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The colonial era in Africa, spanning less than a century, ushered in a more rapid expansion of Islam than at any time during the previous thousand years. In this groundbreaking historical investigation, Brian J. Peterson considers for the first time how and why rural peoples in West Africa "became Muslim" under French colonialism.Peterson rejects conventional interpretations that emphasize the roles of states, jihads, and elites in "converting" people, arguing instead that the expansion of Islam owed its success to the mobility of thousands of rural people who gradually, and usually peacefully, adopted the new religion on their own. Based on extensive fieldwork in villages across southern Mali (formerly French Sudan) and on archival research in West Africa and France, the book draws a detailed new portrait of grassroots, multi-generational processes of Islamization in French Sudan while also deepening our understanding of the impact and unintended consequences of colonialism.
The spread of Islam and the process of Islamisation (meaning both conversion to Islam and the adoption of Muslim culture) is explored in the twenty-four chapters of this volume. Taking a comparative perspective, both the historical trajectory of Islamisation and the methodological problems in its study are addressed, with coverage moving from Africa to China and from the seventh century to the start of the colonial period in 1800. Key questions are addressed. What is meant by Islamisation? How far was the spread of Islam as a religion bound up with the spread of Muslim culture? To what extent are Islamisation and conversion parallel processes? How is Islamisation connected to Arabisation? What role do vernacular Muslim languages play in the promotion of Muslim culture? The broad, comparative perspective allows readers to develop a thorough understanding of the process of Islamisation over eleven centuries of its history.
The Muslim leader best known for his contributions to the establishment of an interfaith community center near Manhattan's Ground Zero offers insight into his progressive beliefs and advocacy of tolerance and equal rights.
The Deoband movement—a revivalist movement within Sunni Islam that quickly spread from colonial India to Pakistan, Afghanistan, Bangladesh, and even the United Kingdom and South Africa—has been poorly understood and sometimes feared. Despite being one of the most influential Muslim revivalist movements of the last two centuries, Deoband’s connections to the Taliban have dominated the attention it has received from scholars and policy-makers alike. Revival from Below offers an important corrective, reorienting our understanding of Deoband around its global reach, which has profoundly shaped the movement’s history. In particular, the author tracks the origins of Deoband’s controversial critique of Sufism, how this critique travelled through Deobandi networks to South Africa, as well as the movement’s efforts to keep traditionally educated Islamic scholars (`ulama) at the center of Muslim public life. The result is a nuanced account of this global religious network that argues we cannot fully understand Deoband without understanding the complex modalities through which it spread beyond South Asia.
Dr. Peter Hammond's bestselling book: SLAVERY, TERRORISM & ISLAM - The Historical Roots and Contemporary Threat is a fascinating, well illustrated and thoroughly documented response to the relentless anti-Christian propaganda that has been generated by Muslim and Marxist groups and by Hollywood film makers. As Karl Marx declared: "The first battlefield is the re-writing of History!" Slavery, Terrorism and Islam was first published in 2005 and quickly sold out. It earned Dr. Peter Hammond a death threat "Fatwa" from some Islamic radicals. We have included the story of that in an appendix of this book. Slavery, Terrorism & Islam sets the record straight with chapters on "Muhammad, the Caliphas and Jihad", "The Oppression of Women in Islam", "The Sources of Islam" and "Slavery the Rest of the Story". With over 200 pictures, maps and charts, this book is richly illustrated. It consists of 16 chapters and 13 very helpful appendixes including demographic maps of the spread of Islam, a Glossary of Islamic Terms, a comparison of Muslim nations' military spending vs. their national prosperity, a chart on how Jihad works depending on the percentage of Muslims in the population and guidelines for Muslim evangelism.
In two waves of Islamic expansion the Christian and Jewish populations of the Mediterranean regions and Mesopotamia, who had developed the most prestigious civilizations of the time, were conquered by jihad. Millions of Christians from Spain, Egypt, Syria, Greece, and Armenia; Latins and Slavs from southern and central Europe; as well as Jews were henceforth governed by the shari'a (Islamic law).
ABSTRACT: This study explores Islamism's interplay with higher education as the movement advances an agenda for worldwide reformation. Over an eighty-year period, Islamism has appropriated higher education institutions, professional associations, on- and off-campus organizations, and publications as a primary means to achieve its utopian objective of the Nizam Islami, or "Islamic Order." Findings show how the Muslim Brotherhood in Egypt developed a Weberian bureaucratic organizational and administrative structure to exert influence not only in Egypt but also the world. A Qutb-inspired "hijra" of Muslim Brothers in universities proved itself adroit at filling macro-and micro-level policy vacuums in Soviet-aligned post-colonial societies, marginalizing traditional forms of Islamic faith. However, the movement was as likely to establish itself in other types of authoritarian states that alternately tried to appease and suppress the movement. The Islamist "hijra" came to North America in the 1960's, founding the Muslim Students Association and the Islamic Society of North America. Then, early leaders in those groups taught and studied at The University of South Florida (USF) in Tampa, Florida. Following the "successful" paradigm of the Muslim Brotherhood, Islamism's academic leaders brought to USF a program called "Islamization of society and knowledge"--Disguised in the more benign term "civilizational dialogue"-which regards higher education as but another territory of reformation and conquest, or the dar al-harb. USF never addressed that aspect of re-Islamization from below (denoting quiet subversion of society) as a serious, possible academic freedom problem involving the politicization of USF's research and teaching mission. Re-Islamization from above (denoting violent destabilization of society) was debated, however, in a media campaign of Islamist dissembling that divided the university and its community for over a decade. Because of the stated hostility of Islamist education theory and practice to the academic enterprise, itself founded upon Enlightenment values of free inquiry, the study recommends that USF re-investigate the case about Sami Al-Arian, who was convicted in 2006 of providing services to the Palestinian Islamic Jihad, in part, by using the university as a front for his cause.
This book is a revealing account of the ways the Islamic tradition in recent years has asserted its identity in the United States, France, and Great Britain. The most prominent and controversial manifestations of this phenomenon were the pronouncement of Salman Rushdie's death sentence for writing The Satanic Verses, which led to mobs of Britain's working-class Pakistanis publicly burning copies of the book; the heated debates in France over "the veil incident," which surged around the question of whether three Muslim girls could wear an Islamic veil in a state school; and the "Islamization" of American black ghettos under the banner of the Black Muslims. This book, however, goes behind these headline events, arguing that new social, cultural, political, and religious "fault lines" have emerged, centered around a particular brand of Islamic activism which operates at the very heart of post-industrial society. It demonstrates that the Islamic movements in the United States and Europe are establishing themselves outside the areas where Islam has traditionally been present, using Western languages, having ready access to the broadcast media, and evolving into the avant-garde of the faith's expansion across the world. From the streets of Los Angeles to Britain's inner cities and France's rundown suburbs, the author describes the activities of Islamic activists who put forward an alternative lifestyle and system of beliefs to those of the largely uncomprehending West. He also examines the creation and development of Islamic communities that challenge Western society, which has been unable to provide solutions to the new problems posed by these groups who are demanding social and political recognition.
Law and the Islamization of Morocco under the Almoravids. The Fatwās of Ibn Rushd al-Jadd to the Far Maghrib investigates the development of legal institutions in the Far Maghrib during its unification with al-Andalus under the Almoravids (434-530/1042-1147). A major contribution to our understanding of the twelfth-century Maghrib and the foundational role played by the Almoravids, it posits that political unification occurred alongside urban transformation and argues that legal institutions developed in response to the social needs of the growing urban spaces as well as to the administrative needs of the state. Such social needs included the regulation of market exchange, the settlement of commercial disputes, and the privatization and individualization of property.
Examining a series of processes (Islamization, Arabization, Africanization) and case studies from North, West and East Africa, this book gives snapshots of Muslim societies in Africa over the last millennium. In contrast to traditions which suggest that Islam did not take root in Africa, author David Robinson shows the complex struggles of Muslims in the Muslim state of Morocco and in the Hausaland region of Nigeria. He portrays the ways in which Islam was practiced in the 'pagan' societies of Ashanti (Ghana) and Buganda (Uganda) and in the ostensibly Christian state of Ethiopia - beginning with the first emigration of Muslims from Mecca in 615 CE, well before the foundational hijra to Medina in 622. He concludes with chapters on the Mahdi and Khalifa of the Sudan and the Murid Sufi movement that originated in Senegal, and reflections in the wake of the events of September 11, 2001.