In this new book, Ramadan addresses Muslim societies and communities everywhere witha bold call for radical reform. He challenges those who argue defensively that reform is a dangerous and foreign deviation, and a betrayal of the faith. Authentic reform, he says, has always been grounded in Islam's textual sources, spiritual objectives, and intellectual traditions. But thereformist movements that are based on renewed reading of textual sources while using traditional methodologies and categories have achieved only adaptive responses to the crisis facing a globalizing world. Such readings, Ramadan argues, have reached the limits of their usefulness.Ramadan calls for a radical reform that goes beyond adaptation to envision bold and creative solutions to transform the present and the future of our societies. This new approach interrogates the historically established sources, categories, higher objectives, tools, and methodologies of Islamic lawand jurisprudence, and the authority this traditional geography of knowledge has granted to textual scholars. He proposes a new geography which redefines the sources and the spiritual and ethical objectives of the law creating room for the authority of scholars of the social and hard sciences. Thiswill equip this transformative reform with the spiritual, ethical, social and scientific knowledge necessary to address contemporary challenges. Ramadan argues that radical reform demands not only the equal contributions of scholars of both the text and the context, but the critical engagement andcreative imagination of the Muslim masses. This proposal for radical reform dramatically shifts the center of gravity of authority. It is bound to provoke controversy and spark debate among Muslims and non-Muslims alike.

    The Guinness Book of Records describes the UDHR as the "Most Translated Document" in the world. It consists of thirty articles which outline the view of the General Assembly on the human rights guaranteed to all people. The International Bill of Human Rights consists of the Universal Declaration of Human Rights, the International Covenant on Economic, Social & Cultural Rights, & the International Covenant on Civil & Political Rights & its two Optional Protocols. In 1966 the General Assembly adopted the two detailed Covenants which complete the International Bill of Human Rights. In 1976, after the Covenants had been ratified by a sufficient number of individual nations, the Bill took on the force of international law.

    Against the prevailing view that such violence is an instance of impenetrable madness, the book demonstrates that there is logic to it and that it has much less to do with collective emotions, ideologies, and cultures than currently believed. Kalyvas specifies a novel theory of selective violence: it is jointly produced by political actors seeking information and individual civilians trying to avoid the worst but also grabbing what opportunities their predicament affords them. Violence, he finds, is never a simple reflection of the optimal strategy of its users; its profoundly interactive character defeats simple maximization logics while producing surprising outcomes, such as relative nonviolence in the 'frontlines' of civil war.