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Islamophobia in America offers new perspectives on prejudice against Muslims, which has become increasingly widespread in the USA in the past decade. The contributors document the history of anti-Islamic sentiment in American culture, the scope of organized anti-Muslim propaganda, and the institutionalization of this kind of intolerance
World Affairs Online
In: Islamic civilization & Muslim networks
Seeking to avoid the traps of sensational political expose and specialized scholarly Orientalism, this is an introduction to the profound spiritual resources of Islam. The author moves away from a Middle Eastern bias, addressing the pluralistic nature of Muslim societies and thought.
In: Curzon sufi series
World Affairs Online
In: Review of Middle East studies, Band 45, Heft 2, S. 164-171
ISSN: 2329-3225
World Affairs Online
In: Review of Middle East studies, Band 45, Heft 1, S. 154-155
ISSN: 2329-3225
In: Comparative studies of South Asia, Africa and the Middle East, Band 30, Heft 3, S. 356-364
ISSN: 1548-226X
The Mogul court poet Fayzi (AD 1547–95) is credited with the composition of the Shariq al-ma`rifa, a Persian text offering an interpretation of Indian philosophy drawing on Sufi and Neoplatonic (Illuminationist) terms and categories. This article examines how the author subordinates Vedantic thought to an Islamicate framework.
In: Iranian studies, Band 36, Heft 2, S. 173-195
ISSN: 1475-4819
What have been the Historical Relationships Between the Islamic and Hindu religious traditions? Variations on this question inevitably come to mind in any attempt to assess the significance of the past dozen centuries of South Asian civilization, during which time significant Muslim populations have played important roles, interacting with Indian religions and cultures from a variety of perspectives. Although frequently this kind of question is posed in terms of assumptions about the immutable essences of Islam and Hinduism, I would like to argue that this kind of approach is fundamentally misleading, for several reasons. First, this approach is ahistorical in regarding religions as unchanging, and it fails to account for the varied and complex encounters, relationships, and interpretations that took place between many individual Muslims and Hindus. Second, it assumes that there is a single clear concept of what a Hindu is, although this notion is increasingly coming into question; considerable evidence has accumulated to indicate that external concepts of religion, first from post-Mongol Islamicate culture, and eventually from European Christianity in the colonial period, were brought to bear on a multitude of Indian religious traditions to create a single concept of Hinduism.
In: Middle East Studies Association bulletin, Band 34, Heft 2, S. 299-300
In: Comparative studies of South Asia, Africa and the Middle East, Band 16, Heft 1, S. 68-76
ISSN: 1548-226X
In: Comparative studies of South Asia, Africa and the Middle East, Band 16, Heft 1, S. 68-76
ISSN: 1089-201X
In: Middle East Studies Association bulletin, Band 28, Heft 2, S. 176-180
In: Middle East Studies Association bulletin, Band 28, Heft 1, S. 25-27
In: Middle East Studies Association bulletin, Band 27, Heft 2, S. 245-245