The book deals with the history of North Africa in the Middle Ages. It examines the formation of a society increasingly influenced by Arabic, as well as Islamic, culture after the Arab conquests of the 7th and early 8th centuries which gradually brought the Roman Christian civilisation of the region to an end. The subject and the theme derive to a large extent from the work of Ibn Khaldun at the end of the 14th century, whose indentification of the native Berbers as a subject of historical enquiry defined the place, the period, and the population to be studied. The collection is divided into two halves, the first dealing with the formation of an Islamic state system, the second with that of an Islamic society in which Arabism played an increasing part. Both look forward to the religious and political developments of the early modern period.

Islamic technology - general: Islamic fine technology and its influence on the development of European horology; medieval Arabic mechanical technology; from Philo to al-Jazari; Arabic fine technology and its influence on European mechanical engineering; Arabic mechanical engineering - survey of the historical sources; information on technology in the works of Muslim geographers; mining technology; hydraulic machines. Greek technology: les oeuvres de Heron et leur contexte historique; construction of a flaunting machine by Apollonius the Carpenter. Islamic technology - specific: the nilometer; the Banu Musa and their Book of ingenious devices; Qusta Ibn Luga al-Biruni's mechanical calendar; al-Jazari; notice of an important al-Jazari manuscript. technology in Andalusia: a treatise on machine by Ibn Mu adh Abu Abdallah al-Jayyani; Andalusian technology. Technology and war: Trebuchet; the camel and the horse and the early Arab conquests.

These two volumes present a conspectus of current research on the history and culture of early medieval Spain and Portugal, from the time of the Arab conquest in 711 up to the fall of the caliphate. They trace the impact of Islamisation on the pre-existing Roman and Visigothic political and social structures, the continuing interaction between Christian and Muslim, and describe the particular development and characteristics of Muslim Spain- al-Andalus. Together, they comprise 38 articles, of which 32 have been translated into English specially for this publication. The first volume focuses on political and social history, and looks in detail at settlement patterns and urbanisation; the second examines questions of language and covers the brilliant cultural and intellectual history of the period.

These two volumes present a conspectus of current research on the history and culture of early medieval Spain and Portugal, from the time of the Arab conquest in 711 up to the fall of the caliphate. They trace the impact of Islamisation on the pre-existing Roman and Visigothic political and social structures, the continuing interaction between Christian and Muslim, and describe the particular development and characteristics of Muslim Spain- al-Andalus. Together, they comprise 38 articles, of which 32 have been translated into English specially for this publication. The first volume focuses on political and social history, and looks in detail at settlement patterns and urbanisation; the second examines questions of language and covers the brilliant cultural and intellectual history of the period.

Most of the articles in this volume belong to what can be described as the preparatory work which is prerequisite to the study of pre- and early Islamic history. Lecker's interests include tribal Arabia (including tribes in the Yemen and Hadramawt), the history of the Arabian Jews, the biography of the Prophet Muhammad, and early Islamic literature in general. While the studies are based on a wide range of sources, they often focus on illuminating small accounts which are analyzed and placed in their historical context. The comprehensive index renders the articles easily accessible.

As the world's second-largest faith and by some accounts the most fast-growing, Islam is often at the forefront of intense public conversation in debates about politics, international relations, globalization, modern society and culture. From the rise of ISIS and revolutions in North Africa and Middle East to more tempered discussions about what it means to be a Muslim in the West and foreign policy making, this student focused textbook, unpacks how we talk about and represent Islam, its place in and relationship to "the West". Supported by an accessible introduction, real-world case studies, a glossary of terms and discussion points at the end of each chapter, Nathan Lean offers students a comprehensive and alternative framework to Islam and the West in the 21st Century

This collection of studies by Edward Kennedy looks first at questions of spherical astronomy, celestial mapping and planetary models, and then deals with astrological calculations. Throughout the author emphasises the importance of advances in mathematics for understanding the development of medieval Arabic sciences. This collection of studies based on previously unexploited manuscript sources in Arabic and Persian. They were written by authors from the 9th through the 15th centuries, whose locations reached from south China in the east through Central Asia, the Middle and Near East, and North Africa, to Spain in the west. The topics are predominately astronomical rather than astrological. The former include eclipse predictions, problems in spherical astronomy, non-ptolemaic planetary theory, and the achievements of Ulugh Beg and his observatory. Astrological subjects treated are the method of calculating the ascendant, and how to determine astrological houses and lots. An astrological history of the career of Genghis Khan is also described.

This text deals with a number of aspects of the history of pre-Islamic Arabian society and the emergence of Islam, as reflected in Hadith, Adab, historical, genealogical and exegetical literature. Among the themes discussed are the ethnic composition of the population of Mecca, the evolving relationship between the Nascent state in Medina and Muslim religious ideas, as well as some aspects of early Muslim expansion. Other articles deal with Jahili tribal groups and their contribution to the emerging Islam, and an article is devoted to Adam as a great herald and predecessor of Muhammed.

This first full-length study of the Arabic reception of Plato's Timaeus considers the role of Galen of Pergamum (129-c. 216 CE) in shaping medieval perceptions of the text as transgressing disciplinary norms. It argues that Galen appealed to the entangled cosmological scheme of the dialogue, where different relations connect the body, soul, and cosmos, to expand the boundaries of medicine in his pursuit for epistemic authority - the right to define and explain natural reality. Aileen Das situates Galen's work on disciplinary boundaries in the context of medicine's ancient rivalry with philosophy, whose professionals were long seen as superior knowers of the cosmos vis-a-vis doctors. Her case studies show how Galen and four of the most important Christian, Muslim, and Jewish thinkers in the Arabic Middle Ages creatively interpreted key doctrines from the Timaeus to reimagine medicine and philosophy as well as their own intellectual identities.

Surah Yusuf, a chapter of the Qur'an (Koran), was revealed to the Prophet Muhammad at a critical juncture of his life. This was the time when he had gone through ten to eleven years of ridicule and rejection in Makkah, a time when he lost his wife and partner, Khadija, a time when he lost his dear uncle Abu Talib. Allah revealed this precious surah to strengthen the Prophet Muhammad's heart. To remind him that he lives in the footsteps of the great prophets of the past and that Allah's help and support is there. This surah is full of meaningful messages of patience, reliance on Allah and how to overcome hardship and betrayal. It was also educational, teaching the Prophet Muhammad the answers to queries that were posed to him by the local Jews and Muslims. Finally this surah was a timely morale booster for the Prophet and his companions in a time of need. Yasir Qadhi has clearly divided the surah into related themes, as per the revelations, so that the reader can easily understand and grasp the great wealth of knowledge relayed through this surah to all.

An alarming and enlightening first-hand account of what's really going on behind the borders of the Islamic State. ISIS, IS, the ISLAMIC State. It's an organization that has taken on chilling associations due to the horrific deeds committed in its name. ISIS beheads journalists--and yet one, Jurgen Todenhofer, was invited to visit its fighters in Mosul, after months of negotiations. Accompanied by his son, Frederic Todenhofer, who photographed the journey, he asked them to explain their beliefs, motivations, and goals. This book, the most in-depth research conducted on the terror group so far, is the result of those conversations. My Journey into the Heart of Terror shows how the organization grew from its al-Qaeda roots and the role the West has played, both past and present. Along the way, Todenhofer offers startling insights into what ISIS thinks, what it wants--and how it can be defeated. Only by understanding our enemies, Todenhofer believes, can we combat ISIS's radical, un-Islamic vision and the terror and destruction it brings.

By all measures, the late twentieth century was a time of dramatic decline for the Islamic world, the Ummah, particularly its Arab heartland. Sober Muslim voices regularly describe their current state as the worst in the 1,400-year history of Islam. Yet, precisely at this time of unprecedented material vulnerability, Islam has emerged as a civilizational force strong enough to challenge the imposition of Western, particularly American, homogenizing power on Muslim peoples. This is the central paradox of Islam today: at a time of such unprecedented weakness in one sense, how has the Islamic Awakening, a broad and diverse movement of contemporary Islamic renewal, emerged as such a resilient and powerful transnational force and what implications does it have for the West? In One Islam, Many Muslim Worlds Raymond W. Baker addresses this question. Two things are clear, Baker argues: Islam's unexpected strength in recent decades does not originate from official political, economic, or religious institutions, nor can it be explained by focusing exclusively on the often-criminal assertions of violent, marginal groups. While extremists monopolize the international press and the scholarly journals, those who live and work in the Islamic world know that the vast majority of Muslims reject their reckless calls to violence and look elsewhere for guidance. Baker shows that extremists draw their energy and support not from contributions to the reinterpretation and revival of Islamic beliefs and practices, but from the hatreds engendered by misguided Western policies in Islamic lands. His persuasive analysis of the Islamic world identifies centrists as the revitalizing force of Islam, saying that they are responsible for constructing a modern, cohesive Islamic identity that is a force to be reckoned with.

Irfan Ahmad makes the far-reaching argument that potent systems and modes for self-critique as well as critique of others are inherent in Islam - indeed, critique is integral to its fundamental tenets and practices. Challenging common views of Islam as hostile to critical thinking, Ahmad delineates thriving traditions of critique in Islamic culture, focusing in large part on South Asian traditions. Ahmad contemplates and interrogates Greek and Enlightenment notions of reason and critique, and he notes how they are invoked in relation to ""others,"" including Muslims. Drafting an alternative genealogy of critique in Islam, Ahmad reads religious teachings and texts, drawing on sources in Hindi, Urdu, Farsi, and English, and demonstrates how they serve as expressions of critique. Throughout, he depicts Islam as an agent, not an object, of critique. On a broader level, Ahmad expands the idea of critique itself. Drawing on his fieldwork among marketplace hawkers in Delhi and Aligarh, he construes critique anthropologically as a sociocultural activity in the everyday lives of ordinary Muslims, beyond the world of intellectuals. Religion as Critique allows space for new theoretical considerations of modernity and change, taking on such salient issues as nationhood, women's equality, the state, culture, democracy, and secularism.

Since the beginnings of this century western scholars have become familiar with Ignaz Goldziher's hypothesis concerning canonical hadith literature - that religious literary genre of Islam, second in holiness to the Qur'an, which allegedly comprises faithful accounts of what the Prophet of Islam said and did. Goldziher rejected this allegation and maintained that the Hadith rather reflects in the first instance the social, legal, moral and theological debates among the Muslims of the first two and a half centuries after the death of the Prophet. But Goldziher never systematically searched for the real originators of this literature. In this collection of articles, G. H. A. Juynboll deals with the uses Muslims have made of hadith through the ages but studies on chronology, provenance, as well as authorship of the prophetic traditions form the backbone of this anthology. For this purpose the author has developed new methods of analysing the chains of transmitters initially meant to authenticate the individual sayings. His overall position can be summed up as midway between the official Islamic point of view and the stance adopted by his Western predecessors

This collection of articles by Professor Bosworth contains a series of studies on the Arab-Persian heartland of the medieval Islamic world, from the Levant to Afghanistan and the borderlands with India. The emphasis is on historical, religious, cultural and literary aspects of the region's history, from pre-Islamic times to the medieval period. A number of the studies focus on the Arab caliphate and the successor dynasties that arose from it in the Iranian world, others focus on Muslim perceptions of other faiths in the Middle East and on the relations of the ruling Muslim institution with its non-Muslim minorities. One particular group is also concerned with the prolonged contacts and interaction between Islam and the Byzantine Empire.

In 874 CE, the eleventh Imam died, and the Imami community splintered. The institutions of the Imamate were maintained by the dead Imam's agents, who asserted they were in contact with a hidden twelfth Imam. This was the beginning of 'Twelver' Shi'ism. Edmund Hayes provides an innovative approach to exploring early Shi'ism, moving beyond doctrinal history to provide an analysis of the socio-political processes leading to the canonisation of the Occultation of the twelfth Imam. Hayes shows how these agents cemented their authority by reproducing the physical signs of the Imamate, including protocols of succession, letters and the alm taxes. Four of these agents were ultimately canonised as "envoys" but traces of earlier conceptions of authority remain embedded in the earliest reports. Hayes dissects the complex and contradictory Occultation narratives to show how, amidst the claims of numerous actors, the institutional positioning of the envoys allowed them to assert a quasi-Imamic authority in the absence of an Imam.

This book explores how to locate the sources which influenced the political, social, and ideological stance of a famous Turkestani Jadid thinker, writer, journalist and scholar, 'Abdurra'uf Fitrat (1886-1938), thus also putting in perspective some overall intellectual trends in Turkestan, especially in Bukhara in the early 1910s. Based on Fitrat's early publications the book discusses what intellectual milieu it was that shaped his worldview in the early 1910s, a worldview that could be designated as a first attempt at "freedom and sovereignty through Islam". A thorough review of these publications also brings greater clarity to the issue of Fitrat's ethnical identity, which sheds light on how he related to the worldwide community of Muslims and how he positioned himself towards political unity of the Muslim World. Furthermore, by scrutinizing Fitrat's intellectual legacy of 1910-1915, this book highlights some of the origins of Jadidism in Turkestan and places Turkestani Jadidism in the context of worldwide Muslim reformism at the turn of the 20th century.

This volume contains papers on both medieval and modern aspects of Muslim-Jewish relations. For the medieval period, there is a diverse treatment of literary and philosophical issues. The mutual influence of Islamic and Jewish texts is explored, as well as the perceptions Muslim and Jewish writers had about each other. The subject matter of these papers is diverse - Isral'iliyat literature, Arabic wine-poetry, Hebrew allegorical poetry and Jewish exegetical commentary. The interdependence of Muslim-Jewish intellectual life is emphasized here. The papers on the modern period all deal with Muslim-Jewish relations in the wake of the sweeping historical, institutional and political changes which have characterized the modern Middle East. There are papers dealing with new definitions of Judaism and Zionism for example that can only be understood against the background of pre-modern ideas but which are specific to the pressures and needs of contemporary life. From a different perspective, there is also a study of language learning as an indication of new and promising social relations.

This book deals with the mathematical sciences in medieval Islam, and focuses on three main themes. The first is that of the translation of texts (from Greek into Arabic, then from Arabic into Latin), and close attention is paid to terminology and comparative vocabulary. The other themes are those of the technology of the sphere and of astronomical instruments, which are treated both from the mechanical and mathematical point of view. Several of the articles combine these themes, for instance the study of the self-rotating sphere of al-Khazini (12th century) or that on the transmission of spherical trigonometry to the West. Four articles also contain substantial texts, with translation and commentary.

'Shocking, heartfelt and well-researched' New Statesman 'A ground-shaping book that defines the edge of so many vital contemporary debates. Hers is a voice simultaneously behind and beyond the veil' Colum McCann 'A fascinating, can't-look-away, whistle-stop tour of the Middle East' Daily Telegraph 'Brave and impassioned . . . A shocking book, and one that will make anyone who has seen veiling as a cultural issue think very hard about what is really going on' Mail on Sunday Headscarves and Hymens explodes the myth that we should stand back and watch while women are disempowered and abused in the name of religion. In this laceratingly honest account, Eltahawy takes aim both at attitudes in the Middle East and at the western liberals who mistake misogyny for cultural difference. Her argument is clear: unless political revolution in the Arab world is accompanied by social and sexual revolution, no progress will be made. Headscarves and Hymens is the book the world has been crying out for: a powerful, fearless account of what it really means to be a woman in the Muslim world. 'A fascinating, can't-look-away, whistle-stop tour of the Middle East' Daily Telegraph 'Brave and impassioned . . . A shocking book, and one that will make anyone who has seen veiling as a cultural issue think very hard about what is really going on' Mail on Sunday

Interrogating the development and conceptual framework of economic thought in the Islamic tradition pertaining to ethical, philosophical, and theological ideas, this book provides a critique of modern Islamic economics as a hybrid economic system. From the outset, Sami Al-Daghistani is concerned with the polyvalent methodology of studying the phenomenon of Islamic economic thought as a human science in that it nurtures a complex plentitude of meanings and interpretations associated with the moral self. By studying legal scholars, theologians, and Sufis in the classical period, Al-Daghistani looks at economic thought in the context of Shari'a's moral law. Alongside critiquing modern developments of Islamic economics, he puts forward an idea for a plural epistemology of Islam's moral economy, which advocates for a multifaceted hermeneutical reading of the subject in light of a moral law, embedded in a particular cosmology of human relationality, metaphysical intelligibility, and economic subjectivity.

These studies by Wael Hallaq represent an important contribution to our understanding of the neglected field of medieval Islamic law and legal thought. Spanning the period from the 8th to the 16th centuries, they draw upon a wide range of original sources to offer both fresh interpretations of those sources and a careful evaluation of contemporary scholarship. The first articles expound the interrelated issues of legal reasoning, legal logic and the epistemology of the law. There follows a set of primarily historical studies, which question a series of widely held assumptions, while the last items explore issues of legal theory and methodology. One particular topic concerns the role of Shafi'i as the 'master architect' of Islamic legal theory, and Professor Hallaq would finally argue that this image is in fact false and a creation of later centuries.

Based on extensive architectural and archaeological research, these papers present a series of studies on the art, buildings, settlement patterns, and land use in Iraq, Yemen and Oman, from the pre-Islamic period to modern times. Many of the monuments and sites were studied here for the first time, and have subsequently disappeared or become inaccessible. Among the main themes emerging from Professor Costa's work are the continuity of Arab craftsmanship, in both technical and aesthetic terms, from Late Antiquity into the Islamic period; the relationship between the natural and the built environment; and the dependence of architecture and settlement patterns on the exploitation of natural resources, especially water.

This book examines the cultural responses of Muslims to the transformations, contradictions and challenges confronting contemporary Islam as it moves towards the twentieth-first century. The diffusion of populations, the globalization of culture and teh forces of postmodernity have shaken the world like never before. These developments have generated a debate among Muslims which as, the contributors to this volume show, will have far-reaching consequences not just for the Muslim world, but for relations between Islam and the West more generally.

What would it mean to imagine Islam as an immanent critique of the West? Sayyid Ahmad Khan lived in a time of great tribulation for Muslim India under British rule. By examining Khan's work as a critical expression of modernity rooted in the Muslim experience of it, Islam as Critique argues that Khan is essential to understanding the problematics of modern Islam and its relationship to the West. The book re-imagines Islam as an interpretive strategy for investigating the modern condition, and as an engaged alternative to mainstream Western thought. Using the life and work of nineteenth-century Indian Muslim polymath Khan (1817-1898), it identifies Muslims as a viable resource for both critical intervention in important ethical debates of our times and as legitimate participants in humanistic discourses that underpin a just global order. Islam as Critique locates Khan within a broader strain in modern Islamic thought that is neither a rejection of the West, nor a wholesale acceptance of it. The author calls this "Critical Islam". By bringing Khan's critical engagement with modernity into conversation with similar critical analyses of the modern by Reinhold Niebuhr, Hannah Arendt, and Alasdair MacIntyre, the author shows how Islam can be read as critique.