This study analyses the major intellectual positions in the philosophical debate on Islamic law that is occurring in contemporary Iran. As the characteristic features of traditional epistemic considerations have a direct bearing on the modern development of Islamic legal thought, the contemporary positions are initially set against the established normative repertory of Islamic tradition. It is within this broad examination of a living legacy of interpretation that the context for the concretizations of traditional as well as modern Islamic learning, are enclosed.

This book gives an account of the ways in which Islamic traditions have contributed to the construction of modern Muslim selfhoods. They underpin Eisenstadt’s argument that religious traditions can play a pivotal role in the historically different interpretations of modernity.

Ewing examines the competing forces behind the formation of a modern western subjectivity in the context of Sufi religious meanings and practices in Pakistan.

By focusing on colonial histories and legacies, this edited volume breaks new ground in studying modernity in Islamicate contexts. From a range of disciplinary perspectives, the authors probe ‘colonial modernity’ as a condition whose introduction into Islamicate contexts was facilitated historically by European encroachment into South Asia, the Middle East, and Northern Africa. They also analyze the various modes through which, in Europe itself, and in North America by extension, people from Islamicate contexts have been, and continue to be, otherized in the constitution and advancement of the project of modernity. The book further brings to light a multiplicity of social, political, cultural, and aesthetic modes of resistance aimed at subverting and unsettling colonial modernity in both Muslim-majority and diasporic contexts.

Recent events have focused attention on the perceived differences and tensions between the Muslim world and the modern West. As a major strand of Western public discourse has it, Islam appears resistant to internal development and remains inherently pre-modern. However Muslim societies have experienced most of the same structural changes that have impacted upon all societies: massive urbanisation, mass education, dramatically increased communication, the emergence of new types of institutions and associations, some measure of political mobilisation, and major transformations of the economy. These developments are accompanied by a wide range of social movements and by complex and varied religious and ideological debates. This textbook is a pioneering study providing an introduction to and overview of the debates and questions that have emerged regarding Islam and modernity. Key issues are selected to give readers an understanding of the complexity of the phenomenon from a variety of disciplinary perspectives. The various manifestations of modernity in Muslim life discussed include social change and the transformation of political and religious institutions, gender politics, changing legal regimes, devotional practices and forms of religious association, shifts in religious authority, and modern developments in Muslim religious thought.

Nizari Ismailis are one of most active Muslim communities in academic education and knowledge production in the fields of Islamic studies and humanities. For this purpose, the community runs two academic institutions based in London: The Institute of Ismaili Studies and the Institute for the Study of Muslim Civilisations. Drawing on sociological approaches to religion and knowledge, this study examines the academic discourse of these two institutes an the religious subjectivities of their international body of students. It shows that the Ismaili community is navigating challenges along three axes: its relationship to secular modernity, to mainstream Islam, and to itself (its own history and identity). The Ismaili response to this three-dimensional challenge is interpreted as a process of reflexive modernization, whereby Islam is discursively reconceptualized as culture rather than religion and uncertainty is internalized into individual religious subjectivity.

This pioneering work traces the emergence of the modern and contemporary art of Muslim South Asia in relation to transnational modernism and in light of the region's intellectual, cultural, and political developments. Art historian Iftikhar Dadi here explores the art and writings of major artists, men and women, ranging from the late colonial period to the era of independence and beyond. He looks at the stunningly diverse artistic production of key artists associated with Pakistan, including Abdur Rahman Chughtai, Zainul Abedin, Shakir Ali, Zubeida Agha, Sadequain, Rasheed Araeen, and Naiza Khan. Dadi shows how, beginning in the 1920s, these artists addressed the challenges of modernity by translating historical and contemporary intellectual conceptions into their work, reworking traditional approaches to the classical Islamic arts, and engaging the modernist approach towards subjective individuality in artistic expression. In the process, they dramatically reconfigured the visual arts of the region. By the 1930s, these artists had embarked on a sustained engagement with international modernism in a context of dizzying social and political change that included decolonization, the rise of mass media, and developments following the national independence of India and Pakistan in 1947. Bringing new insights to such concepts as nationalism, modernism, cosmopolitanism, and tradition, Dadi underscores the powerful impact of transnationalism during this period and highlights the artists' growing embrace of modernist and contemporary artistic practice in order to address the challenges of the present era.

A contest is afoot in Muslim discourses around the world in the twenty-first century. Prevalent norms and acts are subject to competing motivations, trends and forces. The image of a monolithic Islam is thus wholly inadequate to identify and interpret the different expressions of Muslim thought and practice in their specific yet connected contexts. This book proposes competing and persuasive perspectives for interpreting what Muslims say, do and think in collective settings or in the light of common frames of reference. The chapters contained in this book reflect a diversity of disciplines and interests. Nonetheless, a common thread of the preoccupation with meanings in context unites the contributors and the approaches to their chosen examples. Islam is not a discrete category that is taken for granted. Instead, the cacophony of voices in the Muslim world situated in specific contexts, variously national, regional or global, is allowed to inform each chapter. Here one encounters contemporary Muslims participating in discourses with a contested character that create opportunities to augment or question orthodox dictates or transmit or alter existing beliefs and practices. What emerges are nuanced portraits of contemporary Muslim thought and practice that reveal a far from monolithic Islam to which all things Islamic can be reduced.

This book combines sociological theorising with studies on the Middle East and Islam. The diversity of modernities that can be observed in our world is linked to the claim of living in a global modernity, in a world society. The book underpins this claim with numerous excursions into Islamic history. It criticises the view that modernisation can be equated with westernisation and considers different projects of specifically Islamic modernities as integral parts of world society. From this perspective, the study contributes to the "provincialisation" of European history in contemporary social scientific thought. Contrary to the theories of postcolonialism associated with the call for the provincialisation of Europe, however, this book adheres to essential traditions of classical sociology. It thus aims to make a contribution to the social theoretical discussion on modernity, which is empirically underpinned with the help of data from the history of the Middle East and Islam. The translation was done with the help of artificial intelligence. A subsequent human revision was done primarily in terms of content.