I. Constructing the Muslim World: Colonialism, Reform, and Islamic Political Geography
In the 19th and 20th centuries, European colonialism, global empire, and reform movements reshaped political thought and religious identity in the Islamic world. New notions of sovereignty, religious authority, and territorial boundaries emerged—sometimes reinforcing, and sometimes challenging, earlier frameworks such as the ummah, or global Muslim community. Concepts like the “Muslim World” gained new significance in this period of upheaval. How did colonial encounters and reformist projects affect ideas of Islamic political geography and legitimacy? What tensions emerged between historical visions of unity and modern geopolitical realities? In your response, compare the perspectives of Cemil Aydin and Efraim Karsh: how do they differ in their interpretations of Islamic political history, and which view do you find more persuasive, and why? How do classical categories like Dar al-Islam, Dar al-Harb, and Dar al-Aman help illuminate these competing visions of political space and religious authority? Use the Gülhane Decree (1839) and the Sykes-Picot Agreement (1916) as historical reference points to explore how colonialism and reform reshaped Islamic sovereignty. Finally, how does the video “How the Modern Middle East Was Created” help you connect these historical shifts to today’s political landscape?
II. Sources of Islamic Authority: Qur’an, Prophet, and Tradition
Islamic belief and political thought are grounded in several interrelated sources—primarily the Qur’an, the Hadith, and the Sunna. These texts and traditions shape Muslim understandings of law, governance, and ethical life. Their interpretation has varied across time and place, but the Prophet Muhammad’s life and example remain central to establishing religious and political authority. Drawing on Allen & Toorawa’s “Origins” ( the sections on the Qur’an, Muhammad, and Hadith/Sunna), how do these sources work together to structure Islamic belief and political order? Is there a hierarchy among them, and why is the Prophet’s role so significant in interpreting divine guidance? How were these foundational sources challenged or reinterpreted during the 19th and early 20th centuries, especially in the face of modernity, colonial pressure, and internal calls for reform? What continuities and innovations do you see in how Muslims approached political authority in this period?