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Khaled Abou El Fadl, a prominent critic of Islamic puritanism, leads off this lively debate by arguing that Islam is a deeply tolerant religion. Injunctions to violence against nonbelievers stem from misreadings of the Qur'an, he claims, and even jihad, or so-called holy war, has no basis in Qur'anic text or Muslim theology but instead grew out of social and political conflict. Many of Abou El Fadl's respondents think differently. Some contend that his brand of Islam will only appeal to Westerners and students in "liberal divinity schools" and that serious religious dialogue in the Muslim world requires dramatic political reforms. Other respondents argue that theological debates are irrelevant and that our focus should be on Western sabotage of such reforms. Still others argue that calls for Islamic "tolerance" betray the Qur'anic injunction for Muslims to struggle against their oppressors. The debate underscores an enduring challenge posed by religious morality in a pluralistic age: how can we preserve deep religious conviction while participating in what Abou El Fadl calls "a collective enterprise of goodness" that cuts across confessional differences? With contributions from Tariq Ali, Milton Viorst, and John Esposito, and others.
In 1932, the eminent British scholar of Islam, Sir Hamilton Gibb, wrote: "The nobility and broad tolerance of this religion [Islam], which accepted all the real religions of the world as God-inspired, will always be a glorious heritage for mankind. No other society has such a record of success in uniting, in an equality of status, of opportunity, and of endeavor, so many and so various races of humanity." (Whither Islam?) Such scholarly objectivity towards the tolerance which has historically characterized the Islamic tradition as a whole is in short supply these days. Through an insidious symbiosis of fanatical Muslims and prejudiced Islamophobes, the very opposite image of Islam has emerged as one of the most dangerous stereotypes of our times. The most cursory glance at history will not only reveal the falsity of this stereotype of an intolerant Islam, it will also reveal the little known fact that, not so long ago, it was the Islamic world that provided models of tolerant conduct for a fanatically intolerant Christian world tearing itself apart over dogmatic differences. The first part of this monograph examines the historical record of tolerance in the Islamic tradition, illustrating the expression of the principle of tolerance through the rule of such dynasties as the Ottomans, Mughals, Fatimids, and the Umayyads of Spain. In the second, the principle of tolerance is shown to be rooted in the spirit of the Qur'anic revelation and embodied in the exemplary conduct of the Prophet.
“A civil but honest dialogue...As illuminating as it is fascinating.” —Ayaan Hirsi Ali Is Islam a religion of peace or war? Is it amenable to reform? Why do so many Muslims seem to be drawn to extremism? And what do words like jihadism and fundamentalism really mean? In a world riven by misunderstanding and violence, Sam Harris—a famous atheist—and Maajid Nawaz—a former radical—demonstrate how two people with very different religious views can find common ground and invite you to join in an urgently needed conversation. “How refreshing to read an honest yet affectionate exchange between the Islamist-turned-liberal-Muslim Maajid Nawaz and the neuroscientist who advocates mindful atheism, Sam Harris...Their back-and-forth clarifies multiple confusions that plague the public conversation about Islam.” —Irshad Manji, New York Times Book Review “It is sadly uncommon, in any era, to find dialogue based on facts and reason—but even more rarely are Muslim and non-Muslim intellectuals able to maintain critical distance on broad questions about Islam. Which makes Islam and the Future of Tolerance something of a unicorn...Most conversations about religion are marked by the inability of either side to listen, but here, at last, is a proper debate.” —New Statesman
This collection of essays by some of the world's leading authorities on Islamic social history focuses on the juridical and cultural oppression of non-Muslims in Islamic societies. The authors of these in-depth but accessible articles explode the widely diffused myth, promulgated by Muslim advocacy groups, of a largely tolerant, pluralistic Islam. In fact, the contributors lay bare the oppressive legal superstructure that has treated non-Muslims in Muslim societies as oppressed and humiliated tributaries, and they show the devastating effects of these discriminatory attitudes and practices in both past and contemporary global conflicts.Besides original articles, primary source documents here presented also elucidate how the legally mandated subjugation of non-Muslims under Islamic law stems from the Muslim concept of jihad - the spread of Islam through conquest. Historically, the Arab-Muslim conquerors overran vast territories containing diverse non-Muslim populations. Many of these conquered people surrendered to Muslim domination under a special treaty called dhimma in Arabic. As such these non-Muslim indigenous populations, mainly Christians and Jews, were then classified under Islamic law as dhimmis (meaning "protected"). Although protected status may sound benign, this classification in fact referred to "protection" from the resumption of the jihad against non-Muslims, pending their adherence to a system of legal and financial oppression, as well as social isolation. The authors maintain that underlying this religious caste system is a culturally ingrained contempt for outsiders that still characterizes much of the Islamic world today and is a primary impetus for jihad terrorism.Also discussed is the poll tax (Arabic jizya) levied on non-Muslims; the Islamic critique of the Universal Declaration of Human Rights; the use of jihad ideology by twentieth-century radical Muslim theorists; and other provocative topics usually ignored by Muslim apologists.This hard-hitting and absorbing critique of Islamic teachings and practices regarding non-Muslim minorities exposes a significant human rights scandal that rarely receives any mention either in academic circles or in the mainstream press.
Since the beginning of its history, Islam has encountered other religious communities both in Arabia and in the territories conquered during its expansion. Muslims faced other religions from the position of a ruling power and were therefore able to determine the nature of that relationship in accordance with their world-view and beliefs. Yohanan Friedmann's original and erudite study examines questions of religious tolerance as they appear in the Qur'an and in the prophetic tradition, and analyses the principle that Islam is exalted above all religions, discussing the ways in which this principle was reflected in various legal pronouncements. The book also considers the various interpretations of the Qur'anic verse according to which 'No compulsion is there in religion ...', noting that, despite the apparent meaning of this verse, Islamic law allowed the practice of religious coercion against Manichaeans and Arab idolaters, as well as against women and children in certain circumstances.
This book explains how the leaders of the world's largest Islamic organizations understand tolerance, explicating how politics works in a Muslim-majority democracy.
"Abu Hamid al Ghazali, one of the most famous Muslim intellectuals in the history of Islam, set out to provide a legally sanctioned definition of Unbelief (kufr) as the basis for a criterion for determining who is to be considered a Muslim and who is not, as far as theology is concerned. The translation is preceded by an extensive commentary in which the author reconstructs the historical and theoretical context of the Faysal and discusses its relevance for contemporary thought and practice." "This is particularly relevant to the contemporary Muslim theological scene, given the on-going controversy between Revivalist groups, Rationalist and Traditionalist, as to what is the true interpretation of religion and what constitutes a grave deviation from it."--BOOK JACKET.
This booklet was compiled to refute the misconceived notions that Islam is a violent, brutal and intolerant religion which calls upon its followers to wage war, called jihad, against all non-Muslims, that Islam prohibits freedom of religion, and propagates its message by force, and that it does not tolerate any criticism of its teachings and urges Muslims to kill anyone who speaks against it. This book shows that: · Islam teaches Muslims to live in peace with all others in the world, tolerating religious differences. · It recognises for everyone the freedom to believe in and practise whatever religion they wish. · It requires Muslims to show self-restraint and patience in the face of verbal abuse of their religion. · It deplores any kind of violent attack on the general public of any country, innocently going about their daily business.
A fascinating journey into Islam's diverse history of ideas, making an argument for an "Islamic Enlightenment" today In Reopening Muslim Minds, Mustafa Akyol, senior fellow at the Cato Institute and opinion writer for The New York Times, both diagnoses “the crisis of Islam” in the modern world, and offers a way forward. Diving deeply into Islamic theology, and also sharing lessons from his own life story, he reveals how Muslims lost the universalism that made them a great civilization in their earlier centuries. He especially demonstrates how values often associated with Western Enlightenment — freedom, reason, tolerance, and an appreciation of science — had Islamic counterparts, which sadly were cast aside in favor of more dogmatic views, often for political ends. Elucidating complex ideas with engaging prose and storytelling, Reopening Muslim Minds borrows lost visions from medieval Muslim thinkers such as Ibn Rushd (aka Averroes), to offer a new Muslim worldview on a range of sensitive issues: human rights, equality for women, freedom of religion, or freedom from religion. While frankly acknowledging the problems in the world of Islam today, Akyol offers a clear and hopeful vision for its future.
This book examines the development of pluralism in Islam in South Asia. It explores developments through the work of the historian and poet Amir Khusraw and seeks to show that Islam developed its own culture of tolerance rather than just import it from outside.