Louay Safi
Georgetown University, Bridge Initiative, Center for Muslim-Christian Understanding, Common Word Fellow
Louay M. Safi is professor of political science and Islamic Thought at Hamad bin Khalifa University and senior fellow with the Center for Muslim Christian Understanding, Georgetown University. Dr. Safi has taught at several universities, including Wayne State University (WSU), Michigan, (1988-92), the International Islamic University of Malaysia (1994-99), George Washington University (2001-2002), Indiana University and Purdue University at Indianapolis (IUPUI) (2009-2010), and Georgetown University (2010-2011).He is the author of 22 books, including Islam and the Trajectory of Globalization (Routledge 2022), The Qur’anic Narrative (Praeger 2008), Tensions and Transitions in the Muslim World, (University Press of America, 2003), Peace and the Limits of War (IIIT 2001), and The Challenge of Modernity (University Press of America, 1994).Dr. Safi has served as Dean of Research and member of the University Senate at the International Islamic University of Malaysia (IIUM) (1997-99), Executive Director (1995-97) and Director of Research (1999-2003) of the International Institute of Islamic Thought (IIIT), Editor of the American Journal of Islam and Society (1999-2003), and President of the Association of Muslim Social Scientists (1999-2003). He speaks on issues of globalization and global justice, Islam and modernity, and human rights and democracy. He appeared on numerous radio and TV programs, including CNN, BBC, Monte Carlo, Fox News, Sky News, Voice of America, PBS, Middle East TV (MBC), Al-Jazeera News, Al Arabiya News, Russia Today, Alhurra, Malaysian TV, Turkish TV, Syrian TV, Canada TV (CTV), Future TV, and others.
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Books by Louay Safi
Table of Contents
Preface
Introduction
Part I. Spirit
1. Origin and Purpose
2. Divine Presence
3. Prophets of Transcendence
4. Engaging Religiosity
5. Trust in God
Part II. Faith
6. Revealed Guidance
7. Knowledge and Wisdom
8. Power of Choice
9. Faith and Infidelity
10. Calamity and Patience
Part III. Inner Peace
11. Gratitude and Praise
12. Reconnecting through Prayer
13. Moral Discipline and Fasting
14. Purification through Giving (zakah)
15. Life’s Ultimate Spiritual Journey (Hajj)
Part IV. Community Peace
16. Integrity
17. Humility and Pride
18. Moderation and Excess
19. Jihad for Peace
20. Shari’ah Principles
Part V. Universal Peace
21. Recognition and Right
22. Responsible Freedom
23. Justice is Paramount
24. Faith in Interfaith
25. Covenants and the Social Contract
Part VI. Eternal Peace
26. Life and Death
27. Salvation - The Path to God
Appendix A – Surahs of the Qur’an
Appendix B – Chronology of the Qur’an
Appendix C – Prophets in the Qur’an
Appendix D – Interpreting and Translating the Qur’an
Glossary
Index
Because neoconservatives share similar attitudes and conceptions of Islam and the Middle East, often influenced by the work of Bernard Lewis, we will focus specifically on one of the most recent and frequently cited studies. Civil Democratic Islam: Partners Resources and Strategies, written by sociologist Cheryl Benard and published by the RAND Corporation in late 2003, blames the rise of intolerance, anti-democratic tendencies, and terrorism on all Muslim groups that closely adhere to Islamic values and practices. It concludes that the only way to counter terrorism and anti-Americanism is by engaging in “religion building” and thus transforming the religion of Islam.
Chapter by Louay Safi
on religious freedom. This has immediate implications for how religious diversity is treated in Muslim-majority contexts—especially contexts where religious freedom is not present or encouraged today. A correct understanding of da’wah and the four principles outlined in the paper provide, I contend, a better guide to Muslim engagement with Jews and Christians, and to followers of non-Abrahamic faiths as well:
1. recognizing earlier revelation and acknowledging the truth brought by
all biblical prophets.
2. emphasizing active faith instead of merely formal religious association.
3. competing with people of faith in goodness and defer judgment to God.
4. promoting a search for common ground
Papers by Louay Safi
Muslim societies for the greater part of their history. During the early centuries of Islam, Shari'ah facilitated the social growth and development of the Muslims, growth that culminated the establishment of a vast social order and an outstanding civilization. By the close of the fifth century of Islam, however, Shari'ah began to lose its role as the guiding force that inspired Muslim creativity and ingenuity and that nurtured the growing spirit of the Muslim community (Ummah). Consequently, the Ummah entered a period of stagnation that gradually gave way to intellectual decline and social decadence. Regrettably, this painful trend continues to be more or less 'part of the individual consciousness and collective experience of Muslims. This paper attempts to trace the development of the principles of Islamic jurisprudence, and to assess the impact of Shari'ah on society. It argues that the law ceased to grow by the sixth century of Islam as a result of the development of classical legal theory; more specifically, law was put on hold, as it were, after the doctrine of the infallibility of ijma' (juristic consensus) was articulated. The rigid principles of classical theory, it is contended, have been primarily induced by the hulty epistemology employed.by sixth-century jurists.
Table of Contents
Preface
Introduction
Part I. Spirit
1. Origin and Purpose
2. Divine Presence
3. Prophets of Transcendence
4. Engaging Religiosity
5. Trust in God
Part II. Faith
6. Revealed Guidance
7. Knowledge and Wisdom
8. Power of Choice
9. Faith and Infidelity
10. Calamity and Patience
Part III. Inner Peace
11. Gratitude and Praise
12. Reconnecting through Prayer
13. Moral Discipline and Fasting
14. Purification through Giving (zakah)
15. Life’s Ultimate Spiritual Journey (Hajj)
Part IV. Community Peace
16. Integrity
17. Humility and Pride
18. Moderation and Excess
19. Jihad for Peace
20. Shari’ah Principles
Part V. Universal Peace
21. Recognition and Right
22. Responsible Freedom
23. Justice is Paramount
24. Faith in Interfaith
25. Covenants and the Social Contract
Part VI. Eternal Peace
26. Life and Death
27. Salvation - The Path to God
Appendix A – Surahs of the Qur’an
Appendix B – Chronology of the Qur’an
Appendix C – Prophets in the Qur’an
Appendix D – Interpreting and Translating the Qur’an
Glossary
Index
Because neoconservatives share similar attitudes and conceptions of Islam and the Middle East, often influenced by the work of Bernard Lewis, we will focus specifically on one of the most recent and frequently cited studies. Civil Democratic Islam: Partners Resources and Strategies, written by sociologist Cheryl Benard and published by the RAND Corporation in late 2003, blames the rise of intolerance, anti-democratic tendencies, and terrorism on all Muslim groups that closely adhere to Islamic values and practices. It concludes that the only way to counter terrorism and anti-Americanism is by engaging in “religion building” and thus transforming the religion of Islam.
on religious freedom. This has immediate implications for how religious diversity is treated in Muslim-majority contexts—especially contexts where religious freedom is not present or encouraged today. A correct understanding of da’wah and the four principles outlined in the paper provide, I contend, a better guide to Muslim engagement with Jews and Christians, and to followers of non-Abrahamic faiths as well:
1. recognizing earlier revelation and acknowledging the truth brought by
all biblical prophets.
2. emphasizing active faith instead of merely formal religious association.
3. competing with people of faith in goodness and defer judgment to God.
4. promoting a search for common ground
Muslim societies for the greater part of their history. During the early centuries of Islam, Shari'ah facilitated the social growth and development of the Muslims, growth that culminated the establishment of a vast social order and an outstanding civilization. By the close of the fifth century of Islam, however, Shari'ah began to lose its role as the guiding force that inspired Muslim creativity and ingenuity and that nurtured the growing spirit of the Muslim community (Ummah). Consequently, the Ummah entered a period of stagnation that gradually gave way to intellectual decline and social decadence. Regrettably, this painful trend continues to be more or less 'part of the individual consciousness and collective experience of Muslims. This paper attempts to trace the development of the principles of Islamic jurisprudence, and to assess the impact of Shari'ah on society. It argues that the law ceased to grow by the sixth century of Islam as a result of the development of classical legal theory; more specifically, law was put on hold, as it were, after the doctrine of the infallibility of ijma' (juristic consensus) was articulated. The rigid principles of classical theory, it is contended, have been primarily induced by the hulty epistemology employed.by sixth-century jurists.