What Is A Madrasa? (Book Bundle)

Taking us inside the world of the madrasa–the most common type of school for religious instruction in the Islamic world–Ebrahim Moosa provides a crucial resource for anyone seeking to understand orthodox Islam in global affairs. Focusing on post secondary-level religious institutions in the Indo-Pakistan heartlands, he explains how a madrasa can simultaneously be a place of learning revered by many and an institution feared by many others, especially in a post-9/11 world.

Drawing on his own years as a madrasa student in India, he describes in fascinating detail the daily routine for teachers and students today. He shows how classical theological, legal, and Qur’anic texts are taught, and he illuminates the history of ideas and politics behind the madrasa system. Addressing the contemporary political scene in a clear-eyed manner, he introduces us to madrasa leaders who hold diverse and conflicting perspectives on the place of religion in society. Some admit that they face intractable problems and challenges, including militancy whereas others hide their heads in the sand and fail to address the crucial issues of the day. Offering practical suggestions to both madrasa leaders and U.S. policymakers for reform and understanding, he demonstrates how madrasas today still embody the highest aspirations and deeply felt needs of traditional Muslims.

Format: Paperback 

Pages: 346

Abu Hamid al-Ghazali, a Muslim jurist-theologian and polymath who lived from the mid-eleventh to the early twelfth century in present-day Iran, is a figure equivalent in stature to Maimonides in Judaism and Thomas Aquinas in Christianity. He is best known for his work in philosophy, ethics, law, and mysticism. In an engaged re-reading of the ideas of this preeminent Muslim thinker, Ebrahim Moosa argues that Ghazali’s work has lasting relevance today as a model for a critical encounter with the Muslim intellectual tradition in a modern and postmodern context. He employs the theme of the threshold, or, the space from which Ghazali himself engaged the different currents of thought in his day, and proposes that contemporary Muslims who wish to place their own traditions in conversation with modern traditions consider the same vantage point. He argues that by incorporating elements of Islamic theology, neoplatonic mysticism, and Aristotelian philosophy, Ghazali’s work epitomizes the idea that the answers to life’s complex realities do not reside in a single culture or intellectual tradition. Ghazali’s emphasis on poiesis-creativity, imagination, and freedom of thought-provides a sorely needed model for a cosmopolitan intellectual renewal among Muslims, Moosa argues. Such a creative and critical inheritance, he concludes, ought to be heeded by those who seek to cultivate Muslim intellectual traditions in today’s tumultuous world.