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Books on the topic 'Beginnings of Islam'

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Author: Grafiati

Published: 23 September 2022

Last updated: 28 September 2022

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1

Segovia, Carlos A., ed. Remapping Emergent Islam. NL Amsterdam: Amsterdam University Press, 2020. http://dx.doi.org/10.5117/9789462988064.

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This multidisciplinary collective volume advances the scholarly discussion on the origins of Islam. It simultaneously focuses on three domains: texts, social contexts, and ideological developments relevant for the study of Islam’s beginnings -- taking the latter expression in its broadest possible sense. The intersections of these domains need to be examined afresh in order to obtain a clear picture of the concurrent phenomena that collectively enabled both the gradual emergence of a new religious identity and the progressive delimitation of its initially fuzzy boundaries.

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2

Shoemaker, Stephen J. The death of a prophet: The end of Muhammad's life and the beginnings of Islam. Philadelphia: University of Pennsylvania Press, 2012.

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3

Narratives of Islamic origins: The beginnings of Islamic historical writing. Princeton, N.J: Darwin Press, 1998.

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4

Ghazzālī. The beginning of guidance: The imam and proof of Islam. 2nd ed. London: White Thread Press, 2010.

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5

Loves, Yahweh. The beginning of the end of Islam on the Plateau. Nigeria: Saviour's Associates, 2010.

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6

Ibreljić, Izet. Evropski muslimani na početku 21. stoljeća = European muslims at the beginning of the 21st century. Tuzla: Harfo-Graf, 2008.

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7

Nagimova, Al'mira. Islamic Finance in the CIS countries: Past and Future. ru: INFRA-M Academic Publishing LLC., 2022. http://dx.doi.org/10.12737/1836220.

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In the monograph, the author, relying on a wide range of sources, examines the past and future of Islamic finance. It is shown that Islamic finance is not something new for the world: the history of its development begins with the very birth of Islam and dates back more than 1400 years. It is considered in what forms Islamic finance was presented in the past. Of particular interest are the historical parallels that are drawn between the beginning of the XX century and the XXI century. In addition, it explains what will determine the future of Islamic finance and in what formats they will be presented in the near future. It is addressed to everyone who is interested in the past, present and future of Islamic finance.

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8

Darussalam (Firm). Research Dept., ed. Early days: Stories of the beginning of Creation and the early prophet[s] from Adam to Yoonus : taken from Al-Bidayah wan-nihayah. Riyadh: Darussalam, 2010.

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9

Sāzmān-i Muṭālaʻah va Tadvīn-i Kutub-i ʻUlūm-i Insānī-i Dānishgāhʹhā (Iran), ed. Muhr dar Īrān: Az āghāz tā ṣadr-i Islām = Seal making in Iran : from the earliest times to the beginning of Islamic era. Tihrān: Sāzmān-i Muṭālaʻah va Tadvīn-i Kutub-i ʻUlūm-i Insānī-i Dānishgāhʹhā (SAMT), Markaz-i Taḥqīq va Tawsiʻah-i ʻUlūm-i Insānī, 2013.

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10

Azad, Arezou. The Beginnings of Islam in Afghanistan. University of California Press, 2017. http://dx.doi.org/10.1525/california/9780520294134.003.0002.

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Covering the period from 709 to 871, this chapter traces the initial conversion of Afghanistan from Zoroastrianism and Buddhism to Islam. Highlighting the differential developments in four regions of Afghanistan, it discusses the very earliest history of Afghan Islam both as a religion and as a political system in the form of a caliphate. The chapter draws on under-utilized sources, such as fourth to eighth century Bactrian documents from Tukharistan and medieval Arabic and Persian histories of Balkh, Herat and Sistan. In so doing, it offers a paradigm shift in the way early Islam is understood by arguing that it did not arrive in Afghanistan as a finished product, but instead grew out of Afghanistan’s multi-religious context. Through fusions with Buddhism, Zoroastrianism, early Abrahamic traditions, and local cult practices, the Islam that resulted was less an Arab Islam that was imported wholesale than a patchwork of various cultural practices.

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11

Henry Stubbe and the Beginnings of Islam. Columbia University Press, 2014.

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12

Matar, Nabil, ed. Henry Stubbe and the Beginnings of Islam. Columbia University Press, 2013. http://dx.doi.org/10.7312/mata15664.

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13

Henry Stubbe and the Beginnings of Islam: The Originall and Progress of Mahometanism. Columbia University Press, 2013.

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14

Matar, Nabil. Henry Stubbe and the Beginnings of Islam: The Originall and Progress of Mahometanism. Columbia University Press, 2013.

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15

Gzella, Holger. Cultural History of Aramaic: From the Beginnings to the Advent of Islam. BRILL, 2015.

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16

Death of a Prophet: The End of Muhammad's Life and the Beginnings of Islam. University of Pennsylvania Press, 2015.

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17

Dallal, Ahmad S. Islam without Europe. University of North Carolina Press, 2018. http://dx.doi.org/10.5149/northcarolina/9781469641409.001.0001.

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Replete with a cast of giants in Islamic thought and philosophy, Ahmad S. Dallal’s pathbreaking intellectual history of the eighteenth-century Muslim world challenges stale views of this period as one of decline, stagnation, and the engendering of a widespread fundamentalism. Far from being moribund, Dallal argues, the eighteenth century--prior to systematic European encounters--was one of the most fertile eras in Islamic thought. Across vast Islamic territories, Dallal charts in rich detail not only how intellectuals rethought and reorganized religious knowledge but also the reception and impact of their ideas. From the banks of the Ganges to the shores of the Atlantic, commoners and elites alike embraced the appeals of Muslim thinkers who, while preserving classical styles of learning, advocated for general participation by Muslims in the definition of Islam. Dallal also uncovers the regional origins of most reform projects, showing how ideologies were forged in particular sociopolitical contexts. Reformists’ ventures were in large part successful--up until the beginnings of European colonization of the Muslim world. By the nineteenth century, the encounter with Europe changed Islamic discursive culture in significant ways into one that was largely articulated in reaction to the radical challenges of colonialism.

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18

Smith, Jane I., and Yvonne Yazbeck Haddad, eds. The Oxford Handbook of American Islam. Oxford University Press, 2014. http://dx.doi.org/10.1093/oxfordhb/9780199862634.001.0001.

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This Handbook offers an up-to-the-minute analysis of Islam in America by 30 of the best scholars in the field. It covers the initial growth of Islam in the US from the earliest arrivals through the beginnings of African American Islam, as well as the waves of pre- and post-WWII immigrants when Muslims had little sense of religious identity in relation to their American compatriots. Providing basic information about Sunni, Shi‘ite, sectarian and Sufi movements in America, the volume considers the role of ethnic and racial identity in religious formation. Special attention is given to the role and status of women, marriage, and family. The rise of religious and educational institutions, leadership and youth movements, along with the expansion of Islam through outreach in prisons and through volunteerism, have served to give cohesion and a growing sense of what it means to be part of American Islam. The final section of the book deals with the component pieces of contemporary Islam in America such as politics and government, intellectual life and interfaith endeavors. The process of integration and assimilation that has been intensified as a response to 9/11 has brought about a creative response in which Muslims are eager to be Muslim and American at the same time. The volume concludes with elements of Muslim culture that are part of the current creative response to the reality of American Islam, including Islamic dress and fashion, art and architecture, film and filmmaking, health and medicine, politics, and Muslim-Christian relations. Bracketing these articles on integration and assimilation are thorough investigations of both the effects of the war on terror and the continuing Islamophobia that it has engendered, and of the relationship of American Islam to international Islam.

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19

The Beginnings of Christian Theology in Arabic: Muslim-Christian Encounters in the Early Islamic Period (Variorum Collected Studies Series, 746). Variorum, 2003.

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20

Behn, Wolfgang. Concise Biographical Companion To Index Islamicus: An International Who's Who in Islamic Studies from its Beginnings down to the Twentieth Century: Bio-bibliographical ... Oriental Studies/Handbuch Der Orientalistik). Brill Academic Publishers, 2004.

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21

A Bad Beginning The Path To Islam. Archetype, 2009.

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22

A Bad Beginning And The Path To Islam. Archetype, 2009.

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23

Ansari, Ali M. 3. Iran and Islam. Oxford University Press, 2014. http://dx.doi.org/10.1093/actrade/9780199669349.003.0003.

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In 1979 the Islamic Revolution overthrew the monarchy and transformed Iran’s relations with the outside world. Iranian history was reassessed along with the importance of Islam to Iranian identity. ‘Iran and Islam’ outlines the history of Iranians beginning with the wars between Sasanian Iran and its western Roman/Byzantine rival in the 6th century ce. It charts the fall of the Sasanian Empire to the Muslim Caliphate; the new Umayyad overlords; the Abbasid revolution in the 8th century ce; the rise of the New Persian language; the Mongol invasions of the 13th and 14th centuries and integration with Turanians; and the importance of Shi’ism to the Iranian people.

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24

Bowen, John R. Gender, Islam, and Law. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198829591.003.0013.

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This chapter considers arguments about Islam and women’s welfare, and, at greater length, how legal systems with Islamic elements treat women, focusing on how women fare in Islamic family courts. Key methodological issues include how to focus on real-world views and practices rather than only texts, disentangle the effects of patriarchal regional cultures from the effects of Islamic law, and compare the gendered effects of Islamic court practices with local alternatives. The Islamic legal tradition features both a broadly shared set of texts and traditions and a wide array of interpretations and practices. From the very beginning of Islam, rulers and judges developed new ways of applying the traditions to changing situations. Many of these new applications involved ways to grant women greater autonomy. The chapter looks in greater detail at three countries—Tunisia, Indonesia, and Iran—to detect probable mechanisms shaping women’s access to divorce and to property.

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25

Kadivar, Mohsen, and Gianluca Parolin. Blasphemy and Apostasy in Islam. Translated by Hamid Mavani. Edinburgh University Press, 2020. http://dx.doi.org/10.3366/edinburgh/9781474457576.001.0001.

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Is it lawful to shed the blood of a man or a woman who insults the Prophet Muhammad? Does the Qur’an stipulate a worldly punishment for apostates? Beginning with a genealogy of religious freedom in contemporary Islam, this book tells the gripping story of Rafiq Taqi, an Azerbaijani journalist and writer, who was condemned to death by an Iranian cleric for a blasphemous news article in 2006. Delving into the most sacred sources for all Muslims – the Qur’an and Hadith – Mohsen Kadivar explores the subject of blasphemy and apostasy from the perspective of Shi’a jurisprudence to articulate a polarisation between secularism and extremist religious orthodoxy. In a series of online exchanges, he debates the case with Muhammad Jawad Fazel, the son of Grand Ayatollah Fazel Lankarani who issued the fatwa pronouncing death penalty on Taqi. While disapproving of the journalist’s writings, Kadivar takes a defensive stance against vigilante murders and asks whether death for apostasy reflects the true spirit of Islam. This book presents a back-and-forth debate between modern two Shi’a jurists (one conservative, one reformist) that locates the exact points of controversy surrounding apostasy and blasphemy. It engages with the broader subjects of religious freedom and human rights, addressing both secular and religious interests. The author’s extensive new introduction and annotations throughout the text brings the work up-to-date and place it in its academic and public contexts. Finally, the book takes a front-row seat to the debate on blasphemy and apostasy in Islam.

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26

Tarikh-i Iran az Aghaz ta Islam [‎تاریخ ایران از آغاز تا اسلام‎]: ‎History of Iran from the Beginning till Islam. Author, Ahmad Shahvary, 2005.

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27

Craig, William Lane, and Paul Copan. Kalam Cosmological Argument Vol. 2: Scientific Evidence for the Beginning of the Universe. Bloomsbury Publishing Plc, 2017.

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28

Ali, Muna. Introduction. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190664435.003.0001.

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This introductory chapter presents three vignettes that illustrate the four narratives that frame this book: the notion of an identity crisis among young Muslims, the purported conflict between a “pure or true” Islam and a “cultural” Islam, an alleged “Islamization of America,” and the imperative for creating an American Muslim community and culture. It also sketches the methodology employed in the book, detailing the centrality of a narrative framework from the inception of this project to its methods, the challenges encountered, the analysis, and ultimately to the production of this ethnographic narrative. This beginning chapter argues that narrative is a particularly useful way to examine identity.

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29

Carlson, Marvin. 2. Religion and theatre. Oxford University Press, 2014. http://dx.doi.org/10.1093/actrade/9780199669820.003.0002.

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‘Religion and theatre’ attempts to describe some general patterns and contrasts, and suggests some historical and geographical implications of the relationship between theatre and religion. Beginning with Western monotheistic religion—Judaism, Christianity, and Islam—it shows that the condemnation of images, fundamental to Mosaic law, encouraged a deep suspicion of any form of mimesis, especially involving the body. Despite this, they all developed significant theatrical traditions with close ties to religious celebrations and ceremonies. Generally, non-Western performance has been tied to religious practice from the very beginning. In India, early theatre was intertwined with Hinduism and Buddhism, the two major religions of the subcontinent at the start of the common era.

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30

The Shadow of God and the Hidden Imam: Religion, Political Order, and Societal Change in Shi'Ite Iran from the Beginning to 1890 (Center for Middle). Univ of Chicago Pr (Tx), 1987.

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31

Amir-Moezzi, Mohammed Ali. Early Shīʿī Theology. Edited by Sabine Schmidtke. Oxford University Press, 2016. http://dx.doi.org/10.1093/oxfordhb/9780199696703.013.30.

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This chapter examines Shīʿi religion and theology in the early period of Islam. There were dozens of Shīʿī branches during the first/seventh to fourth/tenth centuries, a few of which continued into present times: the Zaydīs, the Ismāʿīlīs, and the Twelver Shīʿīs. This chapter deals primarily with the (proto-)Imami Shīʿīs during the pre-Būyid period. The end of this period coincides with the beginning of the so-called ‘Major Occultation’ and was characterized by the triumph of rationalism. This chapter also considers the five concepts on which Shīʿī theology is based, the first three of which are labelled ‘principles of religion’ and the remaining two are known as ‘principles that are specific to Imamism’. Finally, it discusses two types of Shīʿī theology, rational theology and esoteric theology, and the two worldviews that characterized the ‘imam’s religion’, ‘dual vision’ and the ‘dualistic view’.

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32

Paul, Jürgen. The Rise of the Khwajagan-Naqshbandiyya Sufi Order in Timurid Herat. University of California Press, 2017. http://dx.doi.org/10.1525/california/9780520294134.003.0004.

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This chapter addresses the question why and how the Khwajagan-Naqshbandi order became the paramount Sufi group in Timurid Herat, so paving the way for the central Naqshbandi role in Afghan society down to the twentieth century. At the beginning of the fifteenth century they came to Herat as outsiders from the Bukhara region with the odds against them. The major factors in their rise to prominence seem to have been their Shari’a-mindedness, their flexibility in ritual practice and mystical training, and their intellectual appeal, particularly for the Timurid ruling elite. Another important factor was the sliding towards Naqshbandi tenets of local shrine shaykhs such as the wealthy Sufi descendants of Ahmad-i Jam. Political support became instrumental in the 1450s when the newly established group around Khwaja Ahrar in Samarqand exercised a notable influence. Since the impact of the Naqshbandiyya on Afghan Islam can hardly be overestimated, this chapter shows its early history before the later chapter by Waleed Ziad turns to its second phase when it won the support of the Afghan Durrani Empire in the eighteenth century.

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33

Royles, Dan. To Make the Wounded Whole. University of North Carolina Press, 2020. http://dx.doi.org/10.5149/northcarolina/9781469661339.001.0001.

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In the decades since it was identified in 1981, HIV/AIDS has devastated African American communities. Members of those communities mobilized to fight the epidemic and its consequences from the beginning of the AIDS activist movement. They struggled not only to overcome the stigma and denial surrounding a “white gay disease” in Black America, but also to bring resources to struggling communities that were often dismissed as too “hard to reach.” To Make the Wounded Whole offers the first history of African American AIDS activism in all of its depth and breadth. Dan Royles introduces a diverse constellation of activists, including medical professionals, Black gay intellectuals, church pastors, Nation of Islam leaders, recovering drug users, and Black feminists who pursued a wide array of grassroots approaches to slow the epidemic's spread and address its impacts. Through interlinked stories from Philadelphia and Atlanta to South Africa and back again, Royles documents the diverse, creative, and global work of African American activists in the decades-long battle against HIV/AIDS.

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34

"The role of the Islamic factor in the sociology-political development of Arab countries and its evolution in terms of the Syrian uprising. (90th XX - beginning of XXI.)". Moscow: Middle East Institute Институт Ближнего Восток in Moscow, Russia, 2015.

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35

"The role of the Islamic factor in the sociology-political development of Arab countries and its evolution in terms of the Syrian uprising. (90th XX - beginning of XXI.)" (in Russian). Moscow, Russia: Middle East Institute Институт Ближнего Восток, 2015.

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36

Bennett, Judith, and Ruth Karras, eds. The Oxford Handbook of Women and Gender in Medieval Europe. Oxford University Press, 2013. http://dx.doi.org/10.1093/oxfordhb/9780199582174.001.0001.

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This book maps out what we now firmly know—and what we are just beginning to know--after four decades of scholarship on women and gender in medieval Europe. Medieval gender rules seem both foreign and familiar today. Medieval people understood religion, law, love, marriage, and sexual identity in distinctive ways that compel us today to understand women and gender as changeable, malleable, and unyoked from constraints of nature or biology. Yet some medieval views are echoed in modern traditions, and those echoes tease out critical tensions of continuity and change in gender relations. The essays collected here also speak to interpretative challenges common to all fields of women’s and gender history—that is, how best to uncover the experiences of ordinary people from archives formed mainly by and about elite males, and how to combine social histories of lived experiences with cultural histories of gendered discourses and identities. The collection focuses on western Europe in the Middle Ages but essays also offer some consideration of medieval Islam and Byzantium. The essays range widely and are gathered together under seven themes: Christian, Jewish and Muslim thought; law in theory and practice; domestic life and material culture; labor, land, and economy; bodies and sexualities; gender and holiness; and the interplay of continuity and change over the medieval millennium.

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37

Nelson, Derek R., and Paul R. Hinlicky, eds. The Oxford Encyclopedia of Martin Luther. Oxford University Press, 2017. http://dx.doi.org/10.1093/acref/9780190461843.001.0001.

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125 scholarly articlesThe Oxford Encyclopedia of Martin Luther is a collaboration of the leading scholars in the field of Reformation research and the thought, life, and legacy of influence – for good and for ill – of Martin Luther. In 2017 the world marks 500 years since the beginning of the public work of Luther, whose protest against corrupt practices and the way theology was taught captured Europe’s attention from 1517 onward.Comprising 125 extensive articles, The Oxford Encyclopedia of Martin Luther examines:• the contexts that shaped his social and intellectual world, such as previous theological and institutional developments• the genres in which he worked, including some he essentially created• the theological and ethical writings that make up the lion’s share of his massive intellectual output• the complicated and contested history of his reception across the globe and across a span of disciplinesThis indispensable work seeks both to answer perennial questions as well as to raise new ones. Intentionally forward-looking in approach, The Oxford Encyclopedia of Martin Luther provides a reliable survey to such issues as, for instance, how did Luther understand God? What did he mean by his notion of “vocation?” How did he make use of, but also transform, medieval thought patterns and traditions? How did Luther and the Reformation re-shape Europe and launch modernity? What were his thoughts about Islam and Judaism, and how did the history of the effects of those writings unfold?Scholars from a variety of disciplines – economic history, systematic theology, gender and cultural studies, philosophy, and many more – propose an agenda for examining future research questions prompted by the harvest of decades of intense historical scrutiny and theological inquiry.

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38

Chilton, Paul, and Monika Kopytowska, eds. Religion, Language, and the Human Mind. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190636647.001.0001.

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The book is divided into three Parts, all preceded by a full introductory chapter by the editors that discusses modern scientific approaches to religion and the application of modern linguistics, particularly cognitive linguistics and pragmatics. Part I surveys the development of modern studies of religious language and the diverse disciplinary strands that have emerged. Beginning with descriptive approaches to religious language, and the problem of describing religious concepts across languages, we introduce the turn to cognition in linguistics and also in theology. In new interdisciplinary research it is shown how linguistics, cognitive science and neuroscience work together. The final chapter focuses on the brain’s contrasting capacities, and in particular on its capacity for language and metaphor. Part II continues the topic of metaphor – the natural ability by which humans draw on basic knowledge of the world in order to explore abstractions and intangibles. The chapters of this Part look into metaphors in religious texts, what they may be seeking to express and what cognitive resources they are using. The chapters are written by specialists, all of whom apply conceptual metaphor theory in various ways, covering several major religious traditions–Buddhism, Christianity, Hinduism, Islam and Judaism. Part III seeks to open up new horizons for cognitive–linguistic research into religion, looking beyond written texts to the ways in which language is integrated with other modalities, including ritual, religious art, and religious electronic media. Along with these domains for investigation the chapters in Part III introduce readers to a range of technical instruments that have been developed within cognitive linguistics and discourse analysis in recent years.

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