The successor state and the Caliphate, the Munghalsand the Safavids, Islam law development and interest issues that come because of the confrontation of medieval with the ideas of Aristotelian (center). The second issue was that the author wanted to avoid using the word margin and periphery, since the two words are commonly perceived as geographical words. These words take into consideration the center. The third reason involved the fact that terminologies like edge and cutting edge will fit into the contention of the edge in Islam instead of the center which is a place where many new categories of things occur. The author also argues out that the lack of an ecclesiastical hierarchy, the Islamic narratives put the institutions of politics at the story center like those of the Caliphate followed by the plethora of the succeeding states all having juris consults, judges, and inspectors of the market as identified by the sheria. This means that like individuals having full faith the Islam find vital identity elements and solace in observing those practices that they encountered first. The local custom fails to provide guidance for the people who consider a shift in the identity of religion through embracing a varied ancestral faith or rather by changing to different religions. Though parallel in other religions, the edgde situations display creativity in the Islamic history, since getting the answers of some questions that are raised by the converts and Muslims exposes the ambiguities that underlie the spiritual authority. The future. In this section the author identify the case and speed communication as the two things, which separate the today edge from the ones in the past, and the de-valuation or the disappearance of the institutions. It is easy to find Muslims from every conditions and land accessing the world wide audience in an easy way. The author uses examples like a preacher inside the Harlem a political leader residing in Kuala Lumpur, a terrorist in Mombasa, and a feminist living in Marrakesh accessing similar audience with Shaikh al-Azhar of Cairo. The old authorities devaluation through the regimes that are modernized of the twentieth and nineteenth century and the establishment of the mass literacy of the youth by the very government have made many Muslims on the edge believe that they have the freedom of choosing the type of Ismalic brand, which best satisfies their circumstances. The perspective of the edge regarding the history of Islam shows that the resolution of the crisis will be depended of minimum ideas than on institutions such those which convince a larger portion of the Muslim segment. The author also suggests that a free market of religion and the beliefs is combined with blessing, at that time when the clouds of war gather and the region voice heard by Luslims who struggle to uplift their families in the sinking countries. Sinking, according to the author implies those countries that suffer as a result of poverty or disorder. These are the individuals who go in a certain religion for their moral and spiritual sustenance, and comfort that is derived from the living in a supportive and caring community of religion. The author is inclined to doubting the current Islam religion, whether it would be fruitful in the future. In this case, the author discusses the challenges that face the new institutionalizing experiments authority. Part 2 According ot the author, the future is characterized by
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Name Institution Date Part 1 The Edge The author focused on the experiences of the individuals living in the edge situations. This involves those cases where the involved persons were processing some changes to Islamic religion by conversion or Reconnections towards the religious roots of some kind of spiritual renewal…
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