Both the curious and the believer alike find themselves pondering the same question: What is the Qur’an, and what is so special about the Qur’an that drives almost one-quarter of the world’s population to believe in it? The Qur’an is not what one would consider an easy read, whether talking about Arabic speaking peoples reading the Arabic Qur’an or non-Arabic speaking peoples reading translations of the text in other languages. Most people think that reading the Qur’an once or even several times readily enables them to understand what the Qur’an is saying. That surely would be true if one were a native Arabic speaker living in the space-time of the revelation fourteen hundred years ago. However, for us living in other space-time, the present author assures the reader that that is not the case. This book is part of a series. It is the first volume of “The Qur’anic Revelation: A Reformed Understanding”—published concurrently with the second and third volumes. In this book the author argues that the religion of Islam is an unacceptable representation of the Qur’anic revelation. Furthermore, that the religions based on God’s revealed scriptures, as we know them today, including but not limited to the religion of Islam, deviate from the essence of God’s revelations—mainly bringing Judaism and Christianity into the discussion. The author puts forward his own interpretation of the Qur’anic revelation and, in this volume, primarily addresses its inclusiveness aspect by exploring how the Qur’an understands both inclusiveness and religion. What Islam is the book talking about? Is it one Islam that around one-fourth of the world’s population follows? Are all of the commands in the Qur’an of eternal applicability? Did the Qur’an come with a new religion and how did the Qur’an define membership in the religion? What impact did the Qur’an have on the beliefs and practices of those who accepted the revelation from the peoples of previous scriptures in the space-time of the Prophet, yet as argued, who at the same time maintained their religious identities? This volume addresses these questions and a multitude of others. This book is self-contained. It does not require the reader to have previous knowledge in any of the topics discussed. The book discusses topics you do not find in your typical book about the Qur’an or Islam. It would interest those who want to learn about the Qur’an and its message. Among this group would be those searching for a reformed understanding of the Qur’an and how it applies today; those curious to learn how the Qur’anic message affects followers of the previous revealed scriptures; and those interested in monotheistic religions in general.

In the summer of 1996, Yusha Evans went on a passage through the Bible and its four Gospel. He scrutinized more than five different religions in search of God and His message. In 1998, he reverted to Islam. He yearned for the truth in life which is to “Worship God alone as one, obey Him and His Messenger to go to Heaven,” of which he found through Islam.

From disagreement over an Islamic Center in New York to clashes between Christians and Muslims in Egypt, tension between the three Abrahamic faiths often runs high. Yet for all their differences, these three traditions-Judaism, Islam, and Christianity-share much in common. Three Testaments brings together for the first time the text of the Torah, the New Testament, and the Quran, so that readers can explore for themselves the connections, as well as the points of departure, between the three faiths. Notable religion scholars provide accessible introductions to each tradition, and commentary from editor Brian Arthur Brown explores how the three faiths may draw similarities from the ancient Zoroastrian tradition. This powerful book provides a much-needed interfaith perspective on key sacred texts.

In the aftermath of September 11, there has been an overwhelming demand for information about Islam, the faith in the name of which the hijackings were perpetrated. Esposito has assembled a list of the most frequently asked questions about Islam, and here provides accessible, sensitive, and even-handed answers.

This eleventh edition was developed during the encyclopaedia's transition from a British to an American publication. Some of its articles were written by the best-known scholars of the time and it is considered to be a landmark encyclopaedia for scholarship and literary style.

This book is concerned with the rationality and plausibility of the Muslim faith and the Qur'an, and in particular how they can be interrogated and understood through Western analytical philosophy. It also explores how Islam can successfully engage with the challenges posed by secular thinking. The Quran and the Secular Mind will be of interest to students and scholars of Islamic philosophy, philosophy of religion, Middle East studies, and political Islam.

Too often we are tempted into thinking how wrong other peoples religions and scriptures are, rather than focusing on whats right about our own. We act like some of our politicians during election campaigns rather than following the teachings of our own holy books. Breaking the trend, author Dr. Ejaz Naqvi provides an objective, topic-by-topic review of the two most read books in the worldthe Holy Bible and the Holy Quran. The Quran: With or Against the Bible? addresses the key themes of the Quran and answers commonly asked questions in search of finding common ground: Who wrote the Quran? Who is the God of the Quran? What is the Quranic view of the prophets, especially Moses and Jesus? What does the Quran teach about interfaith relations? Does the Quran promote peace and harmony between Muslims and the People of the Book, or does it promote violence? How does the Quran compare to the Bible on important themes like worshipping God, the prophets, human rights, moral values, and fighting for justice and human dignity? Does the Quran render women as second-class citizens? Dispelling major myths, The Quran: With or Against the Bible? Systematically analyzes and compares the similarities in the paths of guidance the two scriptures have bestowed upon mankind.

Recently, the term "Abrahamic religions" has been used with exceeding frequency in the academy. We now regularly encounter academic books, conferences, and even positions (including endowed chairs) devoted to the so-called "Abrahamic religions." But what exactly are "Abrahamic religions"? Although many perceive him as the common denominator of Judaism, Christianity, and Islam, Abraham remains deceptively out of reach. An ahistorical figure, some contend he holds the seeds for historical reconciliation. Touted as symbol of ecumenicism, Abraham can just as easily function as one of division and exclusivity. Like our understanding of Abraham, the category "Abrahamic religions" is vague and nebulous. In Abrahamic Religions, Aaron Hughes examines the creation and dissemination of this term. Usually lost in contemporary discussions is a set of crucial questions: Where does the term "Abrahamic religions" derive? Who created it and for what purposes? What sort of intellectual work is it perceived to perform? Part genealogical and part analytical, this book seeks to raise and answer questions about the appropriateness and usefulness of employing "Abrahamic religions" as a vehicle for understanding and classifying data. In so doing, Abrahamic Religions can be taken as a case study that examines the construction of categories within the academic study of religion, showing how the categories we employ can become more an impediment than an expedient to understanding.

Judaism, Christianity and Islam all impose obligations and constraints upon the rightful use of wealth and earthly resources. All three of these religions have well-researched views on the acceptability of practices such as usury but the principles and practices of other, non-interest, financial instruments are less well known. This book examines each of these three major world faiths, considering their teachings, social precepts and economic frameworks, which are set out as a guide for the financial dealings and economic behaviour of their adherents.

Of the intellectual underpinnings of the more radical elements of contemporary Islam.