Nathan Spannaus
Biographic Data
| ID | 5531725 |
|---|---|
| NAME | Nathan Spannaus |
| GIVEN NAMES | Nathan |
| FAMILY NAME | Spannaus |
| SIGNATURE | SPANNAUS N |
| AFFILIATIONS | 1 University of Oxford |
| VERIFIED | No |
| TOTAL WORKS | 7 |
| TOTAL CITATIONS | 6 |
| WORKS AS AUTHOR | 7 |
| WORKS AS EDITOR | 0 |
| FIRST PUBLICATION YEAR | 2013 |
| LATEST PUBLICATION YEAR | 2018 |
| H-INDEX | 2 |
Chapter 1 Zaytuna College and the Construction of an American Muslim Identity
Chapter 4 Transformative Islamic Reform
Chapter 6 New Deobandi Institutions in the West
The Ur-Text of Jadidism
The conventional historiography of Jadidism begins with Abū al-Naṣr Qūrṣāwī’s (1776-1812) rejection of taqlīd and embrace of ijtihād, which was furthered by Shihāb al-Dīn Marjānī (1818-1889), leading to the flowering of Jadidism proper at the beginning of the 20th century. Beginning in the late 1950s, Qūrṣāwī’s Irshād li-l-ʿibād was put forward as the specific source for his views on ijtihād by Tatar academics seeking to support the narrative. Th…
Šihāb al-Dīn al-Marǧānī on the Divine Attributes
In the late 18th and early 19th centuries, very vibrant debates regarding the question of the divine attributes ( ṣifāt ), one of the central issues in the history of Islamic theology, arose among the Muslims of the Russian Empire. A continuation of pre-existing debates taking place at the time in Central Asia, the controversy over the attributes revolved around the question of their ontological relationship to the divine essence ( ḏāt ), and whe…
Formalism, Puritanicalism, Traditionalism
As early as the 1730s, the R ussian imperial state sought to incorporate its M uslim subjects into the tsarist bureauacracy, first by co‐opting M uslim legal scholars, and later, beginning in 1788, by placing the whole of the ulama under government control. This led to a marginalization of I slamic legal institutions and a transformation of Islamic legal practice under R ussian rule. In the early 19th century, ulama sought ways to adapt I slamic …
The Decline of the Ākhūnd and the Transformation of Islamic Law under the Russian Empire
In the seventeenth and eighteenth centuries, the ākhūnds were the elite of the ʿulamāʾ in the Russian empire. The highest experts in Islamic law, the ākhūnds were charged with upholding Islamic legal institutions and functions, including qaḍāʾ and iftāʾ. This made them an obvious focal point for Russian attempts to co-opt these institutions in the eighteenth century. With the founding of the Muslim Spiritual Assembly in 1788, the ākhūnds were bro…
The Decline of the Ākhūnd and the Transformation of Islamic Law under the Russian Empire
In the seventeenth and eighteenth centuries, the ākhūnds were the elite of the ʿulamāʾ in the Russian empire. The highest experts in Islamic law, the ākhūnds were charged with upholding Islamic legal institutions and functions, including qaḍāʾ and iftāʾ. This made them an obvious focal point for Russian attempts to co-opt these institutions in the eighteenth century. With the founding of the Muslim Spiritual Assembly in 1788, the ākhūnds were bro…
Formalism, Puritanicalism, Traditionalism
As early as the 1730s, the R ussian imperial state sought to incorporate its M uslim subjects into the tsarist bureauacracy, first by co‐opting M uslim legal scholars, and later, beginning in 1788, by placing the whole of the ulama under government control. This led to a marginalization of I slamic legal institutions and a transformation of Islamic legal practice under R ussian rule. In the early 19th century, ulama sought ways to adapt I slamic …
The Decline of the Ākhūnd and the Transformation of Islamic Law under the Russian Empire
In the seventeenth and eighteenth centuries, the ākhūnds were the elite of the ʿulamāʾ in the Russian empire. The highest experts in Islamic law, the ākhūnds were charged with upholding Islamic legal institutions and functions, including qaḍāʾ and iftāʾ. This made them an obvious focal point for Russian attempts to co-opt these institutions in the eighteenth century. With the founding of the Muslim Spiritual Assembly in 1788, the ākhūnds were bro…
Formalism, Puritanicalism, Traditionalism
As early as the 1730s, the R ussian imperial state sought to incorporate its M uslim subjects into the tsarist bureauacracy, first by co‐opting M uslim legal scholars, and later, beginning in 1788, by placing the whole of the ulama under government control. This led to a marginalization of I slamic legal institutions and a transformation of Islamic legal practice under R ussian rule. In the early 19th century, ulama sought ways to adapt I slamic …
Šihāb al-Dīn al-Marǧānī on the Divine Attributes
In the late 18th and early 19th centuries, very vibrant debates regarding the question of the divine attributes ( ṣifāt ), one of the central issues in the history of Islamic theology, arose among the Muslims of the Russian Empire. A continuation of pre-existing debates taking place at the time in Central Asia, the controversy over the attributes revolved around the question of their ontological relationship to the divine essence ( ḏāt ), and whe…
The Ur-Text of Jadidism
The conventional historiography of Jadidism begins with Abū al-Naṣr Qūrṣāwī’s (1776-1812) rejection of taqlīd and embrace of ijtihād, which was furthered by Shihāb al-Dīn Marjānī (1818-1889), leading to the flowering of Jadidism proper at the beginning of the 20th century. Beginning in the late 1950s, Qūrṣāwī’s Irshād li-l-ʿibād was put forward as the specific source for his views on ijtihād by Tatar academics seeking to support the narrative. Th…
Chapter 1 Zaytuna College and the Construction of an American Muslim Identity
Chapter 4 Transformative Islamic Reform
Chapter 6 New Deobandi Institutions in the West
Islamic Studies and History (5 works) · Law (5 works) · Philosophy (5 works) · Political science (5 works) · History (4 works) · Islam (4 works) · Sociology (4 works) · Theology (4 works) · Art (3 works) · Empire (3 works)