This work charts the political, sociological and demographic factors that have shaped the position of Christian and Jewish minorities under Islam in the past and today. Focusing on the Arab world and on Turkey, the authors show how Christianity and Judaism survived and, at times, even prospered in the region, thus modifying the view of Islam as an inevitably unbending and radical religion. They also demonstrate that the position of the minorities was badly affected in the wake of confrontations with the Christian West - at the time of the Crusades, after the first victories of the Spanish Reconquista, with the humiliations meted out to the Ottoman Empire in the Balkans and North Africa, and once again with the creation of the state of Israel.

This book invokes the Tawhidi ontological foundation of the Qur'anic law and worldview, and is also a study of ta'wil, the esoteric meaning of Qur'anic verses. It presents a comparative analysis between the Tawhidi methodology and the contemporary subject of Shari'ah. Masudul Alam Choudhury brings about a serious criticism of the traditional understanding of Shari'ah as Islamic law contrary to the holistic socio-scientific worldview of the unity of knowledge arising from Tawhid as the law. A bold repudiation of the Islamic traditional understanding and the school of theocracy, Choudhury's critique is in full consonance with the Qur'an and Sunnah. It is critical of the sectarian (madhab) conception of relational independence of facts. Thus the non-creative outlook of Shari'ah contrasts with universality and uniqueness of Tawhid as the analytically established law explaining the monotheistic organic unity of being and becoming in 'everything'. This wide and strict methodological development of the Tawhidi worldview is articulated in this work. The only way that Tawhid and Shari'ah can converge as law is in terms of developing the Tawhidi methodology, purpose and objective of the universal and unique law in consonance with the ontology of Tawhid. Such a convergence in the primal ontological sense of Tawhid is termed as maqasid as-shari'ah al-Tawhid.

At least since the Islamic revolution of 1979 in Iran, political Islam or Islamism has been the focus of attention among scholars, policymakers, and the general public. Much has been said about Islamism as a political and moral/ethical trend, but scant attention is paid to its ongoing development. There is now a growing acknowledgment within the scholarly and policy communities that Islamism is in the throes of transformation, but little is known about the nature and direction of these changes. The essays of Post-Islamism bring together young and established scholars and activists from different parts of the Muslim World and the West to discuss their research on the changing discourses and practices of Islamist movements and Islamic states largely in the Muslim majority countries. The changes in these movements can be termed 'post-Islamism,' defined both as a condition and a project characterized by the fusion of religiosity and rights, faith and freedom, Islam and liberty. Post-Islamism emphasizes rights rather than merely obligation, plurality instead of singular authoritative voice, historicity rather than fixed scriptures, and the future instead of the past.

While Islam has become a controversial topic in the West, a growing number of Westerners find powerful meaning in Islam. "Becoming Muslim" is an ethnographic study based on in-depth interviews with Swedish and American women who have converted to Islam. Proceeding from the women's life-stories, the author explores the appeal of Islam to some Western women and the personal meaning assigned to the religion. While conversion is often perceived as entailing a dramatic change in worldview, the women's experiences point to an equally important continuity. Notably, the conversion is triggered by particular personal ideas and quests, and within Islam the women can further explore already salient thoughts. The work appeals to students in the fields of anthropology, religious studies, psychology, and women's studies, interested in identity, conversion, and gender.

Why does religion inspire hatred? Why do people in one religion sometimes hate people of another religion, and also why do some religions inspire hatred from others? This book shows how scholarly studies of prejudice, identity formation, and genocide studies can shed light on global examples of religious hatred. The book is divided into four parts, focusing respectively on: theories of prejudice and violence; historical developments of antisemitism, Islamophobia, and race; contemporary Western antisemitism and Islamophobia; and, prejudices beyond the West in the Islamic, Buddhist, and Hindu traditions. Each part ends with a special focus section. Key features include: - A compelling synthesis of theories of prejudice, identity, and hatred to explain Islamophobia and antisemitism. - An innovative theory of human violence and genocide which explains the link to prejudice. - Case studies of both Western antisemitism and Islamophobia in history and today, alongside global studies of Islamic antisemitism and Hindu and Buddhist Islamophobia - Integrates discussion of race and racialisation as aspects of Islamophobic and antisemitic prejudice in relation to their framing in religious discourses. - Accessible for general readers and students, it can be employed as a textbook for students or read with benefit by scholars for its novel synthesis and theories. The book focuses on antisemitism and Islamophobia, both in the West and beyond, including examples of prejudices and hatred in the Islamic, Hindu, and Buddhist traditions. Drawing on examples from Europe, North America, MENA, South and Southeast Asia, and Africa, Paul Hedges points to common patterns, while identifying the specifics of local context. Religious Hatred is an essential guide for understanding the historical origins of religious hatred, the manifestations of this hatred across diverse religious and cultural contexts, and the strategies employed by activists and peacemakers to overcome this hatred.

The book is a research monograph which contains high-level research by leading experts in waqf and charitable endowment. The subject has international appeal in jurisdictions having Islamic financial institutions and this includes all countries in the Middle East and North Africa (MENA) region in particular, and Africa at large, some leading countries in Southeast Asia such as Malaysia, Singapore, and Indonesia The book will be useful for all institutions across the world having charitable endowments, social finance, and Islamic finance curriculum Experts involved in charitable endowments and global Non-governmental organizations and humanitarian groups will also find the book very useful The editors were formally affiliated with the Harvard Law School at some time during their careers and some of the contributors are leading experts in Islamic social finance. One of the contributors is a recipient of the prestigious Islamic Development Bank Prize in Islamic Economics.

The book re-examines the religious thought and receptions of the Syrian poet Abu l-'Ala' al-Ma'arri (d.1057) and one of his best known works - Luzum ma la yalzam (The Self-Imposed Unnecessity), a collection of poems, which, although widely studied, needs a thorough re-evaluation regarding matters of (un)belief. Given the contradictory nature of al-Ma'arri's oeuvre and Luzum in particular, there have been two major trends in assessing al-Ma'arri's religious thought in modern scholarship. One presented al-Ma'arri as an unbeliever and a freethinker arguing that through contradictions, he practiced taqiya, i.e., dissimulation in order to avoid persecution. The other, often apologetically, presented al-Ma'arri as a sincere Muslim. This study proposes that the notion of ambivalence is a more appropriate analytical tool to apply to the reading of Luzum, specifically in matters of belief. This ambivalence is directly conditioned by the historical and intellectual circumstances al-Ma'arri lived in and he intentionally left it unsolved and intense as a robust stance against claims of certainty. Going beyond reductive interpretations, the notion of ambivalence allows for an integrative paradigm in dealing with contradictions and dissonance.

This is a monograph about the medieval Jewish community of the Mediterranean port city of Alexandria. Through deep analyses of contemporary historical sources, mostly documents from the Cairo Geniza, life stories, conducts and practices of private people are revealed. When put together these private biographies convey a social portrait of an elite group which ruled over the local community, but was part of a supra communal network.

Icon of modern-day fundamentalist movements, firebrand religious purist, tireless polemicist against the intellectual schools of his timeathe Ibn Taymiyya we know is a thinker we often associate with hard attitudes and dogmatic stances. Yet there is another Ibn Taymiyya that stands out from the pages of his work, the thinker who fashions himself as a master of the via media and as a defender of the harmony between human reason and the religious faith. The aim of this book is to shed fresh light on Ibn Taymiyya's intellectual identity by a close investigation of his ethical thought. Earlier Muslim thinkers debating ethical value had been exercised by a number of core questions. What makes actions right or wrong? How do human beings know it? And what is God's relationship to the evaluative standards discerned by the human mind? An investigation of Ibn Taymiyya's engagement with such questions has much to teach us about his intellectual program and particularly about the role of reason and the linchpin concept of human nature (fitra) within this program. It also has much to teach us about Ibn Taymiyya's relationship to the intellectual landscape of his time, bringing us up against a rich tapestry of ethical discussions unfolding within theology, philosophy and legal theory in the classical period. At the same time, a close reading of Ibn Taymiyya's ethics invites us to confront not only the content of his thought but its form, and more particularly those features of his writing that fracture our efforts to unify his thought.

Does Islam call for the oppression of women? The subjugation of women in many Muslim countries is often used as evidence of this, while many Muslims read the Qur'an in ways that seem to justify sexual oppression and inequality. In this paradigm-shifting book, Asma Barlas argues that, far from supporting male privilege, the Qur'an actually affirms the complete equality of the sexes. Offering a historical analysis of religious authority and knowledge, Barlas shows how, for centuries, Muslims have read patriarchy into the Qur'an to justify existing religious and social structures. In this seminal volume, she takes readers into the heart of Islamic teachings on women, gender and patriarchy, offering an egalitarian reading of Islam's most sacred scripture. This revised edition includes two new chapters, a new preface, and updates throughout.

Winner of the 2021 Sheikh Zayed Book Award (category: Arab Culture in Other Languages) Browse a preview of Arabic Oration: Art and Fuction. In Arabic Oration: Art and Function, a narrative richly infused with illustrative texts and original translations, Tahera Qutbuddin presents a comprehensive theory of this preeminent genre in its foundational oral period, 7th-8th centuries AD. With speeches and sermons attributed to the Prophet Muhammad, 'Ali, other political and military leaders, and a number of prominent women, she assesses types of orations and themes, preservation and provenance, structure and style, orator-audience authority dynamics, and, with the shift from an oral to a highly literate culture, oration's influence on the medieval chancery epistle. Probing the genre's echoes in the contemporary Muslim world, she offers sensitive tools with which to decode speeches by mosque-imams and political leaders today.

aProvide[s] engaging insights into the lives of contemporary American Muslim women. . . . Drawing occasionally on her own experiences and deftly but lightly invoking the relevant interdisciplinary theoretical literature, [Karim] has produced a book that flows beautifully to its thoughtful conclusion.a
--Karen Isaksen Leonard, author of "Muslims in the United States: The State of Research"

African American Muslims and South Asian Muslim immigrants are two of the largest ethnic Muslim groups in the U.S. Yet there are few sites in which African Americans and South Asian immigrants come together, and South Asians are often held up as a amodel minoritya against African Americans. However, the American ummah, or American Muslim community, stands as a unique site for interethnic solidarity in a time of increased tensions between native-born Americans and immigrants.

This ethnographic study of African American and South Asian immigrant Muslims in Chicago and Atlanta explores how Islamic ideals of racial harmony and equality create hopeful possibilities in an American society that remains challenged by race and class inequalities. The volume focuses on women, who due to gender inequalities, are sometimes more likely to move outside of their ethnic Muslim spaces and interact with other Muslim ethnic groups in search of gender justice.

American Muslim Women explores the relationships and sometimes alliances between African Americans and South Asian immigrants, drawing on interviews with a diverse group of women from these two communities. Karim investigates what it means to negotiate religious sisterhood against Americaas race and class hierarchies, and how those in the AmericanMuslim community both construct and cross ethnic boundaries.

American Muslim Women reveals the ways in which multiple forms of identity frame the American Muslim experience, in some moments reinforcing ethnic boundaries, and at other times, resisting them.

What is the status of religious freedom in the world today? What barriers does it face? What are the realistic prospects for improvement, and why does this matter? The Future of Religious Freedom addresses these critical questions by assembling in one volume some of the best forward-thinking and empirical research on religious liberty, international legal trends, and societal dynamics. Top scholars from law, political science, diplomacy, sociology, and religion explore the status, value, and challenges of religious liberty around the world - with illustrations from a wide range of historical situations, contemporary contexts, and constitutional regimes. With a thematic focus on the nature of religious markets and statecraft, the book surveys conditions in different regions, from the Muslim arc to Asia to Eastern Europe. It probes dynamics in both established and emerging democracies. It features up-to-date treatments of such pivotal nations as China, Russia, and Turkey, as well as illuminating new threats to conscience and religious autonomy in the United States and in kin countries of the English speaking world. Finally, it demonstrates the vital contribution of religious freedom to inter-religious harmony, thriving societies, and global security, and applies these findings to the momentous issue of advancing freedom and democracy in Islamic cultures.

This collection of seven essays offers wide-ranging and in-depth studies of locations sacred to Muslims, of the histories of these sites (real or imagined), and of the ways in which Muslims and members of other religions have interacted peaceably in sacred times and spaces. The volume begins with a discussion by David Damrel of the official, hostile, Muslim attitude toward practices at shrines in South Asia. Lance Laird then presents a case study of a shrine holy to Palestinian Christians, who identify its patron as St. George, as well as to Palestinian Muslims, who believe that its patron is al Khadr. Ethel Sara Wolper illustrates how al Khadr's patronage was used also to show Muslim connections to Christian sites in Anatolia, and JoAnn Gross's essay explores oral and written traditions linking shrines in Tajikistan to traditional Muslim locations and figures. A chapter by the late Thomas Sizgorich examines how Christian and Muslim authors used monastic settings to reimagine the relationship between the two religions, and Alexandra Cuffel offers a study of attitudes towards the mixing of religious groups in religious festivals in eleventh- to sixteenth-century Egypt. Finally, Eric Ross shows how the Layenne Sufi order incorporates a singular combination of Christian and Muslim figures and festivals in its history and practices. Muslims and Others in Sacred Space will be an invaluable resource to anyone interested in the complex meanings of sacred sites in Muslim history.

A recent Pew survey of American Muslims found that the majority (56 percent) believed that "many religions" can lead to Paradise; only one-third held that Islam "is the one, true faith leading to eternal life." Ours is a world of ever-increasing interconnectedness. More and more Muslims today work with, befriend, and marry non-Muslims. It is perhaps not surprising, then, that a significant number of American Muslims would choose to believe that God will save their Christian parents, Jewish spouses, Buddhist neighbors, Hindu friends, or even atheist coworkers. The essays in this volume look at the views of Muslim theologians on this matter. Most maintain that while faith in the fundamental doctrines of Islam is theoretically required for salvation, God will excuse non-Muslims who never encountered the divine message conveyed by the Prophet Muhammad. (Whether such "unreached" non-Muslims still exist is the subject of much debate.) Some go a step further, and hold that God may redeem non-Muslims who were never exposed to the message in a manner that could prompt contemplation and encourage conversion. A third group of theologians-not the kind typically found at major Islamic seminaries and universities-argues that God may even save and reward non-Muslims who had a "compelling" encounter with the Islamic message yet chose to remain outside the fold. The diverse advocates of this last approach face a daunting task: demonstrating that their seemingly modern doctrine is compatible with the Islamic ethos. In recent years, considerable attention has been devoted to this debate, and indeed the larger question of non-Muslim salvation. How one regards the Other undoubtedly affects how one interacts with the Other: Should I marry her? Should I call him to the faith? Should I pray for her even though she passed away without ever converting to my religion? Should we establish missions? Should we show our love to Others to encourage rectification, or, given that their path is crooked, should we shun them? Between Heaven and Hell is intended to foster appreciation for the diverse and novel approaches taken by scholars of Islam when addressing the consequential topic of soteriology (the discourse and doctrines of salvation) and the fate of Others.

Malaysia, home to some twenty million Muslims, is often held up as a model of a pro-Western Islamic nation. The government of Malaysia, in search of Western investment, does its best to perpetuate this view. But this isn't the whole story. Over the last several decades, Joseph Liow shows, Malaysian politics has taken a strong turn toward Islamism. This book offers a comprehensive analysis of the growing role of Islam in the last quarter century of Malaysian politics. Conventional wisdom suggest that the ruling UMNO party has moved toward Islamism to fend off challenges from the more heavily Islamist opposition party, PAS. Liow argues, however, that UMNO has often taken the lead in moving toward Islamism, and that in fact PAS has often been forced to react. The result, Liow argues, is a game of "piety-trumping" that will be very difficult to reverse, and that has dire consequences not only for the ethnic and religious minorities of Malaysia, but for their democratic system as a whole.

Limamou Laye, an Islamic leader from present-day Senegal, has proclaimed himself the reincarnation of Muhammad, with his son later proclaiming himself to be a reincarnation of Jesus Christ. Limamou Laye established a tariqa, or Sufi organization, based upon his claims and the miracles attributed to him. This study analyzes Limamou Laye's goals for his community, his theology; as well as the various elements --- both local and global - that created him and helped him to emerge as a religious leader of significance. This book also explores how the growth of Islamic communities in Senegambia stems from an evolving conflict between the traditional governments and the emerging Islamic communities. Douglas H. Thomas demonstrates that Sufism was the obvious vehicle for the growth of Islam among West Africans, striking a chord with indigenous cultures through an engagement with the spirit world which pre-Islamic Senegambian religions were primarily concerned with.

The question of tolerance and Islam is not a new one. Polemicists are certain that Islam is not a tolerant religion. As evidence they point to the rules governing the treatment of non-Muslim permanent residents in Muslim lands, namely the dhimmi rules that are at the center of this study. These rules, when read in isolation, are certainly discriminatory in nature. They legitimate discriminatory treatment on grounds of what could be said to be religious faith and religious difference. The dhimmi rules are often invoked as proof-positive of the inherent intolerance of the Islamic faith (and thereby of any believing Muslim) toward the non-Muslim. This book addresses the problem of the concept of 'tolerance' for understanding the significance of the dhimmi rules that governed and regulated non-Muslim permanent residents in Islamic lands. In doing so, it suggests that the Islamic legal treatment of non-Muslims is symptomatic of the more general challenge of governing a diverse polity. Far from being constitutive of an Islamic ethos, the dhimmi rules raise important thematic questions about Rule of Law, governance, and how the pursuit of pluralism through the institutions of law and governance is a messy business. As argued throughout this book, an inescapable, and all-too-often painful, bottom line in the pursuit of pluralism is that it requires impositions and limitations on freedoms that are considered central and fundamental to an individual's well-being, but which must be limited for some people in some circumstances for reasons extending well beyond the claims of a given individual. A comparison to recent cases from the United States, United Kingdom, and the European Court of Human Rights reveals that however different and distant premodern Islamic and modern democratic societies may be in terms of time, space, and values, legal systems face similar challenges when governing a populace in which minority and majority groups diverge on the meaning and implication of values deemed fundamental to a particular polity.

Just Wars, Holy Wars, and Jihads explores the development of ideas of morally justified or legitimate war in Western and Islamic civilizations. Historically, these ideas have been grouped under three labels: just war, holy war, and jihad. A large body of literature exists exploring the development of just war and holy war concepts in the West and of jihad in Islam. Yet, to date, no book has investigated in depth the historical interaction between Western notions of just or holy war and Muslim definitions of jihad. This book is a major contribution to the comparative study of the ethics of war and peace in the West and Islam. Its twenty chapters explore two broad questions: 1. What historical evidence exists that Christian and Jewish writers on just war and holy war and Muslim writers on jihad knew of the other tradition? 2. What is the evidence in treatises, chronicles, speeches, ballads, and other historical records, or in practice, that either tradition influenced the other? The book surveys the period from the rise of Islam in the early seventh century to the present day. Part One surveys the impact of the early Islamic conquests upon Byzantine, Syriac, and Muslim thinking on justified war. Part Two probes developments during the Crusades. Part Three focuses on the early modern period in Europe and the Ottoman Empire, followed by analysis of the era of European imperialism in Part Four. Part Five brings the discussion into the present period, with chapters analyzing the impact of international law and terrorism on conceptions of just war and jihad.

This book looks to the rich and varied Islamic tradition for insights into what it means to be human and, by implication, what this can tell us about the future human. The transhumanist movement, in its more radical expression, sees Homo sapiens as the cousin, perhaps the poorer cousin, of a new Humanity 2.0: 'Man' is replaced by 'Superman'. The contribution that Islam can make to this movement concerns the central question of what this 'Superman' - or 'Supermuslim' - would actually entail. To look at what Islam can contribute we need not restrict ourselves to the Qur'an and the legal tradition, but also reach out to its philosophical and literary corpus. Roy Jackson focuses on such contributions from Muslim philosophy, science, and literature to see how Islam can confront and respond to the challenges raised by the growing movement of transhumanism.