Responsible Management in Theory and Practice in Muslim Societies delineates principles of responsible management from an Islamic perspective, exploring the concept of responsibility in Islamic religious texts, and how the understanding of responsibility evolved in Islamic jurisprudence. He explains aspects of individual and group responsibility in Islam and the dissonance between theoretical discourse and practical application. Yusuf M. Sidani focuses on the factors that have both facilitated and hampered the application of responsible management principles in practice in this unique context. Themes explored across the book include Islamic texts and responsible leadership, responsibility in Islamic jurisprudence, individual and group responsibilities, and bridging the gap divide between theory and practice in Muslim societies. Sidani also poses proactive questions, including 'Who is a responsible manager?' and 'what does it take to reaffirm both individual and collective responsibilities', and 'whether things can be put back on track again in Muslim societies, and how?'

The Third Edition of Brill's Encyclopaedia of Islam appears in substantial segments each year, both online and in print. The new scope includes comprehensive coverage of Islam in the twentieth century and of Muslim minorities all over the world. This Part 2019-5 of the Third Edition of Brill's Encyclopaedia of Islam will contain 58 new articles, reflecting the great diversity of current scholarship in the fields of Islamic Studies.

M. Hakan Yavuz offers an insightful and wide-ranging study of the Gulen Movement, one of the most imaginative developments in contemporary Islam. Founded in Turkey by the Muslim thinker Fethullah Gulen, the Gulen Movement aims to disseminate a ''moderate'' interpretation of Islam through faith-based education. Its activities have fundamentally altered religious and political discourse in Turkey in recent decades, and its schools and other institutions have been established throughout Central Asia and the Balkans, as well as western Europe and North America. Consequently, its goals and modus operandi have come under increasing scrutiny around the world.
Yavuz introduces readers to the movement, its leader, its philosophies, and its practical applications. After recounting Gulen's personal history, he analyzes Gulen's theological outlook, the structure of the movement, its educational premise and promise, its financial structure, and its contributions (particularly to debates in the Turkish public sphere), its scientific outlook, and its role in interfaith dialogue. Towards an Islamic Enlightenment shows the many facets of the movement, arguing that it is marked by an identity paradox: despite its tremendous contribution to the introduction of a moderate, peaceful, and modern Islamic outlook-so different from the Iranian or Saudi forms of radical and political Islam-the Gulen Movement is at once liberal and communitarian, provoking both hope and fear in its works and influence.

Muslim communities throughout the Indian Ocean have long questioned what it means to be a "good Muslim." Much recent scholarship on Islam in the Indian Ocean considers debates among Muslims about authenticity, authority, and propriety. Despite the centrality of this topic within studies of Indian Ocean, African, and other Muslim communities, little of the existing scholarship has addressed such debates in relation to women, gender, or sexuality. Yet women are deeply involved with ideas about what it means to be a "good Muslim." In Gendered Lives in the Western Indian Ocean, anthropologists, historians, linguists, and gender studies scholars examine Islam, sexuality, gender, and marriage on the Swahili coast and elsewhere in the Indian Ocean. The book examines diverse sites of empowerment, contradiction, and resistance affecting cultural norms, Islam and ideas of Islamic authenticity, gender expectations, ideologies of modernity, and British education. The book's attention to both masculinity and femininity, broad examination of the transnational space of the Swahili coast, and inclusion of research on non-Swahili groups on the East African coast makes it a unique and indispensable resource. Contributors: Nadine Beckmann, Pat Caplan, Corrie Decker, Rebecca Gearhart, Linda Giles, Meghan Halley, Susan Hirsch, Susi Keefe, Kjersti Larsen, Elisabeth McMahon, Erin Stiles, and Katrina Daly Thompson

Dialect, Culture, and Society in Eastern Arabia is a three-volume study of the Arabic dialects spoken in Bahrain by its older generation in the mid-1970s, and the socio-cultural factors that produced them. Volume 1: Glossary, published in 2001, lists all the dialectal vocabulary, with extensive contextual exemplification, and cross-referenced to other lexica, which occurred in the complete set of texts recorded during fieldwork. Volume 2: Ethnographic Texts presents a selection of these texts, transcribed, annotated and translated, and with detailed background essays, covering major aspects of the pre-oil culture of the Gulf and the initial stages of the transition to the modern era: pearl diving, agriculture, communal relations, marriage, childhood, domestic life, work. Excerpts from local dialect poems concerned with these subjects are also included. Volume 3: Phonology, Morphology, Syntax, Style is based on an extensive archive of recorded material, gathered for its ethnographic as well as its purely linguistic interest.

This book reflects on one of the most pressing challenges of our time: the current and historical relationships that exist between the faith-traditions of Judaism, Christianity and Islam. It begins with discussion on the state of Jewish-Christian relations, examining antisemitism and the Holocaust, the impact of Israel and theological controversies such as covenant and mission. Kessler also traces different biblical stories and figures, from the Hebrew Bible and the New Testament, demonstrating Jewish-Christian contact and controversy. Jews and Christians share a sacred text, but more surprisingly, a common exegetical tradition. They also need to deal with some of the more problematic and violent biblical texts. Jews, Christians and Muslims includes reflection on the encounter with Islam, including topics associated with a divergent history and memory as well contemporary relations between the three Abrahamic faiths. Kessler's writings shed light on common purpose as well as how to manage difference, both vital in forming a positive identity and sustaining a flourishing community.

Sufis and Salafis in the Contemporary Age explores the dynamics at play between what are usually understood as two very different forms of Islam, namely Sufism and Salafism. Sufism is commonly understood as the peaceful and mystical dimension of Islam whereas Salafism is perceived as strictly pietistic and moralist, and for some it conjures up images of violent manifestations of Islam. Of course these generalisations require more nuanced investigation, and this book provides a number of case studies from around the Islamic world to unpack the intricate relationship between the two. The diversity of the case studies that focus on Islamic groups in India, Iraq, Egypt, Morocco, Turkey and South East Europe reflect the multiplicity of relationships that exist between the Salafis and Sufis. The specific case studies are framed by an introduction that provides essential historical background and definitions of the terms, and also by general studies of the Sufi-Salafi relationship which enable the reader to focus on the large picture. This will be the first book to investigate the relationship between Sufism and Salafism in such a wide fashion, and includes chapters on "traditional" Sufis, as well as from those who consider that Sufism and Salafism are not necessarily contradictory.

This book examines the relationship between the state state implementation of Shari'a and diverse lived realities of everyday Islam in contemporary Aceh, Indonesia. With chapters covering topics ranging from NGOs and diaspora politics to female ulama and punk rockers, the volume opens new perspectives on the complexity of Muslim discourse and practice in a society that has experienced tremendous changes since the 2004 Indian Ocean tsunami. These detailed accounts of and critical reflections on how different groups in Acehnese society negotiate their experiences and understandings of Islam highlight the complexity of the ways in which the state is both a formative and a limited force with regard to religious and social transformation. Contributors are: Dina Afrianty, R. Michael Feener, Kristina Gro mann, Reza Idria, David Kloos, Antje Missbach, Benjamin Otto, Jan-Michiel Otto, Annemarie Samuels and Eka Srimulyani.

Nazar, literally 'vision', is a unique Arabic-Islamic term/concept that offers an analytical framework for exploring the ways in which Islamic visual culture and aesthetic sensibility have been shaped by common conceptual tools and moral parameters. It intertwines the act of 'seeing' with the act of 'reflecting', thereby bringing the visual and cognitive functions into a complex relationship. Within the folds of this multifaceted relationship lies an entangled web of religious ideas, moral values, aesthetic preferences, scientific precepts, and socio-cultural understandings that underlie the intricacy of one's personal belief. Peering through the lens of nazar, the studies presented in this volume unravel aspects of these entanglements to provide new understandings of how vision, belief, and perception shape the rich Islamic visual culture. Contributors: Samer Akkach, James Bennett, Sushma Griffin, Stephen Hirtenstein, Virginia Hooker, Sakina Nomanbhoy, Shaha Parpia, Ellen Philpott-Teo, Wendy M.K. Shaw.

Long popular in Arabic, as well as Swahili and Malay, this classic text offers a complete guide to Muslim devotions, prayers and practical ethics. There are many books in English which present Sufi doctrine, but few which can be used as practical travel guides along the Path. Originally written in Classical Arabic, the aptly-named Book of Assistance is today in widespread use among Sufi teachers in Arabia, Indonesia and East Africa. The author, Imam al-Haddad (d. 1720), lived at Tarim in the Hadramaut valley between the Yemen and Oman, and is widely held to have been the "spiritual renewer" of the twelfth Islamic century. He spent most of his life in Kenya and Saudi Arabia where he taught Islamic jurisprudence and classical Sufism according to the order (tariqa) of the BaAlawi sayids.

Faith and the State offers a comprehensive historical development of Islamic philanthropy--zakat (almsgiving), sedekah (donation) and waqf (religious endowment)-- from the time of the Islamic monarchs, through the period of Dutch colonialism and up to contemporary Indonesia. It shows a rivalry between faith and the state: between efforts to involve the state in managing philanthropic activities and efforts to keep them under control of Muslim civil society. Philanthropy is an indication of the strength of civil society. When the state was weak, philanthropy developed powerfully and was used to challenge the state. When the state was strong, Muslim civil society tended to weaken but still found ways to use philanthropic practices in the public sphere to promote social change.