This book is an attempt to explain how, in the face of increasing religious authoritarianism in medieval Islamic civilization, some Muslim thinkers continued to pursue essentially humanistic, rational, and scientific discourses in the quest for knowledge, meaning, and values. Drawing on a wide range of Islamic writings, from love poetry to history to philosophical theology, Goodman shows that medieval Islam was open to individualism, occasional secularism, skepticism, even liberalism.

Humanism in Islam - The West's generalized fear and lack of intellectual honesty toward Islam prevent it from recognizing the wealth of benefits Islam bestows on mankind. Demonstrates that Islam and Islamic law can make a vital contribution to the protection of human rights worldwide. Freed from European colonial tutelage and representing almost a billion souls, grouped in approximately forty states, the Muslims have entered the international scene without really having any other choice but to imitate the existing institutions, or to accept provisions in which they, historically speaking, have had no participation. Nevertheless, the process of modernization has not lured the Muslims away from the remembrance of a glorious heritage. On the contrary, wherever the movement of Westernization has been too brutal, it has run into a religious challenge. Islam thus reappeared as one of the grand moral and political forces of the contemporary world. Humanism in Islam has not been drafted only out of sympathy for the Muslims but also on account of historical evidence: Islamic civilization was the first to outline clear and mandatory provisions for protecting the destiny of man and society, and for creating order in the ties between peoples. As to its general character, this work attempts to encourage a certain Western public to abandon its ethnocentrism in order to better understand the legitimate aspirations - expressing themselves sometimes in chaos - of the present-day Muslims.

Challenging beliefs about intellectual culture, Makdisi reaffirms the links between Western and Arabic thought and shows that although scholasticism and humanism have long been considered to be exclusive to the Western world, they have their roots in the medieval Islamic world.

Under the enlightened rule of the Buyid dynasty (945-1055 A.D.) the Islamic world witnessed an unequalled cultural renaissance. This book is an investigation into the nature of the environment in which the cultural transformation took place and into the cultural elite who were its bearers. After an extensive introductory section setting the stage, the book deals with the main schools and circles and with the outstanding individual representatives of this renaissance. The main expression of this renaissance was a philosophical humanism that embraced the scientific and philosophical heritage of Classical Antiquity as a cultural and educational ideal. Along with this philosophical humanism, a literary humanism was cultivated by litterateurs, poets, and government secretaries. This renaissance was marked by a powerful assertion of individualism in the domains of literary creativity and political action. It thrived in a remarkably cosmopolitan atmosphere - Baghdad, the center of the 'Abb?sid empire and of Buyid rule.

Humanism has mostly considered the question “What does it mean to be human?” from a Western perspective. Dabashi asks it anew from a non-European perspective, in a groundbreaking study of 1,400 years of Persian literary humanism. He presents the unfolding of this vast tradition as the creative and subversive subconscious of Islamic civilization.