An insightful examination of how general global processes are affecting Muslims everywhere, and the way in which these processes are moulded by particular local cultural, political, and economic configurations.

An insightful examination of how general global processes are affecting Muslims everywhere, and the way in which these processes are moulded by particular local cultural, political, and economic configurations.

Written by scholars from a range of disciplines concerned with the Middle East and Islam (history, religious studies, anthropology, sociology, political science) and covering the Muslim world extensively (from Malaysia, Turkey, Sudan, Egypt, and Israel/Palestine to Muslim communities in Europe and the United States), this important contribution to the debate on globalization sets a standard in dealing with this pervasive force in the field of Islamic and Middle Eastern studies.

Can West and East ever understand each other? In this extraordinary book one of the world's leading Muslim scholars explores an area which has which has been almost entirely neglected by scholars in the field - the area of postmodernism and Islam. This landmark work is startling, constantly perceptive and certain to be debated for years to come.

Said Nursi (1877-1960) was an advocate of a form of Islam strongly committed to non-violence and constructive engagement with the West and Christianity. He has six million followers - the Nursi community - primarily in Turkey. Yet many in the USA and Europe are not familiar with his important work; this book seeks to rectify that gap. In Globalization, Ethics and Islam, Jewish, Christian and Islamic scholars reflect upon the achievement of Said Nursi and apply his thought to the complex issues of non-violence, dialogue and globalization.

Globalization and postmodernism are on the lips of scholars in the West or East. It is argued that the debate on globalization as a paradigm is in many ways also the successor to the debates on modernity and postmodernity. This book has certainly established globalization as a central thematic in social theory and in the understanding of socio-cultural change. The present conditions of the Muslim world and their role are closely discussed in this book. Globalization is a reality now. Stenberg in his book 'The Making of a Global Islam' suggests, viewing Islam as a 'social product' and an 'ongoing discourse, concerned with authority', because those who are active in the new discourse are mostly not trained religious expertsa. Their response to the new kind of 'free-floating' intellectuals can be quite critical, as in the case of Yusuf Al-Qaradawi, himself a 'global mufti. The new global Islam shapes a different understanding of the Muslim world, which is less a geographical entity and more a world of ideas, thoughts and practice. Thus globalization acts as a condition for these new developments within Islam and the Muslim world.

One of the greatest dilemmas facing Muslims today is the fact that Muslim culture is often seemingly incompatible with the culture of the modern Western world, and the features associated with it - technological progress, consumerism, and new electronic communication, all of which have the potential for a homogenizing effect on any culture. This book explores many key aspects of the globalisation process, discussing how Muslim countries are coping with globalisation, as well as considering how the West is responding to Islam.

Eric Walberg's new book From Postmodernism to Postsecularism: Re-emerging Islamic Civilization provides an overview of imperialism and colonialism in the Muslim world. It elaborates on the third of the Great Games addressed in his earlier work, Postmodern Imperialism, which traced the movement of history from the colonialism of the British and other empires, through the neocolonialism of the US empire, to the current Great Game marked by the revival of Islam. Walberg reviews the Islamic reform traditions from the 19th century on (deriving from Al-Afghani, Qutb) incorporating the Islamic critique of the West as well as the Sunni/ Shia, mainstream/ Sufi/ Salafi divisions. Then he addresses the twentieth century experience of Islamic states (Saudi Arabia, Pakistan, Afghanistan, Iran), as well as the current dynamics of the Muslim world (Saudi, Iran, Qatar, Turkey, and now Egypt/ Tunisia/ Libya). Key actors and milestones in the struggle to free the Muslim world from the imperial yoke are discussed. While the Christian/Judaic surrender to capitalism led to Marxist secularism and the communist utopia, Walberg views the Islamic project as containing an alternative socio-economic orientation. This prevented the rise of capitalism/ imperialism in lands populated by Muslims, making them the losers in the technology race of the 19th-20th centuries, but the repository of a corrected vision of the rich lost values of the earlier monotheistic traditions. Here modernity and postmodernism are critiqued from both left and right, and Islam is discussed as both an alternative worldview and world order. However the contradictions of the Arab Spring may be resolved as the West continues its decline, Walberg projects how the understandings entrenched in Islamic civilization point toward a new-old civilizational alternative, one not derivative from the West, but indigenous to the developing world still under its heel.

The book examines the growing tension between social movements that embrace egalitarian and inclusivist views of national and global politics, most notably classical liberalism, and those that advance social hierarchy and national exclusivism, such as neoliberalism, neoconservatism, and national populism. In exploring issues relating to tensions and conflicts around globalization, the book identifies historical patterns of convergence and divergence rooted in the monotheistic traditions, beginning with the ancient Israelites that dominated the Near East during the Axial age, through Islamic civilization, and finally by considering the idealism-realism tensions in modern times. One thing remained constant throughout the various historical stages that preceded our current moment of global convergence: a recurring tension between transcendental idealism and various forms of realism. Transcendental idealism, which prioritize egalitarian and universal values, pushed periodically against the forces of realism that privilege established law and power structure. Equipped with the idealism-realism framework, the book examines the consequences of European realism that justified the imperialistic venture into Africa, the Middle East, and Latin America in the name of liberation and liberalization. The ill-conceived strategy has, ironically, engendered the very dysfunctional societies that produce the waves of immigrants in constant motion from the South to the North, simultaneously as it fostered the social hierarchy that transfer external tensions into identity politics within the countries of the North. The book focuses particularly on the role played historically by Islamic rationalism in translating the monotheistic egalitarian outlook into the institutions of religious pluralism, legislative and legal autonomy, and scientific enterprise at the foundation of modern society. It concludes by shedding light on the significance of the Muslim presence in Western cultures as humanity draws slowly but consistently towards what we may come to recognize as the Global Age. The Open Access version of this book, available at http://www.taylorfrancis.com/books/e/9781003203360, has been made available under a Creative Commons Attribution-Non Commercial-No Derivatives 4.0 license.