This book argues that ever since Iran's Islamic Revolution in 1979, which established a Shia Islamic government in Iran, that country's religious and political leaders, have used Shia Islam as a crucial way of expanding Iran's objectives in the Middle East and beyond. Since 1979, Iran's religious and political leaders have been concerned about Iran's security in the face of the hostility and expansionism of the United States and other western countries, and the threats from powerful neighboring Sunni leaders and countries. While Iran's government has attempted to align itself with Shia Muslims in various countries, such as Iraq and Lebanon, against American and Sunni expansionism, the Iranian government has attempted to religiously nourish and politically mobilize those Shias as a matter of principle, not only because of the Iranian government's desires to protect Iran from external threats. The book analyzes Shia Islam and politics in Iraq, Iraq, and Lebanon which have among the largest proportional Shia populations in the Middle East and are vibrant centers of Shia intellectual life. The book's clear and jargon-free approach make it especially accessible for students and general readers who would like an introduction to the book's topics.

Islam in the School of Madina Mufid al-'Ibad, of which this book is a translation, is a summation of all the previous commentaries on the work of Ibn 'Ashir on Ash'ari 'aqida, Maliki fiqh and Junaydi tasawwuf and is augmented not infrequently by the author's own subtle understanding of the finer aspects of the 'amal of the people of Madina. Ahmad ibn al-Bashir al-Qalawi ash-Shinqiti Shaykh Ahmad bin al-Bashir al-Qalawi ash-Shinqiti (1216 AH/1802 CE- 1276 AH/1853 CE), whose lineage can be traced to Abu Bakr as-Siddiq, came from a family and tribe in present day Mauritania renowned for its knowledge and active implementation of the deen. Although he himself refrained from any sufic commentary on Ibn Ashir's work, he was recognised as a wali by the men of this science around him. Dr. Asadullah Yate Dr Yate (Cantab.) has translated works from Arabic, Persian, German and French, and, in collaboration with others, from Turkish. He teaches Arabic and Fiqh at the Weimar Institute, is a Founding fellow of The Muslim Faculty of Advanced Studies, and is active on the shariat board of the World Islamic Mint.

How, if at all, do Muslims and non-Muslims differ? The question spurs spirited discussion among people the world over, in Muslim and non-Muslim lands alike, but we still lack answers based on sound empirical evidence. This book engages a set of the biggest issues using rigorous methods and data drawn from around the globe. It reveals that in some areas Muslims and non-Muslims differ less than is commonly imagined, and shows that Muslims are not unusually religious or inclined to favor the fusion of religious and political authority. Nor are Muslims especially prone to mass political violence. Yet in some areas Muslims and non-Muslims diverge: Gender inequality is more severe among Muslims, Muslims are unusually intolerant of homosexuality and other controversial behaviors, and democracy is rare in the Muslim world. Other areas of divergence bear the marks of a Muslim advantage: Violent crime and class-based inequities are less severe among Muslims than non-Muslims. Committed to discovering social facts rather than either stoking prejudices or stroking political sensibilities, Are Muslims Distinctive? represents the first major scientific effort to assess how Muslims and non-Muslims differ-and do not differ-in the contemporary world. Its findings have vital implications for human welfare, interfaith understanding, and the foreign policies of the United States and other Western countries.

This book is a unique study which offers new perspectives on contemporary Islamic iconography and the use of imageries in ritual contexts. The representation of prophets and saints in Islam is erroneously considered nonexistent by many scholars of Islam, Muslims, and the general public. The issue is often dealt with superficially without attention to its deep roots in piety and religiosity. "Visualizing Belief and Piety in Iranian Shiism" offers new understanding of Islamic iconography and Muslim perspectives on the use of imageries in ritual contexts and devotional life. Combining iconographic and ethnographic approaches, Ingvild Flaskerud introduces and analyzes imageries (tile-paintings, posters and wall-hangings), ritual contexts and interviews with male and female local viewers to discuss the representation, reception and function of imageries in contemporary Iranian Shia environments. This book presents the argument that images and decorative programmes have stimulating qualities to mentally evoke the saints in the minds of devotees and inspire their recollection, transforming emotions and stimulating cultic behaviours. Visualization and seeing are significant to the dissemination of religious knowledge, the understanding of spiritual and ethical values, the promotion of personal piety, and functions as modes of venerating God and the saints.

This exciting new addition to Palgrave Studies in Islamic Banking, Finance, and Economics argues that social capital can facilitate rule-compliance and co-operation in the sharing of risk in financial and economic activities.

What does it mean to be modern? This study regards the concept of 'society' as foundational to modern self-understanding. Identifying Arabic conceptualizations of society in the journal al-Manar, the mouthpiece of Islamic reformism, the author shows how modernity was articulated from within an Islamic discursive tradition. The fact that the classical term umma was a principal term used to conceptualize modern society suggests the convergence of discursive traditions in modernity, rather than a mere diffusion of European concepts.

• Muslim expansion into the western Mediterranean in the Early Middle Ages had a great influence on Italy. Without minimizing the extent of the destruction that occurred in those centuries, this book presents the annotated sources translated into English for postgraduate and upper level undergraduate students about the way Muslims and Christians perceived each other. • Providing students with primary sources about the circulation of news about them, and their knowledge of their opponents, this book clarifies the relationship between Muslims and Christians in early medieval Italy. • This book allows students provides students with a fuller picture, not currently offered on the market. It enables them to see the dynamic between Muslims and Christians in early medieval Italy in a time of invasion and peace to better understand the relationship between the two religions.

Islamic Spirituality: Theology and Practice for the Modern World examines and explores the inner dimension of Islam. The writings of important figures in the historical development of Islamic spirituality are examined, as well as the major sources of religious authority in Islam, the Qur'an and Hadith. Both classical Sufis and Sufism are explored as well as contemporary mystics. Key figures discussed include medieval Islamic theologian al-Ghazali (d.1111), and Said Nursi (d.1960), arguably one of the most important modern theologians in the Islamic spiritual tradition. Discussing both historical and contemporary dimensions of Islamic spirituality allows the author to ground classical Sufi texts in contemporary ideas and practices. Exploring spirituality in relation to key contemporary issues such as ecology, Zeki Saritoprak demonstrates how, when, and where people can practice Islamic spirituality in the Modern world. Providing an overview of the intellectual and theological basis of Islamic spirituality, and including the author's own translations of a selection of key texts, this volume is ideal reading for courses exploring Islamic spirituality and mysticism and anyone interested in the spiritual practices of nearly a quarter of the world's population.

This book offers a paradigm shift and fresh interpretation of Rumi's message. After being disentangled from the anachronistic connection with the Mevlevi order of Islamic Sufism, Rumi is instead placed in the world of philosophy.

In this book we study The Tabligh Jama'at, an Islamic revivalist movement which, through participation in its preaching tours, provides satisfaction to individuals experiencing the crisis of modernity. Preaching tours enable Muslims to become workers for Allah and involved in the renewal of Allah's world. We explore the ideological underpinning of preaching and working for Allah through the application of Frame Theory. Through an analytic framework comprising framing tasks and framing processes we unpack how the ideas of Islamic revivalism found in key Tabligh Jama'at written and oral texts - the Faza'il-e-A'maal and bayans - are packaged and communicated in such a way as to attract individuals to participate in preaching tours. The book concludes that working for Allah provides Muslims with meaning, social solidarity, and satisfaction which modernity has failed to provide them. This book will appeal to academics, researchers, journalists, policy-makers, and research students interested in or working on Islamic revivalist movements.

Scholars, thinkers, and activists around the world are paying increasing attention to a legal reform method that promises to revolutionize the way people think about Islamic law. Known as "The Objectives of the Shari'a" (maqasid al-shari'a), the theory offers a way to derive and apply new Islamic laws using an ancient methodology. The theory identifies core objectives that underlie Islamic law, and then looks at inherited Islamic laws to see whether they meet those objectives. According to the maqasid theory, historical Islamic laws that meet their objectives should be retained, and those that do not-no matter how entrenched in practice or embedded in texts-should be discarded or reformed. Recently, several scholars have questioned the maqasid theory, arguing that it is designed not to reform laws, but to support existing power structures. They warn that adopting the maqasid wholesale would set the reform project back, ensuring that inherited Islamic laws are never fully reformed to agree with contemporary values like gender-egalitarianism and universal human rights. The Objectives of Islamic Law: The Promises and Challenges of the Maqasid al-Shari'a captures the ongoing debate between proponents and skeptics of the maqasid theory. It raises some of the most important issues in Islamic legal debates today, and lays out visions for the future of Islamic law.

Abu cAbd al-Rahman Muhammad b. al-Husayn al-Sulami (d.412/1021) lived in the 3rd and 4th century AH / 9th and 10th century CE. He was born in the city of Nishapur, one of the most renowned cities in the Islamic world. He was part of a line of earlier Sufi figures who attempted to defend the cardinal tenets of Sufism from accusations of heresy. However al-Sulami's surpassed his predecessors by amassing a corpus of antecedent mystical dicta from the architects of Islamic mysticism and substantiating them with transmission channels (isnad) or grounding them in a core teaching of the Prophet Muhammad. This study demonstrates that al-Sulami was an accomplished mystic. It outlines his life and times and surveys in full all his works as far as they can be identified. Moreover, the important sources that shaped the development and impression of his thinking and modality of transforming the ego-self (nafs) are presented in detail bringing together earlier and current academic scholarship on him.

In a world of increasingly mixed identities, what does it mean to belong? As western democracies increasingly curtail their support for multiculturalism, how can migrants establish belonging as citizens? A Muslim Diaspora in Australia explores how a particular migrant group has faced the challenges of belonging. The author illustrates how Bosnian migrants in Australia have sought to find places for themselves as migrants, as refugees, and as Muslims, in Australia and Australian society. Challenging the methodological nationalism that tends to dominate discussions of migrant identities, the author exposes the ways in which dignity emerges as a dominant concern for people as they relate to varied local, national and translational contexts. Very little is known about how migrants themselves read and react to the multiple challenges of belonging and this pioneering work offers a timely and much needed critical insight into what it means to belong.

This book examines the evolution of Islam in our modern world. The renowned Tunisian scholar Mohamed Haddad traces the history of the reformist movement and explains recent events related to the Islamic religion in Muslim countries and among Muslim minorities across the world. In scholarly terms, he evaluates the benefits and drawbacks of theological-political renovation, neo-reformism, legal reformism, mystical reformism, radical criticism, comprehensive history and new approaches within the study of Islam. The book brings to life the various historical, sociological, political and theological challenges and debates that have divided Muslims since the 19th century. The first two chapters address failed reforms in the past and introduce the reader to classical reformism and to Mohammed Abduh. Haddad ultimately proposes a non-confessional definition of religious reform, reinterpreting and adjusting a religious tradition to modern requirements. The second part of the book explores perspectives on contemporary Islam, the legacy of classical reformism and new paths forward. It suggests that the fundamentalism embodied in Wahhabism and Muslim Brotherhood has failed. Traditional Islam no longer attracts either youth or the elites. Mohamed Haddad shows how this paves the way for a new reformist departure that synthesizes modernism and core Islamic values.

Nineteenth-century Istanbul was an intellectual hub of rich discussions about Islam, in which leading reformists had a significant role. Turkey today appears to be an intellectual vacuum to anyone searching for ongoing critical engagement with Islam. The main purpose of this book is to adjust this view of Turkey by showcasing the modern Turkish theologians who challenge mainstream Sunni interpretations of Islam. Labelling these theologians as 'rationalist' rather than 'reformist', the author reveals that their theology is inherently anti-establishment and thus a religiously-oriented challenge to the hegemony of the state-sanctioned Islam: for the rationalists, Turkey's problems have their origins in the Sunni interpretation of Islam. Contemporary Rationalist Islam in Turkey analyses nine prominent scholars of Islam who provide a religious opposition to the Sunni revival in Turkey: Huseyin Atay, Yasar Nuri OEzturk, M. Hayri Kirbasoglu, Ilhami Guler, R. Ihsan Eliacik, OEmer OEzsoy, Mustafa OEzturk, Israfil Balci, and Mehmet Azimli. These scholars' writings are almost exclusively published in Turkish, so this book makes their ideas available in English for the first time. It also examines the scope, methodology and argumentation of the scholars' theology, categorizing their theological interpretations from 'historicist' to 'universalist' and from 'empiricist' to 'rationalist'. In identifying a new 'rationalist' school of Turkish theology and outlining its different manifestations, the book breaks new ground. It fills a significant gap in the literature on Islamic studies and reveals an understudied dimension of Turkey and Turkish Islam beyond the well-known ideas of the AKP and the Gulenists.

Islam in India: History, Politics and Society is based on the historical and contemporary relevance of the religion and its related culture(s) in India. Besides being a major religious doctrine, Islam has been the main political ideology for many dynasties in India such as Delhi Sultanate (1206-1451); the Illbaris Turks (also known as Mamluk 1206-90); Khiljis (1290-1320); Tughlaqs (1320-1414); Sayyids (1414-51), Afghans and the Mughal Empire. Islam played a pivotal role in shaping the polity and society during the period of each dynasty. This book argues that Islam in India ought to be seen not only as a political and religious ideology of the dynasties, but also as a significant force that shaped the cultural fabric of the country. Print edition not for sale in South Asia (India, Sri Lanka, Nepal, Bangladesh, Pakistan and Bhutan)

In this ethnographic examination of women's mosques in the Maldives, anthropologist Jacqueline H. Fewkes probes how the existence of these separate buildings-where women lead prayers for other women-intersect with larger questions about gender, space, and global Muslim communities. Bringing together ethnographic insight with historical accounts, this volume develops an understanding of the particular religious and cultural trends in the Maldives that have given rise to these unique socio-religious institutions. As Fewkes considers women's spaces in the Maldives as a practice apart from contemporary global Islamic customs, she interrogates the intersections between local, national, and transnational communities in the development of Islamic spaces, linking together the role of nations in the formation of Muslim social spaces with transnational conceptualizations of Islamic gendered spaces. Using the Maldivian women's mosque as a starting point, this book addresses the roles of both the nation and the global Muslim ummah in locating gendered spaces within discourses about gender and Islam.

Iman Rappetti is an award-winning journalist who has been involved in print, radio and television. She worked as a young journalist in South Africa and then abandoned it (along with all her worldly possessions) when she became Muslim. She lived in the Islamic Republic of Iran for two years, where she also worked on a current affairs TV show for the state broadcaster before returning to South Africa and resuming her life here.

She describes herself as `the youngest of five children. One Rasatafarian brother (passed away), one ex-con brother (who can dance the pants off any woman and has a wicked sense of humour), another brother who's a big shot in the marine engineering industry (he makes a mean curry), and a sister who has the thankless task of staying at home and raising the rugrats (she has a way with words, and also makes a kick-ass briyani)'.

In this moving and entertaining memoir, Iman shares stories and what she has learned from her colourful journey through life.

Offering a vital, critical contribution to discussions on current perspectives, practices and assumptions on Islamic education, this book explores the topic through a wide range of diverse perspectives and experiences. This volume challenges current assumptions around what is known as Islamic education and examines issues around educational leadership based on Islamic principles to confront xenophobia and Islamophobia in educational systems, policies and practices. Arguing for a new term to enter the discourse - 'Islamic-based' educational leadership - chapters approach the issue through critical reflexivity and diverse perspectives, addressing issues such as the higher education of immigrant students around the globe and the rising tensions in Muslim and non-Muslim populations. Exploring topics ranging from the leverage of leadership to religious education, this text brings together a wide range of case studies, experiences and examinations to shed light to the different approaches of Islamic-based educational leadership, administration and management. This book will support researchers, doctoral students and scholars involved with multicultural education, school leadership and management studies, and education policy and politics more widely to explore new theories and practices that pave the way for future educational systems to meet faith-based demand in the school choice era.

This book provides a comprehensive and interdisciplinary exploration of civility and political culture in the Muslim world. The contributions consider the changing interface between religion and politics throughout Islamic history, and into the present. Extending beyond saturated approaches of 'political' and/or 'militant' Islam, this collection captures the complex sociopolitical character of Islam, and identifies tensions between the political-secular and the sacred-religious in contemporary Muslim life. The alternative conceptual framework to traditional analyses of secularisation and civility presented across this volume will be of interest to students and scholars across Islamic studies, religious studies, sociology and political science, civilisation studies, and cultural studies.

This book acknowledges and discusses the now politically infamous aspects of an American Muslim woman's life such as Islamophobia and hijab, but it more importantly examines how women actually deal with these obstacles, intentionally shifting the lens to capture a more holistic, nuanced understanding of their human experiences. This text is based on a three-year-long qualitative interdisciplinary cultural and developmental psychology and gender systems study. It uniquely organizes risks, protective factors, and coping mechanisms according to developmental life stages, from teenage to adulthood. Results show how second-generation Muslim American women's identities develop during adolescence (11-18), emerging adulthood (19-29), and adulthood (30-39) within multiple socio-cultural contexts. Discussions regarding Muslim Americans often erroneously equate "Muslim" with "Arab" or "Middle Eastern." By focusing on South Asian Muslim Americans, this work bluntly discusses the overlaps of South Asian culture with Islam, an important contribution to the field since the majority of immigrant Muslims in America are of South Asian descent. This study adds nuance and detail to American Muslim girls' and women's experiences while fighting misinformation and stereotypes. It is a significant contribution to anthropological developmental psychology and cultural psychology. The focus on a historically academically marginalized population is beneficial to students, researchers, and professionals in the field.

Moral Rationalism and Shari'a is the first attempt at outlining the scope for a theological reading of Shari'a, based on a critical examination of why 'Adliyya theological ethics have not significantly impacted Shi'i readings of Shari'a. Within Shi'i works of Shari 'a legal theory (usul al-fiqh) there is a theoretical space for reason as an independent source of normativity alongside the Qur'an and the Prophetic tradition. The position holds that humans are capable of understanding moral values independently of revelation. Describing themselves as 'Adliyya (literally the people of Justice), this allows the Shi 'a, who describe themselves as 'Adiliyya (literally, the People of Justice), to attribute a substantive rational conception of justice to God, both in terms of His actions and His regulative instructions. Despite the Shi'i adoption of this moral rationalism, independent judgments of rational morality play little or no role in the actual inference of Shari 'a norms within mainstream contemporary Shi'i thought. Through a close examination of the notion of independent rationality as a source in modern Shi'i usul al-fiqh, the obstacles preventing this moral rationalism from impacting the understanding of Shari 'a are shown to be purely epistemic. In line with the 'emic' (insider) approach adopted, these epistemic obstacles are revisited identifying the scope for allowing a reading of Shari'a that is consistent with the fundamental moral rationalism of Shi'i thought. It is argued that judgments of rational morality, even when not definitively certain, cannot be ignored in the face of the apparent meaning of texts that are themselves also not certain. An 'Adliyya reading of Shari'a demands that the strength of independent rational evidence be reconciled against the strength of any other apparently conflicting evidence, such that independent