By Sam Harris, Maajid Nawaz
During this deeply educated and soaking up alternate, Sam Harris and Maajid Nawaz current an antidote to the polarizing rhetoric and obscurantism that experience develop into defining good points of our time: sincere discussion. A popular critic of faith, Harris reveals the doctrines of Islam risky and irredeemable. No, the Muslim anti-extremist Nawaz argues, Islam is amenable to reform and will locate its position in an earthly international. instead of devolve into bigotry or sketch, their alternate offers an inspiring instance of courteous consciousness, sharp-edged knowledge, and at last hope.
A former member of the Islamist progressive workforce Hizb ut-Tahrir, writer of Radical, and cofounder of the anti-extremist imagine tank Quilliam, Nawaz speaks with specific authority concerning the hazard of Islamic reform. because the 2004 booklet of the tip of religion, Harris has critiqued faith and asserted that cause and technology are the genuine guardians of our inner most human values. Islam and the way forward for Tolerance is an exemplar of ways the fog can raise while hyperbole and posturing are set aside in pursuit of understanding.
Guided by means of a mutual dedication to the idea that no suggestion is above scrutiny and no humans underneath dignity, Harris and Nawaz problem one another, and accordingly their readers, to safeguard incompatible positions, outline and discover their evidence, and detect universal floor. released with the categorical desire to motivate many extra such conversations, this discussion extends a call for participation to an international riven through violence to absorb the duty of engagement.
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Additional resources for Islam and the Future of Tolerance: A Dialogue
47–60; ‘Notas sobre la estructura urbana y rural de la villa de Ugíjar a través del libro de habices de 1530’, in La ciudad hispánica en los siglos XIII al XVI, Madrid, 1987, pp. 489–505; ‘De la mezquita de Maharoch al monasterio de San Jerónimo. Noticias para el urbanismo y la arqueología de Granada (1358–1505), Cuadernos de Estudios Medievales y Ciencias y Técnicas Historiográﬁcas, XVIII–XIX (1993–1994), pp. 73–97; M. Espinar Moreno and J. Abellán Pérez, ‘Las rábitas en Andalucía. Fuentes y metodología’, in M.
10 V. ), Paris, 1993; M. Shatzmiller, ‘L’organisation du travail dans l’Islam médiéval d’après les fatàwà: le cas du Mi'yàr’, Itineraires d’Orient. Hommages a Claude Cahen. Res Orientales, VI (1994), pp. 367–380. 11 ‘La formación del tejido urbano en al-Andalus’, in J. Passini, La ciudad medieval. De la casa al tejido urbano, Cuenca, 2001, p. 16. 12 See, among others, ‘Casa, calle y vecindad en la documentación jurídica’, in J. Navarro Palazón, Casas y palacios de al-Andalus, Barcelona, 1995, pp.
8 See A. García Sanjuán, ‘El concepto tributario y la caracterización de la sociedad andalusí: treinta años de debate historiográﬁco’, in A. ), Saber y sociedad en al-Andalus. IV–V Jornadas de Cultura Islámica, Huelva, 2006, 81–152. islamic jurisprudence as a documentary source 27 as P. Guichard points out,9 the study of rural communities must be the result of combining archaeological breakthroughs and the detailed analysis of legal texts. In 1993, V. 10 The subject of pious endowments can also serve as a revealing point of reference in this respect since many of the legal questions posed to scholars of law in the Nasrid period on the topic involve assets belonging to rural communities.