Each person is born in a religious environment that is not of his/her own choice. From the very beginning of human existence in this world, they are assigned the religion of their family or the ideology of the state. By the time individuals reach their teens they usually accept the beliefs of their parents or that of their particular society. However, when some people mature and are exposed to other beliefs and ideologies, they begin to question the validity of their own beliefs. Seekers of truth often reach a point of confusion upon realizing that believers of every religion, sect, ideology and philosophy all claim to have the one and only correct religion or ideology. There are only three possibilities. They are either all correct; all wrong or only one is correct and the rest are wrong.

This book seeks to dispel the grave misconception that Islam teaches its followers to bear hatred and enmity towards Jews. In fact, Islam regards the Jewish religion as being of true Divine origin, exactly as Islam presents itself to be. It requires Muslims to believe in, and honour, the prophets of the Israelites whose lives are mentioned at length in the Quran. According to the Quran, Jews are human beings like all others on earth, including Muslims. The same standards of justice and treatment are applied by Allah to Jews as to Muslims. The Quran prohibits Muslims from discriminating against Jews and depriving them of their rights. The Prophet Muhammad treated Jews with respect, and he abhorred and prohibited the making of racial slurs against them. This book, in Part I, deals at length with the points summarized above. Then in Part II it turns to the historical angle, showing that when Jews were under persecution by Europeans, in Spain 500 years ago and under Nazi-ism in the 20th century, Muslim individuals, rulers and states came to their assistance and saved many Jewish lives. Testimony of Jews themselves, and historians, is provided to illustrate numerous incidents of Muslims risking their own lives to save Jews during the period of the Holocaust.

"In 'The Islamic Antichrist', Richardson exposes Western readers to the traditions of Islam and predicts that the end times may not be far away. His book will stun readers unaware of the similarities between the Antichrisst and the "Islamic Jesus." His research on the relationship between Christian end-time prophecy and Islamic expectations of world domination will shock readers and shape the debate over radical Islam for years to come. This is the book to read to understand Islam's potential role in fulfilling the prophecies of the Bible"--Page 2 of cover.

Offering an analysis of Christian-Muslim dialogue across four centuries, this book highlights those voices of ecumenical tone which have more often used the Qur’an for drawing the two faiths together rather than pushing them apart, and amplifies the voice of the Qur’an itself. Finding that there is tremendous ecumenical ground between Christianity and Islam in the voices of their own scholars, this book ranges from a period of declining ecumenism during the first three centuries of Islam, to a period of resurging ecumenism during the most recent century until now. Among the ecumenical voices in the Christian-Muslim dialogue, this book points out that the Qur’an itself is possibly the strongest of those voices. These findings are cause for, and evidence of, hope for the Christian–Muslim relationship: that although agreement may never be reached, dialogue has led at times to very real mutual understanding and appreciation of the religious other. Providing a tool for those pursuing understanding and mutual appreciation between the Islamic and Christian faiths, this book will be of interest to scholars and students of Islam, the Qur’an and the history of Christian-Muslim relations.

Why are domestic workers converting to Islam in the Arabian Peninsula and Persian Gulf region? In Everyday Conversions Attiya Ahmad presents us with an original analysis of this phenomenon. Using extensive fieldwork conducted among South Asian migrant women in Kuwait, Ahmad argues domestic workers’ Muslim belonging emerges from their work in Kuwaiti households as they develop Islamic piety in relation—but not opposition—to their existing religious practices, family ties, and ethnic and national belonging. Their conversion is less a clean break from their preexisting lives than it is a refashioning in response to their everyday experiences. In examining the connections between migration, labor, gender, and Islam, Ahmad complicates conventional understandings of the dynamics of religious conversion and the feminization of transnational labor migration while proposing the concept of everyday conversion as a way to think more broadly about emergent forms of subjectivity, affinity, and belonging.