Neo-traditionalism in Islam in the West

Rezensionen / Stimmen

Neo-Traditionalism in Islam in the West serves as a valuable resource in comprehending the impact of neo-traditionalism on the religious and political outlooks of Western Muslims. [...] In the context of today's society, the book's strengths enhance our understanding of the intricate dynamics of Islamic neo-traditionalism. By delving into its repercussions on religious practices, political engagement, and the shaping of identities, the book offers an encompassing perspective of a multifaceted phenomenon. -- Fariz Alnizar, Universitas Nahdlatul Ulama Indonesia * Religion, 2023 * Addressing the phenomenon of Islamic "neo-traditionalism", Dr Quisay skilfully analyses not only the positions of its most prominent advocates and acolytes, but also the larger epistemological and ethical contexts in which it has developed. She brings out clearly the aspirations, as well as the disillusionment, associated with these efforts to re-enchant the world. -- Charles Tripp, SOAS University of London Engagements of Islam with modernity are crucial chapters in the history of both. In this in-depth and resolutely even-handed exploration, Walaa Quisay shows how a neo-traditionalist strand of Sufism has developed in contention with modernity's disenchantment of the world. For readers concerned with alternative formations of Islam in relation to modernity, Neo-traditionalism in Islam in the West is a significant resource. Readers more generally will find it relevant to understanding other neo-traditionalist movements around the globe. -- John R. Hall, University of California, Davis and Santa Cruz [A] deft examination of the rise of neo-traditionalist Islamic movements in the United States and the United Kingdom. Drawing on immersive fieldwork and ethnography, Quisay theorizes neo-traditionalist Islam as "an orientation that emphasizes the primacy of a notion of 'tradition' and sees a moral and political imperative in its resurrection" (4). She traces how religious authority is produced and disseminated by prominent white American and British shuyukh such as Hamza Yusuf, Abdal Hakim Murad, and Umar Faruq Abd-Allah, and the mostly brown and Black student "seekers" who gravitate toward them. In so doing, she presents a layered portrait of neo-traditionalist discourses that advocate for spiritual return and a revival of the sacred while entangled within the racial, gendered, and geopolitical dynamics of a post-9/11 world. * Tazeen M. Ali, Washington University *