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Ottoman Architecture is the first modern history of Ottoman architecture written by Ottomans themselves, yet it is little known outside the field of late Ottoman studies. This magnificently-illustrated volume codifies the empire’s architectural history into a series of preliminary stages culminating in the efflorescence of the Ottoman classical tradition in the sixteenth-century. At the same time, the text positions this imperial architectural legacy in relation to modernising projects in the late Ottoman Empire; in particular, the “Ottoman architectural Renaissance” sponsored by Sultan Abdülaziz (r. 1861-1876). Moreover, as Ahmet Ersoy (2015) has argued in his monograph on this book, architecture is a prism through which the authors offer a larger analysis of modernity in the Ottoman Empire; an analysis where built heritage serves “as an index for various stages in the transformation of the Ottoman state and civilization.”
The book argues for the importance of custom (‘urf) in the application of Islamic law in Iran and Saudi Arabia. Irrespective of whether there is a direct reference to ‘urf, the interpretation and use of Islamic legal principles have a relatively close connection to the surrounding contextual environment and customs. The extensive use of customary norms in the absence of legal sources or in the course of interpretation of legal texts are in excess of the permitted legal limits. The book compares the diversity of legal opinions and court verdicts between the two countries by placing a particular emphasis upon the usage of ‘urf, whether in the form of a legal principle with semi-independent style or the form of a subsidiary source that is dependent upon various legal principles. The latter includes istiḥsān, (common practice), istiṣlāḥ (common good), istiṣḥāb (presumption of continuity) sadd al-dharā’i‘ (blocking the means), ḍarūra (necessity), and siyāsa shar‘iyya (politics in accordance with the Islamic law). The study compares approaches adopted by Saudi-Ḥanbalī and Iranian-Ja‘farī scholars towards the shar‘ī status of ‘urf (custom) in three particular categories; the methodological perspective (classic and contemporary), the shar‘ī opinions of scholars (fatwā) and the court verdicts of judges (aḥkām). It illustrates the ways in which scholars achieve different implementations in their sharī‘a systems through the application of direct or indirect ‘urf. In addition, the book examines the extent to which the shar‘ī regulations have been altered or sustained through the prioritisation of the legal concept of ‘urf. The attitude of ‘ulamā’ (religious scholars) towards the application of ‘urf demonstrates that both the classical Ḥanbalī and Ja‘farī schools have approved the validity of ‘urf in the shar‘ī area. This applies both to direct usage of ‘urf and manipulations of its utility by rational explanations or secondary legal principles.
This book presents the positions held by ḥanafite Muslim jurists in South Asia in the 17th century with regard to the coexistence of Muslims and non-Muslims, and, secondly, compares the opinions put forth by these South Asian jurists with those maintained by their counterparts in Central Asia and the Middle East.
The current volume is an annotated translation of selections from a noteworthy Muslim theologian Said Nursi (1876-1960) on the Quranic theme of oneness of God (tawhid). Given the scarcity of theological themes in Islamic literature in English as well as the lack of studies on Said Nursi, who wrote in Ottoman Turkish, the book is an important contribution to the field. It offers a contemporary peek into the view that faith in God could be profoundly meaningful and fulfilling spiritual path.
The late nineteenth and early twentieth centuries saw a great increase in the use of the printed word and the press by non-European actors to express and disseminate ideas and to participate in the intellectual life of both their home societies and a wider international context. This book examines the French-language writings of Ottoman and Algerian writers between 1890 and 1914. The volume of engagement by these figures in the French-language intellectual and journalistic space is a historical phenomenon that reflects a particular mode of engagement with the West in the decades before the First World War. Rather than analyse these writings through the lens of their connection to particular specific groups, such as Young Turks or Young Algerians, this book aims to take this body of work as a unique category of textual production that performed a specific function. By tracing the works of a wide variety of Ottoman and Algerian writers across multiple platforms in this period, it is possible to conclude that these individuals were engaged in more than acts of political opposition. Rather, they were working to situate themselves within a specific cultural and intellectual space. The book is organised around four thematic chapters that appear throughout these writings across the timeframe. They are: the presentation and function of history, the nature of Islam, the question of identity and citizenship and the shape of reform. By analysing their commonalities, differences and development, we can draw conclusions about this type of intellectual activity that transcends political movements, religion and nationality.
This book proceeds from two related insights: the first of these is that Sufism in early modern Iran possessed a coherent theory of knowledge that reflected the period’s culture more broadly. The second is that this episteme not only survived modernization, but actually proliferated and took on new literary forms throughout the Qajar period (1785-1925). Sufism achieved this influence in the modern era despite the fact that the nineteenth and twentieth centuries are usually figured as ruptures with the early modern intellectual life of the Timurid (1370-1501) and Safavid periods (1501-1722), when its role in intellectual life was more visible, if also controversial. This study into both reformism and mysticism demonstrates both that mystical rhetoric appeared regularly in supposedly anti-mystical modernist writing and that nineteenth- and twentieth-century Sufis actually addressed questions of intellectual and political reform in their writing, despite the common assertion that they were irrationally traditional and politically quietist.
The codification process of personal status laws in Egypt began in the mid-1800s, continuing until the abolition of the Sharī‘a courts in 1955, with the absorption of personal these statutes into the newly drafted civil code and the national courts that administered them. Throughout this period, legal codification entailed finding appropriate rulings from the annals of Islamic law and structuring these rulings using the model and language of European legal codes, usually the French code. Prior to this, the area of personal status law was the exclusive domain of the ‘ulamā’ and the Sharī‘a. In Egypt, personal status laws were exclusively based on Ḥanafī law, and issues surrounding the consolidation and codification of these laws first took place within the framework of classical Islamic law, not outside of it. To understand the significance of the process of codification, therefore, it is important to examine the attitudes of the ‘ulamā’ regarding it and its place within the edifice of Islamic law. Furthermore, since the ‘ulamā’ themselves are a diverse group, it is also important to understand the various approaches adopted to the process of codification to fully appreciate the great significance it had on the re-formatting and re-writing of Islamic law. "Sharia codification in the 19th and 20th centuries is an important chapter in the story of Islamic law and modernity. The author is an accomplished scholar, trained in both Western academia and at the al-Azhar Seminary, and has done a wonderful job of narrating and analyzing this historic process." H.E. Dr. Ali Gomaa, Former Grand Mufti of Egypt. "A fascinating and meticulously-researched study highlighting the tensions in turning shari'ah personal status laws into state law in Egypt during the twentieth century" HRH Prince Ghazi Bin Muhammad of Jordan.