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Muslim intellectuals may try to define something called British Islam, but the truth is that as the Muslim community of Britain has grown in size and religiosity, so too has the opportunity to found and run mosques which divide along ethnic and sectarian lines. Just as most churches in Britain are affiliated to one of the main Christian denominations, the vast majority of Britain's 1600 mosques are linked to wider sectarian networks: the Deobandi and Tablighi Jamaat movements with their origins in colonial India; the Salafi groups inspired by an austere form of Islam widely practiced in Saudi Arabia; the Islamist movements with links to religious political parties in the Middle East and South Asia; the Sufi movements that tend to emphasise spirituality rather than religious and political militancy; and the diverse Shi'ite sects which range from the orthodox disciples of Grand Ayatollah Sistani in Iraq to the Ismaili followers of the pragmatic and modernising Aga Khan. These affiliations are usually not apparent to outsiders, but inside Britain's Muslim communities sectarian divides are often fiercely guarded by religious leaders. This book, of which no equivalent volume yet exists, is a definitive guide to the ideological differences, organisational structures and international links of the main Islamic groups active in Britain today.

Anne Bang focuses on the ways in which a particular Islamic brotherhood, or 'tariqa', the tariqa Alawiyya, spread, maintained and propagated their particular brand of the Islamic faith. Originating in the South-Yemeni region of Hadramawt, the Alawi tariqa mainly spread along the coast of the Indian Ocean. The Alawis are here portrayed as one of many cultural mediators in the multi-ethnic, multi-religious Indian Ocean world in the era of European colonialism. 1. The Al Ba (Bani) Alawi 2. The Al Bin Sumayt 3. Ahmad B. Abi Bakr B. Sumayt: Childhood and Youth in the Comoro Islands 4. Hadramawt Revisited. Family and Scholarly Networks Reinforced 5. Travelling Years: Zanzibar-Istanbul-Cairo-Mecca-Java-Zanzibar: 1885-1888 6. IBN Sumayt, the Alawis and the Shafti I Ulama of Zanzibar C. 1870-1925: Profile of the Learned Class: Recruitment, Training and Careers 7. Scriptural Islam in East Africa: THe Alawiyya, Arabization and the Indigenization of Islam in East Africa, 1880-1925 8. The Work of a Qadi: IBN Sumayt and the Official Roles of the Zanzibari Ulama in the British-Bu SA IDI State, C. 1890-1925 9. Educational Efforts Within the Colonial State: The Ulama and The Quest for Secular Education 10. The Death of a Generation Anne K. Bang is a Post Doctoral Research Fellow at the University of Bergen, Norway. ' Sufis and Scholars of the Sea is a fine scholarly work. It is well researched, focused, and excellently presented. It deserves attention for its original approach, and for the wealth of previously unpublished information.' - Asian Journal of Social Science

The aim of this volume is to explore different issues of Ibadi theology from the early beginnings until the present day. Ibadi Islam emerged in the early Islamic period and played a pivotal role in the development of Islamic law and theology. Today, it continues to be an influential force in the contemporary Middle East and North Africa. Despite its antiquity, Ibadi Islam – and particularly Ibadi theology – remains little known and has often been misunderstood. Up to now only few prominent book-length works devoted to Ibadi theology in European language; this volume aims at redressing this gap by introducing the distinctive theological teachings of this influential Islamic school to a broad public, specialists and non-specialists alike. Dealing with a series of cases, from different periods and different sources and using an interdisciplinary approach, the authors address questions such as dogma and creed, conception of faith, theological controversies, reassessment of theological sources, the Ibadi “modernism” in last century Oman and North Africa. Medieval Ibadi sources are crucial to understand the early development of the movement and the doctrinal and political disputes which differentiate Ibadi doctrine from Sunni Islam, on the other hand the volume emphasize the importance of also focusing on the 19th and 20th centuries Ibadi sources, when the Ibadi reform movement started looking for reconciliation between Islam and modernity.

Öz:İbn Teymiyye’nin felsefe, kelam ve tasavvufa; Şîa, Cehmiyye, Muʻtezile ve Eşʻarî mezheplerine yönelik tenkitleri çeşitli çalışmalara konu olmuştur. Ona yapılan eleştirilere dair metodolojik bir çalışmanın bulunmayışı, bizi reddiyelerin kaynaklarını, gerekçelerini ve buna yön veren faktörleri incelemeye sevk etmiştir. Bu araştırma, İbn Teymiyye’nin vefatından sonraki bir asırlık dönemde ortaya çıkan reddiye literatürü üzerinden ona yönelik eleştirilerin gerekçelerine ve bunlara yön veren faktörlere odaklanmıştır. Bahsi geçen süre zarfındaki reddiyelerin çoğu Şâfiî Eşʻarî gelenek mensuplarınca kaleme alınmakla birlikte, Hanefî ve Mâlikîlerden de reddiye edebiyatına katkıda bulunanlar olmuştur. İbnü’l-Muallim el-Kureşî, İbnü’z-Zemlekânî, Şehâbeddin İbn Cehbel, Takıyyüddin es-Sübkî, Bahâeddin el-İhmîmî ve Takıyyüddin el-Hısnî Şâfiî Eşʻarî geleneğe mensubiyetleriyle ön plana çıkmışlardır. Bahsi geçen isimlerden sadece Takıyyüddin el-Hısnî 9./15. asrın başlarında vefat etmiştir. Diğer ulemanın tamamı 8./14. asırda vefat etmişlerdir. Bu araştırmada, Memlükler döneminde 9./15. asrın ilk çeyreğine kadar ortaya çıkan İbn Teymiyye’ye yönelik eleştiriler analiz edilerek, reddiyelerin neden ortaya çıktığı saptanmaya çalışılmıştır. İbn Teymiyye’nin kelam ilmine ve özelde Ebü’l-Hasan el-Eşʻarî, Ebü’l-Meâlî el-Cüveynî, Fahreddin er-Râzî ve Ebû Hâmid el-Gazzâlî gibi Eşʻarî büyüklerine metodik tenkitlerde bulunması, reddiye edebiyatının oluşmasının temel nedenlerindendir. İbn Teymiyye’nin ashabının taassubu ve muhaliflerinin ona yönelik tenkit ve ithamları birbirini beslemiş, bunun sonucunda İbn Teymiyyecilik ve İbn Teymiyye muhalifliği olgusu erken sayılabilecek bir dönemde ortaya çıkmıştır. Hanbelîlerin tevile ve kelam ilmine yaklaşımı zemmü’l-kelâm geleneği etrafında şekillenmiştir. Belirli dönemlerde bu anlayış, kelam yöntemini benimseme şeklinde ortaya çıksa da kelam karşıtlığı, mezhebin hâkim görüşü olarak varlığını sürdürmüştür. Kelam ilmini yöntem olarak kullanmak, Eşʻarîliğin varlık sebebidir, ancak Memlükler’deki akide Eşʻarîliği, inancı koruduğu sürece ona tolerans göstermiştir. Bununla birlikte, dönemin Şâfiî Eşʻarî uleması İbn Teymiyye ile yükselişe geçen Hanbelîliğe karşı Eşʻarî büyüklerini savunmak adına kelam ilminin meşruiyetini müdafaa etmek durumunda kalmışlardır. Eşʻarîler ile Hanbelîlerin tasavvufi geleneklerinin farklılığı ve kelamın ilmi hüviyetine yaklaşımları, ayrışmanın diğer bileşenini oluşturmuştur. Taraflar birbirlerini tenkit ederken bu mezhebî ve kültürel mirasa müracaat etme ihtiyacı duymuşlardır. İbn Teymiyye’nin kabir ziyareti, tevessül, istigâse, talâk, haberî sıfatlar ve kelâmullaha dair görüş ve fetvaları nedeniyle muhakeme edilip çeşitli şekillerde cezalandırılması, nihayetinde hapisteyken vefat etmesine kadar giden süreç, meselenin toplumsal ve siyasi boyutlarını ortaya koymaktadır. Özellikle mutasavvıfların, İbn Teymiyye'yi yönetime şikâyet etmeleri sonucunda ona çeşitli cezalar verilmesine neden olduklarına dair kayıtlar, bu bağlamda büyük önem taşımaktadır.

\"The 1400-year-old schism between Sunnis and Shi'is is currently reflected in the destructive struggle for hegemony between Saudi Arabia and Iran -- with no apparent end in sight. But how did this conflict begin, and why is it now the focus of so much attention? John McHugo charts the history of Islam from the lifetime of the Prophet Muhammad to the present day. He describes the conflicts that raged over the succession to the Prophet, how Sunnism and Shi'ism evolved as different sects during the Abbasid caliphate, and how the rivalry between the empires of the Sunni Ottomans and Shi'i Safavids ensured that the split would continue into the modern age. In recent decades, this centuries old divide has acquired a new toxicity resulting in violence across the Arab and Muslim world\"--Page 4 of cover.

This article examines the Shiite ulama's social and economic organization, which established its presence in the Atabāt region, its political and activist groups, and the factors that facilitated their emergence. The research investigates the perception of the Sunni state in the late Ottoman Empire and the reasons behind the spread of Shiism in southern Iraq, which became a dominant power in the region. In doing so, the focus was on the state's reactions to the spread of Shiism, which were analyzed from the Sunni state's perspective. The scope of the research focuses on the period between the Qajar Dynasty (1796) and the First World War. In the early days of the Ottoman Empire, people of different religions and sects lived in the border regions. With the opening of madrasahs and the rise of the ulama, the state turned to a more madrasah-based Islam. The socio-cultural divide between the center and the periphery widened as Sunni authoritarianism gained influence in the center. Some Anatolian Turkman communities became part of the Safavid State. In the eastern part of the empire, this situation was exploited to the advantage of the Safavid Dynasty (1501–1736). Early in the 16th century, the Safavids crystallized Ottoman Sunnism and established Shiism as the official state religion. Thus, the two states engaged in fierce battles as they sought to present themselves as global empires and the sole defenders of Islam. This process influenced the stability of sectarianism in both nations, the legitimacy discourses they employed, and their attitudes in forming their communities. The Safavids continued their theological conflict until 1722, when the Afghans decisively defeated them. The subsequent period saw extensive negotiations regarding the Sunni-Shia war between Mahmud I (1730–1754) and Nadir Shah (1736–1747). However, Shiism was not recognized as a Sunni sect. The conflict between Sunnis and Shiites, which had been absent from the agenda for a long time, entered a new era with the establishment of Shiite ulama as dawah (invitation) centers in Atabāt al-Āliyah (Najaf, Karbala, Kazmiyya, and Samarra) and the rise to power of the Qajar Dynasty (1796-1925) in Iran in the early 19th century. The sources for this research include Ottoman archival documents, British archival documents, and secondary literature on the topic. In the relevant archival documents, it is possible to observe the Ottoman state's Sunni reactions and the Iraqi Shiite ulama's emergence as a dominant force in the region.

The first history of the Rashidi Ahmadiyya argues for a new explanation of the great Sufi revival of the eighteenth century, and also defines a new paradigm of development and change in Sufi orders.