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Muhammad Rashid Rida is among the most influential Muslim thinkers
of the modern period and yet, until now, his writings on
Christian-Muslim relations have remained unpublished in English. In
this flagship English edition, Simon A. Wood rights this wrong by
translating and analysing one of his most important works, The
Criticisms of the Christians and the Proofs of Islam. Contending
that Rida's work cannot be separated from the period of colonial
humiliation from which it originated, he challenges the view that
Rida was a fundamentalist and argues that his response to Christian
criticisms was, in fact, distinctly modernist.
Thirty years after the Iranian Revolution and more than a decade
since the events of 2001, the time is right to examine what the
discourse on fundamentalism has achieved and where it might head
from here. In this volume editors Simon A. Wood and David
Harrington Watt offer eleven interdisciplinary perspectives framed
by the debate between advocates and critics of the concept of
fundamentalism that investigate it with regard to Christianity,
Islam, and Judaism. The essays are integrated through engagement
with a common selection of texts on fundamentalism and a common set
of questions about the utility and disadvantages of the term, its
varied application by scholars of particular groups, and the extent
to which the term can encompass a cross-cultural set of religious
responses to modernity.
Although the notion of fundamentalism as a global phenomenon dates
from around 1980, the term itself originated in North American
Protestantism approximately six decades earlier and acquired
pejorative connotations within five years of its invention. Since
the early 1990s, however, many scholars have endorsed the view that
the notion of fundamentalism--as relying on literalist
interpretations of the scriptures, firm commitment to patriarchy,
or refusal to confine religious matters to the private
sphere--facilitates our understanding of modern religion by
enabling us to identify and label structurally analogous
developments in different religions. Critics of the term have
identified problems with it, above all that the idea of global
fundamentalism confuses more than it clarifies and unjustifiably
overlooks, downplays, or homogenizes difference more than it
identifies a genuine homogeny.
The editor's rigorous exploration of both the usefulness and the
limitations of the concept make it an excellent counterpoint to the
many books that have a great deal to say about the former and very
little to say about the latter. It will also serve as an ideal text
for religious studies, history, and anthropology courses that
explore the complex interface between religion and modernity as
well as courses on theory and method in religious studies.
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