In the days of Moses, blasphemy was the mortal offence of failing to respect the divine. In an age of human rights, blasphemy is understood as a failure to respect persons, as insult, defamation, or "advocacy of religious hatred." The criminalisation of this personal blasphemy has been advanced at the United Nations and upheld by the European Court of Human Rights, which has asserted a universal "right to respect for religious feelings." The Future of Blasphemy turns respect on its head. Respect demands that we grant each other equal standing in the moral community, not that we never offend. Politically, respect for citizens requires a public discourse that is open to all viewpoints. Going beyond the question of free speech versus religion, The Future of Blasphemy defends an ethical model of blasphemy. Controversies surrounding sacrilege are contests over what counts as sacred, disagreements about what has central, inviolable, and incommensurable value. In such public contestation of the sacred, each of us-secular and religious alike-has equal right to speak on its behalf.

Under the guise of Islamic law, the prophet Muhammad’s Islam, and the Qur’an, states such as Pakistan, Afghanistan, Egypt, Saudi Arabia, and Bangladesh are using blasphemy laws to suppress freedom of speech. Yet the Prophet never tried or executed anyone for blasphemy, nor does the Qur’an authorize the practice. Asserting that blasphemy laws are neither Islamic nor Qur‘anic, Shemeem Burney Abbas traces the evolution of these laws from the Islamic empires that followed the death of the Prophet Muhammad to the present-day Taliban. Her pathfinding study on the shari’a and gender demonstrates that Pakistan’s blasphemy laws are the inventions of a military state that manipulates discourse in the name of Islam to exclude minorities, women, free thinkers, and even children from the rights of citizenship. Abbas herself was persecuted under Pakistan’s blasphemy laws, so she writes from both personal experience and years of scholarly study. Her analysis exposes the questionable motives behind Pakistan’s blasphemy laws, which were resurrected during General Zia-ul-Haq’s regime of 1977–1988—motives that encompassed gaining geopolitical control of the region, including Afghanistan, in order to weaken the Soviet Union. Abbas argues that these laws created a state-sponsored “infidel” ideology that now affects global security as militant groups such as the Taliban justify violence against all “infidels” who do not subscribe to their interpretation of Islam. She builds a strong case for the suspension of Pakistan’s blasphemy laws and for a return to the Prophet’s peaceful vision of social justice.

In Douglas Preston's Blasphemy, the world's biggest supercollider, locked in an Arizona mountain, was built to reveal the secrets of the very moment of creation: the Big Bang itself. The Torus is the most expensive machine ever created by humankind, run by the world's most powerful supercomputer. It is the brainchild of Nobel Laureate William North Hazelius. Will the Torus divulge the mysteries of the creation of the universe? Or will it, as some predict, suck the earth into a mini black hole? Or is the Torus a Satanic attempt, as a powerful televangelist decries, to challenge God Almighty on the very throne of Heaven? Twelve scientists under the leadership of Hazelius are sent to the remote mountain to turn it on, and what they discover must be hidden from the world at all costs. Wyman Ford, ex-monk and CIA operative, is tapped to wrest their secret, a secret that will either destroy the world...or save it. The countdown begins... At the Publisher's request, this title is being sold without Digital Rights Management Software (DRM) applied.

This book details the legal ramifications of existing anti-blasphemy laws and debates the legitimacy of such laws in Western liberal democracies.

This book analyses the formulation, interpretation and implementation of sharia in Pakistan and its relationship with the Pakistani state whilst addressing the complexity of sharia as a codified set of laws. Drawing on insights from Islamic studies, anthropology and legal studies to examine the interactions between ideas, institutions and political actors that have enabled blasphemy laws to become the site of continuous controversy, this book furthers the readers' understanding of Pakistani politics and presents the transformation of sharia from a pluralistic religious precepts to a set of rigid laws. Using new materials, including government documents and Urdu language newspapers, the author contextualises the larger political debate within Pakistan and utilises a comparative and historical framework to weave descriptions of various events with discussions on sharia and blasphemy. A contribution to the growing body of literature, which explores the role of state in shaping the religion and religious politics in Muslim-majority countries, this book will be of interest to academics working on South Asian Politics, Political Islam, Sharia Law, and the relationship of Religion and the State.

Dangerous Speech is the first systematic treatment of blasphemous speech in colonial Mexico. This engaging social history examines the representation of blasphemy as a sin and a crime, and its repression by the Spanish Inquisition. The Spanish colonists viewed blasphemy not only as an insult against God but also as a dangerous misrepresentation of the deity, which could call down his wrath in a ruinous assault on the imperial enterprise. Why then, asks Villa-Flores, did Spaniards dare to blaspheme? Having mined the period’s moral literature—philosophical works as well as royal decrees and Inquisition treatises and trial records in Spanish, Mexican, and U.S. archives and research libraries—Villa-Flores deftly interweaves images of daily life in colonial Mexico with vivid descriptions of human interactions to illustrate the complexity of a culture profoundly influenced by the Catholic Church. In entertaining and sometimes horrifying vignettes, the reader comes face to face with individuals who used language to assert or manipulate their identities within that repressive society. Villa-Flores offers an innovative interpretation of the social uses of blasphemous speech by focusing on specific groups—conquistadors, Spanish settlers, Spanish women, and slaves of both genders—as a lens to examine race, class, and gender relations in colonial Mexico. He finds that multiple motivations led people to resort to blasphemy through a gamut of practices ranging from catharsis and gender self-fashioning to religious rejection and active resistance. Dangerous Speech is a valuable resource for students and scholars of colonialism, the social history of language, Mexican history, and the changing relations of gender, class, and ethnicity in colonial Latin America.