Khaled Abou El Fadl, a prominent critic of Islamic puritanism, leads off this lively debate by arguing that Islam is a deeply tolerant religion. Injunctions to violence against nonbelievers stem from misreadings of the Qur'an, he claims, and even jihad, or so-called holy war, has no basis in Qur'anic text or Muslim theology but instead grew out of social and political conflict. Many of Abou El Fadl's respondents think differently. Some contend that his brand of Islam will only appeal to Westerners and students in "liberal ...
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Khaled Abou El Fadl, a prominent critic of Islamic puritanism, leads off this lively debate by arguing that Islam is a deeply tolerant religion. Injunctions to violence against nonbelievers stem from misreadings of the Qur'an, he claims, and even jihad, or so-called holy war, has no basis in Qur'anic text or Muslim theology but instead grew out of social and political conflict. Many of Abou El Fadl's respondents think differently. Some contend that his brand of Islam will only appeal to Westerners and students in "liberal divinity schools" and that serious religious dialogue in the Muslim world requires dramatic political reforms. Other respondents argue that theological debates are irrelevant and that our focus should be on Western sabotage of such reforms. Still others argue that calls for Islamic "tolerance" betray the Qur'anic injunction for Muslims to struggle against their oppressors. The debate underscores an enduring challenge posed by religious morality in a pluralistic age: how can we preserve deep religious conviction while participating in what Abou El Fadl calls "a collective enterprise of goodness" that cuts across confessional differences? With contributions from Tariq Ali, Milton Viorst, and John Esposito, and others.
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As New. 8vo-over 7¾-9¾" tall. pp. 117. Khaled Abou El Fadl, a prominent critic of Islamic puritanism, leads off this lively debate by arguing that Islam is a deeply tolerant religion. Injunctions to violence against nonbelievers stem from misreadings of the Qur-an, he claims, and jihad grew out of social and political conflict rather than Qur-anic text. Many of his respondents think differently, and the ensuing debate underscores an enduring challenge posed by religious morality in a pluralistic age: how can we preserve deep religious conviction while participating in what Abou El Fadl calls "a collective enterprise of goodness" that cuts across confessional differences?
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Very good. Signed by author. Trade paperback (US). Glued binding. 128 p. Audience: General/trade. AS NEW--VERY NICE COPY--VERY SLIGHT SHELF WARE--TEXT CLEAN AND TIGHT--GIFT--STILL HAS LOTS OF GREAT READS LEFT--1 ST. ED. --1 ST. PRINTING-------SIGNED BY DAVID HASSIH
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Good. Trade paperback (US). Glued binding. 128 p. May show signs of wear, highlighting, writing, and previous use. This item may be a former library book with typical markings. No guarantee on products that contain supplements Your satisfaction is 100% guaranteed. Twenty-five year bookseller with shipments to over fifty million happy customers.
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This is an ex-library book and may have the usual library/used-book markings inside. This book has soft covers. Clean from markings. In good all round condition. Please note the Image in this listing is a stock photo and may not match the covers of the actual item, 250grams, ISBN: 9780807002292.