The Future of Islam
John L. Esposito

New York: Oxford University Press, 2013. 234 pages.

For John L. Esposito, writing on Islam and Muslim politics has been both a
“profession and a vocation” for over three decades. Thus this book is a “cul-
mination” of his work and experience, wherein one finds a sea change in
just few decades, as “Islam and Muslim politics have moved from offstage
to center stage” (p. 4). Thus one witnesses “an explosion of interest in and
coverage of Islam” (p. 4) and Muslims because both are now political as
well as religious matters of interest. In fact, Islam is considered “not only a
faith … [but] also an ideology and worldview that informs Muslim politics
and society” (p. 4). The Future of Islam is about “all of our future,” and
through this book Esposito wants to tell the story of “how we got to where
we are and what we need to understand and do to create … ‘a new way for-
ward’” (p. 6).

This new edition seeks to understand the struggle for reform in Islam and
Muslim societies in order to “explore the religious, cultural, and political di-
versity of Muslims facing daunting challenges in Muslim countries in the
west, to clarify the debate and dynamics of Islamic reform, to examine the at-
tempt to combat religious extremism and terrorism, and to look into the future
of Muslim-West relations” (p. 3). Divided into four main chapters, it is pre-
ceded by Karen Armstrong’s foreword, a preface, and an introduction. It ends
with a precise but perceptive and discerning conclusion.

Chapter 1, “The Many Faces of Islam and Muslims,” briefly introduces
Islam and Muslims, as well as Islam in/and the West. Here, the author points
out that while we often speak of “Islam,” in fact “many Islams or interpretations
of Islam exist” and thus its images and realities, as well as those of the Muslims,
are multiple and diverse in both religio-cultural and politico-economic terms
(p. 11).  He also brings into focus the fact that Islam, like other faiths, has his-
torically been a “source not only of compassion, morality, and virtue but also
of terror, injustice, and oppression” (p. 12).

Chapter 2, “God in Politics,” provides the background and context for
understanding political Islam, the role of religion in politics and society, and
Islam’s impact upon Muslim societies and the West. Esposito examines the
reinsertion of Islam into Muslim politics and society in an attempt to analyze
its impact and global implications and also to answer such questions as “What
is political Islam?” and “Are all Islamic movements a threat?” 

142 The American Journal of Islamic Social Sciences 31:2

ajiss31-2_ajiss  3/26/2014  8:07 AM  Page 142



For him, contemporary Muslims face the twofold challenge of religious
and political reform, both of which are integral to developing Muslim com-
munities and marginalizing and containing religious extremism and terrorism.
In his words, the ongoing challenge is “to formulate and implement doctrinal
and educational reforms” and “to emphasize inclusive rather than exclusive
theologies, theologies that foster mutual understanding, respect, and religious
pluralism” (pp. 86-87).

Chapter 3, “Islam Needs a Reformation,” offers the views of such con-
temporary reformers as Tariq Ramadan, Amr Khaled, Sheikh Ali Goma’a,
Mustafa Ceric, Yusuf al-Qaradawi, Nurcholish Madjid, Timothy Winter, Farhat
Hashemi, Amina Wadud, Heba Raouf, and Abdullah Gymnastiar. Esposito
opens this chapter by remarking that “Is Islam capable of reform?” and “Are
there Islamic reformers?” are both “strange, even absurd” (pp. 88-89) because
the issue is not “whether there will be change, but rather how much and what
kind” of change is needed and necessary. For him, all of the “major world re-
ligions have changed and continue to change.” Moreover, given human nature
and humanity’s dynamic historical and social context, “change is inevitable”
(p. 89; italics mine). Esposito states that although these intellectuals have ad-
dressed the “role of Islam in contemporary society” (p. 89), a major challenge
remains: the “importance of linking, of showing continuity, between proposed
changes and long-held Islamic beliefs and traditions” (p. 94).

In Chapter 4, “America and the Muslim World: Building a New Way,”
Esposito analyzes the challenges of Islamophobia, failed American foreign
and domestic policies, the roles of  militant Christian Zionists and the media,
and the continued threat posed by religious extremism and terrorism. He also
throws light on interfaith and inter-civilizational dialogue, such initiatives as
the Amman Message and “A Common Word” (see pp. 186-91), and the role
of public diplomacy in a new paradigm that can restore the United States’
image and role in the Muslim world.

In her foreword, Karen Armstrong supports Esposito’s words and posits
that the “future of Islam does not simply depend on the effectiveness of a few
Muslim reformers, but that the United States and Europe also have a major
role to play” (p. xi).

The book’s conclusion contains some strong statements, among them the
following:

• Contemporary Muslims stand at “major crossroads” and thus struggle
with how to live out and apply their faith in a rapidly changing world
(p. 195).

Book Reviews 143

ajiss31-2_ajiss  3/26/2014  8:07 AM  Page 143



• Reform-minded Muslims are working to articulate a “progressive, con-
structive Islamic framework” to deal with modernization and develop-
ment, leadership and ideology, democratization and pluralism, and
foreign policy (p. 195).

• The fundamental problem for development and long-term stability in the
Arab and Muslim worlds “is not the religion of Islam or Islamic move-
ments, but the struggle between authoritarianism and pluralism” (p. 196;
italics mine).

• The future of Islam and the relationship between the Muslim world and
the West remain key political and religious issues. Inter-civilizational di-
alogue is no longer simply the preserve of religious leaders and scholars,
but is now “a priority for policymakers and corporate leaders, a subject
of domestic and foreign policy, and the agenda for international organi-
zations” (p. 198).

• It is necessary to recognize that the “Children of Abraham” comprise
Jews, Christians, and Muslims. Given this reality, it is also time to stop
speaking of a Judeo-Christian heritage and to begin speaking of a Judeo-
Christian-Islamic heritage, for the three religions have a shared history
and tradition. Therefore, steps should be taken to add this “missing link”
(p. 198) to the existing religious framework.

• The future of Islam and Muslims is “inextricably linked to all of human-
ity. All of our futures will depend on working together for good gover-
nance, for freedom of religion, speech, and assembly, and for economic
and educational advancement” (p. 199).

In sum, proposing the way forward for a better future for Islam, Muslims,
and the West, The Future of Islam is very insightful, lucid, and comprehensive.
I strongly recommend this work to all those interested in knowing about the
past, present, and future of Islam, Muslims, and the relationship between the
Muslim world and the West.

Tauseef Ahmad Parray
Research Fellow, Iqbal International Institute for Research & Dialogue

International Islamic University, Islamabad, Pakistan

144 The American Journal of Islamic Social Sciences 31:2

ajiss31-2_ajiss  3/26/2014  8:07 AM  Page 144