A translation of Muhammad Rashid Rida’s best-known work, which examines the compatibility of Islamic political and legal tradition with modern thought Muhammad Rashid Rida (1865–1935) was a prominent Muslim intellectual and reformer. Born in a village near Tripoli in present-day Lebanon, he was renowned for his founding of Al-Manar, an independent and successful Islamic magazine in which he published The Caliphate or Supreme Imamate as a series beginning in 1922. The work showcased Rida’s faith in the Islamic tradition as the origin of notions such as self-determination and popular sovereignty, as well as his opposition to Western politics. A realist, he nevertheless argued that a revived Caliphate was viable and held the keys to Muslim empowerment and universal salvation. This skillful translation by Simon A. Wood will make The Caliphate or Supreme Imamate accessible for the first time to English-speaking scholars and students of political theory and the modern Middle East.
The first book to explore the modern history of Islam in South Asia The first modern state to be founded in the name of Islam, Pakistan was the largest Muslim country in the world at the time of its establishment in 1947. Today it is the second-most populous, after Indonesia. Islam in Pakistan is the first comprehensive book to explore Islam's evolution in this region over the past century and a half, from the British colonial era to the present day. Muhammad Qasim Zaman presents a rich historical account of this major Muslim nation, insights into the rise and gradual decline of Islamic modernist thought in the South Asian region, and an understanding of how Islam has fared in the contemporary world. Much attention has been given to Pakistan's role in sustaining the Afghan struggle against the Soviet occupation in the 1980s, in the growth of the Taliban in the 1990s, and in the War on Terror after 9/11. But as Zaman shows, the nation's significance in matters relating to Islam has much deeper roots. Since the late nineteenth century, South Asia has witnessed important initiatives toward rethinking core Islamic texts and traditions in the interest of their compatibility with the imperatives of modern life. Traditionalist scholars and their institutions, too, have had a prominent presence in the region, as have Islamism and Sufism. Pakistan did not merely inherit these and other aspects of Islam. Rather, it has been and remains a site of intense contestation over Islam's public place, meaning, and interpretation. Examining how facets of Islam have been pivotal in Pakistani history, Islam in Pakistan offers sweeping perspectives on what constitutes an Islamic state.
Ashraf `Ali Thanawi (1863-1943) was one of the most prominent religious scholars in Islamic history. Author of over a thousand books on different aspects of Islam, his work sought to defend the Islamic scholarly tradition and to articulate its authority in an age of momentous religious and political change. In this authoritative biography, Muhammad Qasim Zaman offers a comprehensive and highly accessible account of Thanawi’s multifaceted career and thought, whilst also providing a valuable introduction to Islam in modern South Asia.
This study revolves around the jihad ideas of 'Abd Allāh 'Azzām — an iconic figure in the study of militant jihad in the 20th century, history of Afghan jihad against the Soviet Union, Al-Qaeda and current threat of terrorism.This study has several objectives:some of 'Azzām's jihad ideas diverge from dominant ideas held by current jihadist groups like Al-Qaeda and these could potentially be used to counter contemporary jihad ideas and practices of jihadists.
The introduction of satellite television and Web-based communications in traditional societies are often taken as manifestations of a new more democratic public sphere. In the book this Western intellectual tradition is taken to task for failing to grasp the real dynamics of an Arab public sphere that has yet to be realized. The author argues that we could not conceive of the Arab public sphere outside the boundaries of sustainable egalitarian and participatory political developments in Arabian societies.Ayish harnesses the notion of 'Islamocracy' or Islamic democracy to put forward a new public sphere perspective that draws on both Islamic moral values and contemporary political practices. According to the author, this synthesist approach holds a great promise both for inter-Arab World communications as well as for dialogue with other cultures based on mutual recognition and peaceful coexistence. Muhammad I. Ayish is Professor and Dean of the College of Communication at the University of Sharjah in the United Arab Emirates.He holds a Ph.D. in international communication (University of Minnesota, Twin-Cities). Ayish has published two books and over 50 articles in both Arabic and English on issues ranging from political communication to media convergence to war coverage to women representation.
This book is the only work of its kind devoted exclusively to the institutional framework of Palestinian politics from 1856 until December 1920, when the third Palestinian Arab Congress was held in Haifa to decide the future of Palestine. Muslih's book is also the first to present in detail the ideologies of Ottomanism and Arab nationalism and the ways in which they relate to Palestine. In the groundbreaking analysis that considers the entire context of Arab politics, Muhammad Muslih articulates a new interpretation for the emergence of Palestinian nationalism, and one which will forster a better understanding of centuries-old attachment of the Arab Palestinians to their land and their struggle for its independence.
The question of the People of the Book (Ahl al-Kitāb) has long been of central significance to Islam and later to the study of comparative religion. It becomes more crucial when Abū al-Fath Muhammad ‘Abd al-Karīm al-Shahrastānī (d.548/1153) develops another category known as “Man Lahu Shubhat Kitāb” (those who possess doubtful sacred scrolls) or “Ahl Shubhat Kitāb” (the People of a Dubious Book). The present book thus is of importance as it highlights the nature of the People of the Book and the People of a Dubious Book as understood in the Qur’ān and Islamic religious tradition. The discussion is carried out both by analyzing Islam as the only genuinely revealed religion as well as by addressing various Muslim scholars’ attitudes and responses to the reality and nature of the People of the Book and the People of a Dubious Book apropos the Qur’ān and the Islamic religious tradition. Evaluation of the nature of the People of a Dubious Book as exclusively developed by al-Shahrastānī is also discussed. It points out how he identifies these groups and how he treats them accordingly in his magnum opus, al-Milal wa al-Nihal. It is hoped that this book will provide a preliminary yet clear understanding of this concept, which hopefully can deepen our knowledge and enhance our perspective on the various delineations of the People of the Book and the People of a Dubious Book employed by Muslim scholars. This will eventually widen our sphere of the understanding of religious issues and any misunderstanding or narrowed perception of other religious traditions could be avoided.
ÔI read with great interest the current state of Islamic economics and finance as examined by Muhammad Akram Khan, who has given a fresh outlook for the readers to find out its limitations and to search for its solutions. Khan has read widely in the subject matter, and presented his views with reference to literature and thoughtful and logical arguments. While many may not agree with his arguments or will have a better explanation, I find his arguments at least worthy of examination to strengthen the arguments of those who might oppose him. Although Khan is critical of the subject matter, he is very sympathetic to the greater objectives of Islamic economics and provides his own prescriptions to achieve those objectives.Õ Ð M. Kabir Hassan, University of New Orleans, US ÔThis is a very thought provoking book coming at a crucial stage in the development of Islamic economics and finance. Although the reader may not agree with some of the conclusions reached, it is clearly a scholarly and extensively researched piece of work; it should be read by all serious students of the subject area. Amongst other things, it throws light on the reasons why the practical implementation of Islamic economics and finance, particularly in relation to the financial system and financial institutions, has not always conformed to the true theoretical foundations laid down by Islamic scholars.Õ Ð John Presley, Loughborough University, UK and recipient of Islamic Development Bank Prize in Islamic Finance, 2001Ð2002 ÔÒIslamic economic system is a type of capitalism with a spiritual dimensionÓ is a major conclusion of this book. I applaud this insight of Muhammad Akram Khan. The same can be perhaps said of Islamic finance, which, in its hurry to build viable and efficient financial institutions, has ignored the very same need to start with profits-and-risk-sharing principle and no-riba principles to build pricing models to anchor the new sub-discpline. The good news is that, in the course of time to come, AkramÕs advocacy may be realised since such serious works have already begun.Õ Ð Mohamed Ariff, University Putra Malaysia and Bond University, Australia ÔAlthough there are many books on Islamic economics, this critical, but sympathetic, account by Muhammad Akram Khan is worthy of attention. The author has clearly read widely on the subject and appreciates the limitations of much that he has read. Islamic economics is a work in progress and by focusing on its shortcomings, Khan challenges the assumptions of many working in the field. His discussion of methodology is insightful, and even the prohibition of riba, for many the defining characteristic of Islamic finance, is examined from a fresh perspective. While many will not agree with the analysis and the conclusions, even critics should be able to appreciate the strengths of the arguments made. In summary this is a worthwhile, and in many respects an innovative, survey of the state of Islamic economics and finance. It deserves to be widely read.Õ Ð Rodney Wilson, Durham University, UK What is Wrong with Islamic Economics? takes an objective look at the state of the art in Islamic economics and finance. It analyses reasons for perceived stagnation and also suggests a way forward. As well as probing various myths, the book presents several innovative ideas and a methodology for developing the subject on new foundations. It also highlights weaknesses in the conventional position on prohibition of interest, which has led Islamic banks devise a series of legal tricks. The author notes how the original aim of devising a new brand of banking has become less prominent whilst Islamic banks now position themselves more closely to conventional banks. The book also offers insights into how certain traditional thinking has seemingly ignored the egalitarian spirit of the law of zakah and created a scenario where zakah is not able to help the billions of poor people around the globe. This detailed book will appeal to students, professors, researchers, Islamic banks and finance houses, consulting companies, accounting firms, and regulatory bodies. Professional economists, libraries in research and training organizations, as well as anyone with a general interest in the topic will find much to interest them.
The study of Islamic economics provides an interesting complement to conventional economics as they both study economic behaviour to enhance human well-being. Muhammad Akram Khan articulates an expert view on how to use distinct approaches to achieve this in the context of Islamic economics.
Islam recognizes a plurality of religions and asks Muslims to respect other religions. The primary role of interfaith dialogue is to remove misunderstanding and accept difference, the aim being to generate a climate of peaceful coexistence and harmonious social relations. And this is perhaps more needed today than ever before, as mankind is increasingly called upon to exercise tolerance in a markedly volatile world, where living and working together in diversity is fast becoming the norm. Interfaith dialogue is by no means easy, defensive reaction; uncomfortable exchange and an overwhelming desire to avoid a perceived compromise of deeply held principles are some of the pitfalls that can easily cool commitment and the best of endeavors. It is here that this Guide makes an important contribution. The book is designed to guide Muslims who are interested and/or involved in building relations with those of the Jewish and Christian faiths.
The Salafi movement invests supreme Islamic authority in the precedents of the Salaf, the first three generations of Muslims, who represent a “Golden Age” from which all subsequent eras can only decline. In Why I Am a Salafi, Michael Muhammad Knight confronts the problem of origins, questioning the possibility of accessing pure Islam through its canonical texts. Why I Am a Salafi is also a confrontation of Knight’s own origins as a Muslim. Reconsidering Salafism, Knight explores the historical processes that informed Islam as he once knew it, having converted to a Salafi vision of Islam in 1994. In the decades since, he has drifted away from Salafism in favor of an alternative Islam that celebrates the freaks, misfits, and heretical innovators. What happens to Islam when everything’s up for grabs, and can an anything-goes Islam allow space for reputedly intolerant Salafism? In Why I Am a Salafi, Knight explores not only Salafism’s valorization of the origins, but takes the Salafi project further than its advocates are willing to go, and reflects upon the consequences of surrendering the origins forever.
In THE LlFE OF MUHAMMAD, Haykal achieves two objectives admirably: first, a biography which reveals the career of Prophet Muhammad (peace be upon him) in the full light of historic reality; second, bringing out the essence of Islam, as exemplified in the life of the greatest Muslim. It includes complete coverage of the Prophet's life, a detailed analysis of pre-Islamic Arabia, the situational context of revelation, and a comparative study of the basics of lslamic and western civilizations. It is based upon a scholarly examination of all of the extant Sirah and Hadith literature (the Prophet's life, his sayings and narrations of his teachings by his contemporaries) with the eye of an objective, scientific and critical scholar who is well-versed in modern historical critical methodology. THE LlFE OF MUHAMMAD is an essential book for all English-speaking Muslims, as well as non-Muslims. This English version has been approved by the Supreme Council for lslamic Affairs, Cairo.
Do not miss out reading the Quran with best possible comprehension, You will learn about the aim of this short lived life and the success in the eternal life. When you study this comprehensive work, you will learn a lot about the: Universal Message of the Quran Important nuts and bolts in the area of research of Revealed Message and Social sciences Stylistic and communicative dimensions in English translations of Surah Yaaseen Interrogating the Quranic translations into English Background of the Quranic literature in English Kinds of translation, why different translations Principles of translation of revealed Message Linguistics and Bible translations Linguistics and the Quranic translations Styles of the Arabic text of the Quran Presentation and analysis of data Syntactic and lexical comparison A comprehensive model for the Quranic translations
From the cleric-led Iranian revolution to the rise of the Taliban in Afghanistan, many people have been surprised by what they see as the modern reemergence of an antimodern phenomenon. This book helps account for the increasingly visible public role of traditionally educated Muslim religious scholars (the `ulama) across contemporary Muslim societies. Muhammad Qasim Zaman describes the transformations the centuries-old culture and tradition of the `ulama have undergone in the modern era--transformations that underlie the new religious and political activism of these scholars. In doing so, it provides a new foundation for the comparative study of Islam, politics, and religious change in the contemporary world. While focusing primarily on Pakistan, Zaman takes a broad approach that considers the Taliban and the `ulama of Iran, Egypt, Saudi Arabia, India, and the southern Philippines. He shows how their religious and political discourses have evolved in often unexpected but mutually reinforcing ways to redefine and enlarge the roles the `ulama play in society. Their discourses are informed by a longstanding religious tradition, of which they see themselves as the custodians. But these discourses are equally shaped by--and contribute in significant ways to--contemporary debates in the Muslim public sphere. This book offers the first sustained comparative perspective on the `ulama and their increasingly crucial religious and political activism. It shows how issues of religious authority are debated in contemporary Islam, how Islamic law and tradition are continuously negotiated in a rapidly changing world, and how the `ulama both react to and shape larger Islamic social trends. Introducing previously unexamined facets of religious and political thought in modern Islam, it clarifies the complex processes of religious change unfolding in the contemporary Muslim world and goes a long way toward explaining their vast social and political ramifications.
A translation of Muhammad Rashid Rida’s best-known work, which examines the compatibility of Islamic political and legal tradition with modern thought Muhammad Rashid Rida (1865–1935) was a prominent Muslim intellectual and reformer. Born in a village near Tripoli in present-day Lebanon, he was renowned for his founding of Al-Manar, an independent and successful Islamic magazine in which he published The Caliphate or Supreme Imamate as a series beginning in 1922. The work showcased Rida’s faith in the Islamic tradition as the origin of notions such as self-determination and popular sovereignty, as well as his opposition to Western politics. A realist, he nevertheless argued that a revived Caliphate was viable and held the keys to Muslim empowerment and universal salvation. This skillful translation by Simon A. Wood will make The Caliphate or Supreme Imamate accessible for the first time to English-speaking scholars and students of political theory and the modern Middle East.
This book not only sees the implementation of zakat from a religious perspective, but also from an economic perspective. Zakat practice should not separate between values, religious rules, and implementation so that they can connect and correct each other. From a religious perspective, this book describes the aspects of jurisprudence and the laws of implementation of zakat. Whereas from an economic point of view, this book reviews how the impact of zakat on the economy. Therefore, this book provides a comprehensive picture of the practice of zakat, both from the position of zakat as a form of ritual worship (Habluminallah) and the position of zakat as a form of social worship (Habluminannas).
This book focuses on the history and work of the Saudi Dār al-Iftā, one of the most central modern Islamic official religious institutions. The study was undertaken from two perspectives: (1) Dār al-Iftā creation, power structure, functions and the sociopolitical environment in which it operates; and (2) The actual work of this institution, mainly the mechanisms by which modern Saudi state muftis cope with clashes between Wahhābī idealism and the reality of an evolving society. This is a critical work which updates the readers' grasp of contemporary law and society in the modern Saudi state, in particular, and in Islamic jurisprudence in general.
Pickthall, translator of the Meaning of the Glorious Qumran, presents here a concise biography of Prophet Muhammad based on the earliest and most authentic Muslim sources.
Among traditionally educated scholars in the Islamic world there is much disagreement on the crises that afflict modern Muslim societies and how best to deal with them, and the debates have grown more urgent since 9/11. Through an analysis of the work of Muhammad Rashid Rida and Yusuf al-Qaradawi in the Arab Middle East and a number of scholars belonging to the Deobandi orientation in colonial and contemporary South Asia, this book examines some of the most important issues facing the Muslim world since the late nineteenth century. These include the challenges to the binding claims of a long-established scholarly consensus, evolving conceptions of the common good, and discourses on religious education, the legal rights of women, social and economic justice and violence and terrorism. This wide-ranging study by a leading scholar provides the depth and the comparative perspective necessary for an understanding of the ferment that characterizes contemporary Islam.
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