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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.
"Muslims have always been part of the United States, but very little is known about how Muslim Americans practice their religion. How do they pray? What's it like to go on pilgrimage to Mecca? What rituals accompany the birth of a child, a wedding, or the death of a loved one? What holidays do Muslims celebrate and what charities do they support? How do they learn about the Qur'an? [This book] introduces readers to the way Islam is lived in the United States, offering ... portraits of Muslim American life passages, ethical actions, religious holidays, prayer, pilgrimage, and other religious activities"--Back cover.
This pioneering study casts important new light on key issues in the development of dogmatic instruction in early Islam, as it examines the creed written by the Basran and Baghdadi Sunni preacher Ghulām Khalīl (d. 275/888). It includes a critical edition of the Arabic text and an English translation of what appears to be one of the earliest statements of religious beliefs in Islam. In particular, this book argues convincingly that this influential text was authored by the ninth century Ghulām Khalīl rather than the Hanbali preacher of Baghdad, al-Barbahārī - a claim repeatedly made by modern scholars, both Western and Eastern. The present publication broaches multi-layered themes with the aim of specifying the parameters of this “Muslim Creed” in terms of the composite relationship between its content and its origin. In addition, it tackles the important question of what may have led modern Salafis to embrace the doctrinal positions of this particular statement of belief and practice and, perhaps more importantly, to pursue its “institutionalization” as a religious orthodoxy.
"Originally written for the Conference of Great Religions held at Lahore on December 26-29, 1896, the Philosophy of the Teachings of Islam has since served as an introduction to Islam for seekers after the truth and religious knowledge in different parts of the world. The present issue includes several "lost" pages not included in the essay that was read out at Lahore. It deals with the following five broad themes, set by the moderators of the Conference: 1. The physical, moral and spiritual states of man 2. The state of man after death 3. The object of man's life and the means to its attainment 4. The operation of the practical ordinances of the Law in this life and the next 5. Sources of Divine knowledge."--Publisher's description.
This book is an interview of Elijah Muhammad explaining his initial encounter with his teacher, Master Fard Muhammad and how his messengership came about. The subjects discussed are Master Fard Muhammad's whereabouts, the races and what makes a devil and satan. He answers questions dealing the concept of divine and how ideas are perfected. More basic subjects include Malcolm X, Noble Drew Ali, C. Eric Lincoln, Udom, and a comprehensive range of information.
In this original and illuminating book, Denise A. Spellberg reveals a little-known but crucial dimension of the story of American religious freedom—a drama in which Islam played a surprising role. In 1765, eleven years before composing the Declaration of Independence, Thomas Jefferson bought a Qur’an. This marked only the beginning of his lifelong interest in Islam, and he would go on to acquire numerous books on Middle Eastern languages, history, and travel, taking extensive notes on Islam as it relates to English common law. Jefferson sought to understand Islam notwithstanding his personal disdain for the faith, a sentiment prevalent among his Protestant contemporaries in England and America. But unlike most of them, by 1776 Jefferson could imagine Muslims as future citizens of his new country. Based on groundbreaking research, Spellberg compellingly recounts how a handful of the Founders, Jefferson foremost among them, drew upon Enlightenment ideas about the toleration of Muslims (then deemed the ultimate outsiders in Western society) to fashion out of what had been a purely speculative debate a practical foundation for governance in America. In this way, Muslims, who were not even known to exist in the colonies, became the imaginary outer limit for an unprecedented, uniquely American religious pluralism that would also encompass the actual despised minorities of Jews and Catholics. The rancorous public dispute concerning the inclusion of Muslims, for which principle Jefferson’s political foes would vilify him to the end of his life, thus became decisive in the Founders’ ultimate judgment not to establish a Protestant nation, as they might well have done. As popular suspicions about Islam persist and the numbers of American Muslim citizenry grow into the millions, Spellberg’s revelatory understanding of this radical notion of the Founders is more urgent than ever. Thomas Jefferson’s Qur’an is a timely look at the ideals that existed at our country’s creation, and their fundamental implications for our present and future.
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.
This book explores the richness of Pakistan's religious landscape, giving attention to a number of topics: Shia flagellation processions, Urdu-language pulp fiction, streetside rituals involving animals (pariah-kites and fortune-telling parrots), and the use of sorcery to contend with the jinns that are believed to infest cities such as Lahore. Uniting these topics is an investigation of how Islamist politicians seek to eradicate sectarian diversity and repress localized forms of Muslim folk practices in the name of a standardized, uniform, and globalized version of Islam. The book looks at forms of resistance to this Islamist globalization, such as collaborative efforts by Christian, Hindu, and Muslim human-rights activists to repeal Pakistan's notorious blasphemy law and assert the worth of religious pluralism.
This book seeks to explain the political and religious factors leading to the economic reversal of fortunes between Europe and the Middle East.