Judaism and Islam compare because they concur that God cares deeply not only about attitudes but actions, not only about what one says to God but how one conducts affairs at home and in the village.
In this sourcebook, the authors have selected key passages from the laws of Judaism and Islam which allow a close examination of their mode of expression and medium of thought as well as the substance of the laws themselves. The selected passages concentrate on areas critical to the life of piety and faith as actually practised within the two faith-communities - the relationship between the believer and God, between and among believers, at home in marriage, outside the home in the community and between the faithful and the infidels (for Islam) or idolaters (for Judaism).
Judaism and Islam in Practice presents an invaluable collection of sources of Jewish and Islamic law and provides a unique analysis of the similarities and contrasts between the two faiths.

This book focuses on the radical changes in the Arab world. It describes how a process similar to the organic development of the secular state in Europe was interrupted in the Middle East by Western colonialism, which led to the reassertion of Islam as the sole source of political legitimacy. .

There is a growing consensus among experts and the educated public alike that democratization will reduce the many problems of the Muslim world. The question that remains is how Islam should be incorporated into the public sphere. Islamic Democratic Discourse is in itself a dialogue that explores the multi-faceted relationship between Islam and democracy. Each chapter, by a preeminent scholar of the Muslim tradition and its contemporary challenges, provides insight into Islamic political thought and its connection to Western democracy. Tamara Sonn and Tarek Ramdan consider the elements of government in classical Islam. Osman Bakar and Ali Paya provide regional studies of the search for compatibility between Islam and democracy. And finally, editor Muqtedar Khan and Marc Lynch are among those who offer a global perspective on the discourse on Islam and democracy. Unlike many recent efforts which seek to either underscore or dispute the compatibility of Islam and democracy, this eclectic collection begins a comprehensive conversation on Islam's role in the public sphere and charts a course toward an authentic Islamic theory of democracy. Islamic Democratic Discourse is a crucial addition to the libraries of scholars interested in the future of Islam in the modern world.

There is a growing consensus among experts and the educated public alike that democratization will reduce the many problems of the Muslim world. The question that remains is how Islam should be incorporated into the public sphere. Islamic Democratic Discourse is in itself a dialogue that explores the multi-faceted relationship between Islam and democracy. Each chapter, by a preeminent scholar of the Muslim tradition and its contemporary challenges, provides insight into Islamic political thought and its connection to Western democracy. Tamara Sonn and Tarek Ramdan consider the elements of government in classical Islam. Osman Bakar and Ali Paya provide regional studies of the search for compatibility between Islam and democracy. And finally, editor Muqtedar Khan and Marc Lynch are among those who offer a global perspective on the discourse on Islam and democracy. Unlike many recent efforts which seek to either underscore or dispute the compatibility of Islam and democracy, this eclectic collection begins a comprehensive conversation on Islam's role in the public sphere and charts a course toward an authentic Islamic theory of democracy. Islamic Democratic Discourse is a crucial addition to the libraries of scholars interested in the future of Islam in the modern world.

Today new and ever more pernicious forms of terrorist violence threaten the world. Because these new forms of violence are so often linked to religious radicalism, modern terrorism has challenged the secular ethics of contemporary civil society. There is a pressing need to understand modern religious movements that have added militancy and belligerence as fundamental elements of religious practice. Contributors to this volume painstakingly tackle the question of how to define the contours of current religious fundamentalism as they examine the private and public postures of fundamentalist rhetoric, the importance of its regional variants, and the damage it can do to regional and national education systems. Their analysis tracks trends in religious movements that aspire to radicalize, reform, and violently topple governments and nations, while highlighting the difference between fundamentalist interpretations and other longstanding juridical, political, and intellectual traditions.

Judaism and Islam compare because they concur that God cares deeply not only about attitudes but actions, not only about what one says to God but how one conducts affairs at home and in the village.
In this sourcebook, the authors have selected key passages from the laws of Judaism and Islam which allow a close examination of their mode of expression and medium of thought as well as the substance of the laws themselves. The selected passages concentrate on areas critical to the life of piety and faith as actually practised within the two faith-communities - the relationship between the believer and God, between and among believers, at home in marriage, outside the home in the community and between the faithful and the infidels (for Islam) or idolaters (for Judaism).
Judaism and Islam in Practice presents an invaluable collection of sources of Jewish and Islamic law and provides a unique analysis of the similarities and contrasts between the two faiths.

Comparing Religions Through Law offers a ground- breaking study which compares these two religions through shared dominant structures. In the case of Judaism and Islam the dominant structure is law.
Comparing Religions Through Law presents an innovative and sometimes controversial study of the comparisons and contrasts between the two religions and offers an example of how comparative religious studies can provide grounds for mutual understanding.

Contents:
Preface I. Comparing Islam and Judaism in Particular. A. Why Compare Religions and Why Compare their Laws? B. The Nonotheist Religions, Judaism, Christianity, Islam C. Which Judaism, Which Islam, and Why? D. Category Formations: Comparing Incomparables 1. Shared Structure 2. Shared Disproportionate Categories a. Where They Say Much the Same Thing about the Same Topic b. Where They Say Different Things about the Same Topic 3. Unique Categories: Areas Where They Do Not Intersect
II. The Authoritative Documents of Judaism and Islam A. Where Do We Look for the Law? B. The Written Torah and the Oral Torah: Scripture, the Mishnah and the Talmuds 1. Scripture: The Written Torah 2. Mishnah: The Oral Torah 3. The Talmuds C. Islamic Counterparts 1. Scripture: The Qur'an 2. Tradition: The Sunna 3. Fiqh D. Conclusions
III. The Intellectual Sources of the Law A. How Do the Authorities of the Law Reason? B. Islam: Consensus, Reasoning, Exceptions 1. Consensus (Ijma') 2. Reasoning (ijtihad) 3. Exceptions C. Judaic Counterparts: Exegesis, Logic, Argument, Dialectics 1. Exegesis: Midrash Halakhah 2. The Mishnah's Applied Logic of Hierarchical Classification 3. The Argument of Analogy and Contrast 4. The Talmud's Dialectics D. Conclusions
IV. The Working of the Law: Institutions A. Institutional Authority B. The Israelite Court in the Legal Narrative of Islam 1. Legitimacy 2. Courts' Jurisdiction 3. Evidence 4. Punishments D. Conclusions
V. The Working of the Law: Personnel A. Bases of Authority B. Islam 1. Legal Scholars (Fuqaha') 2. Judges 3. Muftis C.Judaism: The sage D. Conclusions
VI. Disproportions A. Temple Law and Sacrifice 1. Temple Law and Sacrifice in Judaism 2. Sacrifice in Islam B. Slave Laws in Islam and Judaism 1. Slave Laws in Islam 2. Slave Laws in Judaism C. Sacred Time/Sabbath in Judaism and Sacred Time/Pilgrimage Islam 1. Judaism: Sacred Time/Sabbath 2. Islam: Sacred Time/Pilgrimage D. Conclusions
VII. Unique Categories A. The Unique Category B. Enlandisement (Judaism) C. Jihad (Islam) D. The Sage and Torah Study in Judaism E. Khilafah and the Legal Scholars in Islam F. History, Time, and Paradigm in Judaism G. History in Islam
VIII. Epilogue A. Comparisons Up Close B. Judaism and Islam: Comparisons in the Context of World Religions
Index

In late 2010, the wave of civil resistance known as the Arab Spring stunned the world as dictatorships in Tunisia, Egypt, and Libya were overthrown, while the regimes of Bahrain, Syria, and Yemen brutally suppressed their own revolutions. The Islamic political parties of Tunisia and Egypt have gained particular attention for their success in the national elections following the overthrow of their regimes, and similar electoral success has been seen in Morocco and is predicted throughout the Arab world and beyond in the broader Middle East and in Southeast Asia. While the opposition movements of the Arab Spring are distinctive, each has raised questions regarding equality, economic justice, democratic participation, and the relationship between Islam and democracy in their respective countries, such as: does democracy require a secular political regime? And are religious movements the most effective opponents of authoritarian secularist regimes? The argument that that Islamic political groups' participation in democratic processes is only a ruse to actually impose an anti-democratic theocracy once in power continues to be made, often by former political and economic elites and secularists who would prefer a secularist autocracy to a democracy in which religious parties might control the government. In Islam and Democracy after the Arab Spring, renowned Islamic Studies and History scholars John Esposito, Tamara Sonn, and John Voll examine these uprisings and the democratic process in the Muslim world, while also analyzing the larger relationship between religion and politics. Expanding upon issues initially raised by Esposito and Voll in the mid-1990s with Islam and Democracy, Islam and Democracy after the Arab Spring applies a twenty-first century perspective to the question of whether or not Islam is "compatible" with democracy by redirecting the conversation towards a new politic of democracy that transcends both secular authoritarianism and Political Islam.

Orientalism is the term applied to scholarship that reduces Islam and Muslims to stereotypes of ignorance and violence in need of foreign control. It has been used to rationalize Europe's colonial domination of most of the Muslim world and continued American-led interventions in the post-colonial period. In the past 30 years it has been represented by claims that a monolithic Islam and equally monolithic West are distinct civilizations, sharing nothing in common and, indeed, involved in an inevitable "clash" from which only one can emerge the winner. Most recently, it has appeared in Alt Right rhetoric. Anti-Muslim sentiment, measured in public opinion polls, hate crime statistics, and legislation, is reaching record levels. Since John Esposito published his first book nearly 40 years ago, he has been guiding readers beyond such politically charged stereotypes. The essays in this volume highlight the contributions of scholars from a variety of disciplines who, like-and often inspired by-John Esposito, recognize the misleading and politically dangerous nature of Orientalist polarizations. They present Islam as a multi-faceted and dynamic tradition embraced by communities in globally interconnected but substantially diverse contexts over the centuries. The contributors follow Esposito's lead, stressing the profound commonalities among religions and replacing Orientalist discourse with holistic analyses of the complex historical phenomena that affect developments in all societies. In addition to chapters focusing on diversity among Muslims and interfaith relations, this collection includes chapters assessing the secular bias at the root of Orientalist scholarship, and contemporary iterations of Orientalism in the form of Islamophobia.

This work makes available for the first time in English a seminal text of Arab modernism. Originally published in 1928, Jawzi's book The History of Intellectual Movements in Islam offered the first Marxist interpretation of the development of Islamic thought, arguing that Muslim society in the industrial age must adopt a socialist economic system. Tamara Sonn provides an extensive contextualizing and interpretive introduction to her readable translation.

Orientalism is the term applied to scholarship that reduces Islam and Muslims to stereotypes of ignorance and violence in need of foreign control. It has been used to rationalize Europe's colonial domination of most of the Muslim world and continued American-led interventions in the post-colonial period. In the past 30 years it has been represented by claims that a monolithic Islam and equally monolithic West are distinct civilizations, sharing nothing in common and, indeed, involved in an inevitable "clash" from which only one can emerge the winner. Most recently, it has appeared in Alt Right rhetoric. Anti-Muslim sentiment, measured in public opinion polls, hate crime statistics, and legislation, is reaching record levels. Since John Esposito published his first book nearly 40 years ago, he has been guiding readers beyond such politically charged stereotypes. The essays in this volume highlight the contributions of scholars from a variety of disciplines who, like - and often inspired by - John Esposito, recognize the misleading and politically dangerous nature of Orientalist polarizations. They present Islam as a multi-faceted and dynamic tradition embraced by communities in globally interconnected but substantially diverse contexts over the centuries. The contributors follow Esposito's lead, stressing the profound commonalities among religions and replacing Orientalist discourse with holistic analyses of the complex historical phenomena that affect developments in all societies. In addition to chapters focusing on diversity among Muslims and interfaith relations, this collection includes chapters assessing the secular bias at the root of Orientalist scholarship, and contemporary iterations of Orientalism in the form of Islamophobia.