The Moral Economy of Islam: Bibliographies

Moral Economy of Islam: Institute of International Studies; University of California, Berkeley

The Moral Economy of Islam; Institute of International Studies, University of California, Berkeley: Bibliographies

History: Journals

Ahmed, Akbar S. Islam: the roots of misperception. History Today v41 (April, 1991):29 (6 pages).

Ahmed, Akbar S. A third encounter of the close kind. (Islam and the West) History Today v39 (Nov, 1989):4 (6 pages).

Ahmed, Akbar S. Postmodernist perceptions of Islam: observing the observer. Asian Survey v31, n3 (March, 1991):213 (19 pages).

Ajami, Fouad. In Europe's shadows; the tragedy of Bosnia, and the long, troubled history of Islam in the Balkans. (Cover Story) New Republic v211, n21 (Nov 21, 1994):29 (9 pages). Pub Type: Cover Story. Abstract: The political and military turmoil that is occurring in Bosnia in the 1990's follows a historical pattern that is repeating itself. The fight for control continues between Muslims, Serbs and Croats and is in itself a fight between high religion and low religion. .

Allman, Jean Marie. "Hewers of wood, carriers of water": Islam, class, and politics on the eve of Ghana's independence. African Studies Review v34, n2 (Sept, 1991):1 (26 pages).

Amin, Hussein Ahmad. The present state of the Muslim umma. Muslim World v79, n3-4 (July-Oct, 1989):217 (15 pages)

Armstrong, Karen. Muhammad and the angel. (Islam) Utne Reader n62 (March-April, 1994):77 (4 pages). Abstract: Islam was preached by Muhammad ibn Abdallah through the enlightenment of an angel at a time when the Quarysh were becoming economically successful and the necessity of a spiritual ideology was essential for their survival. The Koran was revealed to Muhammad over a period of 23 years.

Bacharach, Jere L. Laqab for a future caliph: the case of the Abbasid al-Mahdi. Journal of the American Oriental Society v113, n2 (April-June, 1993):271 (4 pages).

Brett, Michael. Anglo-Saxon attitudes: the Algerian war of independence in retrospect. Journal of African History v35, n2 (May, 1994):217 (19 pages). Abstract: The abundant English-language literature on the Algerian war of independence were written from British and North American perspectives. These perspectives assess the war of independence through the political, economic and social outcome of the nationalist regime. The rise of political Islam in 1988 has placed the Algerian war of independence once more in the limelight of scholarly analyses. Algeria's Islamic leaders are calling for a reappraisal of the war from the point of view of the Islamic religion.

Choksy, Jamsheed K. Conflict, coexistence, and cooperation: Muslims and Zoroastrians in Eastern Iran during the medieval period. Muslim World v80, n3-4 (July-Oct, 1990):213 (21 pages).

Eickelman, Dale F. Introduction: print, writing, and the politics of religious identity in the Middle East. Anthropological Quarterly v68, n3 (July, 1995):133 (6 pages).

Haddad, Mahmoud. The rise of Arab nationalism reconsidered. International Journal of Middle East Studies v26, n2 (May, 1994):201 (22 pages). Abstract: Arab nationalism developed as a political reaction to Turkish nationalism within the Ottoman Empire as well as to European colonialism. The Arabist movement sought autonomy rather than independence, and wanted to remain Ottoman, while Syrianism likewise fell within Arabism. Syrian Arabs affirmed the centrality of the Arab language to counter perceived Turkification of education; political, social, and cultural forces were at work. This thesis challenges the dominant twofold one, which claims that Arabism was a conflict among the Arab elite and that the movement derived from Islamic modernism.

Haddad, Yvonne. Islamists and the "problem of Israel": the 1967 awakening. Middle East Journal v46, n2 (Spring, 1992):266 (20 pages).

Hua Tao. Central and Western Tianshan on the eve of Islamization. Journal of Asian History v27, n2 (Fall, 1993):95 (14 pages). Abstract: A study of Muslim sources gives a clear picture of the political and economic situation in Central and Western Tainshan before the start of Islamization around 950 A.D. The records of Ibn al-Faqih and al-Masudi contradict the traditional wisdom that there was a strong Karluk state at the time of the Muslim invasion. 'Hudud al-Alam' records the actual disintegration of the Karluk state. The political instability led to economic difficulty and so people of the region, attracted by the prosperity of the Muslim Samanids of Transoxiana, started adopting Islamic customs. They followed the religious habits of the Muslim merchants they traded with.

Ibrahim, Mahmood. Religious inquisition as social policy: the persecution of the 'Zanadiqa' in the early Abbasid Caliphate. Arab Studies Quarterly v16, n2 (Spring, 1994):53 (20 pages). Abstract: Islam is usually described to be an interplay of theology and politics. Islamic law, theology and political institutions evolved through history. A number of political and economic institutions developed outside religion. This necessitates a deeper study of the interactive relation between theology and Islamic politics by studying early Islamic history. The religious inquisition by al-Mahdi in 780 AD during the 1st century of the Abbasid Caliphate is an important aspect in studying this politico-religious interplay.

Islamic and related cultures (includes Israel, Iran and the Near East in general; chiefly from c. A.D. 500 to c. 1600) (Chronological Classifications) (One Hundred Thirteenth Critical Bibliography of... Isis v79, n300 (Annual, 1988):80 (5 pages)

Jackson, Sherman A. The second education of the mufti: notes on Shihab al-Din al-Qarafi's tips to the jurisconsult. (the medieval Islamic mufti) Muslim World v82, n3-4 (July-Oct, 1992):201 (17 pages). Abstract: The case of Shihab al-Din al-Qarafi in Egypt shows how the medieval mufti were locked in a relentless struggle to remain independent from the policies of the state. The religious power of the mufti was the only countervailing force against arbitrary tyranny by the government, and their relationship formed the dialectic which drove Muslim history. Al-Qarafi's advice to the Jurisconsult was designed to help new mufti effectively issue legal opinions.

Jandora, John W. The rise of Mecca: geopolitical factors. Muslim World v85, n3-4 (July-Oct, 1995):333 (12 pages). Abstract: Geographic and geopolitical analysis of the rise of Mecca can enrich the philological approach hitherto used alone. The collapse of the Himyarite kingdom and the beginning of Abraha's political supremacy over Sarat Lands created a region-wide trade network around Mecca in the 6th century AD. The network received impetus from the demands for leather generated by the Byzantine-Persian conflict.

Johnson, Steve A. The umranic nature of Ibn Khaldun's classification of the sciences. Muslim World v81, n3-4 (July-Oct, 1991):254 (8 pages). Abstract: Ibn Khaldun's classification of the sciences conformed to his epistemological distinctions. He divided knowledge into the sensible and the metaphysical realms, and his classification of the sciences reflects this division. Also, the ranking of these ways of knowing is used to rank the various sciences and their epistemological claims. The normative judgments expressed in Ibn Khaldun's classifications are motivated more by religious concerns than by philosophical ones.

Kedourie, Elie. Crisis and revolution in modern Islam. (column) Times Literary Supplement n4494 (May 19, 1989):549 (5 pages). Pub Type: Column

Kerr, David A. The Satanic Verses and beyond. Christian Century v106, n11 (April 5, 1989):354 (5 pages)

Kia, Mehrdad. Mizra Fath Ali Akhundzade and the call for modernization of the Islamic world. Middle Eastern Studies v31, n3 (July, 1995):422 (27 pages). Abstract: The development of a nationalist consciousness in Iran came about decades as a reaction to the military, political and economic ascendancy of Russia and the UK in the second half of the 19th century. Mizra Fath Ali Akhundzade, who lived from 1812-78, was one of a group of Iranian intellectuals who saw the ineffectiveness of the Qajar monarchy in opposing imperialist threats from the Western countries. Mizra Fath Ali Akhundzade's poetry, plays and philosophical and political writings promoted modernization and blamed Islamic beliefs and the autocratic political structure for the country's backwardness.

Kia, Mehrdad. Nationalism, modernism and Islam in the writings of Talibov-i Tabrizi. (Iranian intellectual Mirza Abdul Rahim Talibov-i Tabrizi) Middle Eastern Studies v30, n2 (April, 1994):201 (23 pages). Pub Type: Biography. Abstract: Mirza Abdul Rahim Talibov-i Tabrizi, called Talibov, was a prominent Iranian intellectual who advocated nationalism, modernization and Islamic traditionalism. Talibov, who lived from 1834 to 1911, believed that modernization, or the adoption of Western science and philosophy, would serve Iranian nationalism since it would help Iran ward off domination by Western imperialist countries. Talibov also condemned the anti-progressive influence of the Shia Muslim ulama or clergy but otherwise was a pious Muslim who accepted Islamic social mores.

King, David A. Science in the service of religion: the case of Islam. (Historical Perspectives on Science, part 1) Impact of Science on Society v40, n3 (Summer, 1990):245 (18 pages).Abstract: In Islam, as in no other religion in human history, the performance of various aspects of religious ritual has been assisted by scientific procedures. The organization of the lunar calendar, the regulation of the astronomically defined times of prayer, and the determination of the sacred direction of the Kaaba in Mecca -- these are topics of traditional Islamic science still of concern to Muslims today, and each has a history going back close to fourteen hundred years. But the techniques advocated by the scientists of medieval Islam on the one hand and by the scholars of religious law on the other were quite different, and our present knowledge of them is based mainly on research conducted during the past twenty years on one small fraction of the vast literary heritage of the Muslim peoples.

Lassner, Jacob. "Doing" early Islamic history: Brooklyn baseball, Arabic historiography, and historical memory. Journal of the American Oriental Society v114, n1 (Jan-March, 1994):1 (10 pages).

Lewis, Bernard. Islamic History: A Framework for Inquiry, rev. ed. (book reviews) New York Review of Books v38, n20 (Dec 5, 1991):37 (4 pages). Pub Type: Review.

Lovejoy, Paul E.; Hogendorn, J.S. Revolutionary Mahdism and resistance to colonial rule in the Sokoto Caliphate, 1905-6. Journal of African History v31, n2 (May, 1990):217 (28 pages).

Malamud, Margaret. Sufi organizations and structures of authority in medieval Nishapur. International Journal of Middle East Studies v26, n3 (August, 1994):427 (16 pages). Abstract: The practice of Sufism in Nishapur, in Kharasan, in the 10th and 11th centuries was part of the integration of Sufism into Islamic religious and social structure. The traditional opposition between Sufis and ulemas was not resolved by individual thinkers. Law, theology and moderate Sufism went through periods of transition and synthesis in places such as Nishapur. Sufis were members of the ulema and included Sufi texts in the curriculum of madrasas. Sufism became an integral part of the law and khanaqah made it possible to further the training. Sheikhs also trained disciples in the specific religious rites and practices. .

Matthee, Rudi. Administrative stability and change in late-17th-century Iran: the case of Shaykh Ali Khan Zanganah (1669-89). International Journal of Middle East Studies v26, n1 (Feb, 1994):77 (22 pages). Abstract: Shaykh Ali Khan's tenure as grand vizier of the Safavid ruler Shah Sulayman witnessed the pinnacle of his position's historic power while illustrating several characteristics of government in that period. He was a capable administrator, ensuring a steady flow of funds despite political intrigues that eventually robbed him of his position. His ability to first get, then reattain the post indicates the flexibility of the governmental system. He could not have held such power under a strong ruler, but such a one could have better balanced the vizier with the developing shadow cabinet.

Murray, Alexander. The Formation of Christendom. (book reviews) Times Literary Supplement n4425 (Jan 22, 1988):88. Pub Type: Review

Nasr, Seyyed Vali Reza. Religious modernism in the Arab world, India and Iran: the perils and prospects of a discourse. Muslim World v83, n1 (Jan, 1993):20 (28 pages). Abstract: Islamic modernism has been ineffectual in countering fundamentalism because it is based on inimical Western ideology. Muhammad Abduh's movement in Egypt and the Arab world, Sayyid Ahmad Khan and the Aligarh movement in India and Shii modernism in Iraq, Iran and Lebanon have all attempted to integrate the basic principles of Islam with modernization. The rootless nature of Islamic modernism, its tendency to become politicized and provoke revivalist reactions have been the reasons for its failure. Modernism has given a language of discourse to revivalism even while seeking to counter it.

Nevo, Yehuda D.; Koren, Judith. The origins of the Muslim descriptions of the Jahili Meccan sanctuary. Journal of Near Eastern Studies v49, n1 (Jan, 1990):23 (22 pages).

O'Malley, Brendan. Prayer and prejudice. Times Educational Supplement n3990 (Dec 18, 1992):II (2 pages). Abstract: The prejudice against Muslims existing in the western world is attributed to historical events which placed them in unfavorable position. These events dateback to the days of the Crusades when Muslims fought and were defeated by the Christian armies and the most recent Gulf War in 1992 in which the allied armies defeated the Muslim army of Iraq. In Great Britain, the religious order issued by Ayatollah Khomeini sentencing Rushdie to death has further created divisions between Muslims and non-Muslims.

Peters, F.E. The quest of the historical Muhammad. International Journal of Middle East Studies v23, n3 (August, 1991):291 (25 pages). Pub Type: Biography.

Rabbat, Nasser O. The ideological significance of the 'dar al-adl' in the medieval Islamic orient. International Journal of Middle East Studies v27, n1 (Feb, 1995):3 (26 pages). Abstract: The medieval structure known as 'dar al-adl' built by Islamic rulers during the Crusader and Mongol invasions of the Islamic world served as a symbol of Islamic justice and the rulers faith and commitment to defend Islam. The structures, only five of which were built in the cities of Damascus, Cairo and Aleppo between the 12th and 14th centuries, resulted from efforts to revitalize Islamic religious ideals in the face of challenges posed by Christianity. The 'dar al-adl' and other ideological symbols lost their significance and finally disappeared by the middle of the 14th century, after the Crusader and Mongol attacks were successfully halted.

Risaluddin, Saba. Pillars of Islam. (An introduction to the Islamic faith) Times Educational Supplement n3990 (Dec 18, 1992):II (2 pages). Abstract: The history of Islam and its belief system is discussed. The places of worship and prayer rituals are described while its religious leaders are identified. The five pillars of Islam are the belief that there is only one God, practice of the five daily ritual prayers or Salah preceded by ritual ablutions and performed facing Mecca, fasting in the month of Ramadan, giving alms or Zakat and performing the pilgrimage of Hajj to Mecca at least once in a lifetime.

Saudi Arabia yesterday and today. (Special Advertising Supplement) Forbes v144, n3 (August 7, 1989):A1 (29 pages).

Serjeant, R.B. Meccan Trade and the Rise of Islam. (book reviews) Journal of the American Oriental Society v110, n3 (July-Sep, 1990):472 (15 pages). Pub Type: Review. Abstract: Meccan Trade sets out to prove that the accepted history of the rise of Islam is largely fabfication, that the security system established by Quraysh for caravan trade, if it existed at all, was of a minor local sort, and that pre-Islamic Mecca was a quite unimportant sanctuary. Its author starts, with deep-seated prejudices, to produce a confused, irrational and illogical polemic, further complicated by her misunderstanding of Arabic texts, her lack of comprehension of the social structure of Arabia, and twisting of the clear sense of other writing, ancient or modern, to suit her contentions. The present article, basing itself on the Arabic sources, treats a limited number of salient issues, mostly historical, and demonstrates the book's serious fallacies. It offers logical interpretation of the data, including rectification of errors in translations from Arabic passages cited in support of ther arguments.

Shell, Robert C.H. From rites to rebellion: Islamic conversion, urbanization, and ethnic identities at the Cape of Good Hope, 1797 to 1904. Canadian Journal of History v28, n3 (Dec, 1993):409 (49 pages).

Sirriyeh, Elizabeth. Modern Muslim interpretations of 'shirk.'. Religion v20, n2 (April, 1990):139 (21 pages).

Sodiq, Yushau. A history of Islam among the African American Muslims of Richmond. (Richmond, VA) Muslim World v84, n3-4 (July-Oct, 1994):258 (21 pages). Abstract: A research project tracing the history of Islam in Richmond, VA, reveals that James Shabbaz X introduced the religion to the Afro-American community of this region in 1955. There was a steady decline in the conversion rate after 1975. The Muslims of this region, though well-educated, lack religious knowledge and are not involved in much missionary work.

Taylor, Christopher S. Sacred history and the cult of Muslim saints in late medieval Egypt. Muslim World v80, n2 (April, 1990):72 (9 pages).

Voll, John O. For scholars of Islam, interpretation need not be advocacy. (column) Chronicle of Higher Education v35, n28 (March 22, 1989):A48. Pub Type: Column

Wasti, S. Tanvir. Mushir Hosain Kidwai and the Ottoman cause. (Muslim writer from India) Middle Eastern Studies v30, n2 (April, 1994):252 (10 pages). Pub Type: Biography. Abstract: Shaikh Mushir Hosain Kidwai, an Indian Muslim who lived from 1878 to 1937, was an effective defender of Ottoman Turkey in its conflict with the West. Kidwai wrote several books in which he argued the case for home rule in India and for the Islamic side of various issues. He attacked Britain and its allies for dealing unjustly with Turkey, then the world's only independent Islamic state. His 1919 books 'The Future of the Muslim Empire - Turkey' and 'The Sword Against Islam or a Defence of Islam's Standard Bearers'cogently advocated the Turkish and Islamic case.

Watt, William Montgomery. A western response. (Western-Muslim relations) History Today v39 (Dec, 1989):5 (4 pages).

Williams, John Alden. The revival of Islam in the modern world. America v163, n10 (Oct 13, 1990):237 (4 pages).

Yaffe, Gitta. Suleiman al-Murshid: beginnings of an Alawi leader. Middle Eastern Studies v29, n4 (Oct, 1993):624 (17 pages). Pub Type: Biography. Abstract: Suleiman al-Mushid, born in 1905, became a prominent figure in Alawi and Syrian politics. He began his career in 1923 as a religious leader, gathered a following and eventually formed the Ghassasneh, the fifth Alawi confederation. Al-Murshid later became a deputy in the Syrian National Assembly. He relied on traditional methods of leadership, including aggressive tax collecting among his followers. Al-Murshid achieved influence through concentration on intertribal affairs, and was only gradually accepted into urban political circles, where he worked against Syrian unity.

Young, Penny. In the steps of Saladin. (Muslim hero) Middle East n244 (April, 1995):38 (2 pages). Pub Type: Biography. Abstract: Saladin united the Moslem in the Middle East to regain control over their land from the Crusaders in the Middle Ages. Saladin, who died in the year 1193, had a noble heritage and had become the king of Syria and Egypt. He commanded the respect of his opponents since he treated them well. Saladin was a devout and pious Moslem whose name literally means 'Honor of the Faith.' His remains lie in a white marble sarcophagus in front of the Omayyed Mosque in Damascus, Syria.

Zucker, David J.; Smith, Jane I. Jerusalem, the sacred city: perspectives from Judaism and Islam. Journal of Ecumenical Studies v32, n2 (Spring, 1995):227 (30 pages).

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