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Towards the Construction of a Contemporary Islamic Educational Theory 
Fathi Malkawi     
  
Islamization of Knowledge: Conceptual Background, Vision and Tasks       
Salisu Shehu

Economic Guidelines in the Qur'an  
S.M. Hasanuz Zaman    

Contribution of Islamic Thought to Modern Economics  
Misbah Oreibi    

An Introduction to Islamic Economics       
Muhammad Akram Khan

Islamic Thought and Culture       
Isma'il R. al Faruqi

Islamization of Knowledge: Background, Models and the Way Forward
Malam Sa'idu Sulaiman

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Krashen Apostasy: Popular Religion, Education, and the Contest over Tatar Identity (1856–1917) (Russia) PDF Print E-mail

Kefeli-Clay, Agnes, Ph. D. Arizona State University, 2001. 437 pages. Adviser: Batalden, Stephen. Publication Number AAT 3004116.

Located on the frontier between Islam and Eastern Orthodoxy, the baptized Tatars of the Russian Empire, the Krshens provide an excellent field for exploring the ways that both colonizers and colonized used education and religion to forge new identities. In the late nineteenth century, the Krshens, descendants of Muslim, nominal Muslim, and animist Volga Tatars who had converted to Eastern Orthodox Christianity before 1800, were subject to several great experiments in education. Muslim Tatars sought to win them for Islam, and Orthodox Russians struggled to keep them from apostatizing from Christianity to Islam. Before the 1917 revolution, several cultural systems, including popular Orthodoxy, mystical Islam, animism, and Islamic modernism, competed for allegiance in the middle Volga.

Educational policies and practices emerged from a heated debate between Muslim mystics, Orthodox missionaries, Russian state officials, and Islamic modernists. The Krshens’ contested world provides a unique window on popular knowledge of Islam and Christianity. Although officially Christian, many of the Krshens began turning en masse to Islam throughout the nineteenth century. Alarmed by these apostasies from Christianity, Orthodox missionaries and Russian bureaucrats investigated these movements and left a valuable record that reveals much about how Muslim Tatars used traditional primary education to spread their faith. The success of Islam among the Krshens shows that there was a well-developed dynamic system of Islamic primary education rooted in a Muslim thaumaturgical tradition.

This highly successful educational system, based on mystical Sufi stories of the prophets, was then challenged by the church, the state, and Tatar reformers, called jadids. First, the church set up its own system of Christian education to protect baptized non-Russians from Islamic proselytism. Second, in the 1860s, the Russian state attempted to create an empire-wide system of education to form good Russian citizens. Finally, in the 1880s, jadids introduced their own educational reform that used European practices to teach a rationalized Islam purified of the thaumaturgical emphases that characterized the traditional primary Qur’anic school. To launch their reforms, the jadids were obliged to ally themselves with Russian enlightened representatives of the local and regional landed councils (the zemstvos). This dissertation shows how primary education developed among the Krshens and Tatars; it also demonstrates how educational systems helped to construct religious and ethnic identities.