Preface

Islam, which is practiced by about 1.3 billion people, is the world’s second largest religion and is growing faster than most other faiths. Muslims inhabit six continents, can be found among all races, and embrace various orientations, ranging from strict Wahhabism to mystical Sufism. Nevertheless, few religions are as misunderstood by the West as Islam. Years of terrorism by Muslim extremists have led many in the West to develop a mistakenly homogeneous portrait of the Islamic world. While the terrorist attacks on the United States on September 11, 2001, revealed in the starkest terms the vast gulf between Western democratic capitalism and Islamic fundamentalism, a greater desire to understand Islam and the Muslim world has followed.

The complex sphere of the Muslim world raises many difficult questions for Muslims and non-Muslims alike. The majority of Islamic nations are authoritarian states where most of the population has little political power or freedom and no great love for many aspects of Western culture, which they perceive as lacking ethics. Islamic law (shariah) is followed to one degree or another by most Muslims, but its often harsh interpretations appear to Western eyes as fostering sexism and lacking humanitarianism. The propagation of Wahhabism and its followers’ lack of tolerance for other forms of Islam make reform difficult both in the West and in Muslim nations.

However, to approach Islam by attending to only cultural and political trends is to lose sight of its rich spiritual dimension. The Qur’an is one of the world’s most remarkable texts and amazes many non-Muslims with its beauty and directness. Chanted in its original Arabic throughout the Muslim world, it is a constant reminder to Muslims of the universal and timeless word of God. At least 17 times a day the devout Muslim will recite the Fatiha, the first sura, or chapter in the Qur’an, as part of his or her daily prayer ritual, whichrelates God’s mercy and compassion and his dominion over all while intoning each Muslim to follow faithfully the path of Islam.

The first section of this book explores Islam’s various practices and principles. Terry C. Muck concisely describes the orthopraxy and orthodoxy of Islam, while Imam Feisal Abdul Rauf elaborates on the heart of the religion and what it means to be Muslim. Reshma Memon Yaqub describes the hajj, the pilgrimage to Mecca that all Muslims are expected to perform once in their lifetimes, and Scott Peterson looks at the small but extremely important and powerful Islamic sect of Wahhabism, which has influenced such people as Osama bin Laden. Richard Vara then provides an introduction to Islamic mysticism known as Sufism.

The book’s second section looks at some of the controversy surrounding Islamic law throughout the world. Jerry Useem discusses the role Islamic law plays in financial dealings. Caryle Murphy then considers the recent debate among Muslims around the world concerning the nature of Islam. Franklin Foer relates the difficulties faced by one of the rare liberal Islamic scholars, and Francis Fukuyama and Nadav Samin discuss the global repercussions of Islamism.

Section three examines the role women play in Muslim society and in the religion of Islam. First, Lisa Beyer and others writing for Time magazine describe the hurdles women face in achieving equality in the Muslim world. Madeleine Bunting addresses many aspects of Islam that Muslim women find liberating, while Katherine Millett examines why some American women have converted to Islam.

The fourth section considers the question of whether or not a democratic system of government is viable for Muslim nations in the near future. David Lamb examines the close ties between religion and politics in the Muslim world. Next, John L. Esposito and John O. Voll explore whether or not Islam is compatible with democracy, while Ray Takeyh ponders whether or not Islamic democracies will be able to significantly alter their societies and their relations with the West. Mark R. Woodward’s article on Islam and the government of Indonesia examines the young and fragile democracy that exists in that nation.

The next section explores the way Muslims view Jews and Christians, referred to in the Qur’an as "people of the book." Kenneth L. Woodward compares the Qur’an with Jewish and Christian scripture, with particular emphasis on the Qur’an’s views on violence. Next, Ali S. Asani defends Islam as a peaceful and tolerant faith that is misunderstood by militants. Susan Sachs then tackles the difficult issue of anti-Semitism among Muslims. In Sara Miller’s article, the relationship between Muslims and Jesus is examined.

The book’s final section looks at Muslims living in Western nations. Jane Lampman examines the ways American society has affected the lives of many Muslims who live here. The successes and tribulations of the African-American Muslim community are next discussed by Michelle Cottle, while Alexander Stille considers the controversial world of Qur’anic scholarship. Finally, Aleksei Malashenko explores the complex relationship between Muslims and non-Muslims in Russia.

I would like to extend my thanks to all the authors and publications that granted their permission to use their work for this compendium. I would especially like to thank Lynn Messina, Sandra Watson, Gray Young, Norris Smith, Rich Stein, Jennifer Peloso, and Clifford Thompson at H. W. Wilson for their role in the book’s production. In addition, I would like to thank Frank Vriale, John and Elizabeth Orens, and Sheikha Fariha al-Jerrahi for their helpful advice during the research for this project.

Geoffrey Orens