New PDF release: Ancient Religions, Modern Politics: The Islamic Case in

By Michael Cook

ISBN-10: 1400850274

ISBN-13: 9781400850273

Why does Islam play a bigger position in modern politics than different religions? Is there whatever concerning the Islamic history that makes Muslims much more likely than adherents of alternative faiths to invoke it of their political lifestyles? if that is so, what's it? old Religions, glossy Politics seeks to reply to those questions through interpreting the jobs of Islam, Hinduism, and Christianity in glossy political existence, putting precise emphasis at the relevance—or irrelevance—of their heritages to today’s social and political concerns.

Michael cook dinner takes an in-depth, comparative examine political id, social values, attitudes to conflict, perspectives in regards to the function of faith in numerous cultural domain names, and conceptions of the polity. In these kind of fields he unearths that the Islamic background bargains richer assets for these engaged in present politics than both the Hindu or the Christian heritages. He makes use of this discovering to give an explanation for the truth that, regardless of the life of Hindu and Christian opposite numbers to a couple facets of Islamism, the phenomenon as an entire is exclusive on this planet this present day. The booklet additionally exhibits that fundamentalism—in the feel of a selection to come back to the unique assets of the religion—is politically extra adaptive for Muslims than it really is for Hindus or Christians.

A sweeping comparative research by way of one of many world’s best students of premodern Islam, historic Religions, glossy Politics sheds very important gentle at the courting among the foundational texts of those 3 nice non secular traditions and the politics in their fans this present day.

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Extra info for Ancient Religions, Modern Politics: The Islamic Case in Comparative Perspective

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291. The second mitigating factor is the presence of a Jewish ban on selling property directly to Muslims, a policy that appears to have been largely disregarded in practice. See Teshuvot ha-Rambam, ed. g. I:10, no. 7, and 70, no. 44, and II:672, no. 394. 123 This view, Wasserstrom asserts, constitutes the scholarly consensus and the ineluctable conclusion of anyone acquainted with the field of Jewish-Sufism. Herein lies the paradox of Egyptian pietism for the history of Jewish-Islamic relations.

61 B. , Sefer Ma‘aseh Nissim. , 1867), 107, on which see the important discussion by Friedman, “Controversy for the Sake of Heaven,” pp. 264–7. Compare Abraham’s remarks in a letter dated 1543 ED (= 1232 CE), in which he referred to his work as court physician as ‘avodat ha-melekh. See A. ” Israelitische Letterbode 3 (1877–8), 53, republished by Rosenblatt, HW, I:125–6. ” See Teshuvot ha-Rambam, ed. Blau, III:56. 62 See Birkat Avraham, ed. Goldberg, 2a. 63 For Abraham’s responsibilities in the hospital (bīmāristān) and their impact on his communal duties, as when it interfered with his ability to perform a wedding for a disciple, 60 OUP CORRECTED PROOF – FINAL, 25/6/2015, SPi Introduction 19 physician and religious leader, who is most likely to be identified with Abraham, expressed regret (through the writer and messenger) at the limitations posed by his medical rotation on his communal activities: As for your request regarding the answers to your queries (al-fatāwī): When I handed over the first query that arrived to our lord, the head (sayyidinā al-ra’īs), he was tending to the sick of Cairo and Fustat, working in the hospital night and day—without taking a break by night or by day—for more than two nights a week, continuously visiting on those two nights the Jewish and Muslim sick by candlelight until midnight.

1218–38] . . He also frequently left the royal palace to tend to the sick in the hospital in Cairo. 71 What was true of Abraham’s extended schedule as a physician was no less true of his responsibilities on behalf of the community. Perhaps even more than his avowed profession, his devotion to communal affairs came at a cost to his spiritual leadership and literary undertakings. In a correspondence with Daniel ha-Bavli in 1213, Abraham apologized for his belated response to the latter’s queries, referring to his public role as a form of “servitude” to the community: “My lord!

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Ancient Religions, Modern Politics: The Islamic Case in Comparative Perspective by Michael Cook

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