Jacques Waardenburg writes about relations between Muslims and adherents of other religions. After illuminating various aspects of Islam from an outside point of view in his volume "Islam" (published in 2002 by de Gruyter) his second volume changes the perspective: The author shows how Muslims perceived non-Muslims - particularly Christianity and "the West", but also Judaism and Asian religions - in many centuries of religious dialogue and tensions. The main focus is on Muslim minorities in Western countries and on religious dialogues of which he provides first-hand knowledge through his participation in several important dialogue meetings. After 50 years of research and personal involvement, Waardenburg aims at a mutual understanding and reconciliation of Islam and other religions, particularly Christianity, both on an international level as well as on a more local level where "old" and "new", Christian and Muslim Europeans live together.

This collection of seven essays offers wide-ranging and in-depth studies of locations sacred to Muslims, of the histories of these sites (real or imagined), and of the ways in which Muslims and members of other religions have interacted peaceably in sacred times and spaces. The volume begins with a discussion by David Damrel of the official, hostile, Muslim attitude toward practices at shrines in South Asia. Lance Laird then presents a case study of a shrine holy to Palestinian Christians, who identify its patron as St. George, as well as to Palestinian Muslims, who believe that its patron is al Khadr. Ethel Sara Wolper illustrates how al Khadr's patronage was used also to show Muslim connections to Christian sites in Anatolia, and JoAnn Gross's essay explores oral and written traditions linking shrines in Tajikistan to traditional Muslim locations and figures. A chapter by the late Thomas Sizgorich examines how Christian and Muslim authors used monastic settings to reimagine the relationship between the two religions, and Alexandra Cuffel offers a study of attitudes towards the mixing of religious groups in religious festivals in eleventh- to sixteenth-century Egypt. Finally, Eric Ross shows how the Layenne Sufi order incorporates a singular combination of Christian and Muslim figures and festivals in its history and practices. Muslims and Others in Sacred Space will be an invaluable resource to anyone interested in the complex meanings of sacred sites in Muslim history.

The interaction between Muslims and the other religious denominations of the Middle East in the period 620-1020 is the subject of this volume. This is arguably the single most important issue in the history of the early Islamic Middle East, since the Muslims were initially a minority in the lands that they had conquered and so had to reach some modus vivendi with the various religious communities in their realm. Fifteen articles by leading scholars shed light on this process from a number of different perspectives: historical, conceptual, legal, social and theological. An introduction both gives an overview and examines possibilities for future research. The period under study is demarcated at one end by the Prophet Muhammed (d. 632) who, as the Qur’an tells us, had to deal with Jews, Christians and polytheists. At the other end lies the great legal/political thinker Manardi (d. ca. 1020), by whose time the Middle East had become substantially Islamicised.

In the fall of 1928, the Imam of Java, a certain Mohammad Basyuni Imran, had a letter delivered to the Lebanese author and scholar, Shakib Arsalan. In his letter, Basyuni Imran requested Arsalan to explain the reasons for the backwardness of Muslims of the time compared to other nations. Furthermore, Basyuni asked Arsalan to suggest what they need to do to join the ranks of nations that have overtaken them and, in many cases, rule over them. Arsalan published his response in a series of articles written for the Cairo-based Islamic journal, Al-Manar. Subsequently, these articles were combined and published in a book in 1930 with the title: Why did Muslims lag behind? And why did others progress? In his response, Arsalan begins with an analysis of what has gone wrong. He addresses the belief of some that Islam is to blame for the backwardness of Muslims. He goes on to give examples of how advanced nations progressed while holding firmly onto their religious beliefs. In simple, elegant prose, Arsalan takes the reader on a fascinating walk through history. There are references to pre-Islamic times and the early Islamic period, French colonialists in North Africa and their efforts to convert Muslim populations to Christianity, goings on in the British Houses of Parliament on the issue of transubstantiation, and much more. The latter part of the book has examples of recent (1930s and earlier) achievements of Muslims when they set their minds on doing something. It is a measure of the merit and excellence of Arsalan’s words that his book has never been out of publication. It remains among Arabic speakers as popular and relevant today as at the time it was first published almost a century ago.

This book is a unique collection of alternative Muslim voices, predominantly from Europe, who come from a variety of backgrounds - academia, theology, acting, activism - and who make a transformational contribution to the debate of the future of Islam and Muslims in the West.

Islam and the People of the Book features three dozen scholarly studies on the treaties that the Prophet Muhammad concluded with Jewish, Samaritan, Christian, and Zoroastrian communities, along with translations of Six Covenants of the Prophet in over a dozen languages. The combined effort of over forty-five academics, intellectuals, and translators from around the world, this work powerfully confirms the conclusions drawn by Dr John Andrew Morrow in his critically-acclaimed book on The Covenants of the Prophet Muhammad with the Christians of the World, offers unprecedented insight into the original intent of the Messenger of God, and sheds light on the pluralistic nature of the constitutional state that he created.

The present volume explores lesser-heard and unheard issues in the study of religion. Among other things, lived experiences of religion in higher education are interrogated; culture is studied as lived experience; and “evangelicalism” is outlined as an emic and etic concept.

This detailed and practical guide is designed to help students understand and master the all-important AO2 skills of Critical Analysis & Evaluation, which are vital for performing well in the essay writing/long evaluation answers in the AQA GCSE exam. - Written for the AQA GCSE RS Spec A covering Component 1: Religious Beliefs, Practices & Traditions (comparing two religions) and Component 2: Thematic Studies. - Covers all specification content across Components 1 & 2 for Christianity and Islam by topic. - Highly visual 'Knowledge Organiser' format summarises all the key AO1 info that students should know by the time they tackle an exam. - Toolkit approach breaks down AO2 into easily understandable study skills that students can then learn to deploy when writing long answers in the exam. - Introduction to Evaluation section gives advice and support on how to identify different types of exam questions, how to start and structure an answer, how to build an essay and argument, how to use evidence and how to evaluate successfully. - Two Sample Answers per topic show the different evaluation skills with examiner commentary, and suggested content areas for student to bring into their trial answers. - Can be used to support classroom learning, end of topic review or final exam revision as needed.

This book analyses the state of development of Muslims at the regional level. It explains the linkages between the findings of global, national, and state-level studies with regard to the current status of Muslims and broadens understanding of Muslims and their participation in virtually all major sectors, including the economy, housing, demography, health, migration, state policy, and affirmative action. The book presents the challenges faced by the community and reflects upon the socio-economic and educational conditions of Muslims in Telangana State. It presents a comparative analysis of mortality data, maternal health, delivery care, and child immunization, as well as reproductive health aspects and children’s nutritional status. It shares valuable insights into the impacts of emigration and internal migration on health among local Muslims and presents a detailed analysis of data from the Census of India, NSSO, and Commission of Inquiry on Socio-Economic and Educational Status of Muslims regarding the social, economic, and demographic situation of Muslims in Telangana, as well as their opportunities for development under the newly formed state government. The book would be of great interest to scholars and researchers in development economics, sociology, politics, history, cultural studies, minority studies, Islamic studies, and policy studies, as well as policymakers, civil society activists, and those working in media and journalism.