By Surendranath DASGUPTA
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Additional resources for A History of Indian Philosophy, Vol. I.-V.
Lewis, Bernard (2002). What went wrong? The Clash between Islam and Modernity in the Middle East, Oxford: OUP. Makdisi, George (1981). The Rise of Colleges: Institutions of Learning in Islam and the West, Edinburgh: Edinburgh UP. ——— (1990). The Rise of Humanism in Classical Islam and the Christian West. With Special Reference to Scholasticism, Edinburgh: Edinburgh UP. Matar, Nabil (1998). Islam in Britain: 1558–1665, Cambridge: CUP. ——— (1999). Turks, Moors and Englishmen in the Age of Discovery, New York: Columbia UP.
However, it must be said to the credit of the madâris and the madrasa graduates in Mughal India that in the disciplines of revealed knowledge and so-called 'transmitted religious sciences,' their contribution is indeed significant in the Islamic world as a whole. The commentaries on the Qur’ân, the promotion of hadîth literature, critical treatises on the tenets of Islam, the compilation and systematization of fiqh in the form of fatâwâ-collections, the writings of authentic and well-researched biographies of the Prophet Muhammad in Persian, and historiography as a discipline were developed in keeping with the most rigorous standards of scholarship.
Ternisien, Xavier (2001). Le Tabligh, un mouvement missionnaire soupçonné d'être un «sas» vers l'islam radical. Le Monde, September 26. Tozy, Mohamed (1999). Monarchie et Islam au Maroc, Paris: Presses de Science Po. Troll, Christian (1978). Sayyid Ahmad Khan. A Reinterpretation of Muslim Theology, Karachi: OUP. : ‘ulamâ’] or graduate from a traditional madrasa in the subcontinent, while proficient in revealed knowledge, principles of jurisprudence and aware of some disciplines like logic and history of Islam, is not generally conscious of the civilizational strides which have contributed to the making of the modern sensibility.
A History of Indian Philosophy, Vol. I.-V. by Surendranath DASGUPTA