100 Books Like The Origins of Islamic Reformism in Southeast Asia

To my knowledge, academic studies that emphasize the study of Indonesian Muslim pilgrims and labor migrants in Saudi Arabia (and other Gulf states) are limited. Hence, this book is undoubtedly significant for both academic and non-academic communities. I have also noticed that the ways in which the author selected field sites (Yogyakarta and Madura, whose societies represent two distinctive Muslim groups in Indonesia) and presented her basic arguments in this study are also fresh and informative. The author argues that the pilgrims’ and migrants’ perceptions, opinions, understandings, and constructions of “Arabness” and the Arab world, as well as their mobility (pilgrimage or migration) to Saudi Arabia and the other Gulf countries, are strongly shaped, influenced and guided by a variety of structures and agencies. This, in my view, is certainly important findings.  

Jeddah in the western Arabia has long been an entrance for Muslim pilgrims around the world as well as a terminus for global-international trade routes for centuries or even millennia due to its strategic location in the coastal Red Sea. Yet, surprisingly, the region has not been the subject of a serious academic inquiry. Scholars of Saudi Arabia generally focus on Mecca and Medina, two most important pilgrimage sites for Muslims. To my knowledge, this book is the first biography of Jeddah that traces the city's urban history, development, and cosmopolitanism from the late Ottoman period to its contemporary era. The author in particular examines how Jeddah’s different groups of travelers (migrants, pilgrims, etc.) interrelated in a changing urban space and how their economic behaviors and activities contributed to the shape of the city’s socio-political framework. 

This book studies the historical dynamics of the Hadrami Yemeni diaspora in Arabia, India, and Southeast Asia. The Hadramis, especially progenies of Prophet Muhammad, have settled in these three regions for centuries but academic work that discusses the origins of their presence and transnational movement across the Indian Ocean is extremely rare. Professor Ho is a brilliant anthropologist and historian. I, in particular, like the ways he vividly utilizes and interprets various sources–biographies, family histories, chronicles, pilgrimage manuals, and religious law – to reconstruct the history of the diasporic Hadrami community from Arabia to Southeast Asia. 

Concerning the study of the hajj (i.e. Muslim pilgrimage to Mecca), I consider this book is pioneering primarily because it utilizes original sources and documentation left by Ottoman administrators to depict and recreate uneasy experiences of the pilgrims’ everyday life in the sixteenth and seventeenth centuries of Arabia. During these centuries, Mecca was under the control and authority of the Ottoman sultans, and the hajj pilgrimage was an extremely tough journey: long, arduous, and fraught with danger. This work has contributed to our understandings of the pilgrims’ conditions and mundane activities and the sultans’ policies of the pilgrimage.  

I stumbled upon Ronit Ricci’s captivating book while finalizing my own research on early modern Jewish translation in Europe. The experience of reading this book was a little like (what I can only imagine) discovering an unknown relative on 23andme must feel like.

Ricci explores the literary networks that developed during the spread of Islam through early modern South and Southeast Asia. She shows how translators from Arabic into Javanese, Malay, and Tamil developed a remarkably creative approach to translation and how they domesticated (“localized” is her preferred term) their sources, reshaping unfamiliar concepts to resonate with their target readers.

Engaging with Ricci’s book was an uncanny experience; here, in a distant translator culture, I found fascinating parallels to the issues and concerns I encountered in my own research, often approached in surprisingly similar ways. Who would have thought that Old Yiddish and Old Javanese shared such common ground?

This is a warm, family story about the moon. Yasmeen watches every night as the crescent moon gradually grows and the family takes part in the celebration of Ramadam. When the moon has reached its full size it starts to shrink, until finally, Yasmeen can no longer pick it out in the dark sky. We share Yasmeen’s excitement as the moon waxes and wanes, before becomes a sliver in the sky and the night of the moon has arrived. Eid!! Yasmeen and her family celebrate with relatives, friends, and neighbors, sharing traditional food and exchanging gifts. Ramadan takes place after the sun has gone down and the pictures are in deep blues and greens. When Eid arrives the pictures are in vibrant reds and oranges, and are filled with people celebrating. This is a family story as well as containing information about a Muslim celebration. I would strongly recommend it… show more.

What struck me about this book is the idea that while we can talk about ‘Judeo-Christian culture’ and we understand all the different manifestations of Christianity as essentially the same thing, even after centuries of bitter conflict, the idea of an Islamo-Christian civilisation is discordant to our thinking. 

The author asks why and provides a wealth of evidence that calls for a fundamental restructuring of Western thinking about relations with Islam.

It’s provocative stuff but a necessary correction to the ‘clash of civilisations’ view of history. It certainly made me think again. 

Aslan writes engagingly and urgently about Islamic history from a contemporary Muslim-American perspective. He grounds his account in academic scholarship but does not let it overshadow the excitement of the rise of a new world civilization. Aslan attends to the potential within Islam for democracy and for greater rights for women and rejects the bigotted “clash of civilizations” model that sees Muslims as always outsiders in Western society.

While Boyarin challenges what we thought we knew about Judaism and Christianity, Fred Donner does the same for the history of the origins of Islam. Most of what we know, or think we know, about Muhammad comes from the hadiths (traditions), sayings, and deeds of the prophet that were transmitted orally and put down in writing two centuries after the prophet’s death. Leaving aside hadith and the traditional biographies of the prophet, Donner looks at what we can say about Muhammad and his first followers based on the Quran alone. While the terms “Islam” and “Muslim” are present in the Quran, Islam is not a "religion" apart from other monotheisms.

On the contrary, Muhammad had no intention of founding a new "religion," but saw himself as the successor to earlier prophets, from Adam to Jesus and the apostles, who all preached the same message: condemnation of idolatry, declaration of unity… show more.

As a bomber guy to the core, I approached this book with a silent groan—ugh, another Tom Cruise tale. Was I ever wrong! ‘Forty-Second Boyd’ (maximum time it took him to defeat all challengers) was not only a great fighter pilot, his combat tactic discoveries changed the way every air force in the world flies and fights today. Many consider him the father of the legendary F-15 and F-16 fighters.

Coram’s knowledge and writing style are superb. Boyd was a complicated man; absolutely brilliant with insight and slide rule, a poor father and worse husband—loud, abrasive, and profane. He rarely met a general he couldn’t offend. Despite these drawbacks, Coram skillfully shows how Boyd somehow overcame all professional obstacles, though in the end at great personal cost.