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"The Sociology of Islam is an interpretive account of Islam as a religion and civilization in world history and global society, which focuses on the notions of knowledge-culture, power and civility to provide key interpretive and analytic tools to practitioners. The first substantial introduction to the field of the Sociology of Islam that combines theoretical reflections with historical analysis Explores the original civilizational trajectory of Islam and its specific entry point into modernity Develops a narrative and analytic thread that makes the 'dual' role of Islam - as a religion and civilization - comprehensible to non-specialists€ Allows Islamic Studies specialists and students to locate the study of Islam in a comparative perspective with the help of simple, yet rigorous conceptual tools drawn from sociology and social theory The author is a scholar of both the Sociology of Islam and Comparative Civilizational Analysis and ideally placed to write this text"--

PART I: RETHINKING THE PUBLIC SPHERE: BEYOND THE NATIONAL ARENA? 1. Struggling with the Concept of a Public Sphere-- Klaus Eder 2. The Counterfactual Imagination Punctuated by Triple Contingency: On Klaus Eder's Theory of the New Public Sphere-- Piet Strydom 3. Ambivalent Representations of Collective Identity: Heroes, Victims, Perpetrators-- Bernhard Giesen 4. Beyond the Political Mythology of the Westphalian World Order: Religion, Communicative Action, and the Transnationalization of the Public Sphere-- Armando Salvatore 5. Social Movements and the Public Sphere-- Donatella della Porta PART II: BETWEEN EUROPEAN CITIZENSHIP AND TRANSNATIONAL COLLECTIVE IDENTITIES 6. Europe's Search for an Attentive Public: Evidence, Prospects, and Prognoses-- Paul Statham and Ruud Koopmans 7. Towards Pan-European Contentions? European Integration and its Effects on Political Mobilization-- Christian Lahusen 8. Towards an Anthropology of the European Union. Insights from Greece-- Anna Triandafyllidou, Hara Kouki, and Ruby Gropas 9. Climate Change as a Rhetorical Resource and Masterframe. An Analysis of the Daily Press Coverage and Public Opinion in Italy-- Lorenzo Beltrame, Massimiano Bucchi, Barbara Matte PART III: INCLUSION AND EXCLUSION: ADDRESSING THE CULTURAL OTHER IN EUROPE 10. Differentiation of Migration Patterns in Europe. Social Integration Amidst Competing Societal Leitbilder of Enclosure of the Other, Acceptance and Encouragement of Migration-- Roland Verwiebe, Laura Wiesbock, and Roland Teitzer 11. The 'New Germany' and Its Transformation Process: Narrating Collective Identity in Times of Transnational Mobilit-- Naika Foroutan 12. Jews and Turks in Germany: Immigrant Integration, Political Representation, and Minority Rights-- Gokce Yurdakul 13. Towards a Cosmopolitan and Inclusive European Identity? Negotiating Immigrants' Inclusion and Exclusion in the New Europe-- Oliver Schmidtke

Introduction: The genealogy of the public sphere -- Religion, civilization, and the redefinition of tradition -- Bridging imagination, practice, and discourse -- The public reason of the commoner -- The collective pursuit of public weal -- The implosion of traditions and the redefinition of common sense -- The modern public sphere: transforming practical reason into prudential communication -- Conclusion: After genealogy: towards a pluralist theory of the public sphere

This article highlights a 'soft' distinction in the regulation of human conduct which emerged through various epochs of Islamicate history: between adab as the marker of an ethical and literary tradition, on the one hand, and the normative claims covered by shari'a and drawing particularly on the exemplary sayings of Prophet Muhammad, the hadith corpus, on the other. Adab became a counterpoint to the hadith-shari'a discourse by relying on non-Prophetic and, in this sense, non-divine sources of knowledge. The first part of the study reconstructs the trajectory of adab in pre-colonial times while the second part explores crucial transformations occurring under the impact of European colonial modernity, whose discourse propagated a strongly autonomous notion of secular civility. The interventions of several Muslim reformers of the era contributed to make adab the hub of an autochthonous type of secularity. Here adab still works as a marker of a soft distinction - only that it now becomes a 'double distinction': both between a mundane and a prophetic tradition within the Islamic ecumene, and between an emerging Muslim secularity and the European colonial one.