Islamic modernism (English Wikipedia)

Analysis of information sources in references of the Wikipedia article "Islamic modernism" in English language version.

refsWebsite
Global rank English rank
1st place
1st place
3rd place
3rd place
6th place
6th place
26th place
20th place
2nd place
2nd place
120th place
125th place
14th place
14th place
916th place
706th place
11th place
8th place
155th place
138th place
low place
low place
low place
low place
4,028th place
3,059th place
204th place
353rd place
2,318th place
1,652nd place
938th place
658th place
low place
low place
2,677th place
1,908th place
833rd place
567th place
low place
low place
low place
low place
6,465th place
4,591st place
low place
low place
low place
low place
low place
low place
low place
low place
low place
low place
305th place
264th place
5th place
5th place
low place
low place
1,116th place
790th place
1,154th place
752nd place
low place
low place
7,705th place
6,028th place
254th place
236th place
low place
low place
low place
low place
8th place
10th place
2,551st place
8,391st place
low place
low place
7th place
7th place

abo.net

archive.org

archive.today

bbc.co.uk

news.bbc.co.uk

books.google.com

  • Mansoor Moaddel (16 May 2005). Islamic Modernism, Nationalism, and Fundamentalism: Episode and Discourse. University of Chicago Press. p. 2. ISBN 9780226533339.
  • Ruthven, Malise (2006) [1984]. Islam in the World. Oxford University Press. p. 318. ISBN 9780195305036. Retrieved 23 April 2015.
  • Hefner, Robert W. (2016). "11. Islamic Ethics and Muslim Feminism in Indonesia". In Hefner, Robert W. (ed.). Shari'a Law and Modern Muslim Ethics. Indiana University Press. p. 265. ISBN 9780253022608. Retrieved 6 October 2016.
  • Hanif, N. (1997). Islam And Modernity. Sarup & Sons. p. 72. ISBN 9788176250023.
  • Fitzpatrick, Coeli; Walker, Adam Hani, eds. (25 April 2014). Muhammad in History, Thought, and Culture: An Encyclopedia of the Prophet of. Abc-Clio. p. 385. ISBN 9781610691789. Retrieved 1 January 2015.
  • DeLong-Bas (2004), pp. 235–37 DeLong-Bas, Natana J. (2004). Wahhabi Islam: From Revival and Reform to Global Jihad. New York: Oxford University Press. ISBN 0-19-516991-3. Retrieved 1 June 2020.
  • Watson (2001), p. 971 Watson, Peter (2001). The Modern Mind: An Intellectual History of the 20th Century. New York: Harper Perennial. ISBN 978-0-06-008438-7. Retrieved 1 June 2020.
  • Amin (2002) Amin, Qasim (2002). "The Emancipation of Woman and The New Woman". In Kurzman, Charles (ed.). Modernist Islam, 1840–1940: A Sourcebook. New York: Oxford University Press. pp. 61–69. ISBN 978-0-19-515468-9. Retrieved 1 June 2020.
  • Ruthven, Malise (2006) [1984]. Islam in the World. Oxford University Press. p. 306-7. ISBN 9780195305036. Retrieved 23 April 2015.

cambridge.org

  • Lauzière, Henri (15 July 2010). ""THE CONSTRUCTION OF SALAFIYYA:RECONSIDERING SALAFISM FROM THE PERSPECTIVE OF CONCEPTUAL HISTORY"". International Journal of Middle East Studies. 42 3: 375–376. In the most explicit passages of their correspondence, both al-Qasimi and al-Alusi continue to use Salafi epithets in a purely theological sense. While the former distinguishes the Salafis from the Jahmis and the Mutazilis, the latter describes a Moroccan scholar as "Salafi in creed and athari in law" (al-salaf¯ı –aq¯ıdatan al-athar¯ı madhhaban).It is interesting to note that this is how Rashid Rida first used and understood Salafi epithets as well. In 1905, he spoke of the Salafis (al-salafiyya) as a collective noun, in contradistinction with the Ash'aris (al-asha'ira). Although he and some of his disciples later declared themselves to be Salafis with respect to fiqh (in 1928 Rida even acknowledged his passage from being a Hanafi to becoming a Salafi), the available evidence suggests that the broadening of Salafi epithets to encompass the realm of the law was a gradual development that did not bloom in full until the 1920s."... "This is why, in 1905, Rida casually referred to the Wahhabis as Salafis (al-wahhabiyya al-salafiyya )

cerium.ca

archives.cerium.ca

conflictsforum.org

doi.org

dtic.mil

apps.dtic.mil

dw.com

amp.dw.com

economist.com

amp.economist.com

eurasiareview.com

foreignpolicy.com

georgetown.edu

berkleycenter.georgetown.edu

giffordlectures.org

hudson.org

ikhwanweb.com

  • "HASAN AL-BANNA AND HIS POLITICAL THOUGHT OF ISLAMIC BROTHERHOOD". IKHWANWEB The Muslim Brotherhood Official English Website. 13 May 2008. Archived from the original on 15 Feb 2016. But it was Abduh's disciple, the Syrian Rashid Rida (1865-1935), who most influenced Al-Banna... He shared Rida's central concern with the decline of Islamic civilization relative to the West. He too believed that this trend could be reversed only by returning to an unadulterated form of Islam.. Like Rida at the end of his life — but unlike Abduh and other Islamic modernists — Al-Banna felt that the main danger to Islam's survival in the modern age stemmed... from the ascendancy of Western secular ideas.

jamestown.org

jstor.org

meforum.org

muslimmatters.org

nualumnae.org

nytimes.com

onislam.net

oxfordbibliographies.com

oxfordislamicstudies.com

oxfordreference.com

  • John L. Esposito, ed. (2014). "Taqiyah". Ijtihad. The Oxford Dictionary of Islam. Oxford: Oxford University Press. ISBN 9780195125580.

pomeps.org

pwmu.co

republika.co.id

retizen.republika.co.id

researchgate.net

salafipublications.com

semanticscholar.org

api.semanticscholar.org

studyislam.in

thenational.ae

tufts.edu

perseus.tufts.edu

utexas.edu

la.utexas.edu

web.archive.org

world-news-research.com

  • "The past ten day Salafi led unrest in reaction to an anti-Islamic video spread through the Muslim world, here a look at who is behind it". World news research. 21 September 2012. At the beginning of the twentieth century, the term "Salafiyya" was linked to a transnational movement of Islamic reform whose proponents strove to reconcile their faith with the Enlightenment and modernity. Toward the end of the twentieth century, however, the Salafi movement became inexplicably antithetical to Islamic modernism. Its epicenter moved closer to Saudi Arabia and the term Salafiyya became virtually synonymous with Wahhabism... the rise of a transnational and generic Islamic consciousness, especially after the First World War, facilitated the growth of religious purism within key Salafi circles. The Salafis who most emphasized religious unity and conformism across boundaries usually developed puristic inclinations.. they survived the postcolonial transition and kept thriving while the modernist Salafis eventually disappeared.

worldcat.org