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 scientific debates on border crossings and cultural exchange between Judaism, Christianity, and Islam have much increased over the last decades. Within this context, however, little attention has been given to the biblical Exodus, which not only plays a pivotal role in the Abrahamic religions, but also is a master narrative of a border crossing in itself. Sea and desert are spaces of liminality and transit in more than just a geographical sense. Their passage includes a transition to freedom and initiation into a new divine community, an encounter with God and an entry into the Age of law. The volume gathers twelve articles written by leading specialists in Jewish and Islamic Studies, Theology and Literature, Art and Film history, dedicated to the transitional aspects within the Exodus narrative. Bringing these studies together, the volume takes a double approach, one that is both comparative and intercultural. How do Jewish, Christian and Islamic texts and images read and retell the various border crossings in the Exodus story, and on what levels do they interrelate? By raising these questions the volume aims to contribute to a deeper understanding of contact points between the various traditions.

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."

During the early medieval Islamic expansion in the seventh to eleventh centuries, al-Hind (India and its Indianized hinterland) was characterized by two organizational modes: the long-distance trade and mobile wealth of the peripheral frontier states, and the settled agriculture of the heartland. These two different types of social, economic, and political organization were successfully fused during the eleventh to thirteenth centuries, and India became the hub of world trade. During this period, the Middle East declined in importance, Central Asia was unified under the Mongols, and Islam expanded far into the Indian subcontinent. Instead of being devastated by the Mongols, who were prevented from penetrating beyond the western periphery of al-Hind by the absence of sufficient good pasture land, the agricultural plains of North India were brought under Turko-Islamic rule in a gradual manner in a conquest effected by professional armies and not accompanied by any large-scale nomadic invasions. The result of the conquest was, in short, the revitalization of the economy of settled agriculture through the dynamic impetus of forced monetization and the expansion of political dominion. Islamic conquest and trade laid the foundation for a new type of Indo-Islamic society in which the organizational forms of the frontier and of sedentary agriculture merged in a way that was uniquely successful in the late medieval world at large, setting the Indo-Islamic world apart from the Middle East and China in the same centuries.
Please note that "The Slave Kings and the Islamic Conquest, 11th-13th Centuries was previously published by Brill Academic Publishers in hardback (ISBN 90 04 10236 1, stillavailable).

Abdul-Rahman Mustafa offers a deft new translation of a large extract from the book I'lam al Muwaqqi'in 'An Rabb al 'Alamin, by the thirteenth-century Islamic scholar, Ibn Qayyim al Jawziyya. The I'lam comprises an extensive discussion of the subject of taqlid, or legal imitation. It is one of the most comprehensive treatments of Islamic legal theory and even today serves as a manual for mujtahids and muftis. In the portion of the I'lam Mustafa has translated, Ibn Qayyim introduces the nature of taqlid and divides it into several categories. He then provides an account of a debate between a critic of the view that taqlid of a particular school or a scholar is a religious duty and this critic's interlocutor. Among the topics discussed are the different kinds of taqlid, the differences between taqlid and ittibi', the infallibility of religious scholars, the grounds on which one legal opinion might be preferred over another, and whether or not laymen can be expected to perform ijtihad. Ibn Qayyim's legal theory is a formidable reformulation of traditionalist Hanbalism, a legal-theological tradition that has always maintained a distinctive character in Islamic history and that is now growing more influential due to modern interest in the Wahhabi movement and in Ibn Taymiyya, whose legal and theological thought was edited and refined by his student, Ibn Qayyim. In his introduction to the translation, Mustafa critically reviews the scholarship on taqlid and outlines Ibn Qayyim's legal theory and the importance of taqlid within it. Taqlid continues to generate controversy amongst educated Muslims and particularly academics, as Salafi interpretations of Islam, which are generally 'anti-taqlid,' come into conflict with the generally 'pro-taqlid' stance of traditional schools such as the Hanafis. Mustafa's translation of a classic account of Islamic legal theory and strong critique of the dominant legal culture are timely contributions to an increasingly heated debate.

The Third Edition of Brill's Encyclopaedia of Islam is an entirely new work, with new articles reflecting the great diversity of current scholarship. It will appear in four substantial segments each year, both online and in print. The new scope includes comprehensive coverage of Islam in the twentieth century and of Muslim minorities all over the world.

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.

In this volume, Andri Wink analyzes the beginning of the process of momentous and long-term change that came with the Islamization of the regions that the Arabs called "al-Hind -- India and large parts of its Indianized hinterland. In the seventh to eleventh centuries, the expansion of Islam had a largely commercial impact on "al-Hind. In the peripheral states of the Indian subcontinent, fluid resources, intensive raiding and trading activity, as well as social and political fluidity and openness produced a dynamic impetus that was absent in the densely settled agricultural heartland. Shifts of power occurred, in combination with massive transfers of wealth across multiple centers along the periphery of "al-Hind. These multiple centers mediated between the world of mobile wealth on the Islamic-Sino-Tibetan frontier (which extended into Southeast Asia) and the world of sedentary agriculture, epitomized by brahmanical temple Hinduism in and around Kanauj in the heartland. The growth and development of a world economy in and around the Indian Ocean -- with India at its center and the Middle East and China as its two dynamic poles -- was effected by continued economic, social, and cultural integration into ever wider and more complex patterns under the aegis of Islam.
Please note that "Early medieval India and the expansion of Islam 7th-11th centuries was previously published by Brill Academic Publishers in hardback (ISBN 90 04 09249 8, still available).

Including historical foundations, scripture, society, thought, ethics, rituals, spirituality and aesthetics, this is the ideal study aid for those approaching Islam for the first time. This first volume in the "Studying World Religions" series, this is an essential guide to the study of the Islamic faith. Clearly structured to cover all the major areas of study, including historical foundations, scripture, society, thought, ethics, rituals, spirituality and aesthetics, this is the ideal study aid for those approaching Islam for the first time. Rather than attempting to cover all the material, the critical and methodological issues that students need to grasp in the study of Islam - and religion in general - are drawn out, and the major contemporary debates explored. With helpful suggestions for further study, pointing students towards material such as primary sources (scriptures), films and novels and including ideas for teaching, discussion topics and exercises, "Studying Islam" is the perfect companion for the fledgling student of Islam. A series of introductory guides, books in the "Studying World Religions" series are designed as study aids for those approaching the world's religions for the first time.

In literature and popular imagination, the Bauls of India and Bangladesh are characterized as musical mystics: orange-clad nomads of both Hindu and Muslim backgrounds. They wander the countryside and entertain with their passionate singing and unusual behavior, and they are especially well-known for their evocative songs, which challenge the caste system and sectarianism prevalent in South Asia.
Although Bauls claim to value women over men, little is known about the individual views and experiences of Baul women. Based on ethnographic research in both the predominantly Hindu context of West Bengal (India) and the Muslim country of Bangladesh, this book explores the everyday lives of Baul women. Lisa Knight examines the contradictory expectations regarding Baul women: on the one hand, the ideal of a group unencumbered by societal restraints and concerns and, on the other, the real constraints of feminine respectability that seemingly curtail women's mobility and public performances.
Knight demonstrates that Baul women respond to these conflicting expectations in various ways, sometimes adopting and other times subverting local gendered norms to craft meaningful lives. More so than their male counterparts, Baul women feel encumbered by norms. But rather than seeing Baul women's normative behavior as indicative of their conformity to gendered roles (and, therefore, failures as Bauls), Knight argues that these women creatively draw on societal expectations to transcend their social limits and create new paths.

The Third Edition of Brill's Encyclopaedia of Islam is an entirely new work, with new articles reflecting the great diversity of current scholarship. It will appear in four substantial segments each year, both online and in print. The new scope includes comprehensive coverage of Islam in the twentieth century and of Muslim minorities all over the world.

'Converting Persia' explains how Iran was to acquire one of its defining characteristics: its Shi'ism. Under the Safavids (1501-1736 CE), Persia adopted Shi'ism as its official religion. Rula Abisaab explains how and why this specific brand of Shi'ism - urban and legally-based - was brought to the region by leading Arab 'Ulama from Ottoman Syria, and changed the face of the region till this day. These emigre scholars furnished distinct sources of legitimacy for the Safavid monarchs, and an ideological defense against the Ottomans. Just as important at the time was a conscious and vivid process of Persianization both at the state level and in society. Converting Persia is vital reading for anthropologists, historians and scholars of religion, and any interested in Safavid Persia, in Shi'ism, and in the wider history of the Middle East."Rula Abisaab has provided us with a remarkable study of Safavid Iran. Her work throws new light on the interplay of religion and society and will be a crucial work for all interested in the making of modern Iran." -Abbas Amanat, Professor of History, Yale University.

From their ancestral heartland by the shores of the Aral Sea, the medieval Oghuz Turks marched westwards in search of dominion. Their conquests led to control of a Muslim empire that united the territories of the Eastern Islamic world, melded Turkic and Persian influences and transported Persian culture to Anatolia. In the eleventh and twelfth centuries the new Turkic-Persian symbiosis that had earlier emerged under the Samanids, Ghaznavids and Qarakha-nids came to fruition in a period that, under the enlightened rule of the Seljuq dynasty, combined imperial grandeur with remarkable artistic achievement. This latest volume in The Idea of Iran series focuses on a system of government based on Turkic 'men of the sword' and Persian 'men of the pen' that the Seljuqs (famous foes of the Crusader Frankish knights) consolidated in a form that endured for centuries. The book further explores key topics relating to the innovative Seljuq era, including: conflicted Sunni-Shi'a relations between the Sunni Seljuq Empire and Ismaili Fatimid caliphate; architecture, art and culture; and politics and poetry.Istvan Vasary looks back in Chapter 1 to the early history of the Turks in the wider Iranian world, discussing the debates about the dating and distribution of the early Turkish presence in Central Asia, Iran and Afghanistan. NizaAZm al-Mulk is the subject of Chapter 2, in which Carole Hillenbrand subjects this 'maverick vizier' to critical scrutiny. While paying due credit to his extraordinary achievements, she does not shy away from concluding that his career illustrates the maxim that 'power corrupts and absolute power corrupts absolutely'. A fitting antagonist for NizaAZm al-Mulk is the subject of Chapter 3, in which Farhad Daftary follows the career of the remarkable revolutionary leader Hasan-i SabbaAZh and the history of the Ismaili state-within-a-state that he founded with his capture of the fortress of Alamt in 1090. In Chapter 4 David Durand-Guedy examines the Seljuq Empire from the viewpoint of its (western) capital, Isfahan. He concentrates on the distinction between the parts of Iran to the west of the great deserts (and in close connection to Iraq and Baghdad) and the parts to the east, notably Khorasan, with its ties to Transoxiana and Tokharestan.Vanessa Van Renterghem in Chapter 5 challenges the long-held view that the Seljuq takeover of Baghdad represented a liberation of the Abbasid caliphs from their burden-some subordination to the heretical Buyids. Alexey Khismatulin in Chapter 6 presents a forensic examination of two important works of literature, casting doubt on the authorship of both the Siyar al-muluAZk attributed to NizaAZm al-Mulk and the NasAZhat al-muluAZk ascribed to al-GhazaAZlAZ. In Chapter 7 Asghar Seyed-Gohrab discusses the poetry of the Ghaznavid and Seljuq periods, demonstrating the poets' mastery of metaphor and of extended description and riddling to build suspense. The final chapter by Robert Hillenbrand shifts the focus from texts and literature to architecture and to that pre-eminent Seljuq masterpiece, the Friday Mosque of Isfaha

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.