This new volume of essays marks eighty years since the death of Marmaduke Pickthall. His various roles as translator of the Qurʾan, traveller to the Near East, political journalist writing on behalf of Muslim Turkey, and creator of the Muslim novel are discussed. In later life Pickthall became a prominent member of the British Muslim community in London and Woking, co-worker with Muslims in the Indian subcontinent, supporter of the Khilafat movement, and editor of the journal Islamic Culture under the patronage of the Nizam of Hyderabad. Marmaduke Pickthall: Islam and the Modern World makes an important contribution to the field of Muslims in Europe in the first half of the twentieth century. Contributors are: Humayun Ansari, Adnan Ashraf, James Canton, Peter Clark, Ron Geaves, A.R. Kidwai, Faruk Kokoglu, Andrew C. Long, Geoffrey P. Nash, M. A. Sherif and Mohammad Siddique Seddon.
Marmaduke William Pickthall, born in 1875 London to Mary O'Brien and the Reverend Charles Grayson Pickthall, is remembered-if he is remembered at all-as a translator of the Qur'an. The fact that a practicing English Christian would convert to Islam and become a renowned translator of the holiest of Muslim texts during years of volatile relations between Britain and the Ottoman Empire is itself exceptional. Yet Pickthall was much more than an historical oddity or gifted translator: he was a novelist, journalist, political and religious leader, and an often confusing mix of allegiances and beliefs. Marmaduke Pickthall: British Muslim is an examination of his ideas and writings. For twenty years of Pickthall's adult life, he was a devout Christian, and for the last twenty years he was a devout Muslim. Peter Clark's book raises issues of Muslim and national identity. Pickthall wrote much about Islam which he saw as an open, tolerant and progressive religion. A reissue of the book is a timely and authoritative contribution to current debates.
Marmaduke Pickthall: Islam and the Modern World makes an important contribution to the field of Muslims in Europe in the first half of the twentieth century. This volume of essays marks eighty years since the death of Marmaduke Pickthall.
A translation of the Koran into English by a native English speaker. Pickthall meant the work to convey the meaning of the Koran rather than to serve as a replacement for reading it in Arabic. He believed that "the Koran cannot be translated". The structure includes a short introduction summarizing the life of Mohammed and explaining the organization of the surahs (in the order that Mohammed preferred them rather than by chronological revelation or by consistent theme). The copy of the Koran that Pickthall used was written in 1246 C.E. by Al-Hajj Muhammad Shakarzâdeh from Turkey.
Fourteen centuries of Islamic thought have produced a legacy of interpretive readings of the Qu'ran written almost entirely by men. Now, with Qu'ran and Woman, Amina Wadud provides a first interpretive reading by a woman, a reading which validates the female voice in the Qu'ran and brings it out of the shadows. Muslim progressives have long argued that it is not the religion but patriarchal interpretation and implementation of the Qu'ran that have kept women oppressed. For many, the way to reform is the reexamination and reinterpretation of religious texts. Qu'ran and Woman contributes a gender inclusive reading to one of the most fundamental disciplines in Islamic thought, Qu'ranic exegesis. Wadud breaks down specific texts and key words which have been used to limit women's public and private role, even to justify violence toward Muslim women, revealing that their original meaning and context defy such interpretations. What her analysis clarifies is the lack of gender bias, precedence, or prejudice in the essential language of the Qur'an. Despite much Qu'ranic evidence about the significance of women, gender reform in Muslim society has been stubbornly resisted. Wadud's reading of the Qu'ran confirms women's equality and constitutes legitimate grounds for contesting the unequal treatment that women have experienced historically and continue to experience legally in Muslim communities. The Qu'ran does not prescribe one timeless and unchanging social structure for men and women, Wadud argues lucidly, affirming that the Qu'ran holds greater possibilities for guiding human society to a more fulfilling and productive mutual collaboration between men and women than as yet attained by Muslims or non-Muslims.
In this controversial exploration of the early history of Islam, archaeologist Yehuda D. Nevo and researcher Judith Koren present a revolutionary theory of the origins and development of the Islamic state and religion. Whereas most works on this subject derive their view of the history of this period from the Muslim literature, Crossroads to Islam also examines important types of evidence hitherto neglected: the literature of the local (Christian) population, archaeological excavations, numismatics, and especially rock inscriptions. These analyses lay the foundation for a radical view of the development of Islam.According to Nevo and Koren, the evidence suggests that the Arabs were in fact pagan when they assumed power in the regions formerly ruled by the Byzantine Empire. They contend that the Arabs took control almost without a struggle, because Byzantium had effectively withdrawn from the area long before. After establishing control, the new Arab elite adopted a simple monotheism influenced by Judaeo-Christianity, which they encountered in their newly acquired territories, and gradually developed it into the Arab religion. Not until the mid-8th century was this process completed.This interpretation of the evidence corroborates the view of other scholars, who on different grounds propose that Islam and the canonized version of the Koran were preceded by a long period of development. This new view turns on its head the traditional history of the rise of Islam, which claims that Islam began with Muhammad in Mecca and Medina around 622; then spread throughout Arabia under his charismatic leadership; and finally, after Muhammad''s death (632), inspired his followers to conquer widespread territories both in the East and West. By contrast, Nevo and Koren suggest that the rise of the Arab state created a need for a state religion, eventually called Islam.This absorbing and controversial rethinking of Islam''s early history is must reading for students and scholars of Islamic history and anyone interested in the origins of the world''s second largest religion.
Islam represents more than 1.6 billion believers worldwide. Thereby it is the second largest religion behind Christians. But there are many reservations and prejudices with regard to this belief in particular in the western world. Because of that the famous author James A. Michener (1907-1997) wrote the following text already in 1955. Trying to understand the characteristics of Islam is today more topical than ever. This booklet, getting for yourself or giving as a present, is suitable to start in this way, that you will be able to know the origin and nature of Islam.
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.
