By Amyn B. Sajoo
What precisely is the Qur'an? How does this amazing record -- actually ""recitation"" -- relate to the lifestyles and instances of the Prophet Muhammad? And why did the faith of the Prophet, which got here to be known as ""Islam"" (or submission to God's will), on the heart of which lies the Qur'an, supply start to a legacy so richly various in religion, legislation and civilization? This immaculately researched, yet even as completely obtainable, ebook bargains a trip into the total variety of expertise -- earlier and current, secular and sacred -- of the peoples and cultures that percentage in Islamic culture. the quantity examines a extensive variety of issues and issues. Poets, towns and the structure of mosques are as a lot part of its exploration because the function of technology in trust, methods of analyzing scripture, the connection of ladies to the religion and the emergence of a ""digital community"" of believers. within the aftermath of 11th of September, the so-called ""war on terror"" and a brand new international geopolitics outlined by means of response and reaction to the perils of fundamentalism and extremism, it truly is significant to appreciate -- throughout all its frontiers -- what Islam is set and what Muslims believe. A spouse to the Muslim World contains an enticing and coherent test via unique students to contibute in the direction of that important strategy of comprehension.
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Additional resources for A Companion to the Muslim World
So outraged was he by this ‘injustice’ that al-Ayham immediately abandoned Islam and became a Christian. Nor did Muhammad’s move toward equality end there. In Yathrib, he categorically outlawed usury, the abuse of which was one of his chief complaints against the Meccan religio-economic system. To facilitate the new economy, he established his own market which, unlike the one controlled by the Banu Qaynuqa, charged no tax on transactions and no interest on loans. While this tax-free market eventually became a point of conflict between Muhammad and the Banu Qaynuqa, the Prophet’s move was not a means of antagonizing the Qaynuqa, but a further step toward removing the divide between the ridiculously wealthy and the absurdly poor.
In some ways, preIslamic Arabian custom was extraordinarily lax when it came to marriage and divorce. ’ and women – who remained with their father’s family during marriage – by turning their tent around so that its entrance would no longer be available to the husband when he came for a ‘visit’. Because paternity was unimportant in Bedouin societies (lineage was passed mainly through the mother), it made no difference how many husbands a woman had or who fathered her children. But in sedentary societies like Mecca, where the accumulation of wealth made inheritance and, therefore, paternity much more important, matrilineal society had slowly given way to a patrilineal one.
The rise of the world’s oldest universities, al-Azhar in Cairo (969) and the Nizamiyya in Baghdad (1091), was accompanied by the vigorous building of libraries and centres for translation and research across the Islamic Mediterranean. What’s now thought of as the lowly madrassa was then not merely a ‘Quran school’ but a thriving place of secular and religious learning. These once-innovative institutions became ‘traditional’ when the lead in fostering ‘knowledge societies’ passed to the West. In many Muslim countries, education today lags on every score, from basic literacy to the quality of higher learning in the natural and social sciences, to a degree that is only partly explained by poverty.
A Companion to the Muslim World by Amyn B. Sajoo