This volume brings together articles on various aspects of the intellectual and social histories of Islamicate societies and of the traditions and contexts that contributed to their formation and evolution. Written by leading scholars who span three generations and who cover such diverse fields as Late Antique Studies, Islamic Studies, Classics, and Jewish Studies, the volume is a testament to the breadth and to the sustained, deep impact of the corpus of the honoree, Professor Patricia Crone. Contributors are: David Abulafia, Asad Q. Ahmed, Karen Bauer, Michael Cooperson, Hannah Cotton, David M. Eisenberg, Khaled El-Rouayheb, Matthew S. Gordon, Gerald Hawting, Judith Herrin, Robert Hoyland, Bella Tendler Krieger, Margaret Larkin, Maria Mavroudi, Christopher Melchert, Pavel Pavlovitch, David Powers, Chase Robinson, Behnam Sadeghi, Adam Silverstein, Devin Stewart, Guy Stroumsa, D. G. Tor, Kevin van Bladel, David J. Wasserstein, Chris Wickam, Joseph Witztum, F. W. Zimmermann

This book brings together international scholars of Islamic philosophy, theology and politics to examine these current major questions: What is the place of pluralism in the Islamic founding texts? How have sacred and prophetic texts been interpreted throughout major Islamic intellectual history by the Sunnis and Shi‘a? How does contemporary Islamic thought treat religious and political diversity in modern nation states and in societies in transition? How is pluralism dealt with in modern major and minor Islamic contexts? How does modern political Islam deal with pluralism in the public sphere? And what are the major internal and external challenges to pluralism in Islamic contexts? These questions that have become of paramount relevance in religious studies especially during the last three-four decades are answered as critically highlighted in Islamic founding sources, the formative classical sources and how it has been lived and practiced in past and present Islamic majority societies and communities around the world. Case studies cover Egypt, Turkey, Indonesia, and Thailand, besides various internal references to other contexts.

Family, Law and Politics, Volume II of the Encyclopedia of Women & Islamic Cultures, brings together over 360 entries on women, family, law, politics, and Islamic cultures around the world.

In this fascinating study, Muhsin J. al-Musawi shows how deeply Islamic heritage and culture is embedded in the tales of The Thousand and One Nights (known to many as the Arabian Nights) and how this integration invites readers to make an Islamic milieu. Conservative Islam dismisses The Thousand and One Nights as facile popular literature, and liberal views disregard the rich Islamic context of the text. Approaching the text with a fresh and unbiased eye, al-Musawi reads the tales against Islamic schools of thought and theology and recovers persuasive historical evidence to reveal the cultural and religious struggle over Islam that drives the book's narrative tension and binds its seemingly fragmented stories. Written by a number of authors over a stretch of centuries, The Thousand and One Nights depicts a burgeoning, urban Islamic culture in all its variety and complexity. As al-Musawi demonstrates, the tales document their own places and periods of production, reflecting the Islamic individual's growing exposure to a number of entertainments and temptations and their conflict with the obligations of faith. Aimed at a diverse audience, these stories follow a narrative arc that begins with corruption and ends with redemption, conforming to a paradigm that concurs with the sociological and religious concerns of Islam and the Islamic state. By emphasizing Islam in his analysis of these entertaining and instructional tales, al-Musawi not only illuminates the work's consistent equation between art and life, but he also sheds light on its underlying narrative power. His study offers a brilliant portrait of medieval Islam as well, especially its social, political, and economic institutions and its unique practices of storytelling.

This book is the result of a collaboration between two authors who share a passion and commitment for coaching. Its aim is to enthuse readers and provide guidance about the appropriate use of coaching within Islamic culture. The intention is to provide a culturally relevant coaching framework for use in Islamic context, which allows Muslims to develop in ways that are aligned with their faith and traditions. The complete coaching framework presented here is called Ershad.

In the current political and social climate, there is increasing demand for a deeper understanding of Muslims, the Qur’an and Islam, as well as a keen demand among Muslim scholars to explore ways of engaging with Christians theologically, culturally, and socially. This book explores the ways in which an awareness of Islam and the Qur’an can change the way in which the Bible is read. The contributors come from both Muslim and Christian backgrounds, bring various levels of commitment to the Qur’an and the Bible as Scripture, and often have significantly different perspectives. The first section of the book contains chapters that compare the report of an event in the Bible with a report of the same event in the Qur’an. The second section addresses Muslim readings of the Bible and biblical tradition and looks at how Muslims might regard the Bible - Can they recognise it as Scripture? If so, what does that mean, and how does it relate to the Qur’an as Scripture? Similarly, how might Christian readers regard the Qur’an? The final section explores different analogies for understanding the Bible in relation to the Qur’an. The book concludes with a reflection upon the particular challenges that await Muslim scholars who seek to respond to Jewish and Christian understandings of the Jewish and Christian scriptures. A pioneering venture into intertextual reading, this book has important implications for relationships between Christians and Muslims. It will be of significant value to scholars of both Biblical and Qur’anic Studies, as well as any Muslim seeking to deepen their understanding of the Bible, and any Christian looking to transform the way in which they read the Bible.

From the first Arab-Islamic Empire of the mid-seventh century to the Ottomans, the last great Muslim empire, the story of the Middle East has been the story of the rise and fall of universal empires and, no less important, of imperialist dreams. So argues Efraim Karsh in this highly provocative book. Rejecting the conventional Western interpretation of Middle Eastern history as an offshoot of global power politics, Karsh contends that the region's experience is the culmination of long-existing indigenous trends, passions, and patterns of behavior, and that foremost among these is Islam's millenarian imperial tradition. The author explores the history of Islam's imperialism and the persistence of the Ottoman imperialist dream that outlasted World War I to haunt Islamic and Middle Eastern politics to the present day. September 11 can be seen as simply the latest expression of this dream, and such attacks have little to do with U.S. international behavior or policy in the Middle East, says Karsh. The House of Islam's war for world mastery is traditional, indeed venerable, and it is a quest that is far from over.

The medieval Islamic world comprised a wide variety of religions. While individuals and communities in this world identified themselves with particular faiths, boundaries between these groups were vague and in some cases nonexistent. Rather than simply borrowing or lending customs, goods, and notions to one another, the peoples of the Mediterranean region interacted within a common culture. Beyond Religious Borders presents sophisticated and often revolutionary studies of the ways Jewish, Christian, and Muslim thinkers drew ideas and inspiration from outside the bounds of their own religious communities. Each essay in this collection covers a key aspect of interreligious relationships in Mediterranean lands during the first six centuries of Islam. These studies focus on the cultural context of exchange, the impact of exchange, and the factors motivating exchange between adherents of different religions. Essays address the influence of the shared Arabic language on the transfer of knowledge, reconsider the restrictions imposed by Muslim rulers on Christian and Jewish subjects, and demonstrate the need to consider both Jewish and Muslim works in the study of Andalusian philosophy. Case studies on the impact of exchange examine specific literary, religious, and philosophical concepts that crossed religious borders. In each case, elements native to one religious group and originally foreign to another became fully at home in both. The volume concludes by considering why certain ideas crossed religious lines while others did not, and how specific figures involved in such processes understood their own roles in the transfer of ideas.

Barren Women is the first scholarly book to explore the ramifications of being infertile in the medieval Arab-Islamic world. Through an examination of legal texts, medical treatises, and works of religious preaching, Sara Verskin illuminates how attitudes toward mixed-gender interactions; legal theories pertaining to marriage, divorce, and inheritance; and scientific theories of reproduction contoured the intellectual and social landscape infertile women had to navigate. In so doing, she highlights underappreciated vulnerabilities and opportunities for women’s autonomy within the system of Islamic family law, and explores the diverse marketplace of medical ideas in the medieval world and the perceived connection between women’s health practices and religious heterodoxy. Featuring copious translations of primary sources and minimal theoretical jargon, Barren Women provides a multidimensional perspective on the experience of infertility, while also enhancing our understanding of institutions and modes of thought which played significant roles in shaping women’s lives more broadly. This monograph has been awarded the annual BRAIS – De Gruyter Prize in the Study of Islam and the Muslim World.

Christopher Melchert proposes to historicize Islamic renunciant piety (zuhd). As the conquest period wound down in the early eighth century c.e., renunciants set out to maintain the contempt of worldly comfort and loyalty to a greater cause that had characterized the community of Muslims in the seventh century. Instead of reckless endangerment on the battlefield, they cultivated intense fear of the Last Judgement to come. They spent nights weeping, reciting the Qur’an, and performing supererogatory ritual prayers. They stressed other-worldliness to the extent of minimizing good works in this world. Then the decline of tribute from the conquered peoples and conversion to Islam made it increasingly unfeasible for most Muslims to keep up any such régime. Professional differentiation also provoked increasing criticism of austerity. Finally, in the later ninth century, a form of Sufism emerged that would accommodate those willing and able to spend most of their time on religious devotions, those willing and able to spend their time on other religious pursuits such as law and hadith, and those unwilling or unable to do either.