Since the great Iranian revolution of 1978-79, there has been a significant increase in Islamic consciousness and activity in Muslim communities across the globe. As a phenomenon it has become known as ???Islamic revivalism???. Its hallmark is a return to Islamic origins, the fundamentals of the faith embodied in the Qur???an and the sunnah (sayings and practices of Prophet Muhammad). Contemporary Islamic revivalism has its roots in Muslim responses to European colonialism and imperialism at the turn of the twentieth century, when the darker sides of modernity began to reveal themselves in what was perceived as less than desirable social, cultural, economic, and political conditions of many Muslim communities and societies. Islamic revivalism has constantly featured in Islamic history and is by no means a new phenomenon. What distinguishes contemporary Islamic revivalism from earlier revivalisms is its complex multifacetedness as a defensive reaction to a new epoch of modernity described in revivalist circles as jahiliyah (ignorance). This thesis argues there is a central relationship between modernity and Islamic revivalism. Using in-depth interviews and participant observation techniques this study is an ethnography of the Tablighi Jamaat (Preaching Party), a transnational Islamic revivalist movement active in Sydney. It also seeks to locate the Tablighi Jamaat in the spectrum of Australian Islam. The principal argument of the thesis is that contemporary Islamic revivalism is a defensive reaction to modernity. Contrary to popular belief it neither constitutes an antimodernity nor does it seek to destroy modernity. Rather, it highlights that Muslims as adherents to a revealed tradition - Islam - are in a serious state of crisis. They are confronted with both material crisis and the threat of losing their faith and identity in modernity. Through a study of the Tablighi Jamaat the thesis argues that contemporary Islamic revivalism is, therefore, an attempt to rescue Muslims from their modern malaise through selective use of modern ideological and technical means.

Univ., Habil.-Schr. 2005 u.d.T.: Wrogemann, Henning: Daʻwa islāmīya - Der Ruf zum Islam--Heidelberg, 2005, eine Studie zu Begründung und Praxis des Aufrufes zum Islam im internationalen sunnitischen Diskurs.

M.A. (Semitic Languages and Cultures) / Please refer to full text to view abstract

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This dissertation examines the links and lasting impact of reformist Muslim scholars, or ‘ula-ma, and the organizations they established in Algeria, Senegal, and Mali in the mid-twentieth century. The dissertation focuses on the Union Culturelle Musulmane (UCM), established in 1953 by a young Senegalese Muslim named Cheikh Touré along with several companions who had all studied together in Algeria with the Algerian Association of Muslim ‘Ulama (AUMA in French). The UCM became an important advocate for reformist Islam in the period before independence; it established branches in several countries (including Mali) and advocated across colonial and postcolonial borders not just for changes to “traditional” Muslim practices while also challenging the leadership and structure of Sufi brotherhoods. The UCM, inspired by the AUMA but also its diverse local and regional contexts, pushed French officials – and later officials in Senegal, Mali, and elsewhere – for a place for Islam in public life while also advocating for moral reform and more modernist Muslim education as an inte-gral and protected part of educational systems before and after independence. This dissertation makes several main arguments about the UCM and reformist Islam more broadly in the mid-twentieth century. Firstly, it argues that an enduring connection existed between reformist Muslims on both sides of the Sahara, one shaped by mutual exchange and discussion and which continued even after independence from France. Secondly, it argues that the UCM and its off-shoots represented an early example of Islamic advocacy that was both political and moral in its focus, stretching the confines of how “Islamism” is often defined while still using politics to obtain religious and social goals. And finally, this dissertation argues that reformist and salafi Muslims had a significant impact on social order as well as other Muslim groups, reshaping politics as well as Islam even beyond the reformists’ adherents.

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Submitted by Filipe dos Santos (fsantos@pucsp.br) on 2018-02-16T19:31:18Z No. of bitstreams: 1 Ana Flávia Souza Aguiar.pdf: 3073503 bytes, checksum: 6846ee949c24ff4a8993950766dfb8e5 (MD5) / Made available in DSpace on 2018-02-16T19:31:18Z (GMT). No. of bitstreams: 1 Ana Flávia Souza Aguiar.pdf: 3073503 bytes, checksum: 6846ee949c24ff4a8993950766dfb8e5 (MD5) Previous issue date: 2018-02-06 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior - CAPES / Fundação São Paulo - FUNDASP / This dissertation seeks to analyse and contextualize Mahmoud Muhammad Taha’s book The Second Message of Islam, published in Sudan, in 1967. In 1985, Taha was found guilty on apostasy charges and sentenced to death. The present work goes over how Taha’s interpretation differs from the Qur’an’s traditional reading whilst also discussing its insertion on the concept of liberal Islam and its impact. This work seeks to contribute with the body of researches related to liberal Islam in Brazil / Essa dissertação tem como objetivo analisar e contextualizar a obra A Segunda Mensagem do Islã de Mahmoud Muhammad Taha, publicada em 1967, no Sudão. Em 1985, Taha foi considerado culpado de apostasia, por suas ideias, e foi condenado a pena de morte. Analisaremos como sua interpretação do Corão discorda da leitura tradicional do Corão e também verificaremos sua inserção no conceito de Islã liberal e seu impacto. Pretendemos com esse trabalho contribuir com as pesquisas relativas ao Islã liberal no Brasil

The label Salafee-Jihaadee has been used to categorize Islamic groups that espouse violence against the West and Muslim regimes. The typology of Salafee- Jihaadee is met with vehement disapproval and criticism from adherents to Salafism. For this reason, the portrayal of Salafees as violent extremists requires scrutiny. This study aims to make a unique contribution to knowledge of Salafism by surveying an extensive literature review, supplemented by interviews of known Salafee clerics based upon the premise that Salafism is an antidote to Islamic extremism rather than a cause of violent jihaad and terror. Furthermore, this research aims to offer new insight into existing literature and theory regarding Salafism. By re-examining current theory this research attempts to show that Salafism is an antidote to violent extremism. Therefore, there is a clear need to explore the relationship between Salafism, violent extremism, and takfeerism. In chapter one Salafism is defined and its key features as a movement are characterized and evaluated. Chapter two analyzes Salafees’ view and role in denouncing violence and extremism. Chapter three introduces alternative assessments of Salafism as a movement and evaluates the arguments put forth by its critics. Chapter four investigates Salafist perceptions of pluralism particularly in Western non-Muslim societies. Chapter five details the role of Salafees and their counter arguments to extremism. The final chapter details the conclusions of the research, which indicate that Salafism is not a precursor to violence, but rather the efforts of Salafee scholars offer effective counter-narratives to the jihaadeetakfeeree paradigm. / Old Testament and Ancient Near Eastern Studies / D. Litt. et Phil. (Islamic Studies)