategies in the
framework of comparative and more localized approaches toward
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Islam from either a theoretical or historical perspective. 3 If old notions
of forced conversion and the choice of "Islam or the sword" have been
abandoned, at least in scholarly literature, little serious analytical work
I. See above all the volume Conversion to Islam, ed. Nehemia Levtzion (New YorklLondon:
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207-216), as well as his bibliography (pp. 247-265), in which Central and Inner Asia are pre-
dictably poorly represented; cf. also his "Conversion under Muslim Domination: A Comparative
Study," in Religious Change and Cultural Domination, ed. D. N. Lorenzen (Mexico City: El
Colegio de Mexico, 1981), pp. 19-38.
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History (Cambridge: Harvard University Press, 1979), and more recently his "Process and Status
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Communities in Islamic Lands Eighth to Eighteenth Centuries, ed. Michael Gervers and Ramzi
Jibran Bikhazi (Toronto: Pontifical Institute of Mediaeval Studies, 1990), pp. 1-12, and his
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3. For important theoretical considerations on conversion to Islam in historical surveys see,
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18 Islamization and Native Religion
has been done as a means of replacing older models and assumptions of
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1 The Religious Environment Worldview, Ritual, and Comm.docx
1
The Religious Environment: Worldview,
Ritual, and Communal Status
Islam and Conversion
The process of conversion to Islam remains on the whole poorly studied
in either its social and historical, or affective and personal/psychologi-
cal, aspects. Despite the relatively recent and signal contributions of
Nehemiah Levtzion I and Richard Bulliet 2 who have advanced inno-
va tive classificatory, methodological, and analytical strategies in the
framework of comparative and more localized approaches toward
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Islam from either a theoretical or historical perspective. 3 If old notions
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abandoned, at least in scholarly literature, little serious analytical work
I. See above all the volume Conversion to Islam, ed. Nehemia Levtzion (New YorklLondon:
Holmes & Meier Publishers, 1979), and Levtzion's contributions therein, "Toward a Com-
parative Study of Islamization" (pp. 1-23) and "Patterns of Islamization in West Africa" (pp.
207-216), as well as his bibliography (pp. 247-265), in which Central and Inner Asia are pre-
dictably poorly represented; cf. also his "Conversion under Muslim Domination: A Comparative
Study," in Religious Change and Cultural Domination, ed. D. N. Lorenzen (Mexico City: El
Colegio de Mexico, 1981), pp. 19-38.
2. See his seminal work, Conversion to Islam in the Medieval Period: An Essay in Quantitative
History (Cambridge: Harvard University Press, 1979), and more recently his "Process and Status
in Conversion and Continuity," introducing Conversion and Continuity: Indigenous Christian
Communities in Islamic Lands Eighth to Eighteenth Centuries, ed. Michael Gervers and Ramzi
Jibran Bikhazi (Toronto: Pontifical Institute of Mediaeval Studies, 1990), pp. 1-12, and his
"Conversion Stories in Early Islam" in the same volume (pp. 123-133).
3. For important theoretical considerations on conversion to Islam in historical surveys see,
for example, Marshall Hodgson's The Venture of Islam, vol. 2 (The Expansion of Islam in the
18 Islamization and Native Religion
has been done as a means of replacing older models and assumptions of
how Islam was adopted and appropriated in specific contexts; nor, in
general, have primary sources been tapped or reevaluated with an eye to
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Author(s): Reuven Amitai-Preiss
Source: Journal of the Economic and Social History of the Orient, Vol. 42, No. 1 (1999), pp.
27-46
Published by: Brill
Stable URL: http://www.jstor.org/stable/3632297
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SUFIS AND SHAMANS: SOME REMARKS ON THE
ISLAMIZATION OF THE MONGOLS IN THE ILKHANATE*
BY
REUVEN AMITAI-PREISS
(Hebrew University of Jerusalem)
Abstract
Some scholars have argued that sufis, Muslim mystics, played a decisive role in convert-
ing the Mongols in Iran to Islam in the thirteenth and fourteenth centuries, mainly because
of the similarity between the extreme sufis (the dervishes) and the shamans of the traditional
Mongol religion. This paper maintains that it was primarily some moderate, "institutional"
sufis who were close to Mongol ruling circles and thus played a part in their conversion.
This, however, had little to so with any resemblance between shamans and sufis, since it is
suggested that Muslim mystics, even of the dervish variety, are basically dissimilar to the
Inner Asian shamans. If, indeed, both kinds of sufis were successful in influencing the
Mongols, it would appear that this is due to other reasons suggested at the end of the paper.
It has long been a commonplace among historians of the late medieval
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nomads, both before and after their migration into the Islamic world. The syn-
cretic and non-orthodox nature of the sufis added to their appeal among the
tribesmen, whose entrance into the new religion was thus eased.')
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The Religious Environment: Worldview,
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Islam and Conversion
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in either its social and historical, or affective and personal/psychologi-
cal, aspects. Despite the relatively recent and signal contributions of
Nehemiah Levtzion I and Richard Bulliet 2 who have advanced inno-
va tive classificatory, methodological, and analytical strategies in the
framework of comparative and more localized approaches toward
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Study," in Religious Change and Cultural Domination, ed. D. N. Lorenzen (Mexico City: El
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for example, Marshall Hodgson's The Venture of Islam, vol. 2 (The Expansion of Islam in the
18 Islamization and Native Religion
has been done as a means of replacing older models and assumptions of
how Islam was adopted and appropriated in specific contexts; nor, in
general, have primary sources been tapped or reevaluated with an eye to
the particular issue of Islamization.
In the case of Inner Asia we are remarkably ill-served with regard to
studies of conversion to Islam; specialists on Islam in sub-Saharan Africa
and on South Asian Islam4 for instance, have recognized the importance
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The Religious Environment: Worldview,
Ritual, and Communal Status
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The process of conversion to Islam remains on the whole poorly studied
in either its social and historical, or affective and personal/psychologi-
cal, aspects. Despite the relatively recent and signal contributions of
Nehemiah Levtzion I and Richard Bulliet 2 who have advanced inno-
va tive classificatory, methodological, and analytical strategies in the
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Islamization, the complex of problems associated with conversion to
Islam still has not drawn sufficient attention from specialists on all
"fronts" of Islamization to allow a synthetic treatment of conversion to
Islam from either a theoretical or historical perspective. 3 If old notions
of forced conversion and the choice of "Islam or the sword" have been
abandoned, at least in scholarly literature, little serious analytical work
I. See above all the volume Conversion to Islam, ed. Nehemia Levtzion (New YorklLondon:
Holmes & Meier Publishers, 1979), and Levtzion's contributions therein, "Toward a Com-
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dictably poorly represented; cf. also his "Conversion under Muslim Domination: A Comparative
Study," in Religious Change and Cultural Domination, ed. D. N. Lorenzen (Mexico City: El
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in Conversion and Continuity," introducing Conversion and Continuity: Indigenous Christian
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18 Islamization and Native Religion
has been done as a means of replacing older models and assumptions of
how Islam was adopted and appropriated in specific contexts; nor, in
general, have primary sources been tapped or reevaluated with an eye to
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In the case of Inner Asia we are remarkably ill-served with regard to
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1
The Religious Environment: Worldview,
Ritual, and Communal Status
Islam and Conversion
The process of conversion to Islam remains on the whole poorly studied
in either its social and historical, or affective and personal/psychologi-
cal, aspects. Despite the relatively recent and signal contributions of
Nehemiah Levtzion I and Richard Bulliet 2 who have advanced inno-
va tive classificatory, methodological, and analytical strategies in the
framework of comparative and more localized approaches toward
Islamization, the complex of problems associated with conversion to
Islam still has not drawn sufficient attention from specialists on all
"fronts" of Islamization to allow a synthetic treatment of conversion to
Islam from either a theoretical or historical perspective. 3 If old notions
of forced conversion and the choice of "Islam or the sword" have been
abandoned, at least in scholarly literature, little serious analytical work
I. See above all the volume Conversion to Islam, ed. Nehemia Levtzion (New YorklLondon:
Holmes & Meier Publishers, 1979), and Levtzion's contributions therein, "Toward a Com-
parative Study of Islamization" (pp. 1-23) and "Patterns of Islamization in West Africa" (pp.
207-216), as well as his bibliography (pp. 247-265), in which Central and Inner Asia are pre-
dictably poorly represented; cf. also his "Conversion under Muslim Domination: A Comparative
Study," in Religious Change and Cultural Domination, ed. D. N. Lorenzen (Mexico City: El
Colegio de Mexico, 1981), pp. 19-38.
2. See his seminal work, Conversion to Islam in the Medieval Period: An Essay in Quantitative
History (Cambridge: Harvard University Press, 1979), and more recently his "Process and Status
in Conversion and Continuity," introducing Conversion and Continuity: Indigenous Christian
Communities in Islamic Lands Eighth to Eighteenth Centuries, ed. Michael Gervers and Ramzi
Jibran Bikhazi (Toronto: Pontifical Institute of Mediaeval Studies, 1990), pp. 1-12, and his
"Conversion Stories in Early Islam" in the same volume (pp. 123-133).
3. For important theoretical considerations on conversion to Islam in historical surveys see,
for example, Marshall Hodgson's The Venture of Islam, vol. 2 (The Expansion of Islam in the
18 Islamization and Native Religion
has been done as a means of replacing older models and assumptions of
how Islam was adopted and appropriated in specific contexts; nor, in
general, have primary sources been tapped or reevaluated with an eye to
the particular issue of Islamization.
In the case of Inner Asia we are remarkably ill-served with regard to
studies of conversion to Islam; specialists on Islam in sub-Saharan Africa
and on South Asian Islam4 for instance, have recognized the importance
of conversion as a historical and religious issue in their respective
regions, and their studies are often models for approaches to Islamization
in Central and Inner Asia. But to date the study of conver ...
1 The Religious Environment Worldview, Ritual, and Comm.docx
1
The Religious Environment: Worldview,
Ritual, and Communal Status
Islam and Conversion
The process of conversion to Islam remains on the whole poorly studied
in either its social and historical, or affective and personal/psychologi-
cal, aspects. Despite the relatively recent and signal contributions of
Nehemiah Levtzion I and Richard Bulliet 2 who have advanced inno-
va tive classificatory, methodological, and analytical strategies in the
framework of comparative and more localized approaches toward
Islamization, the complex of problems associated with conversion to
Islam still has not drawn sufficient attention from specialists on all
"fronts" of Islamization to allow a synthetic treatment of conversion to
Islam from either a theoretical or historical perspective. 3 If old notions
of forced conversion and the choice of "Islam or the sword" have been
abandoned, at least in scholarly literature, little serious analytical work
I. See above all the volume Conversion to Islam, ed. Nehemia Levtzion (New YorklLondon:
Holmes & Meier Publishers, 1979), and Levtzion's contributions therein, "Toward a Com-
parative Study of Islamization" (pp. 1-23) and "Patterns of Islamization in West Africa" (pp.
207-216), as well as his bibliography (pp. 247-265), in which Central and Inner Asia are pre-
dictably poorly represented; cf. also his "Conversion under Muslim Domination: A Comparative
Study," in Religious Change and Cultural Domination, ed. D. N. Lorenzen (Mexico City: El
Colegio de Mexico, 1981), pp. 19-38.
2. See his seminal work, Conversion to Islam in the Medieval Period: An Essay in Quantitative
History (Cambridge: Harvard University Press, 1979), and more recently his "Process and Status
in Conversion and Continuity," introducing Conversion and Continuity: Indigenous Christian
Communities in Islamic Lands Eighth to Eighteenth Centuries, ed. Michael Gervers and Ramzi
Jibran Bikhazi (Toronto: Pontifical Institute of Mediaeval Studies, 1990), pp. 1-12, and his
"Conversion Stories in Early Islam" in the same volume (pp. 123-133).
3. For important theoretical considerations on conversion to Islam in historical surveys see,
for example, Marshall Hodgson's The Venture of Islam, vol. 2 (The Expansion of Islam in the
18 Islamization and Native Religion
has been done as a means of replacing older models and assumptions of
how Islam was adopted and appropriated in specific contexts; nor, in
general, have primary sources been tapped or reevaluated with an eye to
the particular issue of Islamization.
In the case of Inner Asia we are remarkably ill-served with regard to
studies of conversion to Islam; specialists on Islam in sub-Saharan Africa
and on South Asian Islam4 for instance, have recognized the importance
of conversion as a historical and religious issue in their respective
regions, and their studies are often models for approaches to Islamization
in Central and Inner Asia. But to date the study of conver.
A MUSLIM MODEL FOR PEACEFUL CO–EXISTENCE AND MUTUAL RESPECT
This document presents a Muslim model for peaceful co-existence and mutual respect based on Islamic teachings. It analyzes a historical event where the Muslim caliph Umar established protections for Christians in Jerusalem, arguing this set a precedent for respecting diversity. The model recognizes humanity's shared origins and the value of understanding differences. It hopes this framework can help resolve the sensitive issue of Jerusalem in a just, inclusive manner that world leaders can apply to bring regional peace.
Provisional program with full abstracts of the conference on Shia minorities ...
Provisional program with full abstracts of the conference on Shia minorities ...Encyclopaedia Iranica
The conference brings together researchers working on Shia minorities outside of the so-called “Muslim heartland” (North Africa, Middle East, Central and South Asia). The conference focuses on Shia minorities in Western and Eastern Europe, North and South America, Sub-Saharan Africa and South East Asia that emerged out of migration from the Middle East and South Asia in the 20th and 21st centuries, in particular. The papers presented at the conference offer unique comparative insights into Shia minorities in a variety of contexts across the globe. The conference is organised by the new Chester Centre for Islamic Studies and held in conjunction with a research project on transnational Shia networks that operate between Britain and the Middle East, funded by the Gerda Henkel Foundation.
For more information, see: http://www.chester.ac.uk/node/35376.
To register or further queries, email ccis@chester.ac.uk.Teaching Islam as an Asian Religion
The document discusses how Islam is often excluded from courses on Asian religions despite its significant historical presence and influence across Asia. It notes that after an initial period of expansion, the Islamic empires of the Safavids, Ottomans, and Mughals rose to prominence in Asia between the 12th-16th centuries. During this time, Islam became firmly established across Southeast Asia as well. However, Islam is regularly left out of surveys of Asian religions and incorrectly grouped with Judaism and Christianity as a "religion of the West". The author argues that any comprehensive understanding of Asian civilizations must include Islam given its central role throughout the region for over a millennium. Excluding Islam presents an inaccurate view of Asian history
XVI Century Representatives Of Sufism In Central Asia And Analysis Of Sources
This article reveals the mythology of Sufi sects in Central Asia in the XVI century, the content and essence of mysticism, as well as its role in the socio-political life of society and the state. The article also analyzes the work of “Lamahot”, one of the rare sources reflecting the life and activity of famous Central Asian representatives of the yassavian sect, as well as its importance in studying the history of mysticism. by Jalilov Mirsaid Bektosh ugli 2020. XVI Century Representatives Of Sufism In Central Asia And Analysis Of Sources. International Journal on Integrated Education. 2, 2 (Mar. 2020), 54-58. DOI:https://doi.org/10.31149/ijie.v2i2.270. https://journals.researchparks.org/index.php/IJIE/article/view/270/263 https://journals.researchparks.org/index.php/IJIE/article/view/270
From a Maqama Writing in Arabic Literature to a Picaresque Writing in Spanish...
According to Marxist criticism, each phenomenon made during history is affected by the society`s material and historical conditions remembered as the infrastructure and the superstructure. From a Marxist perspective, literature is also a kind of superstructure that can both step into the present ideologies` survival or criticize them. Maqamat of Al-Hamadhani and Al-Hariri and Picaresque of Lazarillo are among the critical literatures of their own era. Abbasid like Monarchy of Spain and the Church of that era showed both mastery over the society and the unfair scattering of wealth as their natural right by applying the ideology of religion and converting their jobs to goods. In this way, they created the classified gap and spread poverty among common people. Therefore, the despotic governments were not only considered as the prominent factor both in the formation and similarity of the tales` content themes of Maqamat and Picaresque, but also caused a critical look to be provided at special classes and particular ideologies of these tales. Such governments used the ideologies like religion and its related schools of thought, morality based on the satisfaction of society`s ruling class needs reflecting the social nature, converting to goods, and promotion of believing in the classification in order to strengthen the foundations of their government
NEW_APPROACHES_TO_ARAB_LEFT_HISTORIES.pdf
academic paper that proposes a new approach to arab left histories
AKU Publications Catalogue
This document provides information about publications from the Aga Khan University Institute for the Study of Muslim Civilisations (AKU-ISMC). It includes details about AKU-ISMC's publication series, books, ordering information, and the mission and research focuses of the Institute. Some of the key publication series highlighted are "In Translation: Modern Muslim Thinkers" which translates important works from Muslim scholars, and "Between Message and History" which examines the development of Islam from its core message to its institutionalization.
Sufis and Shamans Some Remarks on the Islamization of th.docx
Sufis and Shamans: Some Remarks on the Islamization of the Mongols in the Ilkhanate
Author(s): Reuven Amitai-Preiss
Source: Journal of the Economic and Social History of the Orient, Vol. 42, No. 1 (1999), pp.
27-46
Published by: Brill
Stable URL: http://www.jstor.org/stable/3632297
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SUFIS AND SHAMANS: SOME REMARKS ON THE
ISLAMIZATION OF THE MONGOLS IN THE ILKHANATE*
BY
REUVEN AMITAI-PREISS
(Hebrew University of Jerusalem)
Abstract
Some scholars have argued that sufis, Muslim mystics, played a decisive role in convert-
ing the Mongols in Iran to Islam in the thirteenth and fourteenth centuries, mainly because
of the similarity between the extreme sufis (the dervishes) and the shamans of the traditional
Mongol religion. This paper maintains that it was primarily some moderate, "institutional"
sufis who were close to Mongol ruling circles and thus played a part in their conversion.
This, however, had little to so with any resemblance between shamans and sufis, since it is
suggested that Muslim mystics, even of the dervish variety, are basically dissimilar to the
Inner Asian shamans. If, indeed, both kinds of sufis were successful in influencing the
Mongols, it would appear that this is due to other reasons suggested at the end of the paper.
It has long been a commonplace among historians of the late medieval
Islamic world that sufis played an instrumental role in the conversion of the
Turco-Mongolian populations which entered the Muslim lands from Central
Asia from the early eleventh century onward. One of the first proponents of this
idea, and certainly the most influential, was the great Turkish historian Mehmed
Fuad K6priilii. According to his view, shared by many other scholars, the sim-
ilarity between the traditional Inner Asian shaman and the popular Muslim
mystic made the latter the logical agent of the conversion of the Eurasian
nomads, both before and after their migration into the Islamic world. The syn-
cretic and non-orthodox nature of the sufis added to their appeal among the
tribesmen, whose entrance into the new religion was thus eased.')
* Earlier versions of this paper were given at a seminar on the Ilkhanate held on 24 May
1997 at St. ...
A Critic of the Orientalist Approaches Towards Islamicjerusalem
This document provides a critical analysis of Orientalist approaches towards Islamic Jerusalem. It discusses how some Orientalist and Israeli scholars have propagated religious and political agendas that distort the historical understanding of Islamic Jerusalem.
The document examines claims made by some Orientalists that cast doubt on Muslim sources and deny the significance of Umar ibn al-Khattab's visit to Jerusalem in 637 CE. It argues these approaches aim to undermine the importance of Jerusalem in Islam for political reasons. However, other scholars have affirmed the reliability of Muslim accounts and accepted Umar's visit as a documented historical event.
The author aims to highlight the religious and political biases within Orientalist works. Recognizing these biases is important for countering
A PhD Doctoral Thesis About The European Missionaries In The Middle East
This doctoral thesis examines Protestant missionary work in the Middle East from the late Ottoman period through 1979. It analyzes the socio-political and cultural frameworks of both the missionaries and their host environments, the goals and strategies employed, responses to missionary work, and resulting missiological implications. The thesis applies Bosch's "Enlightenment missionary" and Huntington's "Clash of Civilizations" paradigms to four periods of missionary work in the region.
Gaarder, E. - Islam and Politics - FINAL Research Paper
This document discusses the role of linguistic theory in countering violent extremism in the context of political Islam and the Arab-Islamic discourse. It argues that ongoing conflicts in the Middle East are centered around debates over how much Islam should structure societies and governance. It analyzes this issue from the perspectives of medieval Islamic scholars, modern philosophers of language, and suggests that promoting rigorous instruction in Islamic exegetical traditions combined with modern linguistic theory could help prevent violent extremism by addressing the existential crisis felt by many Muslims in the post-colonial era.
Anthropology Of Africa
This document provides an overview of anthropological research in Africa. It discusses the early pseudo-ethnographic studies conducted by missionaries and explorers prior to professional anthropologists beginning fieldwork in the 1930s. While colonial-era anthropologists were criticized for oversimplifying cultures and ignoring colonial realities, there were exceptions. By the 1960s, anthropologists studied urbanization, ethnicity, social transformation, and Marxism. Critical studies in the 1970s laid the groundwork for modern anthropology. The document reviews major works and journals in the field and discusses early colonial anthropology as well as important early ethnographic studies conducted prior to the 1920s.
Stephen Pevar, Chapter 8 Criminal Jurisdiction in Indian Country.docx
Stephen Pevar, “Chapter 8: Criminal Jurisdiction in Indian Country” (from textbook)
Stephen Pevar, “Chapter 9: Civil Jurisdiction in Indian Country” (from textbook)
1
The Religious Environment: Worldview,
Ritual, and Communal Status
Islam and Conversion
The process of conversion to Islam remains on the whole poorly studied
in either its social and historical, or affective and personal/psychologi-
cal, aspects. Despite the relatively recent and signal contributions of
Nehemiah Levtzion I and Richard Bulliet 2 who have advanced inno-
va tive classificatory, methodological, and analytical strategies in the
framework of comparative and more localized approaches toward
Islamization, the complex of problems associated with conversion to
Islam still has not drawn sufficient attention from specialists on all
"fronts" of Islamization to allow a synthetic treatment of conversion to
Islam from either a theoretical or historical perspective. 3 If old notions
of forced conversion and the choice of "Islam or the sword" have been
abandoned, at least in scholarly literature, little serious analytical work
I. See above all the volume Conversion to Islam, ed. Nehemia Levtzion (New YorklLondon:
Holmes & Meier Publishers, 1979), and Levtzion's contributions therein, "Toward a Com-
parative Study of Islamization" (pp. 1-23) and "Patterns of Islamization in West Africa" (pp.
207-216), as well as his bibliography (pp. 247-265), in which Central and Inner Asia are pre-
dictably poorly represented; cf. also his "Conversion under Muslim Domination: A Comparative
Study," in Religious Change and Cultural Domination, ed. D. N. Lorenzen (Mexico City: El
Colegio de Mexico, 1981), pp. 19-38.
2. See his seminal work, Conversion to Islam in the Medieval Period: An Essay in Quantitative
History (Cambridge: Harvard University Press, 1979), and more recently his "Process and Status
in Conversion and Continuity," introducing Conversion and Continuity: Indigenous Christian
Communities in Islamic Lands Eighth to Eighteenth Centuries, ed. Michael Gervers and Ramzi
Jibran Bikhazi (Toronto: Pontifical Institute of Mediaeval Studies, 1990), pp. 1-12, and his
"Conversion Stories in Early Islam" in the same volume (pp. 123-133).
3. For important theoretical considerations on conversion to Islam in historical surveys see,
for example, Marshall Hodgson's The Venture of Islam, vol. 2 (The Expansion of Islam in the
18 Islamization and Native Religion
has been done as a means of replacing older models and assumptions of
how Islam was adopted and appropriated in specific contexts; nor, in
general, have primary sources been tapped or reevaluated with an eye to
the particular issue of Islamization.
In the case of Inner Asia we are remarkably ill-served with regard to
studies of conversion to Islam; specialists on Islam in sub-Saharan Africa
and on South Asian Islam4 for instance, have recognized the importance
of conv.
Stephen Pevar, Chapter 8 Criminal Jurisdiction in Indian Country.docx
Stephen Pevar, “Chapter 8: Criminal Jurisdiction in Indian Country” (from textbook)
Stephen Pevar, “Chapter 9: Civil Jurisdiction in Indian Country” (from textbook)
1
The Religious Environment: Worldview,
Ritual, and Communal Status
Islam and Conversion
The process of conversion to Islam remains on the whole poorly studied
in either its social and historical, or affective and personal/psychologi-
cal, aspects. Despite the relatively recent and signal contributions of
Nehemiah Levtzion I and Richard Bulliet 2 who have advanced inno-
va tive classificatory, methodological, and analytical strategies in the
framework of comparative and more localized approaches toward
Islamization, the complex of problems associated with conversion to
Islam still has not drawn sufficient attention from specialists on all
"fronts" of Islamization to allow a synthetic treatment of conversion to
Islam from either a theoretical or historical perspective. 3 If old notions
of forced conversion and the choice of "Islam or the sword" have been
abandoned, at least in scholarly literature, little serious analytical work
I. See above all the volume Conversion to Islam, ed. Nehemia Levtzion (New YorklLondon:
Holmes & Meier Publishers, 1979), and Levtzion's contributions therein, "Toward a Com-
parative Study of Islamization" (pp. 1-23) and "Patterns of Islamization in West Africa" (pp.
207-216), as well as his bibliography (pp. 247-265), in which Central and Inner Asia are pre-
dictably poorly represented; cf. also his "Conversion under Muslim Domination: A Comparative
Study," in Religious Change and Cultural Domination, ed. D. N. Lorenzen (Mexico City: El
Colegio de Mexico, 1981), pp. 19-38.
2. See his seminal work, Conversion to Islam in the Medieval Period: An Essay in Quantitative
History (Cambridge: Harvard University Press, 1979), and more recently his "Process and Status
in Conversion and Continuity," introducing Conversion and Continuity: Indigenous Christian
Communities in Islamic Lands Eighth to Eighteenth Centuries, ed. Michael Gervers and Ramzi
Jibran Bikhazi (Toronto: Pontifical Institute of Mediaeval Studies, 1990), pp. 1-12, and his
"Conversion Stories in Early Islam" in the same volume (pp. 123-133).
3. For important theoretical considerations on conversion to Islam in historical surveys see,
for example, Marshall Hodgson's The Venture of Islam, vol. 2 (The Expansion of Islam in the
18 Islamization and Native Religion
has been done as a means of replacing older models and assumptions of
how Islam was adopted and appropriated in specific contexts; nor, in
general, have primary sources been tapped or reevaluated with an eye to
the particular issue of Islamization.
In the case of Inner Asia we are remarkably ill-served with regard to
studies of conversion to Islam; specialists on Islam in sub-Saharan Africa
and on South Asian Islam4 for instance, have recognized the importance
of conv.
Arab center for research and policy studies - booklet
Arab center for research and policy studies - bookletArab Center for Research and Policy Studies المركز العربي للأبحاث ودراسة السياسات
The Arab Center for Research and Policy Studies (ACRPS) is a research institution established in 2010 that conducts interdisciplinary research on social sciences, humanities, and policy issues concerning the Arab world. The ACRPS has headquarters in Doha, Qatar and an office in Beirut, Lebanon. It publishes research and analysis to further understanding of the Arab region and proposes policy alternatives. The ACRPS also sponsors the Arab Prize for Social Sciences and Humanities to recognize influential Arab scholars.ISLAMIC STUDIES-THE INSIDE AND OUTSIDE PERSPECTIVE
This document summarizes the evolution of Islamic studies as a discipline in both Muslim-majority and Western contexts. It discusses how Islamic studies was traditionally focused on transmitted religious texts and principles in Muslim lands, while taking a more external perspective in the West. Over time, both approaches have evolved, with Western universities incorporating more social science perspectives and Muslim universities introducing more modern subjects, though imbalances remain. The document also traces the historical development of Islamic education institutions from early informal settings to formalized schools and universities under successive Islamic empires.
Principles of islamic spirituality part 1 sufism by shaykh muhammad hisham ka...
This document discusses the role of Sufism in building communities and society. It describes how Sufism established a hierarchical system of charities, trusts, hostels, and hospitals to serve societal needs. At the top of this pyramidal structure were spiritual guides and leaders who were chosen based on their piety and wisdom, not intelligence or politics. These institutions helped introduce people to Sufi teachings and provided for their physical, spiritual, and psychological needs. By establishing this infrastructure, Sufism had a major impact on the societies of Central Asia, South Asia, North Africa and other parts of the Islamic world for many centuries. However, Wahhabism has sought to dismantle this system and replace it with individual
11 subalterns can speak.
This document summarizes a research article that analyzes the short story "Zemindar's Wife" by Qaisra Shahraz through the theoretical lens of Subaltern Studies. The story focuses on the experiences of poor villagers in Punjab under feudal rule. It highlights their oppression and alternative narratives that challenge the landlord Sarfraz. The study argues that Shahraz aims to dismantle the feudal system through the character of Noor, who empowers the villagers, especially women, to speak up for their rights. Overall, the research aims to show how the story delivers Shahraz's message of hope for human equality under a more favorable socioeconomic context, as proposed by theorist Young.
Similar to Scholarly Research, Bibliographical Reflections Abstract - Prof. Muhammed Haron (20)
1 The Religious Environment Worldview, Ritual, and Comm.docx
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A MUSLIM MODEL FOR PEACEFUL CO–EXISTENCE AND MUTUAL RESPECT
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Provisional program with full abstracts of the conference on Shia minorities ...
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XVI Century Representatives Of Sufism In Central Asia And Analysis Of Sources
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From a Maqama Writing in Arabic Literature to a Picaresque Writing in Spanish...
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Sufis and Shamans Some Remarks on the Islamization of th.docx
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A Critic of the Orientalist Approaches Towards Islamicjerusalem
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A PhD Doctoral Thesis About The European Missionaries In The Middle East
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Gaarder, E. - Islam and Politics - FINAL Research Paper
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Stephen Pevar, Chapter 8 Criminal Jurisdiction in Indian Country.docx
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Stephen Pevar, Chapter 8 Criminal Jurisdiction in Indian Country.docx
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Arab center for research and policy studies - booklet
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ISLAMIC STUDIES-THE INSIDE AND OUTSIDE PERSPECTIVE
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Principles of islamic spirituality part 1 sufism by shaykh muhammad hisham ka...
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Restitution of Muslim Heritage Land in South Africa Abstract - Nazeem Braaf
The document discusses the Muslim heritage land claim in Macassar, South Africa. It provides background on land restitution laws in South Africa and how they enable people who lost land due to discriminatory laws to reclaim it. Specifically, it discusses the Muslim community's land claim, citing the historical significance of the area where Sheikh Yusuf and other Muslim exiles were sent in 1694. It notes the challenges in having the community's claim assessed and validated by the Land Claims Commission.
Shakira Cassim - A woman against all odds Abstract - Fatima Asmal
Shakira Mohamed Cassim is a pediatrician from Durban, South Africa who has succeeded in male-dominated fields through strong faith and hard work. She grew up in a large extended family that valued education. Some of her female relatives were among the first in their community to receive higher education. Despite facing financial difficulties, Cassim ensured that her children could study. She excelled in school from an early age due to high intelligence and family support. Cassim went on to receive a master's degree and has worked to promote health awareness in her community.
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This is a workshop about communication and collaboration. We will experience how we can analyze the reasons for resistance to change (exercise 1) and practice how to improve our conversation style and be more in control and effective in the way we communicate (exercise 2).
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Learning to control and direct conversations takes understanding and practice.
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Scholarly Research, Bibliographical Reflections Abstract - Prof. Muhammed Haron
- 1. Southern Africa’s Muslim Minorities: Scholarly Research, Biblographical Reflections Muhammed Haron (University of Botswana/University of Johannesburg) AwqafSA/IRCICA/UKZN/IPSA Congress March 2016 Abstract Over the years Southern Africa like other regional blocks has gradually been populated by different religious communities, and the Muslim communities are no exception. In this paper the presenter will use his annotated bibliographical study to reflect upon the emergence and the settlement of Muslim minorities across the region. Whilst this paper does not intend to give detailed insight into the social history of these communities, it only wishes to provide a superficial sketch to zoom in on the scholary outputs over the past two decades and more. Put differently, it wants to reflect more specifically on the scholarly outputs over this period (circa 1995-‐2015). These outputs that have been captured and catalogued in a draft annotated bibliographical text offer a fair overview and understanding as to what has been adequately researched and what areas/themes/topics have been sorely neglected by researchers; a part of this paper will, in fact, compare the entries in this draft text with those that appeared in Paul Schrijver’s 2006 compilation in order to highlight these aspects. This paper wishes to essentially underscore the importance of reference texts such as this bibiography -‐ and other related bibliograhies -‐ for researchers, academics and other stakeholders who pursue studies that focus on Southern Africa’s Muslim communities; and it wants to cogently illustrate wo what extent (Muslim) scholarship -‐ regionally and internationally – contributed towards the appreciation of an ‘emerging’ Islamic Civilization in the Southern African region and it will do so by couching the study within an insider/outsider theoretical frame. Key Words: Southern Africa, Muslim communities, Bibliography, Scholarship