The amazing discoveries presented here cast new light on the words of the Bible and join the world 's major faiths under the banner of Love for All, Hatred for None.

Jesus & Moses in India

Some interesting historic facts covered in this book: The exact date of the appearance of the "Second Coming of Jesus Christ." The discovery of a book written by "Jesus Christ himself." That book is buried in the Old Testament, & it tells us the true story of the Crucifixion. The survival of "Jesus Christ" from the death on the cross. His journey to gather the lost tribes of the house of "Israel," and death at the age of 120. All according to the prophecies of Prophet "Isaiah." The biggest mystery of all time, the marriage of Jesus. First time ever presented straight from the prophecy of Prophet Isaiah, the testimony of the "New Testament" and the "Quran." The true location of the "Biblical Promised Land." "Mary," the mother of Jesus is also buried in that part of "India," which is now in "Pakistan." The story of "Adam" and "Eve." Where they actually lived according to the "Bible," and what really happened to them. "The Flood of Noah" The flood that came in a small town, not in the entire world. Will the World End in 2012?

This book analyses Muslim integration into English society from the 1960s to the 1990s. The author argues that, contrary to common narratives built around a sudden transformation during the Rushdie affair, religious identity was of great importance to English Muslims throughout this period. The study also considers what the experiences of Muslim communities tell us about British multiculturalism. With chapters which consider English Muslim experiences in education, employment, and social services, British multiculturalism is shown to be a capacious artifice, variegated across and within localities and resistant to periodization. It is understood as positing separate ethnic communities, and serving these communities with special provisions aimed ultimately at integration. It is argued moreover to have developed its own momentum, limiting the efficacy of 21st century "backlashes" against it. Muslim Communities in England 1962-90 will be of interest to students and scholars across a range of disciplines, including sociology, history and politics.

In this book the author argues that the Falasifa, the Philosophers of the Islamic Golden Age, are usefully interpreted through the prism of the contemporary, western ethics of belief. He contends that their position amounts to what he calls 'Moderate Evidentialism' - that only for the epistemic elite what one ought to believe is determined by one's evidence. The author makes the case that the Falasifa's position is well argued, ingeniously circumvents issues in the epistemology of testimony, and is well worth taking seriously in the contemporary debate. He reasons that this is especially the case since the position has salutary consequences for how to respond to the sceptic, and for how we are to conceive of extremist belief.

The scientific debates on border crossings and cultural exchange between Judaism, Christianity, and Islam have much increased over the last decades. Within this context, however, little attention has been given to the biblical Exodus, which not only plays a pivotal role in the Abrahamic religions, but also is a master narrative of a border crossing in itself. Sea and desert are spaces of liminality and transit in more than just a geographical sense. Their passage includes a transition to freedom and initiation into a new divine community, an encounter with God and an entry into the Age of law. The volume gathers twelve articles written by leading specialists in Jewish and Islamic Studies, Theology and Literature, Art and Film history, dedicated to the transitional aspects within the Exodus narrative. Bringing these studies together, the volume takes a double approach, one that is both comparative and intercultural. How do Jewish, Christian and Islamic texts and images read and retell the various border crossings in the Exodus story, and on what levels do they interrelate? By raising these questions the volume aims to contribute to a deeper understanding of contact points between the various traditions.

This monograph explores the ways in which canonical Francophone Algerian authors, writing in the late-colonial period (1945-1962), namely Kateb Yacine, Mohammed Dib, Mouloud Feraoun, Mouloud Mammeri and Assia Djebar, approached the representation of Algerian women through literature. The book initially argues that a masculine domination of public fields of representation in Algeria contributed to a postcolonial marginalization of women as public agents. However, it crucially also argues that the canonical writers of the period, who were mostly male, both textually acknowledged their inability to articulate the experiences and subjectivity of the feminine Other and deployed a remarkable variety of formal and conceptual innovations in producing evocations of Algerian femininity that subvert the structural imbalance of masculine symbolic hegemony. Though it does not shy from investigating those aspects of its corpus that produce ideologically conditioned masculinist representations, the book chiefly seeks to articulate a shared reluctance concerning representativity, a pessimism regarding the revolution's capacity to deliver change for women, and an omnipresent subversion of masculine subjectivity in its canonical texts.

This book is written with the objective of reasonably addressing the need of Muslim gays and lesbians for a life which involves intimacy, affection and companionship within the confines of a legal contract. Contemporary conservative Muslim leaders unreasonably promote false marriages with straight spouses, failing which they prescribe the "solution" of permanent celibacy as a "test." This book delves into an extensive scholarship on the same sources that conservative Muslim leaders draw on-the Qur'an, Hadith and jurisprudence. It is argued that the primary sources of Muslim knowledge addressed sexual acts between the same gender in the context of inhospitality, exploitation, coercion and disease, but not true same-sex unions; past Muslim scholarship is silent on the issue of sexual orientation and Muslim same-sex unions. The arguments of contemporary conservative Muslim leaders are deconstructed and the case for Muslim same-sex unions is made based on jurisprudential principles and thorough arguments from within the Muslim tradition.

Veiled women in the West appear menacing. Their visible invisibility is a cause of obsession. What is beneath the veil more than a woman? This book investigates the preoccupation with the veiled body through the imaging and imagining of Muslim women. It examines the relationship between the body and knowledge through the politics of freedom as grounded in a 'natural' body, in the index of flesh. The impulse to unveil is more than a desire to free the Muslim woman. What lies at the heart of the fantasy of saving the Muslim woman is the West's desire to save itself. The preoccupation with the veiled woman is a defense that preserves neither the object of orientalism nor the difference embodied in women's bodies, but inversely, insists on the corporeal boundaries of the West's mode of knowing and truth-making. The book contends that the imagination of unveiling restores the West's sense of its own power and enables it to intrude where it is 'other' - thus making it the centre and the agent by promising universal freedom, all the while stifling the question of what freedom is.

The endeavour to prove God's existence through rational argumentation was an integral part of classical Islamic theology (kalam) and philosophy (falsafa), thus the frequently articulated assumption in the academic literature. The Islamic discourse in question is then often compared to the discourse on arguments for God's existence in the western tradition, not only in terms of its objectives but also in terms of the arguments used: Islamic thinkers, too, put forward arguments that have been labelled as cosmological, teleological, and ontological. This book, however, argues that arguments for God's existence are absent from the theological and philosophical works of the classical Islamic era. This is not to say that the arguments encountered there are flawed arguments for God's existence. Rather, it means that the arguments under consideration serve a different purpose than to prove that God exists. Through a close reading of the works of several mutakallimun and falasifa from the 3rd-7th/9th-13th century, such as al-Baqillani and Fakhr al-Din al-Razi as well as Ibn Sina and Ibn Rushd, this book proffers a re-evaluation of the discourse in question, and it suggests what its participants sought to prove if it is not that God exists.

This survey of Islamic law combines Western and Islamic views and describes the relationship between the original theories of Islamic law and the views of contemporary Islamic writers. Covering the key topics in the area, including the history, sources and formation of Islamic law, the legal mechanisms, and the contemporary context, it is strong in its coverage of the modern perspective, which distinguishes this book from other texts in the field. The aim is to provide the student with a basic understanding of Islamic law and access to the complexity of the Islamic legal system. The language used is non-technical and understanding is aided with a supplementary detailed glossary and analytical indices.

This book is open access and available on www.bloomsburycollections.com. It is funded by the Religious Matters in an Entangled World program, Utrecht University, the Netherlands. Public manifestations of Islam remain fiercely contested across the Global West. Studies to date have focused on the visual presence of Islam - the construction of mosques or the veiling of Muslim women. Amplifying Islam in the European Soundscape is the first book to add a sonic dimension to analyses of the politics of Islamic aesthetics in Europe. Sound does not respect public/private boundaries, and people experience sound viscerally. As such, the public amplification of the azan, the call to prayer, offers a unique opportunity to understand what is at stake in debates over religious toleration and secularism. The Netherlands were among the first European countries to allow the amplification of the azan in the 1980s, and Pooyan Tamimi Arab explores this as a case study embedded in a broader history of Dutch religious pluralism. The book offers a pointed critique of social theories that regard secularism as all-encompassing. While cultural forms of secularism exclude Muslim rights to public worship, Amplifying Islam in the European Soundscape argues that political and constitutional secularism also enables Muslim demands for amplifying calls to prayer. It traces how these exclusions and inclusions are effected through proposals for mosques, media debates, law and policy, but also in negotiations on the ground between residents, municipalities and mosques.

Shireen Hunter provides a pragmatic analysis of relations between Islam and the West, marked by specific cases from the contemporary Islamic/Western divide. Her book gives a realistic and accurate assessment of the relative role of civilizational factors in determining the nature of the state and the prospects for Muslim-Western relations (i.e., whether they will be conflictual or cooperative). Hunter answers the question: Can an accommodation between Islam and the West take place in a gradual and evolutionary manner or will it happen only after conflict and confrontation? And, contrary to Huntington's vaunted thesis in "The Clash of Civilizations and the Remaking of World Order" (Simon & Schuster, 1996), she finds that the reality of modern Islam offers room for hope.

Hunter challenges many of the prevailing Western views of the Muslim world. For example, despite the widespread belief on the specificity of Islam because of an assumed fusion of politics and religion, in reality the fusion--of the spiritual and the temporal--has not been greater in Islam than in other religions. Therefore, Hunter asserts, the slower pace of secularization in Muslim countries can not be attributed to IslaM's specificity. This is a major study that will be of interest to concerned citizens as well as scholars and students of the Middle East and Islam.

It has long been argued that Islam liberated Muslim women by granting them full rights as citizens. Yet in much of the Muslim world women have been subjected to both cultural and political oppression. Instances such as forced marriages, arbitrary divorces, female mutilations and other abuses are common in the Muslim world, as are restrictions on women's education and on their role in the labour force.

The spectre of Boko Haram and its activities in Nigeria dominates both media and academic analysis of Islam in the region. But, as Alexander Thurston argues here, beyond the sensational headlines this group generates, the dynamics of Muslim life in northern Nigeria remain poorly understood. Drawing on interviews with leading Salafis in Nigeria as well as on a rereading of the history of the global Salafi movement, this volume explores how a canon of classical and contemporary texts defines Salafism. Examining how these texts are interpreted and - crucially - who it is that has the authority to do so, Thurston offers a systematic analysis of curricula taught in Saudi Arabia and how they shape religious scholars' approach to religion and education once they return to Africa. Essential for scholars of religion and politics, this unique text explores how the canon of Salafism has been used and refined, from Nigeria's return to democracy to the jihadist movement Boko Haram.

This accessible study is the first critical investigation of the cult of saints among Muslims and Jews in medieval Syria and the Near East. Josef Meri's critical reading of a wide range of contemporary sources reveals a vibrant religious culture in which the veneration of saints and pilgrimage to tombs and shrines were fundamental.

This book investigates ways of dressing, style and fashion as gendered and embodied, but equally as "religionized" phenomena, particularly focusing on one significant world religion: Islam. Through their clothing, Muslims negotiate concepts and interpretations of Islam and construct their intersectionally interwoven position in the world. Taking the interlinkages between 'fashionized religion,' 'religionized fashion,' commercialization and processes of feminization as a starting point, this book reshapes our understanding of gendered forms of religiosity and spirituality through the lens of gender and embodiment. Focusing mainly on the agency and creativity of women as they appropriate ways of performing and interpreting various modalities of Muslim clothing and body practices, the book investigates how these social actors deal with empowering conditions as well as restrictive situations. Foregrounding contemporary scholars' diverse disciplinary, theoretical and methodological approaches, this book problematizes and complicates the discursive and lived interactions and intersections between gender, fashion, spirituality, religion, class, and ethnicity. It will be relevant to a broad audience of researchers across gender, sociology of religion, Islamic and fashion studies.