"What Time is it There? "is a history of worlds that encounter each other without ever meeting. The title comes from a film by Tsai Ming-liang which explores the desire to conquer the barriers of space and time by abolishing time differences and inventing substitutes for a coveted elsewhere. This preoccupation with other worlds and consciousness of the differences that separate them have become a persistent theme of our world today, shaped as it has been by the complex flows of people, images and ideas that we have come to associate with the term 'globalization'. But the dismantling of closed worlds that gradually opened cultures and peoples to one another is by no means new.

In this remarkable book, Serge Gruzinski takes us back to the early modern period and examines two testimonies that require us to navigate between America and the Islamic world long before the images of 9/11 had entered our heads. One is a chronicle of the New World compiled in Istanbul in 1580, the other is a Repertory of the Times written in Mexico in 1606, which dwells at length on the Empire of the Turks. Why and how did the Turks come to know so much about America, and what made readers in Mexico ask questions about the Ottomans?

Gruzinski conducts a dialogue between these two texts that emphasizes the singularities of the two visions, that of Islam and that of America, each already keeping a watchful eye on the other and yet irreducibly different, with this question always in the background: what did it mean to 'think the world' at the dawn of modern times?

Israel and Iran invariably are portrayed as sworn enemies, engaged in an unending conflict with potentially apocalyptic implications."Iranophobia" offers an innovative and provocative new reading of this conflict. Concerned foremost with how Israelis perceive Iran, the author steps back from all-too-common geopolitical analyses to show that this conflict is as much a product of shared cultural trajectories and entangled histories as it is one of strategic concerns and political differences.
Haggai Ram, an Israeli scholar, explores prevalent Israeli assumptions about Iran to look at how these assumptions have, in turn, reflected and shaped Jewish Israeli identity. Drawing on diverse political, cultural, and academic sources, he concludes that anti-Iran phobias in the Israeli public sphere are largely projections of perceived domestic threats to the prevailing Israeli ethnocratic order. At the same time, he examines these phobias in relation to the Jewish state's use of violence in the Palestinian territories and Lebanon in the post-9/11 world.
In the end, Ram demonstrates that the conflict between Israel and Iran may not be as essential and polarized as common knowledge assumes. Israeli anti-Iran phobias are derived equally from domestic anxieties about the Jewish state's ethnic and religious identities and from exaggerated and displaced strategic concerns in the era of the "war on terrorism."

In recent years, there has been a sharp increase in anti-Muslim attacks. What is driving the proliferation of these hate crimes? Why are Muslims being demonised? Building on current research and drawing upon real-life examples and case studies, this book provides an accessible introduction to Islamophobia and Islamophobic hate crimes along with the various responses to this form of victimisation. Chapters cover a range of topics including: * Definitions of hate crime and Islamophobia * Islamophobic hate crime online * Gender and Islamophobia * Media representations of Islamophobia * Institutional Islamophobia As one of the first student resources dedicated to the subject of Islamophobia, this book will be instructive and important reading for those engaged in a range of topics in criminology, including hate crime, victimology and victimisation, crime and media, and gender and crime.

What we understand by the 'Middle East' has changed over time and across space. While scholars agree that the geographical 'core' of the Middle East is the Arabian Peninsula, the boundaries are less clear. How far back in time should we go to define the Middle East? How far south and east should we move on the African continent? And how do we deal with the minority religions in the region, and those who migrate to the West? Across this handbook's 52 chapters, the leading sociologists writing on the Middle East share their standpoint on these questions. Taking the featured scholars as constitutive of the field, the handbook reshapes studies on the region by piecing together our knowledge on the Middle East from their path-defining contributions. The volume is divided into four parts covering sociologists' perspectives on: * Social transformations and social conflict; from Israel-Palestine and the Iranian Revolution, to the Arab Uprisings and the Syrian War * The region's economic, religious and political activities; including the impact of the spread of Western modernity; the effects of neo-liberalism; and how Islam shapes the region's life and politics * People's everyday practices as they have shaped our understanding of culture, consumption, gender and sexuality * The diasporas from the Middle East in Europe and North America, which put the Middle East in dialogue with other regions of the world. The global approach and wide-ranging topics represent how sociologists enable us to redefine the boundaries and identities of the Middle East today.

In a world where the strident demands of Islamic extremists capture the media's attention, the courageous protests of Muslim reformers barely receive any notice. These include a surprising number of women who are prepared to challenge institutionalized persecution, risking derision, arrest, physical harm, and even death.
In this inspiring compilation of Muslim women's stories from around the world, the voices of these long-oppressed women ring loud and clear as they question ideology and culture, patriarchal and religious beliefs, and demand the social and political rights women lack in many Muslim countries. The reformers speak out with passion, humanity, and sometimes humor in these compact and often poignant biographies, bringing alive the harsh realities for women in many parts of the world.
By surveying a wide range of Muslim reformers, not only in the Middle East but also in Europe and North America, author Ida Lichter uncovers some significant emerging trends. For example, she notes that the majority of Muslim feminists would like to see reform contained within Islam. Many criticize their patriarchal culture for suppressing egalitarian views that they believe the Koran expresses and so they advocate a reinterpretation of the holy text. Some demand changes to discriminatory Sharia-based laws. Others campaign openly for political and educational reforms.
Complete with a glossary and a list of helpful Web sites, this vibrant anthology makes use of reliable translations from original languages to demonstrate the groundswell of grassroots change that promises eventually to bring even the most conservative sectors of Islam into the twenty-first century.

The Greek pandocheion, Arabic funduq, and Latin fundicum (fondaco) were ubiquitous in the Mediterranean sphere for nearly two millennia. These institutions were not only hostelries for traders and travelers, but also taverns, markets, warehouses, and sites for commercial taxation and regulation. In this highly original study, Professor Constable traces the complex evolution of this family of institutions from the pandocheion in Late Antiquity, to the appearance of the funduq throughout the Muslim Mediterranean following the rise of Islam. By the twelfth century, with the arrival of European merchants in Islamic markets, the funduq evolved into the fondaco. These merchant colonies facilitated trade and travel between Muslim and Christian regions. Before long, fondacos also appeared in southern European cities. This study of the diffusion of this institutional family demonstrates common economic interests and cross-cultural communications across the medieval Mediterranean world, and provides a striking contribution to our understanding of this region.

The question of Muslim identity-and, more specifically, Muslim masculinities, political loyalty, and action-has become the central pivot for the debate on the place of Islam in the West, state polices on multiculturalism, and even foreign policy towards the Middle East. Young, western-born Muslim men are central figures in these questions, yet their lives and identities remain poorly understood. Political Islam and Masculinity: Muslim Men in Australia reveals important and timely insights into why young Muslim men, often from very similar social backgrounds, are pursuing such dramatically different political paths in the name of Islam. Based on an unprecedented depth of engagement and quality of sources, this book examines the key social influences behind exceptional examples of political action by young Australian Muslim men who have extended their reach into the international realm, from the streets of Jakarta to the battlefields of Syria and Iraq.

As Critical Muslim celebrates ten years of insight and thought, the theme of biography fittingly challenges its readers: to reflect on our past, our memories and our stories, and to look ahead towards what we may leave behind for the stories yet to be told. Stories have always been an essential aspect of human society- from the cave paintings in Sulawesi, dating back over 43,000 years, and oral tales conveyed from bard to audience, to the written word, and now the projected image, on screens large and small. As memory and history become increasingly important for a deeper understanding of the present and our emerging futures, this issue explores how biography allows for something more personal-for the myths and fables of childhood to come to life-and offers snapshots of history to be opened up. We explore a rich historical tradition of biography in Islamic societies, and explore the ways biographies have influenced Muslim thought and culture. Through biography, we can learn much about ourselves, by stepping out of our own worlds and taking on the lives of others.

In a post-9/11 world, many Americans conflate the mainstream Muslim majority with the beliefs and actions of an extremist minority. But what do the world's Muslims think about the West, or about democracy, or about extremism itself? "Who Speaks for Islam?" spotlights this silenced majority. The book is the product of a mammoth six-year study in which the Gallup Organization conducted tens of thousands of hour-long, face-to-face interviews with residents of more than 35 predominantly Muslim nations -- urban and rural, young and old, men and women, educated and illiterate. It asks the questions everyone is curious about: Why is the Muslim world so anti-American? Who are the extremists? Is democracy something Muslims really want? What do Muslim women want? The answers to these and other pertinent, provocative questions are provided not by experts, extremists, or talking heads, but by empirical evidence -- the voices of a billion Muslims.

Violent non-state actors have become almost endemic to political movements in the Middle East and the Horn of Africa. This book examines why they play such a key role and the different ways in which they have developed. Placing them in the context of the region, separate chapters cover the organizations that are currently active, including: The Muslim Brotherhood, The Islamic State in Iraq and Syria, Jabhat al-Nusra, Hamas, Hizbullah, the PKK, al-Shabab and the Huthis. The book shows that while these groups are a new phenomenon, they also relate to other key factors including the 'unfinished business' of the colonial and postcolonial eras and tacit encouragement of the Wahhabi/Salafi/jihadi da'wa by some regional powers. Their diversity means violent non-state actors elude simple classification, ranging from 'national' and 'transnational' to religious and political movements. However, by examining their origins, their supporters and their motivations, this book helps explain their ubiquity in the region.

A collection of 40 Hadith (sayings) of the Prophet Muhammad (pbuh) focusing on the notion of social justice in Islam.

There is perhaps no place in the world today where the stakes of partying and having sex are higher than in present-day Iran. Drinking and dancing can lead to arrest by the morality police and a punishment of up to 70 lashes. Consequences for sex outside of marriage can be even more severe--up to 84 lashes, or even public execution.
But even under the threat of such harsh punishment, a sexual revolution is taking place. Iranian youth continually risk personal safety to meet friends, date, and, ultimately, to have sex. In the absence of any option for overt political dissent, young people have become part of a self-proclaimed revolution in which they are using their bodies to make social and political statements. Sex has become both a source of freedom and an act of political rebellion.
With unprecedented access inside turn-of-the century Iran, Pardis Mahdavi offers a firsthand look at the daily lives of Iranian youth. They are given a voice as she tells the stories of their intertwined quests for sexual freedom, political reform, and a better future - but not a future without risk. The sexual revolution is also leading to increased levels of abortion, HIV/AIDS, sexually transmitted diseases, and ongoing emotional troubles and mental illnesses, with worrying implications for Iranian youth and Iranian society at large.
"Passionate Uprisings" is a fascinating, ground-breaking, and personal look into a society that is poorly understood--if it is understood at all--by the majority of Westerners today. Mahdavi's narrative provides not only an invaluable insight into the real lives of much of Iran's population, but shows how sexual politics and the youth culture could even destabilize the current regime and change the course of Iranian politics.

The first in-depth look at how postwar thinkers in Egypt mapped the intersections between Islamic discourses and psychoanalytic thought In 1945, psychologist Yusuf Murad introduced an Arabic term borrowed from the medieval Sufi philosopher and mystic Ibn 'Arabi--al-la-shu'ur--as a translation for Sigmund Freud's concept of the unconscious. By the late 1950s, Freud's Interpretation of Dreams had been translated into Arabic for an eager Egyptian public. In The Arabic Freud, Omnia El Shakry challenges the notion of a strict divide between psychoanalysis and Islam by tracing how postwar thinkers in Egypt blended psychoanalytic theories with concepts from classical Islamic thought in a creative encounter of ethical engagement. Drawing on scholarly writings as well as popular literature on self-healing, El Shakry provides the first in-depth examination of psychoanalysis in Egypt and reveals how a new science of psychology--or "science of the soul," as it came to be called--was inextricably linked to Islam and mysticism. She explores how Freudian ideas of the unconscious were crucial to the formation of modern discourses of subjectivity in areas as diverse as psychology, Islamic philosophy, and the law. Founding figures of Egyptian psychoanalysis, she shows, debated the temporality of the psyche, mystical states, the sexual drive, and the Oedipus complex, while offering startling insights into the nature of psychic life, ethics, and eros. This provocative and insightful book invites us to rethink the relationship between psychoanalysis and religion in the modern era. Mapping the points of intersection between Islamic discourses and psychoanalytic thought, it illustrates how the Arabic Freud, like psychoanalysis itself, was elaborated across the space of human difference.

In much of the Muslim world, Islamic political and economic movements appear to have a comparative advantage. Relative to similar secular groups, they are better able to mobilize supporters and sustain their cooperation long-term. Nowhere is this more apparent than in Turkey, a historically secular country that has experienced a sharp rise in Islamic-based political and economic activity. Drawing on rich data sources and econometric methods, Avital Livny challenges existing explanations - such as personal faith - for the success of these movements. Instead, Livny shows that the Islamic advantage is rooted in feelings of trust among individuals with a shared, religious group-identity. This group-based trust serves as an effective substitute for more generalized feelings of interpersonal trust, which are largely absent in many Muslim-plurality countries. The book presents a new argument for conceptualizing religion as both a personal belief system and collective identity.

The book's main focus is on extremist ideologies and structural capabilities of violent non-state actors that employ terrorist means. Ideologies and organizational patterns are seen as the main comparative advantages of such groups in an asymmetrical confrontation at all levels, from the local to the global. Resolution of the key issues of the armed conflict is seen as essential, but this is not sufficient to undermine the foundations of terrorism generated by that conflict, unless the structural capabilities of militant groups are fully disrupted and the role of extremist ideologies in driving their terrorist activities is neutralized.
With its central focus on Islamist terrorism, the book argues that the quasi-religious, supra-national ideology of violent Islamism, especially in its most ambitious transnational forms, cannot be effectively counterbalanced at the ideological level either by Western democratic secularism or by the use of moderate versions of Islam itself. The author concludes that unless transnational violent Islamism is, first, 'nationalized' and, second, transformed in organizational terms through its being coopted into a more regular political process, it is unlikely to become amenable to persuasion or any external influence, let alone to be destroyed by the repression on which it thrives.
The study also proposes an original typology of terrorism based on the overall level of a militant group's goals and the extent to which its terrorist activities are linked to a broader armed conflict. It combines qualitative research with the analysis of available data on trends in modern terrorism and the use of primary sources and writings.

This revealing analysis of everyday language use among Moroccan immigrant children in Spain explores their cultural and linguistic life-worlds as they develop a hybrid, yet coherent, sense of identity in their multilingual communities. The author shows how they adapt to the local ambivalence toward Muslim culture and increased surveillance by Spanish authorities. * Offers ground-breaking research from linguistic anthropology charting the politics of childhood in Muslim immigrant communities in Spain * Illuminates the contemporary debates concerning assimilation and alienation in Europe s immigrant Muslim and North African populations * Provides an integrated blend of theory and empirical ethnographic data * Enriches recent research on immigrant children with analyses of their sense of belonging, communicative practices, and emerging processes of identification

The book's main focus is on extremist ideologies and structural capabilities of violent non-state actors that employ terrorist means. Ideologies and organizational patterns are seen as the main comparative advantages of such groups in an asymmetrical confrontation at all levels, from the local to the global. Resolution of the key issues of the armed conflict is seen as essential, but this is not sufficient to undermine the foundations of terrorism generated by that conflict, unless the structural capabilities of militant groups are fully disrupted and the role of extremist ideologies in driving their terrorist activities is neutralized.
With its central focus on Islamist terrorism, the book argues that the quasi-religious, supra-national ideology of violent Islamism, especially in its most ambitious transnational forms, cannot be effectively counterbalanced at the ideological level either by Western democratic secularism or by the use of moderate versions of Islam itself. The author concludes that unless transnational violent Islamism is, first, 'nationalized' and, second, transformed in organizational terms through its being coopted into a more regular political process, it is unlikely to become amenable to persuasion or any external influence, let alone to be destroyed by the repression on which it thrives.
The study also proposes an original typology of terrorism based on the overall level of a militant group's goals and the extent to which its terrorist activities are linked to a broader armed conflict. It combines qualitative research with the analysis of available data on trends in modern terrorism and the use of primary sources and writings.

Through the creation of post-colonial citizenship, India adopted a hybridisation of specific secular and western conception of citizenship. In this democratic framework, Indian Muslims are observed on how they make use of the spaces and channels to accommodate their Islamic identity within a secular one. This book analyses how the socio-political context shapes citizens' perceptions of multiple variables, such as their sense of political efficacy, agency, conception of citizenship rights and belief in democracy. Based on extensive surveys and interviews and through presenting and investigating the various meanings of jihad, the author explores the usage of non-Eurocentric conceptual approaches to the study of postcolonial and Muslim societies, in particular the meaning it carries in the psyche of the Muslim community. She argues that through means of argumentative and spiritual jihad, Indian Muslims fight their battle towards a realisation of citizenship ideals despite the unfavourable conditions of intra and inter community conflicts. Presenting new examinations of Islamic identity and citizenship in contemporary India, this book will be a useful contribution to the study of South Asian Studies, Religion, Islam, and Race and Ethnicity.

This book examines the intersectionality of gendered, religious identity among Muslim women in Catalonia, and illustrates how this identity is brokered through language use in a multilingual and diasporic context. Drawing on a mixed methods study of 1st and 2nd generation immigrant women, this book also examines how acculturation is a transgenerational process reflected in linguistic behavior. Through the use of questionnaire and interview data, the author constructs a story about informants' experiences navigating life vis-a-vis language use; specifically through the use of Spanish, Catalan and native/heritage languages. This book offers a unique lens through which we can further our understanding of the role of language in the acculturation process in Catalonia. It adds to the ongoing discussion about language and migration in Catalonia and provides a valuable contribution to debates about immigrant women's language learning and use.

Since the Second World War, there has been a significant migration of Muslims to countries in the Western world. Muslims in Non-Muslim Land traces the process by which these migrants arrived in Western Europe - in particular Britain - and explains how the community developed its faith identity through three particular stances: assimilation, isolation and integration. The findings argue that the assumption that Islam causes Muslims to isolate from the indigenous population and form a 'state within a state' is false and that Islamic Law actually gives Muslims confidence and the ability to integrate within the wider society. The theological view that all non-Muslim lands are dar alarb (domain of war) is challenged, and the study shows that the traditional interpretive model of Islamic Law inherently possesses the flexibility and applicability to take into consideration minority-status of Muslims in Britain. Muslims in Non-Muslim Land focuses on Islamic Law as interpreted by the anafi Law school and highlights in detail the multi-pronged and robust nature of its legal theory and subsequent application. What is ground-breaking about Muslims in Non-Muslim Lands is that it illustrates the ability of anafi Law to deal with contemporary issues in a wide range of subjects. It also provides Muslims with ways of Islamically resolving medical, financial and political concerns. The study concludes that Islamic Law can facilitate the integration of Muslim minorities within secular societies while allowing them to still remain true to their faith.

This book is a comprehensive study, which provides informed knowledge within the field of Islamic economics. The authors lay down the principal philosophical foundation of a unique and universal theory of Islamic economics by contrasting it with the perspectives of mainstream economics. The methodological part of the theory of Islamic economics arises from the ethical foundations of the Qur'an and the Sunnah (tradition of the Prophet) along with learned exegeses in an epistemological derivation of the postulates and formalism of Islamic economics. This foundational methodology will be contrasted with the contemporary approaches of the random use of mainstream economic theory in Islamic economics. The book establishes the methodological foundation as the primal and most fundamental premise of the study leading to scientific formalism and the prospect of its application. By way of its Islamic epistemological explanation (philosophical premise) in the form of logical formalism and the use of simple real-world examples, the authors show the reader that the scientific nature of economics in general and Islamic economics in particular rests on the conception of the scientific worldview. With its uniquely comparative approach to mainstream economics, this book facilitates a greater understanding of Islamic economic concepts. Senior undergraduate and graduate students will gain exposure to Islamic perspectives of micro- and macroeconomics, money, public finance, and development economics. Additionally, this book will be useful to practitioners seeking a greater comprehension of the nature of Islamic economics. It will also enable policymakers to better understand the mechanism of converting institutions, such as public and social policy perspectives.

The story of how Arab editors of the late nineteenth and early twentieth centuries revolutionized Islamic literature Islamic book culture dates back to late antiquity, when Muslim scholars began to write down their doctrines on parchment, papyrus, and paper and then to compose increasingly elaborate analyses of, and commentaries on, these ideas. Movable type was adopted in the Middle East only in the early nineteenth century, and it wasn't until the second half of the century that the first works of classical Islamic religious scholarship were printed there. But from that moment on, Ahmed El Shamsy reveals, the technology of print transformed Islamic scholarship and Arabic literature. In the first wide-ranging account of the effects of print and the publishing industry on Islamic scholarship, El Shamsy tells the fascinating story of how a small group of editors and intellectuals brought forgotten works of Islamic literature into print and defined what became the classical canon of Islamic thought. Through the lens of the literary culture of nineteenth- and twentieth-century Arab cities-especially Cairo, a hot spot of the nascent publishing business-he explores the contributions of these individuals, who included some of the most important thinkers of the time. Through their efforts to find and publish classical literature, El Shamsy shows, many nearly lost works were recovered, disseminated, and harnessed for agendas of linguistic, ethical, and religious reform. Bringing to light the agents and events of the Islamic print revolution, Rediscovering the Islamic Classics is an absorbing examination of the central role printing and its advocates played in the intellectual history of the modern Arab world.

Egyptology: The Missing Millennium brings together for the first time the disciplines of Egyptology and Islamic Studies, seeking to overturn the conventional opinion of Western scholars that Moslims/Arabs had no interest in pre-Islamic cultures. This book examines a neglected period of a thousand years in the history of Egyptology, from the Moslem annexation of Egypt in the seventh century CE until the Ottoman conquest in the 16th century. Concentrating on Moslem writers, as it is usually Islam which incurs blame for cutting Egyptians off from their ancient heritage, the author shows not only the existence of a large body of Arabic sources on Ancient Egypt, but also their usefulness to Egyptology today. Using sources as diverse as the accounts of travelers and treasure hunters to books on alchemy, the author shows that the interest in ancient Egyptian scripts continued beyond classical writers, and describes attempts by medieval Arab scholars, mainly alchemists, to decipher the hieroglyph script. He further explores medieval Arab interest in Ancient Egypt, discussing the interpretations of the intact temples, as well as the Arab concept of Egyptian kingship and state administration - including a case study of Queen Cleopatra that shows how the Arabic romance of this queen differs significantly from Western views. This book will be of great interest to academics and students of archaeology, Islamic studies and Egyptology, as well as anyone with a general interest in Egyptian history.