This book is a comparative study of the sociological field in two different Muslim societies: Malaysia and Egypt. It analyses the process of the production of 'knowledge' through the example of the modern 'Islamization of knowledge debate' and local empirical variations.

This book presents an intellectual history of today’s Muslim world, surveying contemporary Muslim thinking in its various manifestations, addressing a variety of themes that impact on the lives of present-day Muslims. Focusing on the period from roughly the late 1960s to the first decade of the twenty-first century, the book is global in its approach and offers an overview of different strands of thought and trends in the development of new ideas, distinguishing between traditional, reactionary, and progressive approaches. It presents a variety of themes and issues including: The continuing relevance of the legacy of traditional Islamic learning as well as the use of reason; the centrality of the Qur’an; the spiritual concerns of contemporary Muslims; political thought regarding secularity, statehood, and governance; legal and ethical debates; related current issues like human rights, gender equality, and religious plurality; as well as globalization, ecology and the environment, bioethics, and life sciences. An alternative account of Islam and the Muslim world today, counterbalancing narratives that emphasise politics and confrontations with the West, this book is an essential resource for students and scholars of Islam.

Mahathir Mohamad’s legacy as Malaysia’s longest serving prime minister (1981–2003) is deeply controversial. His engagement with Islam, the religion of just over half Malaysia’s population, has often been dismissed as partisan maneuvering. Yet his willingness to countenance a more prominent place for Islam in government and society is what distinguished him from other modernist politicians, and his instinct to set Malaysian politics against the backdrop of the wider Muslim world was politically astute. Author Sven Schottmann argues that Mahathir’s transformative effect on Malaysia can only be fully appreciated if we also take him seriously as one of the postcolonial Muslim world’s most significant political thought leaders. Schottmann sees Mahathir’s representations of Islam as a relatively coherent discourse that can legitimately be described as “Mahathir’s Islam.” This discourse contains Mahathir’s assessment of the economic, political, and sociocultural problems facing the contemporary Muslim world and the range of solutions and corrective measures that he proposed Muslims should adopt. His ideas are fraught with flaws and contradictions. On the one hand, he emphasized the individualistic, egalitarian, pluralistic, democratic, and dynamic qualities of Islam. On the other, his government enacted legislation and acquiesced in the activities of religious bodies that curtailed religious freedoms of both Muslims and non-Muslims. His ideas contributed to Malaysia’s worsening state of interethnic relations, yet his insistence that every Muslim had the right to speak for Islam may have, paradoxically, prepared the ground for a future democratization of Malaysian politics. Mahathir’s Islam is based on rigorous analysis of Mahathir’s speeches, interviews, and writings, which the author is able to link to parallel processes elsewhere in the Muslim world—Indonesia, the Middle East, Pakistan, Turkey, and diaspora communities in the West. Mahathir’s Islamic discourse, Schottmann suggests, must be read against the wider late twentieth-century resurgence of religion in general, and the post-1970s Islamic revival in particular. Balanced in approach and engagingly written, this book will be of interest to scholars and students of political science, religious studies, and others interested in Malaysia, Southeast Asia, or Mahathir himself.

The examination of the relationship of economic activity to other important aspects of human life and social behavior has inspired some of the most interesting and provocative social-scientific research in the past one hundred years. This book of original essays by leading thinkers across many disciplines offers new insights into enduring questions about how modern and modernizing market economies are both shaped by and shapers of morality, values, and religion.Part 1, "Markets and Morals," offers eight contributors who provide analyses of the various ways in which the market operates in relation to morality. An empirical presentation of moral values and market attitudes is given. Other essays take aim at how markets serve and disserve moral interests: Economic growth has moral consequences; the manipulation of markets exposes a moral underside; the nature of market failure has implications for understanding moral vulnerability; preference change has moral implications. In other chapters, a broad consideration of the positive moral effects of market economies is offered along with historical essays on the role that intellectuals have played in debates about the positive and negative effects of commercial life and on the ways in which the American idea of the pursuit of happiness reveals much about the morality of economic life.In Part 2, "Markets and Religion," nine contributors address both the historical and contemporary emergence of religious factors in the growth and transformation of global capitalism. Major religious traditions, including Judaism, Christianity, and Islam are examined for their contributions to answering questions about the nature and function of economic life in light of religious ideas and ideals. Several essays present original approaches to the importance of religious values to modern forms of consumption and to the political economy of reconciliation and forgiveness in nations coming to terms with past conflict. Finally, t

Medievalism and medieval medicine are vibrant subfields of medieval studies, enjoying sustained scholarly attention and popularity among undergraduates. Popular perceptions of medieval medicine, however, remain understudied. This book aims to fill that lacuna by providing a multifaceted study of medical medievalism, defined as modern representations of medieval medicine intended for popular audiences. The volume takes as its starting point the fictional medieval detective Brother Cadfael, whose observations on bodies, herbs, and death have shaped many popular conceptions of medieval medicine in the Anglophone world. The ten contributing authors move beyond Cadfael by exploring global medical medievalisms in a range of genres and cultural contexts. Beyond Cadfael is organized into three sections, the first of which engages with how disease, injury, and the sick are imagined in fictitious medieval worlds. The second, on doctors at work, looks at medieval medical practice in novels, films and television, and public commemorative practice. These essays examine how practitioners are represented and imagined in medieval and pseudo-medieval worlds. The third section discusses medicine designed for and practiced by women in the Middle Ages and today, with a focus on East Asian medical traditions. These essays are guided by the recognition that medieval medical practices are often in dialogue with contemporary medical practices that fall outside the norms of Western biomedicine.

Syed Hussein Alatas and Critical Social Theory: Decolonizing the Captive Mind offers a variety of historical, religious, and philosophical perspectives into the significance of Syed Hussein Alatas’ life and thought today.

In Dār al-Islām Revisited, Sarah Albrecht explores how the Islamic legal tradition of dividing the world into the “territory of Islam” and other geo-religious categories is reinterpreted today and how it impacts current debates on religious authority, identity, and the interpretation of the shariʿa in the West.