Is Islam fundamentally violent? For influential New Atheists such as Sam Harris, Ayaan Hirsi Ali, and Richard Dawkins, the answer is an emphatic yes, largely because of the Islamic doctrine of jihad. According to this view, when al-Qaeda plotted 9/11 or ISIS planned any one of its recent terrorist attacks, they were acting in accord with Islamic scripture. Jihad, Radicalism, and the New Atheism scrutinizes this claim by comparing the conflicting interpretations of jihad offered by mainstream Muslim scholars, violent Muslim radicals, and New Atheists. Mohammad Hassan Khalil considers contemporary Muslim terrorism to be a grave problem that we must now confront. He shows, however, that the explanations offered for this phenomenon by the New Atheists are highly problematic, and that their own interpretations of the role of violence in Islam exceed those of even radicals such as Osama bin Laden. In showing all of this, Khalil offers critical insights on a most pressing issue.

Is Islam fundamentally violent? For influential New Atheists such as Sam Harris, Ayaan Hirsi Ali, and Richard Dawkins, the answer is an emphatic yes, largely because of the Islamic doctrine of jihad. According to this view, when al-Qaeda plotted 9/11 or ISIS planned any one of its recent terrorist attacks, they were acting in accord with Islamic scripture. Jihad, Radicalism, and the New Atheism scrutinizes this claim by comparing the conflicting interpretations of jihad offered by mainstream Muslim scholars, violent Muslim radicals, and New Atheists. Mohammad Hassan Khalil considers contemporary Muslim terrorism to be a grave problem that we must now confront. He shows, however, that the explanations offered for this phenomenon by the New Atheists are highly problematic, and that their own interpretations of the role of violence in Islam exceed those of even radicals such as Osama bin Laden. In showing all of this, Khalil offers critical insights on a most pressing issue.

The twenty-first century has been a volatile period for American Muslims. Anti-Muslim hate crimes peaked after September 11, 2001, then increased again dramatically in parallel with the candidacy and presidency of Donald Trump. Yet American Muslims now have unprecedented avenues of influence in US politics. Muslims and US Politics Today explores the various representations of Muslims in American political and civic life, the myriad ways American Muslims are affected by politics, and how American Muslims are engaging political life as individuals and communities. This integrative volume reaches back to presidential elections after 9/11 (Edward E. Curtis IV), further back to Iranian immigrants after the Iranian Revolution (Mohsen Mostafavi Mobasher), and back even to fundamentals of religious freedom in the United States (Kambiz GhaneaBassiri; Mucahit Bilici). Aspects of anti-Muslim politics and marginalization, as well as mobilization and activism, are covered in essays by Salah D. Hassan, Evelyn Alsultany, Juliane Hammer, Alisa Perkins, and Sally Howell. In a final section on rethinking Muslim politics, Donna Auston and Sylvia Chan-Malik dialogue on Black American Islam and Junaid Rana looks broadly to a global Muslim left. In this critically-timed volume, editor Mohammad Hassan Khalil has drawn together leading scholars to provide a deep look at the rich political history and future of American Muslims.

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.

Can non-Muslims be saved? And can those who are damned to hell ever be redeemed? Mohammad Hassan Khalil examines the writings of influential medieval and modern Muslim scholars on the controversial question of non-Muslim salvation. Islam and the Fate of Others is an illuminating study of four of the most prominent figures in the history of Islam: al-Ghazali, Ibn 'Arabi, Ibn Taymiyya, and Rashid Rida, as well as a wide variety of other writers, including Ibn Qayyim al-Jawziyya, Mulla Sadra, Shah Wali Allah of Delhi, Muhammad 'Ali of Lahore, Sayyid Qutb, Yusuf al-Qaradawi, and Farid Esack. Khalil demonstrates that though these theologians tended to shun a purely pluralistic concept of salvation, most envisioned a Paradise populated with Muslims and non-Muslims alike, and many believed in a just and merciful God. Khalil reveals that these writers' interpretations of the Qur'an and hadith corpus-from optimistic depictions of Judgment Day to notions of a temporal Hell and salvation for all-challenge widespread assumptions about Islamic scripture and thought.