Islam: An Introduction and Bibliography (original) (raw)
Related papers
Islam: An advanced introduction
London – New York, Routledge, 2021, x + 125 p.
Exploring complex relations between Muslim visions and critical stances, this textbook is a compact introduction to Islam, dealing with the origins of its forms, from early developments to contemporary issues, including religious principles, beliefs and practices. The author's innovative method considers the various opposing theories and approaches between the Islamic tradition and scholars of Islam. Each topic is accompanied by up-to-date bibliographical references and a list of titles for further study, while an exhaustive glossary includes the elementary notions to allow in-depth study. Part I outlines the two founding aspects, the Qur'an and the Prophet Muhammad, highlighting essential concepts, according to Islamic religious discourse and related critical issues. In Part II, the emergence of the religious themes that have characterised the formation of Islam are explored in terms of historical developments. Part III, on contemporary Islam, examines the growth of Islam between the end of the Middle Ages and the beginning of the modern age. Advanced readers, already familiar with the elementary notions of Islam and religious studies will benefit from Islam that explores the development of religious discourse in a historical perspective. This unique textbook is a key resource for postgraduate researchers and academics interested in Islam, religion and the Middle East.
Routledge Handbook of Islam in the West
Routledge Handbook of Islam in the West, ed. R. Tottoli (introduction by R.Tottoli, pp. 1-15, London – New York, Routledge, 2015 [2014], xiii + 478 pp. , 2015
Islam has long been a part of the West in terms of religion, culture, politics and society. Discussing this interaction from al-Andalus to the present, this Handbook explores the influence Islam has had, and continues to exert; particularly its impact on host societies, culture and politics. Highlighting specific themes and topics in history and culture, chapters cover: European paradigms Muslims in the Americas Cultural interactions Islamic cultural contributions to the Western world Western contributions to Islam
Islam, Religion, Practice, Culture and World Order
American Journal of Islam and Society
Isma‘il al-Faruqi (1921-86), a reformer, a visionary, and a great modernscholar, wrote on several aspects of Islam and Muslim interactions with majorspiritual traditions of the world. This short book is a collection of his brief reflectionson Islam’s basic ideals. Thus it is not a research work, but rather anexplication on how Islam should be comprehended on its own merit. Expressedin simple language to make its contents accessible to the general publicand containing no references, it consists of seven parts each comprised ofthree or four chapters. The arrangement of topics was not chronological, eventhough one would have expected its editor, Imtiyaz Yusuf – one of al-Faruqi’sstudents – to pay attention to such order by rearranging the chapters. For example, one would logically expect the discussion of the isrOE’ and mi‘rOEj tocome before the discussion of the hijrah ...
Islam is perceived as a way of life. Evaluate how the principle practices can help to combat the HIV and AIDs pandemic today. The aim of this paper is to evaluate how principle and practices of Islamic way of life can help to combat the HIV AIDs pandemic today. The paper shall demonstrate how the tradition (the sunnah) of the Prophet Muhammad was regarded as one of the principal Quranic practices among the pre-Islam Arabs and how it became relevant in assisting all spheres of the human life. Further, the paper will emphasize on the 5 pillars principally the duty of zakat (purification or almsgiving) as the most important practice that draws the paper to conclude that it is the case that Muslim practices can help to combat the HIV and AIDs. (Parrinder, World Religions from Ancient History to the present, 1971) take on to account that with the death of Mohammed the Muslims lost the living source of guidance that had been so important in the prophet's lifetime. The great conquests brought them into close contact with cultures more sophisticated than their own, and confronted them with all the bewildering responsibilities of governing a vast territory. Although the Koran contains a wide variety of rules to regulate specific areas of life, such as a small book could not possibly give definitive guidance for all the new situations which the community now faced (481). (Parrinder, World Religions from Ancient History to the present, 1971) Muslims quickly found it necessary to complement the Koran with other authorities in order to answer the questions before them. The most important of these complementary authorities became the sunnah of the Prophet. (482). (Parrinder, World Religions from Ancient History to the present, 1971) In turning to the sunnah, or established practice, of the prophet the early Arab Muslims were showing themselves true to a principle which had been honored by their forefathers for centuries. Arabs had always held the customs of the past in highest respect and to the extent that they recognized any standards for human behavior and morality these were drawn from the examples of men of former times and from the established custom of the tribal group (482). The coming of Islam did not necessitate rejecting the principle of traditional authority. Its effect was rather to relocate the source of tradition. For the Muslims, as for earlier Arabs, the deeds of great men of the past and a time-honored mode of conduct continued to be normative (482). In place of Arab heroes and tribal customs, however, the Muslims began to recount tales of the prophet and his companions, and to take the way of life of this earliest Muslim community as their model. In due course, the reliance upon tradition became recognized as a formal principle. The resort to traditional authority was not without problems. It is obvious that has Muslims always acted or believed strictly as others before them, there could have been no movement or development in the life of the community at all (482). In fact, the development was rapid in the first two Islamic centuries, and it involved adaptation to circumstances that would have been inconceivable to the Arabs of the prophet's time. There, had, therefore, to be some way of enlarging the scope and relevance of tradition. When Muslims looked for precedents and failed to find what was needed, Group (7) 1