Islamic popular preachers and storytellers had enormous influence in defining common religious knowledge and faith in the medieval Near East. Jonathan Berkey’s book illuminates the popular culture of religious storytelling. It draws on chronicles, biographical dictionaries, sermons, and tales — but especially on a number of medieval treatises critical of popular preachers, and also a vigorous defense of them which emerged in fourteenth-century Egyptian Sufi circles. Popular preachers drew inspiration and legitimacy from the rise of Sufi mysticism, with its emphasis on internal spiritual activity and direct enlightenment, enabling them to challenge or reinforce social and political hierarchies as they entertained the masses with tales of moral edification. As these charismatic figures developed a popular following, they often aroused the wrath of scholars and elites, who resented innovative interpretations of Islam that undermined orthodox religious authority and blurred social and gender barriers. Critics of popular preachers and storytellers worried that they would corrupt their audiences’ understanding of Islam. Their defenders argued that preachers and storytellers could contribute to the consensus of the Islamic community as to what constituted acceptable religious knowledge. In the end, religious knowledge, and the definition of Islam as it was commonly understood, remained porous and flexible throughout the Middle Period, thanks in part to the activities of popular preachers and storytellers.

Oratory and sermons had a fixed place in the religious and civic rituals of pre-modern Muslim societies and were indispensable for transmitting religious knowledge, legitimising or challenging rulers and inculcating the moral values associated with being part of the Muslim community. While there has been abundant scholarship on medieval Christian and Jewish preaching, Linda G. Jones's book is the first to consider the significance of the tradition of pulpit oratory in the medieval Islamic world. Traversing Iberia and North Africa from the twelfth to the fifteenth centuries, the book analyses the power of oratory, the ritual juridical and rhetorical features of pre-modern sermons and the social profiles of the preachers and orators who delivered them. The biographical and historical sources, which form the basis of this remarkable study, shed light on different regional practices and the juridical debates between individual preachers around correct performance.

Jonathan Berkey's 2003 book surveys the religious history of the peoples of the Near East from roughly 600 to 1800 CE. The opening chapter examines the religious scene in the Near East in late antiquity, and the religious traditions which preceded Islam. Subsequent chapters investigate Islam's first century and the beginnings of its own traditions, the 'classical' period from the accession of the Abbasids to the rise of the Buyid amirs, and thereafter the emergence of new forms of Islam in the middle period. Throughout, close attention is paid to the experiences of Jews and Christians, as well as Muslims. The book stresses that Islam did not appear all at once, but emerged slowly, as part of a prolonged process whereby it was differentiated from other religious traditions and, indeed, that much that we take as characteristic of Islam is in fact the product of the medieval period.

Preaching, a practice composed of and accompanied by a myriad of different activities, is an essential element of Muslim religious life both within and beyond mosques. As such, Islamic preaching is a common means of religious promulgation and knowledge transfer, of pastoral guidance and uplift, but also of communication between believers, and as a source of negotiating religious normativity, power relations, and societal topics. Given the centrality of preaching in Muslims' religious life, this collective volume presents contributions on various aspects of performance, text, space, and materiality of Islamic preaching in history and present. The interdisciplinary and transdisciplinary framework captures Islamic preaching as it unfolds in its social setting. The volume aims at representing the inner-Islamic diversity by depicting the practice of preaching as it came about in different times and geographical locations, shedding light onto Friday gatherings and sermons (ḫutba), and other forms of preaching (e. g. waʿẓ), be it during Ramadan, at religious feasts and commemorations, or on personal occasions such as weddings and funerals. Therefore, each chapter offers a different insight into the interwoven character of sermons' contents, the preacher him/herself, and the audience by emphasising the role of their bodily performance, of the temporality and spatiality of preaching, and of the objects and items involved.

Studying Muslim fundamentalisms, this book compares key movements, examining their commonalities, differences, and intricate relations, as well as their achievements and failures. Muslim fundamentalisms have the sympathy of approximately half of the Muslim population in the world. Yet, they are divided among themselves and are in a constant state of controversy. The research dwells on the leading fundamentalist movements, such as the Muslim Brothers, Tablighi-Jamaʻat, al-Qaeda, and ISIS, and illustrates how differently they think about the West and its culture, democracy, and women’s presence in the public sphere. By identifying these trends, and studying them comparatively, the book enables the interested reader to make sense of the plethora of fundamentalist movements, which are otherwise lumped together by the media and are barely discernible for the reader. Whereas most studies of Muslim fundamentalism focus on organizational or militant actions that the movements perform, this study concentrates on their efforts to Islamize society through everyday life in a peaceful manner. Identifying the different strands of Muslim fundamentalisms, the book will be a key resource to a wide range of readers including researchers and students interested in politics, religious, Islamic and Middle Eastern Studies.

"The book is an in-depth study of Muhammad Mitwall Sha'rawi one of the most important religious figures in late twentieth century Egypt. Sha'rawi was an advisor to the rulers of Egypt as well as being the first Arab television preacher. At the height of his career it was estimated that up to 30,000,000 people tuned in to his show each week. Much of the academic literature that focuses on Islam in modern Egypt repeats the claim that traditionally trained Muslim scholars suffered the loss of religious authority. Sha'rawi however is an example of a well-trained Sunni scholar who became a national media sensation. He used television for the purpose of renewing religion by popularizing long held theological and ethical beliefs."--Provided by publisher.

This volume is the first to bring together analysis of contemporary female religious leadership in ideologically-diverse Muslim communities in the Middle East, Asia, Africa, Europe, and North America, with chapters discussing the emergence, consolidation, and impact of female Islamic authority.

This book deals with the role and authority of such traditionalist Muslim scholars as A. Mustofa Bisri and Emha Ainun Nadjib in seeding religious pluralism in Indonesia. It shows that it is not necessary to base religious pluralism on "liberal" or "modernist" stances but rather on "traditionalist" attitudes. Religious pluralism can be smoothly connected to "traditionalism", so that this may preserve greater credibility in the population. Traditionalist scholars may play a considerable role in promoting religious pluralism in the society, in general, and among anti-pluralist groups, in particular. The account of the role and authority of these traditionalist scholars is significant in revealing the prospects for religious pluralism in the country. (Series: ?Southeast Asian Modernities, Vol. 17) [Subject: Religious Studies, Southeast Asian Studies, Islamic Studies]

The issue of Muslim reactions to the Franks has been an important part of studies of both the Crusades and Islamic History, but rarely the main focus. This book examines the reactions of the Muslims of the Levant to the arrival and presence of the Franks in the crusading period, 1097-1291, focussing on those outside the politico-military and religious elites. It provides a thematic overview of the various ways in which these 'non-elites' of Muslim society, both inside and outside of the Latin states, reacted to the Franks, arguing that it was they, as much as the more famous Muslim rulers, who were initiators of resistance to the Franks. This study challenges existing views of the Muslim reaction to the crusaders as rather slow and demonstrates that jihad against the Franks started as soon as they arrived. It further demonstrates the difference between the concepts of jihad and of Counter-Crusade, and highlights two distinct phases in the jihad against the Franks: the 'unofficial jihad' - that which occurred before uniting of religious and political classes - and the 'official jihad' - which happened after and due to this unification, and which has formed the basis of modern discussions. Finally, the study also argues that the Muslim non-elites who encountered the Franks did not always resist them, but at various times either helped or were unresisting to them, thus focussing attention away from conflict and onto cooperation. In considering Muslim reactions to the Franks in the context of wider discourses, this study also highlights aspects of the nature of Islamic society in Egypt and Syria in the medieval period, particularly the non-elite section of society, which is often ignored. The main conclusions also shed light on discourses of collaboration and resistance which are currently focussed almost exclusively on the modern period or the medieval west.

This interdisciplinary handbook provides extensive information about research in medieval studies and its most important results over the last decades. The handbook is a reference work which enables the readers to quickly and purposely gain insight into the important research discussions and to inform themselves about the current status of research in the field. The handbook consists of four parts. The first, large section offers articles on all of the main disciplines and discussions of the field. The second section presents articles on the key concepts of modern medieval studies and the debates therein. The third section is a lexicon of the most important text genres of the Middle Ages. The fourth section provides an international bio-bibliographical lexicon of the most prominent medievalists in all disciplines. A comprehensive bibliography rounds off the compendium. The result is a reference work which exhaustively documents the current status of research in medieval studies and brings the disciplines and experts of the field together.