Presenting ‘Islamic History’ through a ‘Civilizational Perspective’
Alexander D. Knysh (b. 1957), a renowned Russian-American scholar of Islamic studies, is a Professor of Islamic Studies in the Department of Middle East Studies at the University of Michigan, Ann Arbor, USA, and Academic Director of the Islamic Studies project at St. Petersburg State University, Russian Federation. Knysh’s research specialization lies in the history and development of Islamic thought, with a particular focus on Islamic mysticism (Sufism), Qur’anic studies, Islamic intellectual history, and modern Islamic/ Islamist movements.
His scholarly contributions include numerous books, journal articles, and encyclopedia entries, such as Ibn Arabi in the Later Islamic Tradition (1999), Al-Qushayri’s Epistle on Sufism (2007), Islamic Mysticism: A Short History (2010), Sufism: A New History of Islamic Mysticism (2017), and Islam in Historical Perspective (2025; first published in 2011 by Pearson with subsequent editions by Routledge in 2017 and 2025).
The 3rd edition of Islam in Historical Perspective is structured chronologically and thematically, comprising twenty-four (24) chapters spanning over 640 pages. The book begins with a Preface, Acknowledgements, Note on Transliteration and Dates, and a detailed Introduction, followed by the chapters, and concludes with a comprehensive Bibliography and Index. Each chapter features pedagogical tools, such as conclusions, questions to ponder, summary, and notes.
Knysh’s book provides a comprehensive introduction to Islam, its history, and societies, offering a balanced understanding of “Islam’s evolution from its inception to the present day”, supported by carefully selected historical and scriptural evidence (p. i). It explores Islam as a multifaceted “force and source of identity”, delving into “Muslim devotional practices, emotional responses to the revelation, artistic and intellectual creativity, and patterns of everyday existence” (p. i). By analyzing Islamic history through ‘civilizational perspective’, Knysh presents a nuanced and multifaceted exploration of Islamic history.
Knyh’s book has received widespread acclaim for its comprehensive coverage and thematic structure. David Waines (Lancaster University, UK) described the first edition as “a formidable achievement” and praised it for Knysh’s adoption of a “civilizational” approach, which seamlessly weaves together historical, thematic, and cultural narratives. It is also evident by its “constant reference[s]” to Marshal G. S. Hodgson’s 3-volume The Venture of Islam. Similarly, Erik S. Oklander (Indiana University, USA) and Younus Mirza (Allegheny College, USA) praised its “authoritative” yet lucid writing, comprehensive narrative, and “intellectually stimulating” content. This acclaim remains equally relevant, if not more so, for the thoroughly revised third edition.
The contents of the book can be divided into three major thematic parts: (1) Formative Phase: Chapters 1-8; (2) Islamic Scholarship and Thought and Beliefs, Practices, and Societies: Chapters 9-18; and (3) Islam and Modern Developments: Chapters 19-24.
The first eight chapters (chapters 1-8) of Knysh’s book explore Islam’s historical development, from its formative phase to the end of the Abbasids, as well as discuss the Islamic primary sources (the Qur’an and hadith), including key topics like the “Cradle of Islam”, “Muhammad [pbuh] and the Beginnings of Islam”, the “Rightly Guided Caliphs and the Conquests”, The Qur’an as the “Principal Source of Islam” and the “Prophetic Hadith and Sunnah”, etc.
Chapters 9-16 of this book delve into the development of Islamic scholarship, exploring various schools of thought, philosophy, and sects. These chapters cover topics like rise and development of the Schools of Law/Fiqh, Theological debates and Schools of thought, Twelver Shi‘ism (Ithna Ashari) and Zaydism, the Ismailis, Sufism as an ascetic and mystical movement, Philosophy versus Theology as intellectual struggles in premodern Islam, and Transmission and Conservation of Knowledge: ‘Ulama, Madrasas, and Sufi Lodges. The subsequent three chapters (16-18) focus on Basic Beliefs and Practices of Islam: Islamic Life Cycle; Islamic Art and Religious Architecture (Mosques); and Women in Islamic Societies, respectively.
Notably, Knysh dedicates chapter 18 to “Women in Islamic Societies” (pp. 323-40), examining their status and role in the Qur’an, Hadith and Fiqh. A section titled “Theorizing the Muslim Women” (pp. 332-36) thoroughly discusses the complexities surrounding the topic. Knysh highlights the topic’s controversy, citing extensive western media debate, and underscores its significance, stating that “the status of women in Islamic societies” is one of the most contentious and controversial issues in “the modern Western media and public discourse”, rivaled only by discussions on “so-called Islamic terrorism” (p. 323).
The final six (6) chapters (19-24) provide an in-depth examination of Islam’s engagement with modernity in its various expressions. Chapter 19 explores historical and contemporary dynamics between “Islam and the West”, covering topics like Crusades, Western prejudices towards Islam (its scared sources and the Prophet), and Islamic influence on European culture. Chapter 20 discusses Islam’s encounter with “Modernity and European Colonialism” during the “Gunpowder Empires” era like the Ottomans, Safavids, and the Mughals, examining its impact on Islamic thought and societies.
Chapter 21 examines “Renewal and Reform in Islam” and the emergence of diverse variants of Islamic Modernism and Reformism, such as “Fundamentalist” Reformism of Muhammad b. Abd al-Wahab and the “Modernist” reforms of Afghani, Abduh, Rida, and the major precepts of “Islamic reform”. This paves way for discussions on “Islam as a Political Force and Vehicle of Opposition” in chapter 22, illustrating its role in shaping political discourse and activism. Chapter 23, “Islam Reinterpreted—Major Trends in Islamic Thought Today”, showcases diverse perspectives and debates within the Islamic world, including “Islamic Liberalism” and “Critique of Secular Modernity”. Chapter 24, the final one, provides insights into, and critically examines, the “Ideology and Practice of Globalized Jihadism”, an extreme manifestation of Islamic ideology, concluding with reflections on the future of “Islamist project” (pp.588-89).
All in all, the book presents Islam as a dynamic series of “conversations and debates” among diverse Muslim interpretations, shaped by geographical and historical “circumstances”, with the aim, as Knysh mentions in the Introduction, “to show how Islam is being continually and often drastically reshaped by its followers in response to their needs, grievances, and aspirations” (p. 4). By highlighting “the richness, diversity and depth of the Islamic tradition”, the book achieves its goal of offering readers a nuanced understanding of Islam’s multifaceted nature (p. 590).
In conclusion, Knysh’s Islam in Historical Perspective is a remarkable reference work, distinguished by its comprehensive coverage, thematic structure, in-depth analysis, civilizational approach, lucid writing, effective use of primary and contemporary sources, stimulating discussions, and valuable modern pedagogical tools. This book is a comprehensive and indispensable resource for anyone seeking a nuanced understanding of Islam and its diverse traditions.
The author is Assistant Professor, Islamic Studies, at GDC Ganderbal (J&K).
