This contribution to the global history of ideas uses biographical profiles of 18th-century contemporaries to find what Salafist and Sufi Islam, Evangelical Protestant and Jansenist Catholic Christianity, and Hasidic Judaism have in common. Such figures include Muhammad Ibn abd al-Wahhab, Count Nikolaus Zinzendorf, Jonathan Edwards, John Wesley, Jean-Jacques Rousseau, and Israel Ba'al Shem Tov. The book is a unique and comprehensive study of the conflicted relationship between the "evangelical" movements in all three Abrahamic religions and the ideas of the Enlightenment and Counter-Enlightenment. Centered on the 18th century, the book reaches back to the third century for precedents and context, and forward to the 21st for the legacy of these movements. This text appeals to students and researchers in many fields, including Philosophy and Religion, their histories, and World History, while also appealing to the interested lay reader.

Can Christians read biblical meaning into qur'anic texts? Does this violate the intent of those passages? What about making positive reference to the Qur'an in the context of an evangelistic presentation or defence of biblical doctrines? Does this imply that Christians accept the Muslim scripture as inspired? What about Christians who reside in the world of Islam and write their theology in the language of the Qur'an - Arabic? Is it legitimate for them to use the Qur'an in their explorations of the Christian faith? This book explores these questions and offers a biblically, theologically, and historically informed response. For years evangelical Christians seeking answers to questions like these have turned to the history of Protestant Christian interaction with Muslim peoples. Few are aware of the cultural, intellectual, and theological achievements of Middle Eastern Christians who have resided in the world of Islam for fourteen centuries. Their works are a treasure-trove of riches for those investigating contemporary theological and missiological questions.

In light of the ongoing public debate that focuses on differences between Islam and the West, this book suggests a change of perspective. It departs from the observation that both western Orientalists and Islamist activists have defined Islam similarly as an all-encompassing religious, political and social system. In shifting from differences to similarities, it leaves behind the increasingly circular debate about the true nature of Islam in which the Muslim religion has been represented either as intrinsically hostile to or as principally compatible with modern culture. Instead, it associates the evolution of a particularly essentialist image of Islam with a complex process of cross-cutting (self)-interpretations of Muslim and Western societies within an emerging global public sphere. Putting its focus on the life and work of a number of paradigmatic individuals, the book investigates the intellectual encounters and discursive interdependencies among western and Muslim intellectuals. In a historical genealogy it deconstructs the essentialist image of Islam in uncovering its conceptual foundations in the modern transformation of European and Muslim societies from the nineteenth century onwards. Thereby, the changing infrastructure of the global public sphere has facilitated the gradual popularization, trivialization, and dissemination of a previously elitist discourse on Islam and modernity. In this way, the idea of Islam as an all-encompassing system has been turned into accepted knowledge in the Western and Muslim worlds alike.

This book explores several challenges facing FinTech in Islamic financial institutions. Firstly, large banks and financial institutions in countries with updated and innovative technological channels will earn the technology arbitrage from FinTech. This 'size' puzzle may create a challenge for Islamic financial institutions that are of smaller size and from technologically less-developed countries. Secondly, while access to FinTech is getting broader day by day, usage of FinTech is still limited due to personal and governance-related limitations. Moreover, the level of awareness of the emerging FinTech services (i.e., bitcoin, blockchain, etc.) remains extremely poor even among the residents of technologically-advanced countries. Thirdly, use of FinTech by Islamic financial institutions is limited to Islamic banking, to users from developed countries, among young customers, and for a limited number of traditional banking services such as the deposits and payment services. Also, banks hope to use FinTech to increase the size of a new breed of technology-savvy depositors and loan customers to achieve economies of scale, which may help stabilize the banking sector. Automation in Islamic banks and the participation of Islamic financial institutions in blockchain and bitcoin domains require extensive research from Shariah-compliance as well as market and consumer-related grounds. With all the opportunities and challenges of FinTech-promoting inclusion, easier loan monitoring, and risk of Shariah non-compliance-this book explores the implications for Islamic financial institutions and will be of interest to scholars, researchers, and students of Islamic finance and financial technology.

The tenets of Islam cannot be grasped without a proper understanding of the Qur'an. In this important new introduction, Muhammad Haleem examines its recurrent themes -- life and eternity, marriage and divorce, peace and war, water and nourishment -- and for the first time sets these in the context of the Qur'an's linguistic style. Professor Haleem examines the background to the development of the surahs (chapters) and the ayahs (verses) and the construction of the Qur'an itself. He shows that popular conceptions of Islamic attitudes to women, marriage and divorce, war and society, differ radically from the true teachings of the Qur'an.

This inspirational collection of prayers and reminders is the perfect companion for anyone who wishes to connect to the Divine. Shaykh Omar Suleiman provides us with thirty short prayers taken from the teachings of the Prophet Muhammad and the early generations, each with a short reminder to deepen the impact of the prayer in our lives. Prayers of the Pious provides spiritual gems that serve as valuable wisdom and practical advice for the soul. By reading this short work with an attentive heart, the reader can cultivate love for God and His Messenger and live life with gratitude and contentment. The author has directed that 100% of the royalties from the sale of this book be donated to Yaqeen Institute, a US based nonprofit research institute, supporting their research and activities for the global Muslim community.

This book reveals how categories of gender, class, culture and religion are modes of power which inform hierarchies of social locations and people's sense of belonging within these spaces and temporalities. It offers an alternative and innovative theoretical framework - new womanhood - for studying middle-class, urban, educated, professional women in South Asia. The book places respectable femininity at the centre of the construction and performance of new womanhood in Bangladesh: a complex and heterogeneous construction of womanhood in relation to women's negotiations with public and private sphere roles and cultural norms of female propriety. It establishes new women as part of the neoliberal middle class as they construct their class identity as a status group, claiming inter-class and intra-class distinction from other women. It also explains how new womanhood is legitimized by alternative and multiple practices of respectability, varying according to women's age, stage of life, profession, household setting and experience of living in Western countries. Finally, as new women forge alternative forms of respectability, theirs is not a straightforward abandonment of old structures of respectability; rather they substitute, conceal or legitimize particular practices of respectability in particular fields. While these new women's gains are vested in the self, rather than a wider feminist politics, they have the potential to positively influence the terrain of possibilities for other women. Finally, through a study of cosmopolitan third world women who are part of a new and potentially powerful social group who occupy a privileged position in the society they live in, the book critiques Western feminist writing and challenges binary social construction of the 'Muslim woman' either as victims of patriarchal culture and religion or as a danger to Western liberalism, developing an understanding of cosmopolitan Muslim women's classed gender identity as a struggle against classifications in the neoliberal times. It is the first book-length project of its kind to provide an understanding of the concept of new women in the Global South, which will be of interest to academics in the fields of sociology, gender studies, feminist theory, postcolonialism, inequality studies, cultural theory, development studies and South Asian Studies.

Since September 11, 2001, many people have been asking, What is Islam? Is it a peaceful religion? Who was Muhammad? What is the Koran? How does the Koran differ from the Bible? What, if anything, does the Bible have to say about events like the extremist attacks on America and across the world? Differences: The Bible and the Koran was written to give readers a brief introduction to the Bible and the Koran. It is a topical compilation of passages from the two books, offering insights into the teachings of Judaism, Christianity, and Islam. Written in layman's language with an easy-to-read style, Differences: The Bible and the Koran does not explore the many possible interpretations and various doctrinal theories of the two religions. No attempt has been made to interpret the Bible passages or to explain the meanings of each verse and sura. Discovery and understanding are left to the reader after comparing the texts dear to the Jewish, Christian, and Islamic religions. Some of the subjects treated are adultery, booty, creation, enemies, faith, the Garden of Eden, God, heaven, hell, Jesus, Jinns, love, Moses, sin, unbelievers, vengeance, war, wives, and women. By showing passages from the Koran and the Bible next to one another, the basic differences between the two are highlighted so that readers can draw their own conclusions.

Islam on the Street deals with the popular side of Islam, as described not only in tracts and manuals written by Sufi shaykhs and Islamist thinkers from among the more militant groups in Islam, but also in writings by other, more secular thinkers who have also influenced public opinion. A scholar of Arabic literature, Muhsin al-Musawi explains the growing rift that has occurred between the secular intellectual the forerunner of Arab and Islamic modernity since the late nineteenth century and the upsurge of Islamic fervor in the street, at the grassroots level, and what these secular intellectuals can do to reconnect with the masses. Using some of the most important Arabic and Islamic poetry, prose, and fiction to come out of the twentieth century, Al-Musawi provides context for the complex images of Arab and Islamic culture given by the various social, religious, and political groups, providing the motivations. Readers interested in the influence of religion and secularism within modern Islamic Arabic literature will find that the author addresses the presence of Islam and Sufism in ways that secular commentators have been incapable of doing."

The 'Science of properties' represents a large and fascinating part of Arabic technical literature. The book of 'Isa ibn 'Ali (9th cent.) 'On the useful properties of animal parts' was the first of such compositions in Arabic. His author was a Syriac physician, disciple of Hunayn ibn Ishaq, who worked at the Abbasid court during the floruit of the translation movement. For the composition of his book, as a multilingual scholar, he collected many different antique and late antique sources. The structure of the text itself-a collection of recipes that favoured a fluid transmission-becomes here the key to a new formal analysis that oriented the editorial solutions as well. The 'Book on the useful properties of animal parts' is a new tile that the Arabic tradition offers to the larger mosaic representing the transfer of technical knowledge in pre-modern times. This text is an important passage in that process of acquisition and original elaboration of knowledge that characterized the early Abbasid period.

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.

'Essential...A complex blend of overexcited Adrian Mole-like anecdotes mixed with shocking moments of racism and insights into Muslim religious practices' Sunday Times The hilarious and pubescent debut book from your favourite British Muslim comedian (that's Tez Ilyas, by the way) is coming to a shop near you. You may know and love Tez from his stand-up comedy, his role as Eight in Man Like Mobeen, his Radio 4 series TEZ Talks, or panel shows such as Mock the Week and The Last Leg. Where you won't know him from is 1997 when he was 13 3/4. (But now you will - because that's what the book is about.) In this suitably dramatic rollercoaster of a teenage memoir, Tez takes us back to where it all began: a working class, insular British Asian Muslim community in his hometown of post-Thatcher Blackburn. Meet Ammi (Mum), Baji Rosey (the older sister), Shibz (the fashionable cousin), Was (the cool cousin), Shiry (the cleverest cousin) and a community with the most creative nicknames this side of Top Gun. Running away from shotgun-wielding farmers, successfully dodging arranged marriages, getting mugged, having front row seats to race riots and achieving formative sexual experiences doing stomach crunches in a gym, you could say life was fairly run of the mill. But with a GCSE pass rate of 30% at his school, his own fair share of family tragedy around the corner and 9/11 on the horizon, Tez's experiences of growing up as a British Muslim wasn't the fun, Jihad-pursuing affair the media wants you to believe. Well ... not always. At times shalwar-wettingly hilarious and at others searingly sad, The Secret Diary of a British Muslim Aged 133/4 shows 90s Britain at its best, and its worst.

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.

This book critically examines the representational politics of women in post-millennial Afghanistan, Pakistan, and Iran across a range of literary, visual, and digital media. Introducing the conceptual model of remediated witnessing, the book contemplates the ways in which meaning is constructed, deconstructed, and reconstructed as a consequence of its (re)production and (re)distribution. In what ways is information reframed? The chapters in this book therefore analyse the reiterative processes via which Afghan, Pakistani, and Iranian women are represented in a range of contemporary media. By considering how Muslim women have been exploited as part of neo-imperial, state, and patriarchal discourses, the book charts possible-and unexpected-routes via which Muslim women might enact resistance. What is more, it asks the reader to consider how they, themselves, embody the role of witness to these resistant subjectivities, and how they might do so responsibly, with empathy and accountability.

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.

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

This book draws on the stories of female educators and young Muslim women to explore issues of identity, justice and education. Situated against a backdrop of unprecedented Islamophobia and new articulations of 'White-lash', this book draws on case study research conducted over a ten-year period and provides insight into the diverse worlds of young Muslim women from education and community contexts in Australia and England. Keddie discusses the ways in which these young women find spaces of agency and empowerment within these contexts and how their passionate and committed educators support them in this endeavour. Useful for researchers and educators who are concerned about Islamophobia and its devastating impacts on Muslim women and girls, this book positions responsibility for changing the oppressions of Islamophobia and gendered Islamophobia with all of us. Such change begins with education. The stories in this book hope to contribute to the change process.

Today there are at least 15 million people in Western Europe who adhere to the Muslim faith or have close cultural or other affiliations with the Islamic world. Indeed, in the course of a few decades, Islam has emerged as Europe's second religion, after Christianity. What is remarkable about this phenomenon is that it has occurred gradually, generally peacefully, and, in some measure, as a consequence of the economic needs of European countries. Despite some difficulties, Islam is slowly but inexorably becoming part of Europe's social, cultural, and, to some degree, political landscape. The question today is not can Islam be uprooted and expelled from European soil, as was done six centuries ago during the period of "Reconquista" in Spain, but rather what is the best way of accommodating Islam in Europe and establishing cooperative relations between Muslims and the followers of other religious and/or secular value systems. This volume examines the situation and attempts to provide answers to these questions through a country-by-country analysis by recognized experts from each of the Western European nations examined. An invaluable resource and text for scholars, students, and other researchers involved with Islamic and European Studies.

The global halal industry is likely to grow to between three and four trillion US dollars in the next five years, from the current estimated two trillion, backed by a continued demand from both Muslims and non-Muslims for halal products. Realising the importance of the halal industry to the global community, the Academy of Contemporary Islamic Studies (ACIS), the Universiti Teknologi MARA Malaysia (UiTM) and Sultan Sharif Ali Islamic University (UNISSA) Brunei have organised the 4th International Halal Conference (INHAC) 2019 under the theme "Enhancing Halal Sustainability'. This book contains selected papers presented at INHAC 2019. It addresses halal-related issues that are applicable to various industries and explores a variety of contemporary and emerging issues. It covers aspects of halal food safety, related services such as tourism and hospitality, the halal industry - including aspects of business ethics, policies and practices, quality assurance, compliance and Shariah governance Issues, as well as halal research and educational development. Highlighting findings from both scientific and social research studies, it enhances the discussion on the halal industry (both in Malaysia and internationally), and serves as an invitation to engage in more advanced research on the global halal industry.

This book is a comparative study of two major Shi'i thinkers Hamid al-Din Kirmani from the Fatimid Egypt and Mulla Sadra from the Safavid Iran, demonstrating the mutual empowerment of discourses on knowledge formation and religio-political authority in certain Isma'ili and Twelver contexts. The book investigates concepts, narratives, and arguments that have contributed to the generation and development of the discourse on the absolute authority of the imam and his representatives. To demonstrate this, key passages from primary texts in Arabic and Persian are translated and closely analyzed to highlight the synthesis of philosophical, Sufi, theological, and scriptural discourses. The book also discusses the discursive influence of Nasir al-Din Tusi as a key to the transmission of Isma'ili narratives of knowledge and authority to later Shi'i philosophy and its continuation to modern and contemporary times particularly in the narrative of the guardianship of the jurist in the Islamic Republic of Iran.

The book describes the challenge of modernity faced by Muslims and Christians and the issue of religious pluralism. It describes Muslims' encounters with Christianity in the first half of this century and their participation in organised dialogues initiated by the Churches in the second half. It highlights their apprehensions and expectations in dialogue and issues of co-existence in the world today. The book focuses on six prominent Muslim personalities who represent a wide spectrum of Muslim opinion and three international organizations and their attitude towards dialogue.

Income inequality is a serious problem confronting not only the developed world but also developing countries. Recently, financialization has been one of the culprits identified in literature as one of the cause of income inequality. This book offers the only detailed presentation of the how financialization aided the spread of income inequality in Organization of Islamic Cooperation, OIC countries. Finance has taking a center stage in the affairs of most developing economies, surpassing the real sector of the economy. The result is the creation of an indebted society in which people are comfortable with financing their financial needs through credit. This creates a debt laden society that is trapped in the cycle of debt. This book represents a comprehensive and indispensable source for students, practitioners and the general public at large. It presents data which shows the buildup of debt and the rising income inequality in Muslim countries. It includes discussion of the rise in rentier income, financialization of everyday life, decline in physical capital accumulation and deregulation of the financial sector. The book therefore, proffers solutions on how Muslim countries can come out of the present economic problem facing them. The promotion and adoption of Islamic principles, which promotes risk sharing based contracts as against debt based transaction is the way to go. When financial contracts are based on the principles of risk sharing, any gains from economic activities get to be shared equitably. Hence, not only capital owners get to enjoy the benefit from the income derived from investments, but rather, all parties that partake in the contract. Distinguished by its clarity and readability as it is written in a very easy to understand language, it is an important reference work for any concerned individual interested on the recent causes of income inequality in Muslim World.