This volume draws attention to and moves beyond the traditional methodological frames that have governed knowledge production in the academic study of Islam. Departing from Orientalist and largely textual studies, the chapters collected herein revolve around three main themes: gender, the political, and what has come to be known as "lived Islam." The first involves ascertaining how to read gender and gender issues into traditional sources. The second encourages an attunement to the often delicate intersection between the spheres of religion and politics. The final provides a corrective to our traditional over-emphasis on the interpretation of texts and a preoccupation with studying (mainly male) elites. Taken as a whole, this volume encourages a multi-methodological approach to the study of Islam. Contributors include Abbas Aghdassi, Aaron W. Hughes, Eva Kepplinger, Taira Amin, Betül Avcı, Ali Abedi Renani and Seyyed Ebrahim Sarparast Sadat, Meral Durmuş and Bahattin Akşit, Walid Ghali, Isabella Crespi and Martina Crescenti, Brian Arly Jacobsen, Pernille Friis Jensen, Kirstine Sinclair, and Niels Valdemar Vinding, Magdalena Pycińska, Zahraa McDonald, Emin Poljarevic, Abdessamad Belhaj.

Built on the foundation of their landmark Handbook of Qualitative Research, it extends beyond the investigation of qualitative inquiry itself to explore the indigenous and non-indigenous voices that inform research, policy, politics, and social justice.

A groundbreaking response to the challenges of interpreting Islamic religion in the post-9/11 and post-Orientalist era Rethinking Islamic Studies upends scholarly roadblocks in post-Orientalist discourse within contemporary Islamic studies and carves fresh inroads toward a robust new understanding of the discipline, one that includes religious studies and other politically infused fields of inquiry. Editors Carl W. Ernst and Richard C. Martin, along with a distinguished group of scholars, map the trajectory of the study of Islam and offer innovative approaches to the theoretical and methodological frameworks that have traditionally dominated the field. In the volume's first section the contributors reexamine the underlying notions of modernity in the East and West and allow for the possibility of multiple and incongruent modernities. This opens a discussion of fundamentalism as a manifestation of the tensions of modernity in Muslim cultures. The second section addresses the volatile character of Islamic religious identity as expressed in religious and political movements at national and local levels. In the third section, contributors focus on Muslim communities in Asia and examine the formation of religious models and concepts as they appear in this region. This study concludes with an afterword by accomplished Islamic studies scholar Bruce B. Lawrence reflecting on the evolution of this post-Orientalist approach to Islam and placing the volume within existing and emerging scholarship. Rethinking Islamic Studies offers original perspectives for the discipline, each utilizing the tools of modern academic inquiry, to help illuminate contemporary incarnations of Islam for a growing audience of those invested in a sharper understanding of the Muslim world.

This book presents the first comprehensive introduction to methods and methodologies in the humanities and social sciences in general, and Islamic Studies in particular, from a critical rationalist point of view. The book aims to be a self-sufficient theoretical and practical guide to the topics that it introduces. It contains a large selection of fully worked out review activities and review questions plus topics for further discussion which are devised to assist readers to better understand the issues which are discussed in the book. Last but not least, all efforts have been made to make sure that most (if not all) of the reading materials which are recommended in the book are not only of the highest quality but also freely available on the internet.

This is a major and innovative contribution to our understanding of the historical unfolding of Islamic law. Scrutinizing its historical contexts, Salaymeh proposes that Islamic law is a continuous intermingling of innovation and tradition. The book's interdisciplinary approach provides accessible explanations and translations of complex materials and ideas.

Embrassant le défi de la compréhension de l'islam en contexte autour de l'altérité et des normes, l'ouvrage est original à trois égards. Tout d'abord, par son approche trans-historique, où passés et présents sont intimement inter-reliés, éclairant des phénomènes contemporains à travers leurs enracinement et genèse historiques et en mettant en évidence des phénomènes passés dans la perspective, voire la prospective, d'enjeux contemporains. Ensuite, par son approche trans-religieuse et trans-civilisationnelle (en l'occurrence islamo-chrétienne) dans plusieurs chapitres, pour aborder l'islam, dans ses rapports avec les minorités et en tant que minorité lui-même en contexte européen, et, de manière comparée, avec le christianisme: une approche permettant par « expérience-miroir » de contextualiser l'islam, souvent prisonnier de prismes essentialisants. Enfin, l'ouvrage apporte, dans une perspective pluri- et inter-disciplinaire, un état des lieux de l'apport des diverses disciplines qui l'embrassent, à la pointe des connaissances des sciences humaines et sociales de 21e siècle.

Ramon Harvey revisits the Muslim theologian Abū Manṣūr al-Māturīdī (d. 333/944) from Samarqand and puts his system, and that of the Māturīdī school, into lively dialogue with modern thought to show that a contemporary Muslim philosophical theology (kalām jadīd) can provide original and constructive answers to perennial theological questions.