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In 1995, then Finance Minister and Deputy Prime Minister Anwar Ibrahim introduced "Masyarakat Madani" as his proposed economic framework for Malaysia. The term was heavily debated among scholars and politicians across all parties and ideologies. It was often argued that Madani was an effort to limit the rise of political Islam.Following Anwar Ibrahim's dismissal from government in 1998, Madani came to be more narrowly redefined as "civil society". However, Anwar's supporters, known as the "Anwarinas", strove to keep the spirit of Madani alive and continued to promote its ideals of social justice, democratic values and inclusivity. They were encouraged further by the fall of Barisan Nasional from federal power in the 14th General Election in 2018.After Anwar Ibrahim became Malaysia's tenth Prime Minister in 2022, he reintroduced Madani as a framework for the country, to be implemented in various sectors. Anwar Ibrahim likely received help from scholars such as Ziauddin Sardar, as reflected in his election manifesto, Script for a Better Malaysia. This time around, the core component of Madani is Maqasid Al-Shariah, or the higher objectives of sharia.In that sense, Madani is now arguably more an expression of what may be called post-Islamism. For it to succeed, however, it will have to counteract the growing power of the conservatives and Islamists. This may be an uphill battle, given that a key component party of the unity government--UMNO--is facing several allegations of corruption.

SOCIAL SCIENCE / Islamic Studies.

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Explores the relationship between Muslim communities and the State in East Africa in political, institutional and legal contexts Focuses on the relationship between Muslims and the State in Kenya and Tanzania Asks which factors, both within and outside the Muslim community, shape and affect this relationship in contemporary times Presents 13 case studies exploring governance issues within and across the categories of politics, institutions and law in Kenya and Tanzania Identifies cross-cutting issues of governance and Muslim communites which are relevant beyond East AfricaRecent studies of Muslims in Kenya and Tanzania have tended either to examine governance of Muslims in relation to security issues, or to discuss the reforms attempted within communities and their implications for Muslim theology, rituals and general welfare. Both these approaches are covered in this book, and a third is added – the study of Muslims as citizens or residents of their respective countries, looking at their activities and attitudes in relation to the various challenges they face together with their fellow compatriots and citizens.Featured Case Studies Self-governance and the Lodwar Islamic Centre in Turkana State, Kenya Coastal Muslims and the Kenyan State Citizenship and belonging in the Kenyan Muslim counter-radicalisation programme Muslim publics in postcolonial Kenya The political roles of Islam in postcolonial Tanzania Lived Islam and Muslim Public discourse in Zanzibar, 1984 to the present Inter-religious discourse and Muslim ways of being in Zanzibar SUPKEM – the Supreme Council of Kenya Muslims Muslim networks in post-socialist Tanzania The role of shehes in public health governance in rural Tanzania The Lamu Port project and its effect on local Muslim communities

Islam and state --- SOCIAL SCIENCE / Islamic Studies.

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The book offers an examination of issues, institutions and actors that have become central to Muslim life in the region. Focusing on leadership, authority, law, gender, media, aesthetics, radicalization and cooperation, it offers insights into processes that reshape power structures and the experience of being Muslim. It makes room for perspectives from the region in an academic world shaped by scholarship mostly from Europe and America.

SOCIAL SCIENCE / Islamic Studies. --- Islam. --- Muslim Life. --- West Africa.

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"Modernist Islamic thought was an intellectual movement active in the late nineteenth and early twentieth centuries that aimed at redefining the relationship between Islam and western modernity. The movement took off at a pivotal time in Muslim history, when Muslim empires were either in serious decline or vanquished, and when the British and French were asserting their power as new colonial rulers in majority Muslim societies the world over. Muslim modernists sought to define how Muslims should orient themselves in this new world. And in particular, how their Islamic beliefs and practices should be reconciled with western ideas such as secularism, women's rights, democratic representation, and western forms of education. Teena Purohit's new account of Muslim modernism is distinctive in that she seeks to highlight something that has gone unnoticed in previous accounts of the Muslim modernist story: it has had a decided Sunni bias and has been linked to calls for suppression of minority Muslim communities. Such communities, including the Shi'a, Ismailis, Ahmadis, and Bahai's, have often been disparaged in Muslim modernist thought as sectarian or deviant and thus as not fully or authentically Muslim. In this book, Purohit reveals how a succession of key Muslim modernist thinker-activists from the colonial, anti-colonial/nationalist, and post-colonial/Islamist eras shared an obsession with Muslim "unity" that implicitly relied on a Sunni majoritarian perspective. Not coincidentally, this perspective was also held by European orientalist scholars of Islam who, like the Muslim modernists, were deeply influenced by notions of sect and heresy that had their origin in Christianity. This obsession with unity and the privileging of Sunnism that went with it was found in all forms of Muslim modernism. As Purohit shows via her close examination of a series of key modernist thinkers from the late nineteenth to the late twentieth centuries, repeated calls for "reform" or "reformation" of Islam or for a rediscovery of Islam's supposedly "lost unity" inclined the Muslim modernist project as a whole towards intolerance of Muslim minorities"-- "Muslim intellectuals who sought to establish the boundaries of modern Muslim identityMuslim modernism was a political and intellectual movement that sought to redefine the relationship between Islam and the colonial West in the late nineteenth and early twentieth centuries. Spearheaded by Muslim leaders in Asia and the Middle East, the modernist project arose from a desire to reconcile Islamic beliefs and practices with European ideas of secularism, scientific progress, women's rights, and democratic representation. Teena Purohit provides innovative readings of the foundational thinkers of Muslim modernism, showing how their calls for unity and reform led to the marginalization of Muslim minority communities that is still with us today.Sunni Chauvinism and the Roots of Muslim Modernism offers fresh perspectives on figures such as Jamal al din al-Afghani, Muhammad Abduh, Muhammad Iqbal, and Abul A'la Maududi. It sheds light on the exclusionary impulses and Sunni normative biases of modernist Muslim writers, and explores how their aim to unite the global Muslim community-which was stagnant and fragmented in their eyes-also created lasting divisions. While modernists claimed to represent all Muslims when they asserted the centrality and significance of unity, they questioned the status of groups such as Ahmadis, Bahais, and the Shia more broadly.Addressing timely questions about religious authority and reform in modern Islam, this incisive book reveals how modernist notions of Islam as a single homogeneous tradition gave rise to enduring debates about who belongs to the Muslim community and who should be excluded"--

Islamic modernism --- Sunna. --- RELIGION / Islam / History --- SOCIAL SCIENCE / Islamic Studies --- History.

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This book explores how to locate the sources which influenced the political, social, and ideological stance of a famous Turkestani Jadid thinker, writer, journalist and scholar, 'Abdurra'uf Fitrat (1886-1938), thus also putting in perspective some overall intellectual trends in Turkestan, especially in Bukhara in the early 1910s. Based on Fitrat's early publications the book discusses what intellectual milieu it was that shaped his worldview in the early 1910s, a worldview that could be designated as a first attempt at "freedom and sovereignty through Islam". A thorough review of these publications also brings greater clarity to the issue of Fitrat's ethnical identity, which sheds light on how he related to the worldwide community of Muslims and how he positioned himself towards political unity of the Muslim World.Furthermore, by scrutinizing Fitrat's intellectual legacy of 1910-1915, this book highlights some of the origins of Jadidism in Turkestan and places Turkestani Jadidism in the context of worldwide Muslim reformism at the turn of the 20th century.

Islam and politics --- Jadidism --- SOCIAL SCIENCE / Islamic Studies. --- 'Abdurra'uf Fitrat. --- Bukhara. --- Jadidism. --- Pan-Islam. --- Zhadidchilik --- Islamic education --- Islamic sects