A political theorist teases out the century-old ideological transformation at the heart of contemporary discourse in Muslim nations undergoing political change. The Arab Spring precipitated a crisis in political Islam. In Egypt Islamists have been crushed. In Turkey they have descended into authoritarianism. In Tunisia they govern but without the label of “political Islam.” Andrew March explores how, before this crisis, Islamists developed a unique theory of popular sovereignty, one that promised to determine the future of democracy in the Middle East. This began with the claim of divine sovereignty, the demand to restore the sharīʿa in modern societies. But prominent theorists of political Islam also advanced another principle, the Quranic notion that God’s authority on earth rests not with sultans or with scholars’ interpretation of written law but with the entirety of the Muslim people, the umma. Drawing on this argument, utopian theorists such as Abū’l-Aʿlā Mawdūdī and Sayyid Quṭb released into the intellectual bloodstream the doctrine of the caliphate of man: while God is sovereign, He has appointed the multitude of believers as His vicegerent. The Caliphate of Man argues that the doctrine of the universal human caliphate underpins a specific democratic theory, a kind of Islamic republic of virtue in which the people have authority over the government and religious leaders. But is this an ideal regime destined to survive only as theory?

Islamic Thought is a fresh and contemporary introduction to the philosophies and doctrines of Islam. Abdullah Saeed, a distinguished Muslim scholar, traces the development of religious knowledge in Islam, from the pre-modern to the modern period. The book focuses on Muslim thought, as well as the development, production and transmission of religious knowledge, and the trends, schools and movements that have contributed to the production of this knowledge. Key topics in Islamic culture are explored, including the development of the Islamic intellectual tradition, the two foundation texts, the Qur’an and Hadith, legal thought, theological thought, mystical thought, Islamic Art, philosophical thought, political thought, and renewal, reform and rethinking today. Through this rich and varied discussion, Saeed presents a fascinating depiction of how Islam was lived in the past and how its adherents practise it in the present. Islamic Thought is essential reading for students beginning the study of Islam but will also interest anyone seeking to learn more about one of the world’s great religions.

Early modern Protestant scholars closely engaged with Islamic thought in more ways than is usually recognized. Among Protestants, Lutheran scholars distinguished themselves as the most invested in the study of Islam and Muslim culture. Mehmet Karabela brings the neglected voices of post-Reformation theologians, primarily German Lutherans, into focus and reveals their rigorous engagement with Islamic thought. Inspired by a global history approach to religious thought, Islamic Thought Through Protestant Eyes offers new sources to broaden the conventional interpretation of the Reformation beyond a solely European Christian phenomenon. Based on previously unstudied dissertations, disputations, and academic works written in Latin in the seventeenth and eighteenth centuries, Karabela analyzes three themes: Islam as theology and religion; Islamic philosophy and liberal arts; and Muslim sects (Sunni and Shi‘a). This book provides analyses and translations of the Latin texts as well as brief biographies of the authors. These texts offer insight into the Protestant perception of Islamic thought for scholars of religious studies and Islamic studies as well as for general readers. Examining the influence of Islamic thought on the construction of the Protestant identity after the Reformation helps us to understand the role of Islam in the evolution of Christianity.

Education has always been an important pursuit in Islam. The Prophet Muhammad enjoined his followers to “seek knowledge, even unto China.” Within the religion, educational theory and practice were founded on the work of itinerant teachers who taught the fundamental tenets of the faith in exchange for lodging and other services; Qur’anic schools where masters of the Qur’an tutored pupils; and centers of higher learning in Baghdad, Damascus, Alexandria and elsewhere, where Islamic theology and jurisprudence were developed and taught. In this volume, Bradley J. Cook, with assistance from Fathi H. Malkawi, has drawn together and introduced selections from the writings of eminent Islamic thinkers on the subject of Islamic educational efforts, presenting the original Arabic texts alongside their annotated English translations.

Bringing together a diverse number of prominent and emerging scholars, from backgrounds in political science, philosophy and religious studies, this book offers novel examinations of the philosophical ideas that laid at the heart of Iqbal's own.

Liu Zhi (ca. 1670–1724) was one of the most important scholars of Islam in traditional China. His Tianfang xingli(Nature and Principle in Islam), the Chinese-language text translated here, focuses on the roots or principles of Islam. It was heavily influenced by several classic texts in the Sufi tradition. Liu’s approach, however, is distinguished from that of other Muslim scholars in that he addressed the basic articles of Islamic thought with Neo-Confucian terminology and categories. Besides its innate metaphysical and philosophical value, the text is invaluable for understanding how the masters of Chinese Islam straddled religious and civilizational frontiers and created harmony between two different intellectual worlds. The introductory chapters explore both the Chinese and the Islamic intellectual traditions behind Liu’s work and locate the arguments of Tianfang xingli within those systems of thought. The copious annotations to the translation explain Liu’s text and draw attention to parallels in Chinese-, Arabic-, and Persian-language works as well as differences.

By examining a wide range of Arabic and Persian literature from the eighth to the thirteenth century, Louise Marlow shows the tension that existed between the traditional egalitarian ideal of early Islam, and the hierarchical impulses of the classical period. The literature demonstrates that while Islam's initial orientation was markedly egalitarian, the social aspect of this egalitarianism was soon undermined in the aftermath of Islam's political success, and as hierarchical social ideas from older cultures in the Middle East were incorporated into the new polity. Although the memory of its early promise never entirely receded, social egalitarianism quickly came to be associated with political subversion. This 1997 book will be of use to a wide readership of Islamic historians and of scholars assessing the impact of the modern Islamic revival.

In popular and academic literature, jihad is predominantly assumed to refer exclusively to armed combat, and martyrdom in the Islamic context is understood to be invariably of the military kind. This perspective, derived mainly from legal texts, has led to discussions of jihad and martyrdom as concepts with fixed, universal meanings divorced from the socio-political circumstances in which they have been deployed through the centuries. Asma Afsaruddin studies in a more holistic manner the range of significations that can be ascribed to the term jihad from the earliest period to the present and historically contextualizes the competing discourses that developed over time. Many assumptions about the military jihad and martyrdom in Islam are thereby challenged and deconstructed. A comprehensive interrogation of varied sources reveals early and multiple competing definitions of a word that in combination with the phrase fi sabil Allah translates literally to "striving in the path of God." Contemporary radical Islamists have appropriated this language to exhort their cadres to armed political opposition, which they legitimize under the rubric of jihad. Afsaruddin shows that the multivalent connotations of jihad and shahid recovered from the formative period lead us to question the assertions of those who maintain that belligerent and militant interpretations preserve the earliest and only authentic understanding of these two key terms. Retrieval of these multiple perspectives has important implications for our world today in which the concepts of jihad and martyrdom are still being fiercely debated.

This book presents an intellectual history of today’s Muslim world, surveying contemporary Muslim thinking in its various manifestations, addressing a variety of themes that impact on the lives of present-day Muslims. Focusing on the period from roughly the late 1960s to the first decade of the twenty-first century, the book is global in its approach and offers an overview of different strands of thought and trends in the development of new ideas, distinguishing between traditional, reactionary, and progressive approaches. It presents a variety of themes and issues including: The continuing relevance of the legacy of traditional Islamic learning as well as the use of reason; the centrality of the Qur’an; the spiritual concerns of contemporary Muslims; political thought regarding secularity, statehood, and governance; legal and ethical debates; related current issues like human rights, gender equality, and religious plurality; as well as globalization, ecology and the environment, bioethics, and life sciences. An alternative account of Islam and the Muslim world today, counterbalancing narratives that emphasise politics and confrontations with the West, this book is an essential resource for students and scholars of Islam.