The word Islam means surrender to God. In our secular Western culture, it is difficult to imagine what that means. Among other things, it indicates dependence and predestination. But is this really the case? Isn’t this a superficial presumption? Allah calls on human beings to surrender in freedom to their God (Sura 96). Allah is merciful and forgiving. At the same time, however, Allah is the all-seeing one and the one who humbles. In Islam, free will and predestination have an uneasy relationship with each other—but isn’t this true for every religion?

In this collection of essays, three authors discuss various aspects of the tension between freedom and predestination in Islam from the perspective of Rudolf Steiner’s works. This background enables them to throw sometimes surprising light on the freedom impulse of Islam. It is the authors’ hope that this book may contribute to a more balanced view of Islam today.

This timely book offers interested non-Muslims a rare opportunity to examine a frequently misunderstood aspect of one of the world's fastest growing religions.

Over the course of the last 1400 years, Islam has grown from a small band of followers on the Arabian peninsula into a global religion of over a billion believers. How did this happen? The usual answer is that Islam spread by the sword-believers waged jihad against rival tribes and kingdoms and forced them to convert. Lamin Sanneh argues that this is far from the whole story. Beyond Jihad examines the origin and evolution of the African pacifist tradition in Islam, beginning with an inquiry into the faith's origins and expansion in North Africa and its transmission across trans-Saharan trade routes to West Africa. The book focuses on the ways in which, without jihad, the religion spread and took hold, and what that tells us about the nature of religious and social change. At the heart of this process were clerics who used religious and legal scholarship to promote Islam. Once this clerical class emerged, it offered continuity and stability in the midst of political changes and cultural shifts, helping to inhibit the spread of radicalism, and subduing the urge to wage jihad. With its policy of religious and inter-ethnic accommodation, this pacifist tradition took Islam beyond traditional trade routes and kingdoms into remote districts of the Mali Empire, instilling a patient, Sufi-inspired, and jihad-negating impulse into religious life and practice. Islam was successful in Africa, Sanneh argues, not because of military might but because it was made African by Africans who adapted it to a variety of contexts.

Analyzes Muslim countries' contemporary problems, particularly violence, authoritarianism, and underdevelopment, comparing their historical levels of development with Western Europe.

Do Muslim Women Need Saving? is an indictment of a mindset that has justified all manner of foreign interference, including military invasion, in the name of rescuing women from Islam. It offers a detailed, moving portrait of the actual experiences of ordinary Muslim women, and of the contingencies with which they live.

In 1105, six years after the first crusaders from Europe conquered Jerusalem, a Damascene Muslim jurisprudent named ’Ali ibn Tahir al-Sulami (d. 1106) publicly dictated an extended call to the military jihad (holy war) against the European invaders. Entitled Kitab al-Jihad (The Book of the Jihad), al-Sulami’s work both summoned his Muslim brethren to the jihad and instructed them in the manner in which it ought to be conducted, covering topics as diverse as who should fight and be fought, treatment of prisoners and plunder, and the need for participants to fight their own inner sinfulness before turning their efforts against the enemy. Al-Sulami’s text is vital for a complete understanding of the Muslim reaction to the crusades, providing the reader with the first contemporary record of Muslim preaching against the crusaders. However, until recently only a small part of the text has been studied by modern scholars, as it has remained for the most part an unedited manuscript. In this book Niall Christie provides a complete edition and the first full English translation of the extant sections (parts 2, 8, 9 and 12) of the manuscript of al-Sulami’s work, making it fully available to modern readers for the first time. These are accompanied by an introductory study exploring the techniques that the author uses to motivate his audience, the precedents that influenced his work, and possible directions for future study of the text. In addition, an appendix provides translations of jihad sermons by Ibn Nubata al-Fariqi (d. 985), a preacher from Asia Minor whose rhetorical style was highly influential in the development of al-Sulami’s work.

How religious barriers stalled capitalism in the Middle East In the year 1000, the economy of the Middle East was at least as advanced as that of Europe. But by 1800, the region had fallen dramatically behind—in living standards, technology, and economic institutions. In short, the Middle East had failed to modernize economically as the West surged ahead. What caused this long divergence? And why does the Middle East remain drastically underdeveloped compared to the West? In The Long Divergence, one of the world's leading experts on Islamic economic institutions and the economy of the Middle East provides a new answer to these long-debated questions. Timur Kuran argues that what slowed the economic development of the Middle East was not colonialism or geography, still less Muslim attitudes or some incompatibility between Islam and capitalism. Rather, starting around the tenth century, Islamic legal institutions, which had benefitted the Middle Eastern economy in the early centuries of Islam, began to act as a drag on development by slowing or blocking the emergence of central features of modern economic life—including private capital accumulation, corporations, large-scale production, and impersonal exchange. By the nineteenth century, modern economic institutions began to be transplanted to the Middle East, but its economy has not caught up. And there is no quick fix today. Low trust, rampant corruption, and weak civil societies—all characteristic of the region's economies today and all legacies of its economic history—will take generations to overcome. The Long Divergence opens up a frank and honest debate on a crucial issue that even some of the most ardent secularists in the Muslim world have hesitated to discuss.

Migration and Islamic Ethics, Issues of Residence, Naturalization and Citizenship contains various cases of migration movements in the Muslim world from ethical and legal perspectives to argue that Muslim migration experiences can offer a new paradigm of how the religious and the moral can play a significant role in addressing forced migration and displacement

Islam features widely in the news, often in its most militant forms, but few people in the non-Muslim world really understand its nature. Malise Ruthven's Very Short Introduction, offers essential insights into the big issues, provides fresh perspectives on contemporary questions, and guides us through the complex debates.

Irfan Ahmad makes the far-reaching argument that potent systems and modes for self-critique as well as critique of others are inherent in Islam--indeed, critique is integral to its fundamental tenets and practices. Challenging common views of Islam as hostile to critical thinking, Ahmad delineates thriving traditions of critique in Islamic culture, focusing in large part on South Asian traditions. Ahmad interrogates Greek and Enlightenment notions of reason and critique, and he notes how they are invoked in relation to "others," including Muslims. Drafting an alternative genealogy of critique in Islam, Ahmad reads religious teachings and texts, drawing on sources in Hindi, Urdu, Farsi, and English, and demonstrates how they serve as expressions of critique. Throughout, he depicts Islam as an agent, not an object, of critique. On a broader level, Ahmad expands the idea of critique itself. Drawing on his fieldwork among marketplace hawkers in Delhi and Aligarh, he construes critique anthropologically as a sociocultural activity in the everyday lives of ordinary Muslims, beyond the world of intellectuals. Religion as Critique allows space for new theoretical considerations of modernity and change, taking on such salient issues as nationhood, women's equality, the state, culture, democracy, and secularism.

A compelling history of the ancient schism that continues to divide the Islamic world When Muhammad died in 632 without a male heir, Sunnis contended that the choice of a successor should fall to his closest companions, but Shi'a believed that God had inspired the Prophet to appoint his cousin and son-in-law, Ali, as leader. So began a schism that is nearly as old as Islam itself. Laurence Louër tells the story of this ancient rivalry, taking readers from the last days of Muhammad to the political and doctrinal clashes of Sunnis and Shi'a today. In a sweeping historical narrative spanning the Islamic world, Louër shows how the Sunni-Shi'a divide was never just a dispute over succession—at issue are questions about the very nature of Islamic political authority. She challenges the widespread perception of Sunnis and Shi'a as bitter enemies who are perpetually at war with each other, demonstrating how they have coexisted peacefully at various periods throughout the history of Islam. Louër traces how sectarian tensions have been inflamed or calmed depending on the political contingencies of the moment, whether to consolidate the rule of elites, assert clerical control over the state, or defy the powers that be. Timely and provocative, Sunnis and Shi'a provides needed perspective on the historical roots of today's conflicts and reveals how both branches of Islam have influenced and emulated each other in unexpected ways. This compelling and accessible book also examines the diverse regional contexts of the Sunni-Shi'a divide, examining how it has shaped societies and politics in countries such as Iraq, Pakistan, Saudi Arabia, Iran, Yemen, and Lebanon.