It has long been argued that Islam liberated Muslim women by granting them full rights as citizens. Yet in much of the Muslim world women have been subjected to both cultural and political oppression. Instances such as forced marriages, arbitrary divorces, female mutilations and other abuses are common in the Muslim world, as are restrictions on women's education and on their role in the labour force.

Veiled women in the West appear menacing. Their visible invisibility is a cause of obsession. What is beneath the veil more than a woman? This book investigates the preoccupation with the veiled body through the imaging and imagining of Muslim women. It examines the relationship between the body and knowledge through the politics of freedom as grounded in a 'natural' body, in the index of flesh. The impulse to unveil is more than a desire to free the Muslim woman. What lies at the heart of the fantasy of saving the Muslim woman is the West's desire to save itself. The preoccupation with the veiled woman is a defense that preserves neither the object of orientalism nor the difference embodied in women's bodies, but inversely, insists on the corporeal boundaries of the West's mode of knowing and truth-making. The book contends that the imagination of unveiling restores the West's sense of its own power and enables it to intrude where it is 'other' - thus making it the centre and the agent by promising universal freedom, all the while stifling the question of what freedom is.

This accessible study is the first critical investigation of the cult of saints among Muslims and Jews in medieval Syria and the Near East. Josef Meri's critical reading of a wide range of contemporary sources reveals a vibrant religious culture in which the veneration of saints and pilgrimage to tombs and shrines were fundamental.

In the long history of the monotheistic tradition, violence - often bloody with warfare - have not just been occasional but defining activities. Since 9/11, sociologists, religious historians, philosophers and anthropologists have examined the question of the roots of religious violence in new ways, and with surprising results. In November 2004, the Committee for the Scientific Examination of Religion brought together leading theorists at Cornell University to explore the question whether religions are viral forms of a general cultural tendency to violent action. Do religions, and especially the Abrahamic tradition, encourage violence in the imagery of their sacred writings, in their theology, and their tendency to see the world as a cosmos divided between powers of good and forces of evil? Is such violence a historical condition affecting all religious movements, or are some religions more prone to violence than others?;The papers collected in this volume represent the independent and considered thinking of internationally known scholars from a variety of disciplines concerning the relationship between religion and violence, with special reference to the theories of 'just war' and 'jihad', technical terms that arise in connection with the theology of early medieval Christianity and early Islam, respectively.

A collection of essays by leading scholars from the perspective of each faith addressing key issues which both divide and unite Jews, Christians and Muslims. The world today is only too painfully aware of the tension, suspicion and at times outright hostility that exists among followers of the three great monotheistic religions of Judaism, Christianity and Islam. In Abraham's Children distinguished scholars from all three faiths examine the key issues which either unite or divide Jews, Christians and Muslims today and offer constructive suggestions for developing mutual understanding, trust and co-operation. The book is divided into two parts. Part One, Foundations of Faith, explores the significance of Abraham, Moses, Jesus and Muhammad. Part Two, Resources for the Modern World, deals with such diverse topics as the image of God in humanity, religion and pluralism, gender, the environment and life after death. Each section is followed by a chapter identifying areas of common ground, as well as continuing differences and questions needing further exploration. The Oxford Abrahamic Group has been meeting for more than ten years. whom are highly conscious that monotheism itself is under question in the modern world. The book demonstrates that faith cannot be shared more widely without an acute awareness of the questions the world poses.

Dom R.H. Connolly provides an English translation and study of four liturgical homilies by Narsai.

The text of the Qur'an appears to many to be desperately muddled and lacking any coherence. The Composition of the Qur'an provides a systematic presentation of the writing processes (or rhetoric) and argues that there is indeed a coherence to the Qur'anic text. Michel Cuypers shows that the ancient Semitic texts, of which the Qur'an is a part, do not obey the Greek rhetoric and that their basic principle is therefore not progressive linearity, but symmetry which can take several forms, following precise rules. He argues that the knowledge of this rhetorical code allows for a radically new analysis of the structure and rhetoric of the Qur'an. Using copious amounts of examples from the text, The Composition of the Qur'an provides a new theoretical synthesis of Qur'anic rhetoric as well as a methodology for their application in further exegesis. A landmark publication in the field of Qur'anic Studies, this volume will be of interest to scholars and researchers in Islamic Studies, Religious Studies and Arabic Studies.

The commonly accepted wisdom is that nationalism replaced religion in the age of modernity. In the nineteenth-century Ottoman Empire, the focus of Selim Deringil's book, traditional religious structures crumbled as the empire itself began to fall apart. The state's answer to schism was regulation and control, administered in the form of a number of edicts in the early part of the century. It is against this background that different religious communities and individuals negotiated survival by converting to Islam when their political interests or their lives were at stake. As the century progressed, however, and as this engaging study illustrates with examples from real-life cases, conversion was no longer sufficient to guarantee citizenship and property rights as the state became increasingly paranoid about its apostates and what it perceived as their denationalization. The book tells the story of the struggle for the bodies and the souls of people, waged between the Ottoman State, the Great Powers, and a multitude of evangelical organizations. Many of the stories shed light on current flash-points in the Arab world and the Balkans, offering alternative perspectives on national and religious identity and the interconnection between the two."

STUDIES IN ISLAMIC MYSTICISM BY REYNOLD ALLEYNE NICHOLSON LITT. D., LL. D. LECTURER IN PERSIAN IN THE UNIVERSITY OF CAMBRIDGE FORMERLY FELLOW OF TRINITY COLLEGE CAMBRIDGE AT THE UNIVERSITY PRESS I 92 I TO EDWARD GRANVILLE BROWNE WHOSE TEACHING AND EXAMPLE FIRST INSPIRED ME TO PURSUE THE STUDY OF ORIENTAL LITERATURE PREFACE As was explained . in the preface to my Studies in Islamic Poetry, the following essays conclude a series of five, which fall into two groups and are therefore published in separate volumes. While mysticism, save for a few casual references, found no place in the studies on the Lubdbu l-Albdb of Awff and the Luzumiyydt of Abu VA1 al-Maarrf, in these now brought together it has taken entire possession of the field. Ibnu l-Frid, indeed, is an exquisite poet and the picture of Abii Safd ibn Abi 1-Khayr, drawn by pious faith and coloured with legendary romance, may be looked upon as a work of art in its way. But on the whole the literary interest of the present volume is subordinate to the religious and philosophical. I have tried to make the reader acquainted with three iifis famous in the East and worthy of being known in Europe. Most of what has hitherto been written concerning Abii Safd begins and ends with the quatrains passing as his, though for the chief part, at any rate they were neither composed nor recited by him. As to Jflf, the masterly sketch in Dr Muhammad Iqbdls Development of Metaphysics in Persia stands almost alone. Ibuu l-F ri J. had the misfortune to be translated by Von Hammer, and the first intelligent or intelligible version of his great Tdiyya appeared in Italy four years ago. It will be seen that the subjects chosen illustrate different aspectsof tifism and exhibit racial contrasts, of which perhaps the importance has not yet been sufficiently recognised. Abii Safd, the free-thinking free-living dervish, is a Persian through and through, while Ibnu l-Fdri4 in the form of his poetry as well as in the individuality of his spiritual enthusiasm display the narrower and tenser genius of the Semite. Nearly a v third of this volume is concerned with a type of iifism, which- vi Preface as represented by Ibnu l- Arabf and Jfli possesses great interest for students of medieval thought and may even claim a certain significance in relation to modern philosophical and theological problems. Mysticism is such a vital element in Islam that without some understanding of its ideas and of the forms which they assume we should seek in vain to penetrate below the surface of Mohammedan religious life. The forms may be fantastic and the ideas difficult to grasp nevertheless we shall do well to follow them, for in their company East and West often meet and feel themselves akin. I regret that I have not been able to make full use of several books and articles published during the final stages of the war or soon afterwards, which only came into my hands when these studies were already in the press. Tor Andraes Die person Muhammeds in lehre und glauben seiner gemeinde Upsala, 1917 contains by far the best survey that has yet appeared of the sources, historical evolution and general characteristics of the Mohammedan Logos doctrine. This, as I have said, is the real subject of the Insdnu l-Kdmtt. Its roots lie, of course, in Hellenism. Andrae shows how the notion of the ffeio avQg rros passed over into Islam through the Shiites and became embodied in theImdm, regarded as the living representative of God and as a semi-divine person ality on whom the world depends for its existence. Many Shiites were in close touch with iifism, and there can be no doubt that, as Ibn Khaldiin observed, the Shf ite Imdm is the prototype of the iifistic Qutb. It was inevitable that the attributes of the Imm and Qutb should be transferred to the Prophet, so that even amongst orthodox Moslems the belief in his pre-existence rapidly gained ground...

This is a book about a writer, Islamic fundamentalism, mythmaking, and international literary politics. It is the story of Taslima Nasreen, a former medical doctor and protest writer who shot to international fame in 1993 at the age of thirty-four after she was accused of blasphemy by religious fanatics in Bangladesh and her book Shame was banned. In order to escape a warrant for her arrest, the controversial writer went underground and, as the official story has it, fled to the West where she became a human rights celebrity, a female version of Salman Rushdie. Taslima Nasreen's name almost became a household word in 1994, when she was awarded the Sakharov Prize by the European Parliament, and she was feted by presidents, chancellors, mayors, and famous writers and intellectuals around Europe for two years. She is still remembered and widely admired as a modern-day feminist icon who fought the bearded fundamentalists in her own country and whose life was in danger. This is the official story that most people are familiar with, and the one that is widely believed by Taslima supporters around the world. However, as The Crescent and the Pen reveals, in the style of a literary detective tale, the true story behind the international campaign to save Taslima has bever been told until now. Following on the trail of Taslima, Deen questions the reasoning behind the international "crusade" to save her, in the process debunking much of the current thinking that has shaped Islam into the new global enemy. She discovers that the story of what really happened to Taslima is a fascinating labyrinth where memory and myth have merged, the tale having acquired a life of its own with a hundred differentauthors.

Christopher Melchert proposes to historicize Islamic renunciant piety (zuhd). As the conquest period wound down in the early eighth century c.e., renunciants set out to maintain the contempt of worldly comfort and loyalty to a greater cause that had characterized the community of Muslims in the seventh century. Instead of reckless endangerment on the battlefield, they cultivated intense fear of the Last Judgement to come. They spent nights weeping, reciting the Qur'an, and performing supererogatory ritual prayers. They stressed other-worldliness to the extent of minimizing good works in this world. Then the decline of tribute from the conquered peoples and conversion to Islam made it increasingly unfeasible for most Muslims to keep up any such regime. Professional differentiation also provoked increasing criticism of austerity. Finally, in the later ninth century, a form of Sufism emerged that would accommodate those willing and able to spend most of their time on religious devotions, those willing and able to spend their time on other religious pursuits such as law and hadith, and those unwilling or unable to do either.

The Muslim communities of Southeast Asia are diverse, complex and increasingly influential in the broader Islamic world. However, the extraordinary breadth of practices and views across the Muslim world is not widely understood outside the region, often because of the difficulty of locating and putting in context the material produced by Muslims themselves. This is the first sourcebook to present a wide selection of contemporary materials on Islam in Southeast Asia, most of which have not previously been available in English. The material covers six broad themes: personal expressions of faith; Islamic law; state and governance; women and family; jihad; and interactions with non-Muslims and the wider Muslim world. The book looks at the ideological and doctrinal content of Islam in Southeast Asia in all its facets, while also exploring the motivations underlying different interpretations and viewpoints. This is an essential book for anyone seeking to understand the concerns, language and objectives of the main Muslim groups in Southeast Asia.

Central to the current debates on the nature and direction of Islam Highly topical and relevant to the 'Islam and Modernity issue Contributors include blue-chip academics In all the current alienating discourse on Islam, so often depicted as a source of extremism and fanatic violence, this book takes a timely and refreshing look at the traditions of Islamic mysticism, philosophy and intellectual debate in a series of diverse and stimulating approaches. It tackles the major figures of Islamic thought, such as Ibn Arabi, al-Farabi, Ibn Sina and al-Ghazali, as well as shedding light on hitherto unconsidered aspects of Islam and utilising new source material. The contributors are an impressive list of scholars and experts. They include amongst others: S. Alvi, M.A. Amir-Moezzi, L. Clarke, F. Daftary, D. DeWeese, B. Fragner, S. Kamada, W. Madelung, E. Ormsby, N. Pourjavady and J. Morris.

Radical Islam is a major affliction of the contemporary world. Each year, radical Islamists carry out terrorist attacks that result in a massive death toll, almost all involving noncombatants and innocents. Estimates of how many Muslims could be considered followers of radical Islam vary widely, and there are few guides to help determine moderates versus radicals. Observers often sit at the extremes, either seeing all Muslims as open or closeted jihadis or recoiling from any attempt to link Islam with international terror. Both positions are overly simplistic, and the lack of rational principles to absolve the innocent and identify the accomplices of terror has led to governments and individuals mistakenly accepting jihadis as moderate. What is Moderate Islam? brings together an array of scholars-Muslims and non-Muslims-to provide this missing insight. This wide-ranging collection examines the relationship among Islam, civil society, and the state. The contributors-including both Muslims and non-Muslims-investigate how radical Islamists can be distinguished from moderate Muslims, analyze the potential for moderate Islamic governance, and challenge monolithic conceptions of Islam.

This book investigates ways of dressing, style and fashion as gendered and embodied, but equally as "religionized" phenomena, particularly focusing on one significant world religion: Islam. Through their clothing, Muslims negotiate concepts and interpretations of Islam and construct their intersectionally interwoven position in the world. Taking the interlinkages between 'fashionized religion,' 'religionized fashion,' commercialization and processes of feminization as a starting point, this book reshapes our understanding of gendered forms of religiosity and spirituality through the lens of gender and embodiment. Focusing mainly on the agency and creativity of women as they appropriate ways of performing and interpreting various modalities of Muslim clothing and body practices, the book investigates how these social actors deal with empowering conditions as well as restrictive situations. Foregrounding contemporary scholars' diverse disciplinary, theoretical and methodological approaches, this book problematizes and complicates the discursive and lived interactions and intersections between gender, fashion, spirituality, religion, class, and ethnicity. It will be relevant to a broad audience of researchers across gender, sociology of religion, Islamic and fashion studies.

In 2001, Captain James "Yusuf" Yee was commissioned as one of the first Muslim chaplains in the United States Army. After the tragic attacks of September 11, 2001, he became a frequent government spokesman, helping to educate soldiers about Islam and build understanding throughout the military. Subsequently, Chaplain Yee was selected to serve as the Muslim Chaplain at Guantanamo Bay, where nearly 700 detainees captured in the war on terror were being held as "unlawful combatants."
In September 2003, after serving at Guantanamo for ten months in a role that gave him unrestricted access to the detainees--and after receiving numerous awards for his service there--Chaplain Yee was secretly arrested on his way to meet his wife and daughter for a routine two-week leave. He was locked away in a navy prison, subject to much of the same treatment that had been imposed on the Guantanamo detainees. Wrongfully accused of spying, and aiding the Taliban and Al Qaeda, Yee spent 76 excruciating days in solitary confinement and was threatened with the death penalty.
After the U.S. government determined it had made a grave mistake in its original allegations, it vindictively charged him with adultery and computer pornography. In the end all criminal charges were dropped and Chaplain Yee's record wiped clean. But his reputation was tarnished, and what has been a promising military career was left in ruins.
Depicting a journey of faith and service, Chaplain Yee's "For God and Country" is the story of a pioneering officer in the U.S. Army, who became a victim of the post-September 11 paranoia that gripped a starkly fearful nation. And it poses a fundamental question: If our country cannot beloyal to even the most patriotic Americans, can it remain loyal to itself?

Africana Islamic Studies highlights the diverse contributions that African Americans have made to the formation of Islam in the United States. It specifically focuses on the Nation of Islam and its patriarch Elijah Muhammad with regards to the African American Islamic experience. Contributors explore topics such as gender, education, politics, and sociology from the African American perspective on Islam. This volume offers a unique view of the longstanding Islamic discourse in the United States and its impact on the American cultural landscape.

In Islamic History and Law, Labeeb Ahmed Bsoul undertakes an extensive examination of Islamic intellectual history, covering ages that witnessed different movements and doctrinal trends. While political and geographical factors certainly influenced the Islamic religious sciences, internal and intellectual factors exerted a much more substantial influence. This study gives priority to jurists' intellectual operations throughout the Muslim world, covering the historical development of Islamic jurisprudence from the middle of 4th century. Bsoul's examination of jurisprudential advances takes into account the shifting dominance of particular centers of legal scholarship in light of competing doctrines and their adherents. This work sheds light on jurists of North Africa and the Andalus, who are rarely mentioned in general modern works, and also aims to demonstrate Muslim women's important role in the history of jurisprudence, highlighting their participation in the Islamic sciences. Bsoul relies mainly on Arabic primary sources to give an impartial presentation of these jurists and produce an accurate memory of the past based on objective knowledge.

The compilation of a decade of essays and online ideological struggle with members of Lukman's e-mail chat group formed the basis for "The Black Muslim Manifesto: From Inside the Belly of the Beast." The continuation of that process has called "The Black Muslim Manifesto II: A Luta Continua" into existence. Since the publication of the first "Manifesto," Lukman has continued his analysis of the unfolding global dynamic. Additionally, time has born witness to the accuracy of some of the "Manifesto's" prognostications. For example, we no longer have to speculate about what Obama will do once he's in the WHITE House. Lukman is proud, but not happy, to say that he was one of the few who was NEVER deceived by the "Obama Ploy."

Lukman felt compelled to rush "A Luta Continua" to print because much of his analysis, in "Manifesto II," has already proven to be prescient. Events are moving forward at such a rapid pace that many of his predictions have become history. Lukman didn't want to be accused of that for which he condemns our "rearguard leadership"; namely, "Monday Morning Quarterbacking."

Sufism is the subject of intensive discussion and debate. Yet, it is also true that the study of contemporary Sufism has been overlooked by the fields of Middle Eastern, Islamic and religious studies. The networks, political agendas, development of new rituals and the organisation of Sufism, especially in the West, have not been studied comprehensively enough, despite growing interest in Islamic mysticism. This book sets out to fill the gap.It is not only timely, in that it offers the first sustained treatment of Sufism in the context of modern Muslim communities; but it is also innovative, in that it broadens the purview of the study of Sufism to look at the subject right across international boundaries, from Canada to Brazil, and from Denmark to the UK and USA. Subjects discussed include: the politics of Sufism; the remaking of Turkish Sufism; tradition and cultural creativity among Syrian Sufi communities; the globalization of Sufi networks, and their transplantation in America; Iranian Sufism in London; and Naqshbandi Sufism in Sweden.The practice of Sufism has become especially important for young people - particularly young women - to find an adequate framework within which to explore Muslim spirituality in dialogue with modernity. And in its thorough examination of how Sufi rituals, traditions and theologies have been adapted by late-modern religiosity, this volume will make indispensable reading for all scholars and students of modern Islam.Sufism is fashionable, important and sellable. Contemporary Sufism has been neglected in the literature - until now. This title is unique in its international scope and comprehensive treatment of modern western Sufi communities.