Arab debates about the critical relationship between religion and modernity began in the early nineteenth century. Such debates are now integral to the struggle for power between a variety of political groups and their opponents, and are vital to understanding the modern Middle East. This unique volume introduces the writings of the Muslim and Arab Christian revisionist 'free-thinkers' who have tried to redefine the relationship. It challenges the deeply entrenched idea that the contemporary Islamic world has been impermeable to a critique of religious ideas and practices. Authors from the nineteenth century to the present are included. Some are avowed believers, even if they adopt positions many might regard as heretical; others are openly agnostic and atheistic. Despite their differences, all have been united in disputing the fundamentalist idea that life should conform to a system of values and law based on the Quran. They have also rejected the religious 'liberalism' that has been the chief opposition to traditionalism. The book's originality lies in its evaluation of the social and cultural impact of these radical thinkers.

The most important debate in Islamic origins is that of the reliability of the lists of transmitters (isnads) that are said to guarantee the authenticity of the materials to which they are attached. Many scholars have come to the conclusion that most traditions (hadiths), which claim to preserve the words and deeds of Muhammad and early Muslim scholars, are spurious. Other scholars defend hadiths and their isnads, arguing for an early continuous written transmission of these materials. The first purpose of this study is to summarize and critique the major positions on the issue of the authenticity of hadiths in general and exegetical hadiths in particular. The second purpose is to devise a means of evaluating isnads that does not rely on circular arguments and to use it to determine if the hadiths in the Tafsir of al-Tabari, attributed to Ibn 'Abbas, are genuine.

A contest is afoot in Muslim discourses around the world in the twenty-first century. Prevalent norms and acts are subject to competing motivations, trends and forces. The image of a monolithic Islam is thus wholly inadequate to identify and interpret the different expressions of Muslim thought and practice in their specific yet connected contexts. This book proposes competing and persuasive perspectives for interpreting what Muslims say, do and think in collective settings or in the light of common frames of reference. The chapters contained in this book reflect a diversity of disciplines and interests. Nonetheless, a common thread of the preoccupation with meanings in context unites the contributors and the approaches to their chosen examples. Islam is not a discrete category that is taken for granted. Instead, the cacophony of voices in the Muslim world situated in specific contexts, variously national, regional or global, is allowed to inform each chapter. Here one encounters contemporary Muslims participating in discourses with a contested character that create opportunities to augment or question orthodox dictates or transmit or alter existing beliefs and practices. What emerges are nuanced portraits of contemporary Muslim thought and practice that reveal a far from monolithic Islam to which all things Islamic can be reduced.

Nonbelievers, Apostates, and Atheists in the Muslim World offers a contemporary, cross-cultural look at nonbelief and nonreligion in Islam. Providing historical, conceptual, statistical, and ethnographic data on nonbelievers from Morocco to Egypt, Turkey, and Bangladesh, it explores the unique nature and challenges of nonreligion for Muslims. It includes 11 chapters by experts on nonbelief, nonreligion, and atheism in an array of Muslim-majority countries. The book features multiple disciplines and offers both ethnographic and statistical information on this important, growing, but neglected population. It explores the unique nature of nonreligion in Islam, illustrating that nonbelief is specific to a particular religious tradition. It also examines how ex-Muslims navigate complexities and dangers of their societies—especially for women—and how nonbelief and nonreligion do not equate to atheism or the total repudiation of religion or of Muslim identity. This book is an outstanding resource for scholars and students of nonbelief, atheism, secularism, religion, and contemporary Islam.

As scepticism has rarely been studied in the context of the Arabic culture and its Judeo-Arabic sub-culture, it is small wonder that sceptical motifs of Judah Halevi’s classic theological The Kuzari (written ca. 1140) received very little scholarly attention so far. Thus, the present study seeks to shed light on Halevi’s wrestling with the dogmatic-rationalistic trends of his period from an angle of this much less studied perspective. As a by-product, this study is a contribution to the mainly uncultivated field of traces of scepticism in the Arabic culture.

From the beginning, Islam faces many challenges from its foes, that is, the disbelievers'atheism, Jews and Christians, secularism, liberalism, pluralism, etc.'who want to extinguish Islam and its foundation from this world. Since the fall of the Islamic empire in the fifteenth century, Muslim countries pathetically came under the dominance of Western powers in almost every aspect of life. The United States of America and other powers foreign policies generally have hidden agenda to weaken the Muslim countries so that they can keep on dominating the Muslim world. They give support to the secularist, liberalist, and pluralist groups in the Muslim countries to go against the Islamic traditionalists and fundamentalists. Although there are more than a billion Muslims in the world, they are weak and have become marginalized. Gone is the power of the Muslims of the past. Therefore, the contemporary Muslims have no choice but to wake up to face the challenge if they are genuine Muslims because they are the best ummah ever created by Allah. During the height of Islamic empire, Islam stayed strong and kept on spreading its wing throughout the world because of charismatic and credibility some of its leaders. Islam is a universal religion that brought enlightenment to human race. Nevertheless, Muslim nations in the modern era of globalized world are disobedient lot unlike the Muslims of the past; thus they become weak. Globalization is the creation of the Western imperialists as a tool to control world trade and economy of other nations. Small and underdeveloped nations are often unfairly treated. The polarization and bloody borders between the Christians West and the Muslims are now become more transparent than ever before. The wounds inflicted by the Americans and the West in Palestine, Iraq, Afghanistan, Yemen, Sudan, Somalia, and others are still bleeding and bloody. The usage of the words such as Islamophobia and the Muslims as terrorist frequently propagated throughout the world against Islam, thereby affecting the feeling of friendly and moderate Muslims in general. The cruelties inflicted on many of the innocent Muslims directly or indirectly give a green light for some hardcore Muslims to retaliate in a more radical way, including suicide bombing. The difference perception of faith, moral character, social, ethic, economy, politics, law, etc., in Islam with other religions are wide apart. Islam is a religion of Oneness of God (Islamic Monotheism) whilst the others are not. Islam taught the Muslims to live side by side in co-existence and in peace with the others provided there is a mutual respect with one another. Islam is a moderate religion. The whole universe and its contents absolutely belong only to Allah. Human race are His servants to take good care of the earth. Muslim ummah in the modern world miserably failed in their responsibilities in this world because most of them are lack of faith in Allah. They have deserted al-Quran and al-Sunnah of Prophet Muhammad (pbuh) in their way of life. Nevertheless, ultimately near the end of the world the Muslims will win as promised by Allah although disbelievers do not believe it.

Within the field of Islamic Studies, scientific research of Muslim theology is a comparatively young discipline. Much progress has been achieved over the past decades with respect both to discoveries of new materials and to scholarly approaches to the field. The Oxford Handbook of IslamicTheology provides a comprehensive and authoritative survey of the current state of the field. It provides a variegated picture of the state of the art and at the same time suggests new directions for future research.Part One covers the various strands of Islamic theology during the formative and early middle periods, rational as well as scripturalist. To demonstrate the continuous interaction among the various theological strands and its repercussions (during the formative and early middle period and beyond),Part Two offers a number of case studies. These focus on specific theological issues that have developed through the dilemmatic and often polemical interactions between the different theological schools and thinkers. Part Three covers Islamic theology during the later middle and early modernperiods. One of the characteristics of this period is the growing amalgamation of theology with philosophy (Peripatetic and Illuminationist) and mysticism. Part Four addresses the impact of political and social developments on theology through a number of case studies: the famous mihna instituted byal-Ma'mun (r. 189/813-218/833) as well as the mihna to which Ibn 'Aqil (d. 769/1367) was subjected; the religious policy of the Almohads; as well as the shifting interpretations throughout history (particularly during Mamluk and Ottoman times) of the relation between Ash'arism and Maturidism thatwere often motivated by political motives. Part Five considers Islamic theological thought from the end of the early modern and during the modern period.

This comprehensive survey of contemporary Islam provides a philosophical and theological approach to the issues faced by Muslims and the question of global secularisation. Engaging with critics of modern Islam, Shabbir Akhtar sets out an agenda of what his religion is and could be as a political entity. Exploring the views and arguments of philosophical, religious and political thinkers, the author covers a raft of issues faced by Muslims in an increasingly secular society. Chapters are devoted to the Qur’an and Islamic literature; the history of Islam; Sharia law; political Islam; Islamic ethics; and political Islam’s evolving relationship with the West. Recommending changes which enable Muslims to move from their imperial past to a modest role in the power structures of today’s society, Akhtar offers a detailed assessment of the limitations and possibilities of Islam in the modern world. Providing a vision for an empowered yet rational Islam that distances itself from both Islamist factions and Western secularism, this book is an essential read for students and scholars of Islamic studies, religion, philosophy and politics.

Imperial Sceptics provides a highly original analysis of the emergence of opposition to the British Empire from 1850–1920. Departing from existing accounts, which have focused upon the Boer War and the writings of John Hobson, Gregory Claeys proposes a new chronology for the contours of resistance to imperial expansion. Claeys locates the impetus for such opposition in the late 1850s with the British followers of Auguste Comte. Tracing critical strands of anti-imperial thought through to the First World War, Claeys then scrutinises the full spectrum of socialist writings from the early 1880s onwards, revealing a fundamental division over whether a new conception of 'socialist imperialism' could appeal to the electorate and satisfy economic demands. Based upon extensive archival research, and utilising rare printed sources, Imperial Sceptics will prove a major contribution to our understanding of nineteenth-century political thought, shedding new light on theories of nationalism, patriotism, the state and religion.

The European Union is in inexorable decline. The outlook is gloomy for the economy and nobody listens to European politicians. Any authority or power that it once had on the world stage is being lost, and its claims to the moral high ground in international affairs are increasingly shaky. But this lamentable state of affairs is neither inevitable nor irreversible. The emerging new world order offers opportunities for the EU, if it can only act systematically and develop a new cosmopolitan strategy based on principled and consistent support for universal values. Here is a bold analysis of the problem and a brilliant proposal for a remedy. 'Richard Youngs has produced a passionate but clear-headed analysis of Europe's shrinking status in world affairs. Sarkozy and Merkel should read and react to this wake-up call to reverse Europe's decline before it is too late.' Denis MacShane MP, Britain's longest serving Europe minister