Islam teaches that marriage is "half of religion". Because it fulfills so many basic needs of individuals and of society, it is the cornerstone upon which the whole Muslim life is built. This highly readable book takes the reader through the relevant passages in the Qur'an and Hadith, and goes on to discuss the main social, emotional and sexual problems that can afflict relationships, suggesting many practical ways in which these can be resolved.

Translated by Abdullah Yusuf Ali, The Holy Qur'an (also known as The Koran) is the sacred book of Islam. It is the word of God whose truth was revealed to the Prophet Muhammad through the angel Gabriel over a period of 23 years. As it was revealed, so it was committed to memory by his companions, though written copies were also made by literate believers during the lifetime of the Prophet. The first full compilation was by Abu Bakar, the first Caliph, and it was then recompiled in the original dialect by the third Caliph Uthman, after the best reciters had fallen in battle. Muslims believe that the truths of The Holy Qur'an are fully and authentically revealed only in the original classical Arabic. However, as the influence of Islam grows and spreads to the modern world, it is recognised that translation is an important element in introducing and explaining Islam to a wider audience. This translation, by Abdullah Yusuf Ali, is considered to be the most faithful rendering available in English.

Al-Minhaj al-Sawi is a milestone work, the first work of its kind for many centuries. It is a compendium of Prophetic Hadiths, categorised under a number of headings and compiled with clear relevance to the lives and situation of Muslims in the modern age. The work is authenticated by a rigorous and detailed process of Takhreej - referencing each hadith to its sources - from a study of over 300 authentic works of hadith. This work will be useful for academics in many relevant fields, whether researching the basis of orthodox Sunni belief and practice, or examining the contemporary Muslim response to religious extremism. It is split into 2 volumes: Prophetic Virtues and Miracles and Righteous Character and Social Interactions. The second part Righteous Character and Social Interactions presents sayings and actions of the Prophet Muhammad concerning interactions with non-Muslims and non-Muslim communities, his method of prayer and spiritual devotion, his status and characteristics, and provides clarification of other important issues of the age, such as Jihad, Khawarijism, and Tassawuf.

Much has been written about the role and presence of the Arabs in the world at the beginning of this millennium, and their ability to meet the challenges overwhelming our planet, bristling as it is with science, technology and latest lethal weapons. Now this new book by Sheikh Mohamed Bin Issa Al Jaber penetrates to the heart of the Arab situation by a new route, hitherto uncharted. The author gives us a practical and precise summary of his own contemporary Arab experience from an intercontinental perspective, notable for its success, variety and modernity. Sheikh Mohamed has been able to scale the peaks of international corporate and institutional life, and impose his presence and voice upon them. Here, in a distillation of wisdom drawn from a unique career, he presents us with a practical account of the lessons of his success, so that they can be applied to economic and social institutions and thence to society at large. This book is a translation of the Arabic original, first published in 2009. It therefore pre-dates the events of the`Arab Spring' and other recent upheavals in the Arab world. Its insights are none-theless valid, and are just as applicable to the Arab world today as they were four years ago. Indeed, they have taken on extra urgency in the light of the author's prescient diagnosis of the Arab peoples' thirst for democracy, human rights and proper citizenship in their own countries. SHEIKH MOHAMED BIN ISSA AL JABER was born in Jeddah, Saudi Arabia, in 1959, and is today a prominent international businessman and philanthropist. He is founder and chairman of the MBI Group, a worldwide investment institution operating in the hospitality, real estate, finance, oil and gas, and food industries, as well as the founder and sole patron of the MBI Al Jaber Foundation, a UK-registered charity focused on building bridges between the Middle East and the wider world. Among many other roles he is Special Envoy of the Director General of UNESCO for tolerance, democracy and peace, official UN spokesman for good governance, founder of the London Middle East Institute at SOAS, and a fellow of Corpus Christi College, Oxford. With a Foreword by Professor Michael Worton.

Written in 1938, Composite Nationalism and Islam laid out in systematic form the positions that the author had taken in speeches and letters from the early 1920s on the question of nationalism as well as other related issues of national importance. The book aimed at opposing the divisive policy of Mohammad Ali Jinnah and the Muslim League. It mainly deals with two aspects, i.e. the meaning of the term qaum and how it is distinct from the term millat, and secondly, the crucial distinction between these two words and their true meanings in the holy Koran and the Hadith tradition. By proposing composite nationalism, this important book strongly argues that despite cultural, linguistic and religious differences, the people of India are but one nation. According to the author, any effort to divide Indians on the basis of religion, caste, culture, ethnicity and language is a ploy of the ruling power.

Intricately weaving Quranic verse, psychology, and the hip-hop soundtrack of their childhood, Sanah's poems reach for divinity in the body; an archive that refuses erasure.

These poems traverse unruly emotional and physical landscapes, Whiteness, islamophobia, homophobia, intergenerational suffering, and the politics of therapeutic processes. In these pages, belief and unbelief, goodness and badness, the material and spiritual are intertwined, reclaiming queer love and desire as holy.

How are we incarcerated by others' gazes? Who gets to be good in a society built upon hierarchy? How might we embrace each other's madnesses? Sanah Ahsan asks questions that travel to the heart of our humanness, bending the lines between psychologist and client to show us the sacred nature of our wounds. These poems kneel to the messiness of being alive, building altars to complication and presence.

Refusing binaries of gender or religious doctrine, I cannot be good until you say it finds what is to be revered in the grey spaces of morality, advancing imagination and self-compassion as sites of communion.

This debut collection is a call to prayer, fearlessly complicating what is good, and what is god.

In Twelver Shi'a Islam, the wait for the return of the Twelfth Imam, Muhammad ibn al-Hasan al-Mahdi, at the end of time, overshadowed the value of actively seeking martyrdom. However, what is the place of martyrdom in Twelver Shi'ism today? This book shows that the Islamic revolution in Iran resulted in the marriage of Shi'i messianism and extreme political activism, changing the mindset of the Shi'a worldwide. Suddenly, each drop of martyrs' blood brought the return of al-Mahdi one step closer, and the Islamic Republic of Iran supposedly became the prelude to the foretold world revolution of al-Mahdi. Adel Hashemi traces the unexplored area of Shi'i discourse on martyrdom from the 1979 revolution-when the Islamic Republic's leaders cultivated the culture of martyrdom to topple the Shah's regime-to the dramatic shift in the understanding of martyrdom today. Also included are the reaction to the Syrian crisis, the region's war with ISIS and other Salafi groups, and the renewed commitment to the defense of shrines. This book shows the striking shifts in the meaning of martyrdom in Shi'ism, revealing the real relevance of the concept to the present-day Muslim world.

Sociologist Jeffrey Guhin spent a year and a half embedded in four high schools in the New York City area - two of them Sunni Muslim and two Evangelical Christian. At first pass, these communities do not seem to have much in common. But under closer inspection Guhin finds several common threads: each school community holds to a conservative approach to gender and sexuality, a hostility towards the theory of evolution, and a deep suspicion of secularism. All possess a double-sided image of America, on the one hand as a place where their children can excel and prosper, and on the other hand as a land of temptations that could lead their children astray. He shows how these school communities use boundaries of politics, gender, and sexuality to distinguish themselves from the secular world, both in school and online. Guhin develops his study of boundaries in the book's first half to show how the school communities teach their children who they are not; the book's second half shows how the communities use "external authorities" to teach their children who they are. These "external authorities" - such as Science, Scripture, and Prayer - are experienced by community members as real powers with the ability to issue commands and coerce action. By offloading agency to these external authorities, leaders in these schools are able to maintain a commitment to religious freedom while simultaneously reproducing their moral commitments in their students. Drawing on extensive classroom observation, community participation, and 143 formal interviews with students, teachers, and staff, this book makes an original contribution to sociology, religious studies, and education.

Al-Minhaj Al-Sawi is a milestone work, the first work of its kind for many centuries. It is a compendium of Prophetic Hadiths, categorised under a number of headings and compiled with clear relevance to the lives and situation of Muslims in the modern age. The work is authenticated by a rigorous and detailed process of Takhreej - referencing each hadith to its sources - from a study of over 300 authentic works of hadith. This work will be useful for academics in many relevant fields, whether researching the basis of orthodox Sunni belief and practice, or examining the contemporary Muslim response to religious extremism. It is split into 2 volumes: Prophetic Virtues and Miracles and Righteous Character and Social Interactions. The first part Prophetic Virtues and Miracles will prove invaluable to readers who wish to understand, in the light of the most authenticated and sourced classical Islamic materials, the responsibilities of Muslims in modern age, and the rights of others, and will provide clarity in relation to the Prophet Muhammad's virtues and life, his methods of worship and spiritual practice and other aspects of his Sunnah.

Leaders nowadays need to know, learn, and apply the concept of qalb leadership where it has been taught by the Prophet Muhammad as well as explained by Islamic scholars. The comparison with other mindful leadership concepts is required to provide solutions and options in leadership for better outcomes and spiritual awareness. It is found that leadership literature, in general, is unable to generate an understanding of a leadership concept that is both intellectually compelling and emotionally satisfying. As for qalb leadership, it focuses on the spirituality of leadership that can aid in facing unpredictable manners and provide better outcomes for followers. Research on Islamic leadership and spirituality may pave the way for better leadership practices in the future. The Role of Islamic Spirituality in the Management and Leadership Process will elaborate the spirituality and qalb in human life and leadership along with providing a discussion on the role and function of qalb in the overall leadership process. Through spirituality, human interdependence, creativity, and social justice can be created and molded. This type of leadership enables transformation in a natural way without denying basic human nature and imparts balance to both the outer and inner needs of humans. With the discussion of four cardinal virtues of Al-Ghazali, leaders can solve many problems that emerge in their organizations. This book is ideal for managers, executives, theologians, professionals, researchers, academicians, and students who are interested in how Islamic spirituality plays a role in leadership.

Although more than half of the world's Muslims live in Asia, most books on contemporary Islam focus on the Middle East, giving short shift to the dynamic and diverse presence of Asian Islam in regional and global politics. The Muslims of Asia constitute the largest Muslim communities in the world - Indonesia, Pakistan, Bangladesh, India and Central Asia. In recent years, terrorist bombings in Bali, separatist conflicts in Thailand and the Philippines, and opposition politics in Central Asia, all point to the strategic importance of Asian Islam. In Asian Islam in the 21st Century, terrorism and its effects are placed within the broader context of Muslim politics and how Islamic ideals and movements, mainstream and extremist, have shaped Asian Muslim societies. Democratization experiments -- successful and unsuccessful -- are examined. The rise of radical militant movements is analyzed and placed in historical perspective. The result is an insightful portrait of the rich diversity of Muslim politics and discourse that continue to affect Asian Muslim majority and minority countries.Specialists and students of Islamic studies, religion and international affairs, and comparative politics as well as general readers will benefit from this sorely needed comprehensive analysis of a part of the world that has become increasingly important in the 21st century.

This book examines the role of tradition and discursive knowledge transmission on the formation of the 'ulama', the learned scholarly class in Islam, and their approach to the articulation of the Islamic disciplines. This book argues that a useful framework for evaluating the intellectual contributions of post-classical scholars such as Ahmad ibn Muhammad al-Dardir involves preserving, upholding, and maintaining the Islamic tradition, including the intellectual "sub-traditions" that came to define it.