Comparison is held to be one of the central methods of the academic study of religion. While many ostensibly engage in the comparative act, often overlooked is what it actually means to do this. What is comparison? Why engage in it and for what purposes? Can there be such a thing as a valid or invalid comparison? Can comparison itself be compared to anything? This book starts with the premise that while there are good comparisons and bad comparisons, what is common to both is the sheer artificiality of the enterprise and develops an analytical framework for using the method in the context of religious studies. After briefly tracing the history and genealogy of the category, Hughes draws on his own extensive work in Judaism and Islam to argue that comparison can be a useful method, but only under strictly controlled conditions.

The scholarly study of Islam has become ever more insular and apologetic. Academic Islamic Studies has tried to maintain a focus on truth, authenticity, experience and meaning and has effectively avoided discussion of larger social, cultural and ideological issues. Many scholars of Islam have presented themselves to their colleagues, the media and the public as the interpreters of Islam and have done so with an interpretation which tends, almost universally, to the liberal and egalitarian. The ignorance and hostility which the Islamic faith has faced since 9/11 has partly necessitated the taking of such a position. But, as Theorizing Islam argues, the issue remains that only one interpretation of Islam is generally being presented and, as with any interpretation, this has its own assumptions. The aim of Theorizing Islam is to explore the potential for a fuller, more honest and more sophisticated approach to both theory and methodology in the academic study of Islam.

One would think that the space between Islam and Judaism would prove fertile enough to engage in questions of social, religious, cultural, and intellectual interactions. Yet, for a variety of political reasons this is unfortunately rarely the case. In Somewhere Between Islam and Judaism, Hughes reflects on what it means to work in both traditions, but feel at home in neither. The essays collected in this volume provide a set of critical reflections on what it means to study these two religious traditions within the larger context of the academic study of religion. Using case studies that span from the rise of Islam to the current state of Islamic studies and Jewish studies, this work examines the discourses that scholars use to bring Islam and Judaism into what they believe to be sharper focus. In the process, Hughes forces us to confront the countless blindspots, assumptions, and problematic assertions, which structure, frame, and otherwise bring Islamic and Jewish data into focus or, alternatively, obscure it. Somewhere Between Islam and Judaism will be of interest to scholars and students of religion concerned with comparison and those studying Islam, Judaism and Jewish-Muslim relations.

In this volume, a list of esteemed scholars engage with the literary readings of prophetic and poetic texts in the Hebrew Bible that revolve around sensitivity to the complexity of language, the fragility of meaning, and the interplay of texts. These themes are discussed using a variety of hermeneutical strategies. In Part 1, Poets and Poetry, some essays address the nature of poetic language itself, while others play with themes of love, beauty, and nature in specific poetic texts. The essays in Part 2, Prophets and Prophecy, consider prophets and prophecy from a number of interpretive directions, moving from internal literary analysis to the reception of these texts and their imagery in a range of ancient and modern contexts. Those in Part 3, on the other hand, Texts in Play, take more recent works (from Shakespeare to Tove Jansson's Moomin books for children) as their point of departure, developing conversations between texts across the centuries that enrich the readings of both the ancient and modern pieces of literature.

Religion in 50 More Words: A Redescriptive Vocabulary provides a succinct historical, social, and political examination of some of the key words used in the modern study of religion. Differing from the first volume's more theoretical focus, this volume analyzes more common first order descriptive terms that are used throughout the field, inviting readers to theorize their traditional vocabulary. Topics covered include: * Atheism/Theism * Conversion * Cult * Evil * Fundamentalism * Idol * Magic * Pilgrimage * Ritual * Sacrifice Religion in 50 More Words submits such terms to a critical interrogation and subsequent redescription. This paves the way for a collective and more critical reframing of the field. The volume, along with Religion in 50 Words, provides an indispensable resource for students and academics working in the field of religious studies and cognate disciplines.

This volume includes a broad range of hotly contested terms that are very important to the study of religion. The authors are well known in the field of religious studies and will provide a useful insight for students and junior and emerging academics. This volume will help with critical analysis of the subject.

Religion in 50 More Words: A Redescriptive Vocabulary provides a succinct historical, social, and political examination of some of the key words used in the modern study of religion. Differing from the first volume's more theoretical focus, this volume analyzes more common first order descriptive terms that are used throughout the field, inviting readers to theorize their traditional vocabulary. Topics covered include: * Atheism/Theism * Conversion * Cult * Evil * Fundamentalism * Idol * Magic * Pilgrimage * Ritual * Sacrifice Religion in 50 More Words submits such terms to a critical interrogation and subsequent redescription. This paves the way for a collective and more critical reframing of the field. The volume, along with Religion in 50 Words, provides an indispensable resource for students and academics working in the field of religious studies and cognate disciplines.

Many scholars of Islam are interested in creating a liberal, inclusive, pluralistic, feminist, and modern version of the religion that they believe to be explicit in the pages of the Qur'an, but missed by earlier interpreters. In so doing, they create "good" Islam and, in the process, seek to define what does and does not get to count as authentic. As the purveyors of what they now believe to be veritable Islam, they subsequently claim that rival presentations are bastardizations based either on Orientalism and Islamophobia (if one is a non-Muslim) or misogyny and homophobia (if one is a Muslim that disagrees with them). Instead of engaging in critical scholarship, they engage in a constructive and theological project that they deceive themselves into thinking is both analytical and empirical. This book provides a hard-hitting examination of the spiritual motivations, rhetorical moves, and political implications associated with these apologetical discourses. It argues that what is at stake is relevance, and examines the consequences of engaging in mythopoesis as opposed to scholarship.

Jewish thought is, in many ways, a paradox. Is it theology or is it philosophy? Does it use universal methods to articulate Judaism's particularity or does it justify Judaism's particularity with appeals to illuminating the universal? These two sets of claims are difficult if not impossible to reconcile, and their tension reverberates throughout the length and breadth of Jewish philosophical writing, from Saadya Gaon in the ninth century to Emmanuel Levinas in the twentieth. Rather than assume, as most scholars of Jewish philosophy do, that the terms "philosophy" and "Judaism" simply belong together, Hughes explores the juxtaposition and the creative tension that ensues from their cohabitation, examining adroitly the historical, cultural, intellectual, and religious filiations between Judaism and philosophy. Breaking with received opinion, this book seeks to challenge the exclusionary, particularist, and essentialist nature that is inherent to the practice of something problematically referred to as "Jewish philosophy." Hughes begins with the premise that Jewish philosophy is impossible and begins the process of offering a sophisticated and constructive rethinking of the discipline that avoids the traditional extremes of universalism and particularism.

Recent years have witnessed the emergence of a virtual cottage industry in all things ''Abrahamic.'' Directly proportionate to the rise of religious exclusivism, perhaps best epitomized by the attacks of 9/11 and the problems now plaguing the Middle East and Afghanistan, there has been a real desire both to find and map a set of commonalities between Judaism, Christianity, and Islam. This is often done, however, for the sake of interfaith dialogue, rather than scholarship. Recently, however, the term "Abrahamic religions" has been used with exceeding frequency in the academy. We now regularly encounter academic books, conferences, and even positions (including endowed chairs) devoted to the so-called "Abrahamic religions." But what exactly are "Abrahamic religions"? Although many perceive him as the common denominator of Judaism, Christianity and Islam, Abraham remains deceptively out of reach. An ahistorical figure, some contend he holds the seeds for historical reconciliation. Touted as symbol of ecumenicism, Abraham can just as easily function as one of division and exclusivity. Like our understanding of Abraham, the category "Abrahamic religions" is vague and nebulous. Usually lost in contemporary discussions is a set of crucial questions: Whence does the term "Abrahamic religions" derive? Who created it and for what purposes? What sort of intellectual work is it perceived to perform? In order to answer these and related questions, Aaron Hughes examines the creation and dissemination of this category in Abrahamic Religions. Part genealogical and part analytical, his study seeks to raise and answer questions about the appropriateness and usefulness of employing "Abrahamic religions" as a vehicle for understanding and classifying data. In so doing, this monograph can be taken as a case study that examines the construction of categories within the academic study of religion, showing how the categories we employ can become more an impediment than an expedient to understanding.

Jacob Neusner was a prolific and innovative contributor to the study of religion for over fifty years. A scholar of rabbinic Judaism, Neusner regarded Jewish texts as data to address larger questions in the academic study of religion that he helped to formulate. Jacob Neusner on Religion offers the first full critical assessment of his thought on the subject of religion. Aaron W. Hughes delineates the stages of Neusner's career and provides an overview of Neusner's personal biography and critical reception. This book is essential reading for students and scholars interested in Neusner specifically, or in the history of Religious Studies, Jewish Studies, and philosophy of religion more broadly.

The scholarly study of Islam has become ever more insular and apologetic. Academic Islamic Studies has tried to maintain a focus on truth, authenticity, experience and meaning and has effectively avoided discussion of larger social, cultural and ideological issues. Many scholars of Islam have presented themselves to their colleagues, the media and the public as the interpreters of Islam and have done so with an interpretation which tends, almost universally, to the liberal and egalitarian. The ignorance and hostility which the Islamic faith has faced since 9/11 has partly necessitated the taking of such a position. But, as 'Theorizing Islam' argues, the issue remains that only one interpretation of Islam is generally being presented and, as with any interpretation, this has its own assumptions. The aim of 'Theorizing Islam' is to explore the potential for a fuller, more honest and more sophisticated approach to both theory and methodology in the academic study of Islam.

This volume includes a broad range of hotly contested terms that are very important to the study of religion. The authors are well known in the field of religious studies and will provide a useful insight for students and junior and emerging academics. This volume will help with critical analysis of the subject.

Defining Judaism illustrates the range of theoretical and practical issues involved in defining Judaism for the purposes of comparative and historical studies. The book is divided into three overlapping sections that all deal, in various ways, with the configuration of Judaism and how this configuration relates to other historical and/or disciplinary contexts. Texts range from historical attempts to define individual Jews to imagining Judaism as a religion like other religions to modern and post-modern attempts to decenter these earlier definitions. The texts anthologized here are put into context by a comprehensive general introduction. Although all of the texts collected here are interested in defining Judaism, the theories underpinning their definitions are relevant to anyone interested in the academic study of religion.

Muslim and Jew: Origins, Growth, Resentment seeks to show how and why Islam and Judaism have been involved in political and theological self-definitions using the other since the seventh century. This short volume provides a historical and comparative survey of how each religion has thought about the other and, in so doing, about itself. It confines itself to those points at which Judaism and Islam intersect and cross-pollinate, and explores how this delicate process continues into the present with the Israeli-Palestinian conflict. Muslim and Jew thus seeks to move beyond the intersection of a monolithic Judaism and a monolithic Islam and instead examines and organizes the messiness of the encounter as both religions sought to define themselves within, from, and against the other.

Muslim and Jew: Origins, Growth, Resentment seeks to show how and why Islam and Judaism have been involved in political and theological self-definitions using the other since the seventh century. This short volume provides a historical and comparative survey of how each religion has thought about the other and, in so doing, about itself. It confines itself to those points at which Judaism and Islam intersect and cross-pollinate, and explores how this delicate process continues into the present with the Israeli-Palestinian conflict. Muslim and Jew thus seeks to move beyond the intersection of a monolithic Judaism and a monolithic Islam and instead examines and organizes the messiness of the encounter as both religions sought to define themselves within, from, and against the other.

Defining Judaism illustrates the range of theoretical and practical issues involved in defining Judaism for the purposes of comparative and historical studies. The book is divided into three overlapping sections that all deal, in various ways, with the configuration of Judaism and how this configuration relates to other historical and/or disciplinary contexts. Texts range from historical attempts to define individual Jews to imagining Judaism as a religion like other religions to modern and post-modern attempts to decenter these earlier definitions. The texts anthologized here are put into context by a comprehensive general introduction. Although all of the texts collected here are interested in defining Judaism, the theories underpinning their definitions are relevant to anyone interested in the academic study of religion.

Muslim Identities: An Introduction to Islam (Second Edition) presents a fully updated introduction to the religion of Islam and the various social groups who define themselves as Muslim. Unlike other such works, it presents both insider and outsider accounts with the aim of striking a unique balance between overly apologetical and overly Orientalist perspectives. With the first edition described as a "truly outstanding book", and "the very best introduction currently available in English for non-Muslims seeking a sound approach to Islam" (Journal of Islamic Studies), this new edition offers both students and general readers a comprehensive and balanced introduction to the world's second-largest religion.

Controversies over how to define the word "religion" have persisted for decades. It is a term of art and of academic study, but also one of governance, technologies, and of networks; it is a concept whose diversity is often its own worst enemy. "Religion" is as much a fuzzy set of conceptualizations and generalizations about a range of human activities as it is an authorizing system of persons, ideas, and practices. What is Religion?: Debating the Academic Study of Religion invites readers to eavesdrop on scholarly debates over the limits of, and uses for, a word commonly used but infrequently defined in a precise manner. This volume takes the temperature of the modern field of Religious Studies by inviting a diverse group of scholars to offer their own substantive contribution that builds on the shared opening prompt, "Religion is...". Their essays document the current state of the field and its various sub-fields, assess the progress that has been made over the past generation, and propose new directions for future work. Seventeen of the international field's leading scholars show how they work with each other's definition, or, sometimes, the lack of a definition. Of interest to students, scholars, and general readers alike, What is Religion? will provoke debate and provide insights into the state of the field.

Jacob Neusner was a prolific and innovative contributor to the study of religion for over fifty years. A scholar of rabbinic Judaism, Neusner regarded Jewish texts as data to address larger questions in the academic study of religion that he helped to formulate. Jacob Neusner on Religion offers the first full critical assessment of his thought on the subject of religion. Aaron W. Hughes delineates the stages of Neusner's career and provides an overview of Neusner's personal biography and critical reception. This book is essential reading for students and scholars interested in Neusner specifically, or in the history of Religious Studies, Jewish Studies, and philosophy of religion more broadly.

Controversies over how to define the word "religion" have persisted for decades. It is a term of art and of academic study, but also one of governance, technologies, and of networks; it is a concept whose diversity is often its own worst enemy. "Religion" is as much a fuzzy set of conceptualizations and generalizations about a range of human activities as it is an authorizing system of persons, ideas, and practices. What is Religion?: Debating the Academic Study of Religion invites readers to eavesdrop on scholarly debates over the limits of, and uses for, a word commonly used but infrequently defined in a precise manner. This volume takes the temperature of the modern field of Religious Studies by inviting a diverse group of scholars to offer their own substantive contribution that builds on the shared opening prompt, "Religion is...". Their essays document the current state of the field and its various sub-fields, assess the progress that has been made over the past generation, and propose new directions for future work. Seventeen of the international field's leading scholars show how they work with each other's definition, or, sometimes, the lack of a definition. Of interest to students, scholars, and general readers alike, What is Religion? will provoke debate and provide insights into the state of the field.

An Anxious Inheritance reveals the tensions between the early framers of Islam and the ever-expandable category of non-Muslims. Examining the encounter with these religious others, and showing how the Qur'an functioned as both a script to understand them and a map to classify them, this study traces the key role that these religious others played in what would ultimately emerge as (Sunni) orthodoxy. This orthodoxy would appear to be the natural outgrowth of the Prophet Muhammad's preaching, but it ultimately amounted to little more than a retroactive projection of later ideas onto the earliest period. Non-Muslims (among them Christians, Jews, Zoroastrians) and the "wrong" kinds of Muslims (e.g., the Shi'a) became integral-by virtue of their perceived stubbornness, infidelity, heresy, or the like-to the understanding of what true religion was not and, just as importantly, what it should be. These non-Muslims were rarely real individuals or groups; rather, they functioned as textual foils that could be conveniently orchestrated, and ultimately controlled, to facilitate Muslim self-definition. Without such religious others proper belief could, quite literally, not be articulated. Shedding new light on the early history of Islam, while also problematizing the binary of orthodoxy/heresy in the study of religion, An Anxious Inheritance makes significant contributions to a number of diverse academic fields.

Rather than focus solely on theological concerns, this well-rounded introduction takes an expansive view of Islamic ideology, culture, and tradition, sourcing a range of historical, sociological, and literary perspectives. Neither overly critical nor apologetic, this book reflects the rich diversity of Muslim identities across the centuries and counters the unflattering, superficial portrayals of Islam that are shaping public discourse today.

Aaron W. Hughes uniquely traces the development of Islam in relation to historical, intellectual, and cultural influences, enriching his narrative with the findings, debates, and methodologies of related disciplines, such as archaeology, history, and Near Eastern studies. Hughes's work challenges the dominance of traditional terms and concepts in religious studies, recasting religion as a set of social and cultural facts imagined, manipulated, and contested by various actors and groups over time. Making extensive use of contemporary identity theory, Hughes rethinks the teaching of Islam and religions in general and helps facilitate a more critical approach to Muslim sources. For readers seeking a non-theological, unbiased, and richly human portrait of Islam, as well as a strong grasp of Islamic study's major issues and debates, this textbook is a productive, progressive alternative to more classic surveys.

Too often the study of philosophical texts is carried out in ways that do not pay significant attention to how the ideas contained within them are presented, articulated, and developed. This was not always the case. The contributors to this collected work consider Jewish philosophy in the medieval period, when new genres and forms of written expression were flourishing in the wake of renewed interest in ancient philosophy. Many medieval Jewish philosophers were highly accomplished poets, for example, and made conscious efforts to write in a poetic style. This volume turns attention to the connections that medieval Jewish thinkers made between the literary, the exegetical, the philosophical, and the mystical to shed light on the creativity and diversity of medieval thought. As they broaden the scope of what counts as medieval Jewish philosophy, the essays collected here consider questions about how an argument is formed, how text is put into the service of philosophy, and the social and intellectual environment in which philosophical texts were produced.

Too often the study of philosophical texts is carried out in ways that do not pay significant attention to how the ideas contained within them are presented, articulated, and developed. This was not always the case. The contributors to this collected work consider Jewish philosophy in the medieval period, when new genres and forms of written expression were flourishing in the wake of renewed interest in ancient philosophy. Many medieval Jewish philosophers were highly accomplished poets, for example, and made conscious efforts to write in a poetic style. This volume turns attention to the connections that medieval Jewish thinkers made between the literary, the exegetical, the philosophical, and the mystical to shed light on the creativity and diversity of medieval thought. As they broaden the scope of what counts as medieval Jewish philosophy, the essays collected here consider questions about how an argument is formed, how text is put into the service of philosophy, and the social and intellectual environment in which philosophical texts were produced.