What is the legally prescribed penalty, if any, for apostasy (al-riddah), and how does this relate to the demand for religious tolerance as stipulated in verse 2:256 of the Qur’an “There shall be no compulsion in matters of faith”? It is an established fact that the Prophet never, in his entire life, put an apostate to death. Yet, the issue remains one of the most controversial to have afflicted the Muslim world down the centuries. It is also the source of much damaging media coverage today as Islamic jurisprudence stands accused of a flagrant disregard for human rights and freedom of expression. The subject of this book is a highly sensitive and important one. The author rightly concentrates on evidence, to examine the historical origins of the debate in rigorous detail, as well as the many moral and contextual issues surrounding it. Disputing arguments put forward by proponents of the death penalty he contends that both the Qur’an and the Sunnah promote freedom of belief including the act of exiting the Faith and do not support capital punishment for the sin of al-riddah. Note that attention is on the word sin, for there is qualification: as long as one’s apostasy has not been accompanied by anything else that would be deemed a criminal act, particularly in terms of national security, then according to the author, it remains a matter strictly between God and the individual. Of interest is the fact that the Qur’an significantly refers to individuals repeatedly returning to unbelief after having believed but does not mention that they should be killed or punished. This work has been written at a time of great complexity and vulnerability when a true understanding of the higher intents and values of the Qur’an and the Sunnah, maqasid al-shariah, is sorely needed. The author employs a strong evidence-based approach examining in detail the Qur’an and authentic Hadith, taking into consideration traditional approaches to the study of the Islamic textual sciences and other fields of knowledge, as well as analyzing scholastic interpretation. Taking the life of a person without just cause is according to the Qur’an equivalent to the killing of the whole of mankind. It is vital therefore, that in the interests of compassion and justice, as well as freedom of belief, this subject is clearly addressed once and for all.

In Christine Schirrmacher's postdoctoral thesis, for the first time one finds reviews of original voices coming from Islamic theology on the topic of religious freedom and apostasy. Arabic, English, French, and Urdu texts have been translated and analyzed and thus made accessible. There are basically three positions which are defended on falling away from the Islamic faith: Complete advocacy of religious freedom, the complete denial of religious freedom with a call for the immediate application of the death penalty for apostates, and the centrist position. The centrist position, however, which allows inner freedom of thought and warns against premature persecution, calls for the death penalty in the case of open apostasy (e.g., in the case of conversion to another faith). Within established Islamic theology, the latter approach is nowadays the most frequent point of view found. These three main positions on apostasy are introduced in this postdoctoral thesis by means of the publications of three influential 20th century theologians: Yusuf al-Qaradawi (b. 1926), Abdullah Saeed (b. 1960), and Abu l-A'la Maududi (1903-1979). They all have followings of many millions of people and have political influence at their disposal. The study explains why in many Muslim majority countries there is still today only very limited or sometimes no freedom of religion (in the sense of the Universal Declaration of Human Rights adopted by the United Nations in 1948) for converts, critical intellectuals, artists and progressive Quranic studies specialists, journalists and secularists, agnostics and confessing atheists, enlightened thinkers, women's rights and human rights activists as well as adherents of non-recognized minorities.

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.

It is an established fact that the Prophet never, in his entire life, put an apostate to death. Yet, the issue remains one of the most controversial to have afflicted the Muslim world down the centuries. It is also the source of much damaging media coverage today as Islamic jurisprudence stands accused of a flagrant disregard for human rights and freedom of expression. The subject of this book is a highly sensitive and important one. The author rightly concentrates on evidence, to examine the historical origins of the debate in rigorous detail, as well as the many moral and contextual issues surrounding it. Disputing arguments put forward by proponents of the death penalty he contends that both the Qur’an and the Sunnah promote freedom of belief including the act of exiting the Faith and do not support capital punishment for the sin of al-riddah. Note that attention is on the word sin, for there is qualification: as long as one’s apostasy has not been accompanied by anything else that would be deemed a criminal act, particularly in terms of national security, then according to the author, it remains a matter strictly between God and the individual. Of interest is the fact that the Qur’an significantly refers to individuals repeatedly returning to unbelief after having believed, but does not mention that they should be killed or punished. This work has been written at a time of great complexity and vulnerability when a true understanding of the higher intents and values of the Qur’an and the Sunnah, maqasid al-shariah, is sorely needed. The author employs a strong evidence-based approach examining in detail the Qur’an and authentic Hadith, taking into consideration traditional approaches to the study of the Islamic textual sciences and other fields of knowledge, as well as analyzing scholastic interpretation. Taking the life of a person without just cause is according to the Qur’an equivalent to the killing of the whole of mankind. It is vital therefore, that in the interests of compassion and justice, as well as freedom of belief, this subject is clearly addressed once and for all.

In a bright and brisk narrative, Paul Fregosi presents the engrossing factual account of the immense and little-known Islamic military invasions of Europe, and the major players who led them, beginning around 660 C.E. Photo insert.

Salomone da Sesso was a virtuoso goldsmith in Renaissance Italy. Brought down by a sex scandal, he saved his skin by converting to Catholicism. Tamar Herzig explores Salamone’s world—his Jewish upbringing, his craft and patrons, and homosexuality. In his struggle for rehabilitation, we see how precarious and contested was the meaning of conversion.

'This book presents an invaluable contribution to the debate on the compatibility of Islam and modernity. It is full of arguments and examples showing how Islam can be understood in line with modern life, human rights, democracy, the rule of law, civil society and pluralism. The three authors come from different countries, represent different gender perspectives and have a Shia, a Sunni and a non-Muslim background respectively which makes the book a unique source of information and inspiration.' Irmgard Marboe, University of Vienna, Austria This well-informed book explains, reflects on and analyses Islamic law, not only in the classical legal tradition of Sharia, but also its modern, contemporary context. The book explores the role of Islamic law in secular Western nations and reflects on the legal system of Islam in its classical context as applied in its traditional homeland of the Middle East and also in South East Asia. Written by three leading scholars from three different backgrounds: a Muslim in the Sunni tradition, a Muslim in the Shia tradition, and a non-Muslim woman the book is not only unique, but also enriched by differing insights into Islamic law. Sir William Blair provides the foreword to a book which acknowledges that Islam continues to play a vital role not just in the Middle East but across the wider world, the discussion on which the authors embark is a crucial one. The book starts with an analysis of the nature of Islamic law, its concepts, meaning and sources, as well as its development in different stages of Islamic history. This is followed by accounts of how Islamic law is being practised today. Key modern institutions are discussed, such as the parliament, judiciary, dar al-ifta, political parties, and other important organizations. It continues by analysing some key concepts in our modern times: nation-state, citizenship, ummah, dhimmah (recognition of the status of certain non-Muslims in Islamic states), and the rule of law. The book investigates how in recent times, more and more fatwas are issued collectively rather than emanating from an individual scholar. The authors then evaluate how Islamic law deals with family matters, economics, crime, property and alternative dispute resolution. Lastly, the book revisits certain contemporary issues of debate in Islamic law such as the burqa, halal food, riba (interest) and apostasy. Modern Perspectives on Islamic Law will become a standard scholarly text on Islamic law. Its wide-ranging coverage will appeal to researchers and students of Islamic law, or Islamic studies in general. Legal practitioners will also be interested in the comparative aspects of Islamic law presented in this book.