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An award-winning historian’s revisionary account of the early modern world, showing how apocalyptic ideas stimulated political, religious, and intellectual transformations “A masterful synthesis of the prognostications of faith, knowledge, and politics on a global stage. Martin’s book illuminates one of the enduring themes that shaped the medieval and early modern world.”—Paula E. Findlen, Stanford University In this revelatory immersion into the apocalyptic, messianic, and millenarian ideas and movements that created the modern world, John Jeffries Martin performs a kind of empathic time travel, entering into the psyche, spirituality, and temporalities of a cast of historical actors in profound moments of discovery. He argues that religious faith—Christian, Jewish, and Muslim—did not oppose but rather fostered the making of a modern scientific spirit, buoyed along by a providential view of history and nature, and a deep conviction in the coming End of the World. Through thoughtful attention to the primary sources, Martin re‑reads the Renaissance, excavating a religious foundation at the core of even the most radical empirical thinking. Familiar icons like Ibn Khaldūn, Columbus, Isaac Luria, and Francis Bacon emerge startlingly fresh and newly gleaned, agents of a history formerly untold and of a modern world made in the image of its imminent end.

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International Booker Prize finalist and "one of the Arab world's most innovative novelists" (Roger Allen) delivers a brilliant retelling of the Muslim wars of conquest in North AfricaThe year is 693 and a tense exchange, mediated by an interpreter, takes place between Berber warrior queen al-Kahina and an emissary from the Umayyad General Hassan ibn Nu'man. Her predecessor had been captured and killed by the Umayyad forces some years earlier, but she will go on to defeat them.The Night Will Have Its Say is a retelling of the Muslim wars of conquest in North Africa during the seventh century CE, narrated from the perspective of the conquered peoples. Written in Ibrahim al-Koni's unique and enchanting voice, his lyrical and deeply poetic prose speaks to themes that are intensely timely. Through the wars and conflicts of this distant, turbulent era, he addresses the futility of war, the privilege of an elite few at the expense of the many, the destruction of natural habitats and indigenous cultures, and questions about literal and fundamentalist interpretations of religious texts.Al-Koni's masterly account of conquest and resistance is both timeless and timely, infused with a sense of disaster and exile—from language, the desert, and homeland.

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In the Western mind, Afghanistan has come to mean many things in recent decades, most of them bad. Partly thanks to the relentless media coverage of the “War on Terror”, it has become synonymous above all with war and terrorism – from the Taliban to Al Qaeda and the so-called Islamic State – crushing levels of poverty and immiseration. In ways which would have been familiar to both Herodotus in the fourth century BC and Ibn Khaldun in the fourteenth AD, it has also come to represent the latest testing ground for imperial hubris and overexpansion, another tomb in the “graveyard of empires”. This is an extraordinarily reductive and one-dimensional portrait of a nation. Afghanistan is, and always has been, vastly more interesting than that. Its long and tumultuous history at the centre of the world, at the heart of cultural exchanges between East and West, encompasses high culture, low politics, domestic dynasties, international adventures, Great Power rivalry and a completely compelling vein of skulduggery. This anthology will celebrate this rich, engrossing heritage with a captivating blend of history and geography, religion and culture, politics and poetry, drama and memoir, home-grown fiction and the self-serving literature of invaders. It will celebrate Afghan voices as much as those of foreigners who, for better or worse, have been bewitched by this staggeringly beautiful mountain kingdom.

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This book intends to introduce readers to the work of Charles E. Butterworth, and thereby to introduce students to Medieval islamic political philosophy, of which Butterworth is one of the world’s most prominent scholars. In a wider sense, the Festschrift introduces its readers to the current debates on Medieval islamic political philosophy, related as they are to the questions of the relationship between islam and Christianity, the Medieval to the Modern world, and reason and revelation. Butterworth’s scholarship spans six decades, primarily translating, editing, and interpreting the works of the Muslim political philosopher Alfarabi (d. 950) and Averroes (Ibn Rushd, d. 1198). He began his studies of Muslim political philosophy at a time when the Middle East and islam did not have the political salience they have acquired in more recent years. instead, Butterworth’s reason for engaging with islam was rooted in the question of the relationship between reason and revelation. While one possible answer was pursued in the Christian, latin West, the islamic borderlands of Greek, Roman, and Muslim civilization offered another. By exploring Averroes, who provides the possibility of an Aristotelian-Islamic political philosophy, and Alfarabi, who pursues a Platonic-islamic political philosophy, Butterworth showed how islamic civilization provided a viable alternative to the theologico-political question reason v revelation, as well as serving as an inspiration to the latin West.

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What connects Shiite passion plays with Brecht�s drama? Which of Goethe�s poems were inspired by the Quran? How can Ibn Arabi�s theology of sighs explain the plays of Heinrich von Kleist? And why did the Persian author Sadeq Hedayat identify with the Prague Jew Franz Kafka? �One who knows himself and others will here too understand: Orient and Occident are no longer separable�: in this new book, the critically acclaimed author and scholar Navid Kermani takes Goethe at his word. He reads the Quran as a poetic text, opens Eastern literature to Western readers, unveils the mystical dimension in the works of Goethe and Kleist, and deciphers the political implications of theatre, from Shakespeare to Lessing to Brecht. Drawing striking comparisons between diverse literary traditions and cultures, Kermani argues for a literary cosmopolitanism that is opposed to all those who would play religions and cultures against one another, isolating them from one another by force. Between Quran and Kafka concludes with Kermani�s speech on receiving Germany�s highest literary prize, an impassioned plea for greater fraternity in the face of the tyranny and terrorism of Islamic State. Kermani�s personal assimilation of the classics gives his work that topical urgency that distinguishes universal literature when it speaks to our most intimate feelings. For, of course, love too lies �between Quran and Kafka�.

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A merchant’s account of his travels through an independent African state Muhammad ibn 'Umar al-Tunisi (d. 1274/1857) belonged to a family of Tunisian merchants trading with Egypt and what is now Sudan. Al-Tunisi was raised in Cairo and a graduate of al-Azhar. In 1803, at the age of fourteen, al-Tunisi set off for the Sultanate of Darfur, where his father had decamped ten years earlier. He followed the Forty Days Road, was reunited with his father, and eventually took over the management of the considerable estates granted to his father by the sultan of Darfur. In Darfur is al-Tunisi’s remarkable account of his ten-year sojourn in this independent state. In Volume Two al-Tunisi describes the geography of the region, the customs of Darfur’s petty kings, court life and the clothing of its rulers, marriage customs, eunuchs, illnesses, food, hunting, animals, currencies, plants, magic, divination, and dances. In Darfur combines literature, history, ethnography, linguistics, and travel adventure, and most unusually for its time, includes fifty-two illustrations, all drawn by the author. In Darfur is a rare example of an Arab description of Africa on the eve of Western colonization and vividly evokes a world in which travel was untrammeled by bureaucracy, borders were fluid, and startling coincidences appear almost mundane. A bilingual Arabic-English edition.

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Ziauddin Sardar questions the question mark that is always placed in front of Pakistan, Robin Yassin-Kassab asks why Pakistan has not imploded, Taimur Khan breaks bread with the gangsters and bookies of Karachi, Muhammad Idrees Ahmad revisits Peshawar, Mahvish Ahmad tracks down the separatist in Quetta, Ehsan Masood watches Pakistani television, Merryl Wyn Davies deconstructs 'imaginariums' of Pakistan, Aamer Hussein discusses Pakistani modern classic fiction, Bina Shah asks if there is boom in Pakistani literature, Bilal Tanweer listens to 'Coke Studio', Muneeza Shamsie discovers the literary secrets of her family, Taymiya R. Zaman overcomes her fear of talking about Pakistan, Ali Maraj assesses Imran Khan, Shazia Mirza tells rude jokes in Lahore, and a fake novel by Ibn-e-Safi is spotted in Bahwalnagar. Plus a new translation of an old short story by A R Khatoon, a new story by Yasir Shah, poems by Ghalib, John Siddique and Zehra Nigah, Atia Jilani's Quranic art, photographs by Ayesha Malik, and 'Ten Things We Love About Pakistan'. About Critical Muslim: A quarterly publication of ideas and issues showcasing groundbreaking thinking on Islam and what it means to be a Muslim in a rapidly changing, interconnected world. Each edition centers on a discrete theme, and contributions include reportage, academic analysis, cultural commentary, photography, poetry, and book reviews.

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A merchant’s account of his travels through an independent African state Muhammad ibn 'Umar al-Tunisi (d. 1274/1857) belonged to a family of Tunisian merchants trading with Egypt and what is now Sudan. Al-Tunisi was raised in Cairo and a graduate of al-Azhar. In 1803, at the age of fourteen, al-Tunisi set off for the Sultanate of Darfur, where his father had decamped ten years earlier. He followed the Forty Days Road, was reunited with his father, and eventually took over the management of the considerable estates granted to his father by the sultan of Darfur. In Darfur is al-Tunisi’s remarkable account of his ten-year sojourn in this independent state. In Volume One, al-Tunisi relates the history of his much-traveled family, his journey from Egypt to Darfur, and the reign of the noted sultan 'Abd al-Rahman al-Rashid. In Darfur combines literature, history, ethnography, linguistics, and travel adventure, and most unusually for its time, includes fifty-two illustrations, all drawn by the author. In Darfur is a rare example of an Arab description of Africa on the eve of Western colonization and vividly evokes a world in which travel was untrammeled by bureaucracy, borders were fluid, and startling coincidences appear almost mundane. A bilingual Arabic-English edition.

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What connects Shiite passion plays with Brecht�s drama? Which of Goethe�s poems were inspired by the Quran? How can Ibn Arabi�s theology of sighs explain the plays of Heinrich von Kleist? And why did the Persian author Sadeq Hedayat identify with the Prague Jew Franz Kafka? �One who knows himself and others will here too understand: Orient and Occident are no longer separable�: in this new book, the critically acclaimed author and scholar Navid Kermani takes Goethe at his word. He reads the Quran as a poetic text, opens Eastern literature to Western readers, unveils the mystical dimension in the works of Goethe and Kleist, and deciphers the political implications of theatre, from Shakespeare to Lessing to Brecht. Drawing striking comparisons between diverse literary traditions and cultures, Kermani argues for a literary cosmopolitanism that is opposed to all those who would play religions and cultures against one another, isolating them from one another by force. Between Quran and Kafka concludes with Kermani�s speech on receiving Germany�s highest literary prize, an impassioned plea for greater fraternity in the face of the tyranny and terrorism of Islamic State. Kermani�s personal assimilation of the classics gives his work that topical urgency that distinguishes universal literature when it speaks to our most intimate feelings. For, of course, love too lies �between Quran and Kafka�.

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The first new translation in over 400 years of one of the great works of the Renaissance: an African diplomat's guide to Africa.In 1518, al-Hasan ibn Muhammad al-Wazzan, a Moroccan diplomat, was seized by pirates while travelling in the Mediterranean. Brought before Pope Leo X, he was persuaded to convert to Christianity, in the process taking the name Johannes Leo Africanus. Acclaimed in the papal court for his learning, Leo would in time write his masterpiece, The Cosmography and the Geography of Africa.The Cosmography was the first book about Africa, and the first book written by a modern African, to reach print. It would remain central to the European understanding of Africa for over 300 years, with its descriptions of lands, cities and peoples giving a singular vision of the vast continent: its urban bustle and rural desolation, its culture, commerce and warfare, its magical herbs and strange animals.Yet it is not a mere catalogue of the exotic: Leo also invited his readers to acknowledge the similarity and relevance of these lands to the time and place they knew. For this reason, The Cosmography and Geography of Africa remains significant to our understanding not only of Africa, but of the world and how we perceive it.

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The thrilling sequel to the New York Times bestseller and international multimedia phenomenon, Endgame: The Calling. Endgame is here. Earth Key has been found. Two keys – and nine Players – remain. The keys must be found, and only one Player can win. Queens, New York. Aisling Kopp believes the unthinkable: that Endgame can be stopped. But before she can get home to regroup, she is approached by the CIA. They know about Endgame. And they have their own ideas about how it should be Played. Ideas that could change everything. Kingdom of Aksum, Ethiopia. Hilal ibn Isa al-Salt narrowly survived an attack that leaves him horribly disfigured. He now knows something the other Players do not. But the Aksumites have a secret that is unique to their line. A secret that can help redeem humanity – and maybe even be used to help defeat the beings behind Endgame. London, England. Sarah Alopay has found the first key. She is with Jago – and they are winning. But getting Earth Key has come at a great cost to Sarah. The only thing that keeps the demons at bay is Playing. Playing to win. Sky Key – wherever it is, whatever it is – is next. And the nine remaining Players will stop at nothing to get it…

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A portable, easy-to-use map guide that locates over 700 hundred Islamic-era monuments in historic Cairo using the most sophisticated Geographic Information Systems (GIS) technologyThis portable, easy-to-use map guide helps you locate over seven hundred Islamic-era monuments in Cairo’s historic core, stretching from the city’s northern walls all the way southward to the Mosque of Ibn Tulun and the Citadel, and beyond to Coptic Cairo, which includes monuments that pre-date Islamic rule. Clearly divided into six digestible main sections, the first five contain clusters of monuments, while the sixth covers structures scattered all around the old Cairene urban fabric.The clear, uncluttered cartographic style makes finding where you want to go a pleasure, and the maps are accompanied by a comprehensive index of monuments that gives their dates where known, their location referenced to their corresponding map pages, and a timeline of key periods and dynasties.Attractively designed in full color and including over twenty photographs of key monuments, this guide is conveniently packed into a slim 104 pages—handy enough to take anywhere and great for planning and remembering excursions. It is not only an ideal companion for the city’s visitors and residents but an invaluable resource for historians, writers, and students.

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Cairo is a city of splendor and spectacle, long celebrated as much for its warmth and bustling street life as for the legacy of its tumultuous past. Yet for the countless visitors who fall under its spell, the prolonged din of its crowds and traffic can seem overwhelming at times, tempting them out of the city’s open spaces into its shadow light, the cooler, quieter interiors of restaurants, homes, hotels, and terraces. Cairo Inside Out evokes the light and moods of this great metropolis with stunning photographs shot from the city’s indoor havens. We observe it through and from nostalgic haunts, such as Café Riche and the Windsor Hotel, and look out onto its great sights—the Nile, the Red Pyramid at Dahshur, Ibn Tulun mosque—from the most intimate urban interiors, homes, and watersides. For those who may have lived in Cairo, this is a reminder of a city that moves and yet remains wonderfully unchanged. For visitors and residents, this evocative collection, an unabashed homage to Cairo’s persistent color and allure, will inspire them to visit those places once more. This new expanded paperback edition of the bestselling hardback includes an additional section of photographs taken from Cairo's newer and more recently established haunts and places of interest.

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An examination of the real reasons for 9/11 that will provoke fundamental rethinking of the War on Terrorism"A level-headed, intelligent, thorough and accessible survey of modern Islamic militant thinking."—Jason Burke, Guardian“Concise and sober. . . . Quite simply the best single volume currently available on this topic.”—Tim Rutten, Los Angeles Times After September 11, Americans agonized over why nineteen men hated the United States enough to kill three thousand civilians in an unprovoked assault. Analysts have offered a wide variety of explanations for the attack, but the one voice missing is that of the terrorists themselves. This penetrating book is the first to present the inner logic of al-Qa’ida and like-minded extremist groups by which they justify September 11 and other terrorist attacks.Mary Habeck explains that these extremist groups belong to a new movement—known as jihadism—with a specific ideology based on the thought of Muhammad ibn Abd al-Wahhab, Hasan al-Banna, and Sayyid Qutb. Jihadist ideology contains new definitions of the unity of God and of jihad, which allow members to call for the destruction of democracy and the United States and to murder innocent men, women, and children. Habeck also suggests how the United States might defeat the jihadis, using their own ideology against them.

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Wahhabism is an Islamic reform movement found mainly in Saudi Arabia. Closely linked to the Saudi monarchy, it enforces a strict code of morality and conduct monitored by mutawa (religious police), and governs every facet of Saudi life according to its own strict interpretation of Shariah, including gender segregation. Wahhabism also prohibits the practice of any other faith (even other forms of Islam) in Saudi Arabia, which is also the only country that forbids women from driving. But what exactly is Wahhabism? This question had long occupied Valentine, so he lived in the Kingdom for three years, familiarising himself with its distinct interpretation of Islam. His book defines Wahhabism and Wahhabi beliefs and considers the life and teaching of Muham-mad ibn Abd'al Wahhab and the later expansion of his sect.Also discussed are the rejection of later developments in Islam such as bid'ah; harmful innovations, among them celebrating the prophet's birthday and visiting the tombs of saints; the destruction of holy sites due to the fear of idolatry; Wahhabi law, which imposes the death sentence for crimes as archaic as witch- craft and sorcery, and the connection of Wahhabism with militant Islam globally. Drawing on interviews with Saudis from all walks of life, including members of the feared mutawa, this book appraises of one of the most significant movements in contemporary Islam.

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The religious thinkers, political leaders, law-makers, writers and philosophers of the early Muslim world helped to shape the 1,400-year-long development of today’s secondlargest world religion. But who were these people? What do we know of their lives, and the ways in which they influenced their societies? Chase F. Robinson draws on the long tradition in Muslim scholarship of commemorating in writing the biographies of notable figures, but weaves these ambitious lives together to create a rich narrative of early Islamic civilization, from the Prophet Muhammad to fearsome Tamerlane. Beginning in Islam’s heartland, Mecca, we move across Arabia to follow Islam’s journey across North Africa, as far as Spain in the West, and eastwards through Central and East Asia; we see the rise and fall of Islamic states through the political and military leaders working to secure peace or expand their power, and, within this political climate, the development of Islamic law, scientific thought and literature through the words of the scholars who devoted themselves to these pursuits. Alongside the famous characters who coloured this landscape, including Muhammad’s controversial cousin, ’Ali; the first Sultan of Egypt, Saladin; and the poet Rumi, the reader will also meet less wellknown figures, such as Shajar al-Durr, slave-turned-Sultana of Egypt, and Ibn Fadlan, whose travels in Eurasia brought first-hand accounts of the Volka Vikings to the Abbasid Caliph.

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A small Arab family made up of a father, his two sons, and his nephews, all make one last stop at an island in the Indian Ocean at the end of their summer vacation. The family was surprised to find a large statue of a book in the middle of the island, engraved in Arabic with the name of the famous story 'Hayy Bin Yaqdhan', written by Arab philosopher Ibn Tufayl in the sixth century AD. The book tells the story of a young man named Hayy Bin Yaqdhan who grew up on a deserted island all alone, with nobody but the animals around him. The book follows Hayy as he embarks on a journey of exploration and tells us how, through observation and reason alone, he was able to discover the existence of Allah the Almighty. But what, exactly, is the secret behind this island? Why is there a statue of an Arabic book in the middle of an island in the Indian Ocean? What story does this book tell? How does Hayy come to discover Allah the Almighty? And how does this story relate to the likes of Tarzan, Mowgli, or even Robinson Crusoe?This is what the pages of the book you now hold in your hands tells us through an exciting journey featuring the Arab family, Hayy Bin Yaqdhan, and his friend Absal.

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A small Arab family made up of a father, his two sons, and his nephews, all make one last stop at an island in the Indian Ocean at the end of their summer vacation. The family was surprised to find a large statue of a book in the middle of the island, engraved in Arabic with the name of the famous story 'Hayy Bin Yaqdhan', written by Arab philosopher Ibn Tufayl in the sixth century AD. The book tells the story of a young man named Hayy Bin Yaqdhan who grew up on a deserted island all alone, with nobody but the animals around him. The book follows Hayy as he embarks on a journey of exploration and tells us how, through observation and reason alone, he was able to discover the existence of Allah the Almighty. But what, exactly, is the secret behind this island? Why is there a statue of an Arabic book in the middle of an island in the Indian Ocean? What story does this book tell? How does Hayy come to discover Allah the Almighty? And how does this story relate to the likes of Tarzan, Mowgli, or even Robinson Crusoe?This is what the pages of the book you now hold in your hands tells us through an exciting journey featuring the Arab family, Hayy Bin Yaqdhan, and his friend Absal.

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This book is an English translation of the award-winning book by Mohammad Ali Amir-Moezzi on the Book of the Proof (Kitab al-Hujja) part of the Sufficient Book (Kitab al-Kafi), authored by one of the most celebrated religious authorities and a foundational figure of Shi’i Islam, Muhammad ibn Ya'qub al-Kulayni (d. ca. 940 CE). The significance of this source for the formation and development of Shi’i beliefs and doctrines cannot be overestimated. Whilst the field of Shi’i studies is still dominated by works focused on legal, political, or theological aspects of Sh’i Islam, Amir-Moezzi’s approach to the study of the early Shi’i traditions in this work is characterised by a keen interest in its esoteric, mystical aspects. Complemented by detailed analytical comments, Amir-Moezzi’s book demonstrates how al-Kulayni was able to set out an extraordinarily wide-ranging and coherent set of doctrinal and legal traditions derived from the Imams, thus playing a leading role in the unification and, consequently, the consolidation of the Imami faith. More specifically, by elaborating on the nature of the ‘Proof’, which in Shi’i terminology identifies the central figure, i.e., the guide (imam) of mystical spirituality, Amir-Moezzi’s study portrays Shi’i Islam as multifaceted, not merely as the politico-religious ideology of its ‘clergy’, but above all as an inspirational religion. As Amir-Moezzi himself puts it, ‘enriching Muslim thought and spirituality, sometimes with unusual finesse and sophistication’.

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This book is an English translation of the award-winning book by Mohammad Ali Amir-Moezzi on the Book of the Proof (Kitab al-Hujja) part of the Sufficient Book (Kitab al-Kafi), authored by one of the most celebrated religious authorities and a foundational figure of Shi’i Islam, Muhammad ibn Ya'qub al-Kulayni (d. ca. 940 CE). The significance of this source for the formation and development of Shi’i beliefs and doctrines cannot be overestimated. Whilst the field of Shi’i studies is still dominated by works focused on legal, political, or theological aspects of Sh’i Islam, Amir-Moezzi’s approach to the study of the early Shi’i traditions in this work is characterised by a keen interest in its esoteric, mystical aspects. Complemented by detailed analytical comments, Amir-Moezzi’s book demonstrates how al-Kulayni was able to set out an extraordinarily wide-ranging and coherent set of doctrinal and legal traditions derived from the Imams, thus playing a leading role in the unification and, consequently, the consolidation of the Imami faith. More specifically, by elaborating on the nature of the ‘Proof’, which in Shi’i terminology identifies the central figure, i.e., the guide (imam) of mystical spirituality, Amir-Moezzi’s study portrays Shi’i Islam as multifaceted, not merely as the politico-religious ideology of its ‘clergy’, but above all as an inspirational religion. As Amir-Moezzi himself puts it, ‘enriching Muslim thought and spirituality, sometimes with unusual finesse and sophistication’.

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The year 1492 is only the last in a series of "ends" that inform the representation of medieval Spain in modern Jewish historical and literary discourses. These ends simultaneously mirror the traumas of history and shed light on the discursive process by which hermetic boundaries are set between periods, communities, and texts. This book addresses the representation of the twelfth and thirteenth centuries as the end of al-Andalus (Islamic Spain). Here, the end works to locate and separate Muslim from Christian Spain, Jews from Arabs, philosophy from Kabbalah, Kabbalah from literature, and texts from contexts. The book offers a reading of texts that emerge from its Andalusi, Jewish, and Arabic cultural sphere: Maimonides' Guide of the Perplexed; the major text of Kabbalah, the Zohar; and the Arabic rhymed prose narrative of Ibn al-Astarkuwi. The author argues that these texts are written in a language that disrupts the possibility of locating it in a pre-existing cultural situation, a recognizable literary tradition, or a particular genre. At stake are issues—texts and contexts—that have gained particular urgency in the writings of such recent thinkers as Walter Benjamin, Jacques Derrida, Giorgio Agamben, Jean-Luc Nancy, and Avital Ronell. The book reads the place and taking place of language, interrogating the notion of disappearing contexts and the view that language is derivative of its true place, the context that, having ended, is mourned as silent and lost.

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Countless authors have swept us into the exotic east, but few based their tales there. In a time when westerners still spoke publicly about “the white man’s burden,” Harold Lamb was crafting action-packed stories featuring Arabs, Mongols, and Hindus as heroic, sympathetic, and believable characters: men of honor and integrity ready to lay down their lives for their countries and their comrades. Assembled in this volume are four novellas and three short stories gleaned from the work of one of the greatest pulp writers. Lamb eventually won acclaim and awards for his accurate historical research and was regularly consulted by the State Department for his Middle Eastern expertise, but before any of that he drafted these thrilling tales of adventure. In “The Shield,” Khalil el Khadr reaches storied Constantinople just before it is besieged by a horde of crusaders. He must survive the intrigues of his rivals, bypass the invading Franks, rescue the maiden under his charge, and escape with the city’s most fabulous horse. Journey to sixteenth-century India with the brilliant Daril ibn Athir, a skilled Arab physician with a sharp wit and a sharper sword that he must wield in three novellas to keep schemers and assassins at bay. Three shorter tales of heroes and maidens from desert lands round out this volume, a must-have for those who thrill to tales of bold deeds and daring exploits.

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Among the most progressive of Zionist settlement movements, Hashomer Hatzair proclaimed a brotherly stance on Zionist-Palestinian relations. Until the tumultuous end of the British Mandate, movement settlers voiced support for a binational Jewish-Arab state and officially opposed mass displacement of Palestinians. But, Hashomer Hatzair colonies were also active participants in the process that ultimately transformed large portions of Palestine into sovereign Jewish territory. Areej Sabbagh-Khoury investigates this ostensible dissonance, tracing how three colonies gained control of land and their engagement with Palestinian inhabitants on the edges of the Jezreel Valley/Marj Ibn 'Amer. Based on extensive empirical research in local colony and national archives, Colonizing Palestine offers a microhistory of frontier interactions between Zionist settlers and indigenous Palestinians within the British imperial field. Even as left-wing kibbutzim of Hashomer Hatzair helped lay the groundwork for settler colonial Jewish sovereignty, its settlers did not conceal the prior existence of the Palestinian villages and their displacement, which became the subject of enduring debate in the kibbutzim. Juxtaposing history and memory, examining events in their actual time and as they were later remembered, Sabbagh-Khoury demonstrates that the dispossession and replacement of the Palestinians in 1948 was not a singular catastrophe, but rather a protracted process instituted over decades. Colonizing Palestine traces social and political mechanisms by which forms of hierarchy, violence, and supremacy that endure into the present were gradually created.

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English-speaking philosophers are generally attuned to the German and French philosophical traditions but not to the Spanish. Why, for example, does someone with the vivid appeal of Bartolomé de Las Casas remain almost completely unknown in North America? The purpose of this anthology is to introduce the Spanish philosophical tradition to English-speaking readers. Other Voices: Readings in Spanish Philosophy represents high points of nearly two millennia of Spanish philosophy, from first-century thinkers in Roman Hispania to those of the twentieth century. John R. Welch has selected, and in several cases translated excerpts from the works of thirteen philosophers: Seneca, Quintilian, Isidore of Seville, Ibn Rushd (Averroës), Moses Maimonides, Ramón Llull, Juan Luis Vives, Francisco de Vitoria, Bartolomé de Las Casas, Francisco Suárez, Benito Jerónimo Feijóo, Miguel de Unamuno, and José Ortega y Gasset. Welch provides for the reader a brief introduction to each historical period or philosophical movement represented and a biographical introduction to each philosopher. Of special interest are the selection from Feijóo's "A Defense of Women" (an attack on misogyny), which has not been translated into English since the eighteenth century; the arguments on the justification of war by Vitoria and Las Casas (in the context of the Spanish conquest); and Unamuno's celebration of the concrete over the abstract, desire over reason.

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This book aims to examine the structural changes in the state and society in Mamluk Egypt and Syria after the middle of the eighth/fourteenth century. Between 648/1250 and 922/1517, the Mamluk sultanate ruled Egypt, Syria, and the Hijaz, the central Middle East. During this period, the sultanate expanded its authority over the medieval Islamic world by defending Muslim society against the Mongols and the Crusades, protecting the two Islamic holy cities of Mecca and Medina, and reinstalling the Abbasid caliphate in Cairo, which had once been rendered extinct by the Mongol invasion of Baghdad in 656/1258. The Mamluk sultanate reached the height of prosperity under the third reign of Sultan al-Nasir Muhammad ibn Qalawun. The scope of the present book is from 741/1341 to 922/1517, that is, the period from the death of Sultan al-Nasir to the year of the sultanate's downfall after the Ottoman conquest of the area, respectively. This has previously been considered to be the "declining period" of the Mamluk sultanate, which suffered acutely from political disturbance and economic struggle . However, the author believes that the period after the middle of the eighth/fourteenth century was an important epoch not only for the historical development of the Mamluk sultanate but also in terms of medieval Islamic history as a whole.

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This text examines a mode of mystical discourse, "apophasis", which literally means "speaking away." Sometimes translated as "negative theology," apophatic discourse embraces the impossibility of naming something that is ineffable by continually turning back upon its own propositions and names. In this study of apophasis in Greek, Christian and Islamic texts, Michael Sells offers a sustained, critical account of how apophatic language works, the conventions, logic, and paradoxes it employs, and the dilemmas encountered in any attempt to analyze it. This book includes readings of the most rigorously apophatic texts of Plotinus, John the Scot Eriugena, Ibn Arabi, Marguerite Porete, and Meister Eckhart, with comparative reference to important apophatic writers in the Jewish tradition, such as Abraham Abulafia and Moses de Leon. Sells reveals essential common features in the writings of these authors, despite their wide-ranging differences in era, tradition and theology. By showing how apophasis works as a mode of discourse rather than as a negative theology, this work aims to open the subject up for re-evaluation. Sells demonstrates that the more radical claims of apophatic writers - claims that critics have often dismissed as hyperbolic or condemned as pantheistic or nihilistic - are vital to an adequate account of the mystical languages of unsaying. This work also has implications for the relationship of classical apophasis to contemporary languages of the unsayable. Sells challenges many widely circulated characterizations of apophasis among deconstructionists, as well as a number of common notions about medieval thought and gender relations in medieval mysticism.

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Text in Arabic. Since I was a child I have been racing the wind on the roads of (Sijilmassa), since I overcame my little fear, and climbed the branches of the Great Oak Tree west of the town, and while I cast my frayed nets on the bird who was exhausted by the long hours of earning his living, my soul has been pushing me forward, not pushing me to try my luck in reaching what settled in it, rather it pushes me to reap the fruits of her certain convictions to definitely reach what she wanted. None of the stations that I have passed through in my life was an exception to this, even while I settled in Al Attarine School in (Fez), and becoming the most prominent, brightest and most intelligent student through my journey to seek knowledge, (Ibn Abi Mahli) the student who became famous in and around Fez, the student who was chosen by Sheikh (Al Zaari) to be handed his stick, robe and his own sandals. It is strange how all these fates were prepared for me during what was left of the sixteenth century, and even stranger how (the window of fate) have found me after that to pave my way towards my greatest dreams. The divine conditions are looming on the horizon of the days in front of me, the blessings do not cease to flow on my tongue, fingers, and the roots of my feet, and it is not long before fates respond to what concerns myself.

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A robust defense of a poetic genius Abū Tammām (d. 231 or 232/845 or 846) is one of the most celebrated poets in the Arabic language. Born in Syria to Greek Christian parents, he converted to Islam and quickly made his name as one of the premier Arabic poets in the caliphal court of Baghdad, promoting a new style of poetry that merged abstract and complex imagery with archaic Bedouin language. Both highly controversial and extremely popular, this sophisticated verse influenced all subsequent poetry in Arabic and epitomized the “modern style” (badīʿ), an avant-garde aesthetic that was very much in step with the intellectual, artistic, and cultural vibrancy of the Abbasid dynasty. In The Life and Times of Abū Tammām, translated into English for the first time, the courtier and scholar Abū Bakr Muḥammad ibn Yaḥyāal-Ṣūlī (d. 335 or 336/946 or 947) mounts a robust defense of “modern” poetry and of Abū Tammām’s significance as a poet against his detractors, while painting a lively picture of literary life in Baghdad and Samarra. Born into an illustrious family of Turkish origin, al-Ṣūlī was a courtier, companion, and tutor to the Abbasid caliphs. He wrote extensively on caliphal history and poetry and, as a scholar of “modern” poets, made a lasting contribution to the field of Arabic literary history. Like the poet it promotes, al-Ṣūlī's text is groundbreaking: it represents a major step in the development of Arabic poetics, and inaugurates a long line of treatises on innovation in poetry. An English-only edition.

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A Call for Heresy discovers unexpected common ground in one of the most inflammatory issues of the twenty-first century: the deepening conflict between the Islamic world and the United States. Moving beyond simplistic answers, Anouar Majid argues that the Islamic world and the United States are both in precipitous states of decline because, in each, religious, political, and economic orthodoxies have silenced the voices of their most creative thinkers—the visionary nonconformists, radicals, and revolutionaries who are often dismissed, or even punished, as heretics. The United States and contemporary Islam share far more than partisans on either side admit, Majid provocatively argues, and this “clash of civilizations” is in reality a clash of competing fundamentalisms. Illustrating this point, he draws surprising parallels between the histories and cultures of Islam and the United States and their shortsighted suppression of heresy (zandaqa, in Arabic), from Muslim poets and philosophers like Ibn Rushd (known in the West as Averroës) to the freethinker Thomas Paine, and from Abu Bakr Razi and Al-Farabi to Thomas Jefferson and Abraham Lincoln. He finds bitter irony in the fact that Islamic culture is now at war with a nation whose ideals are losing ground to the reactionary forces that have long condemned Islam to stagnation. The solution, Majid concludes, is a long-overdue revival of dissent. Heresy is no longer a contrarian’s luxury, for only through encouraging an engaged and progressive intellectual tradition can the nations reverse their decline and finally work together for global justice and the common good of humanity.

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A robust defense of a poetic genius Abū Tammām (d. 231 or 232/845 or 846) is one of the most celebrated poets in the Arabic language. Born in Syria to Greek Christian parents, he converted to Islam and quickly made his name as one of the premier Arabic poets in the caliphal court of Baghdad, promoting a new style of poetry that merged abstract and complex imagery with archaic Bedouin language. Both highly controversial and extremely popular, this sophisticated verse influenced all subsequent poetry in Arabic and epitomized the “modern style” (badīʿ), an avant-garde aesthetic that was very much in step with the intellectual, artistic, and cultural vibrancy of the Abbasid dynasty. In The Life and Times of Abū Tammām, translated into English for the first time, the courtier and scholar Abū Bakr Muḥammad ibn Yaḥyāal-Ṣūlī (d. 335 or 336/946 or 947) mounts a robust defense of “modern” poetry and of Abū Tammām’s significance as a poet against his detractors, while painting a lively picture of literary life in Baghdad and Samarra. Born into an illustrious family of Turkish origin, al-Ṣūlī was a courtier, companion, and tutor to the Abbasid caliphs. He wrote extensively on caliphal history and poetry and, as a scholar of “modern” poets, made a lasting contribution to the field of Arabic literary history. Like the poet it promotes, al-Ṣūlī's text is groundbreaking: it represents a major step in the development of Arabic poetics, and inaugurates a long line of treatises on innovation in poetry. An English-only edition.

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America's Kingdom debunks the many myths that now surround the United States's "special relationship" with Saudi Arabia, or what is less reverently known as "the deal": oil for security. Taking aim at the long-held belief that the Arabian American Oil Company, ARAMCO, made miracles happen in the desert, Robert Vitalis shows that nothing could be further from the truth. What is true is that oil led the U.S. government to follow the company to the kingdom. Eisenhower agreed to train Ibn Sa'ud's army, Kennedy sent jets to defend the kingdom, and Lyndon Johnson sold it missiles. Oil and ARAMCO quickly became America's largest single overseas private enterprise. Beginning with the establishment of a Jim Crow system in the Dhahran oil camps in the 1930s, the book goes on to examine the period of unrest in the 1950s and 1960s when workers challenged the racial hierarchy of the ARAMCO camps while a small cadre of progressive Saudis challenged the hierarchy of the international oil market. The defeat of these groups led to the consolidation of America's Kingdom under the House of Fahd, the royal faction that still rules today. This is a gripping story that covers more than seventy years, three continents, and an engrossing cast of characters. Informed by first hand accounts from ARAMCO employees and top U.S. government officials, this book offers the true story of the events on the Saudi oil fields. After America's Kingdom, mythmakers will have to work harder on their tales about ARAMCO being magical, honorable, selfless, and enlightened.

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The Seventh Crusade, led by King Louis IX of France, was the last major expedition for the recovery of the Holy Land actually to reach the Near East. The failure of his invasion of Egypt (1249-50), followed by his four-year stay in Palestine in order to retrieve the disaster, had a profound impact on the Latin West. In addition, Louis's operations in the Nile delta indirectly precipitated the Mamluk coup d'état, which ended the rule of the Ayyubids, Saladin's dynasty, in Egypt and began the transfer of power there to a military elite that would prove to be a far more formidable enemy to the Franks of Syria and Palestine. This volume comprises translations of the principal documents and of extracts from narrative sources - both Muslim and Christian - relating to the crusade, and includes many texts, notably the account of Ibn Wasil, not previously available in English. The themes covered include: the preparations and search for allies; the campaign in the Nile delta; the impact on recruitment of the simultaneous crusade against the emperor Frederick II; the Mamluk coup and its immediate consequences in the Near East; Western reactions to the failure in Egypt; and the popular 'crusade' of the Pastoureaux in France (1251), which aimed originally to help the absent king, but which degenerated into violence against the clergy and the Jews and had to be suppressed by force.

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Ali ibn Abi Talib said: ‘The life of this world is quickly departing and the life of the hereafter is quickly approaching and each one of them has its children. So be children of the hereafter, not children of this world. For today there are deeds without reckoning, but tomorrow there will be reckoning without deeds. In this life even an atoms’ worth of good is accepted if it is done with sincerity. In the hereafter, the whole world in gold will do you no good. In every moment of the day of Judgment, from the moment you rise from their grave to when you take your place in the assembly. From when you are brought forth to be held accountable by your Lord, to when you are taken to the scale for the scrolls to be weighed, from when you prepare to cross the bridge to your anticipated arrival at the gates of Paradise. There are good deeds that You have sent forth that will come to your aid. Deeds that will take you by your hand and testify on your behalf, that will settle your feet and shade you from the scorching heat. That will light your way in the darkness and guide you to the abode of eternal delight. So do not ask your Lord when the day of Judgment will be, but ask yourself what deeds have you prepared for that day.

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We take for granted that only certain kind of things exist – electrons but not angels, passports but not nymphs. This is what we understand as ‘reality’. But in fact, ‘reality’ varies with each era of the world, in turn shaping the field of what is possible to do, think and imagine. Our contemporary age has embraced a troubling and painful form of reality: Technic. Under Technic, the foundations of reality begin to crumble, shrinking the field of the possible and freezing our lives in an anguished state of paralysis. Technic and Magic shows that the way out of the present deadlock lies much deeper than debates on politics or economics. By drawing from an array of Northern and Southern sources – spanning from Heidegger, Junger and Stirner’s philosophies, through Pessoa’s poetry, to Advaita Vedanta, Bhartrhari, Ibn Arabi, Suhrawardi and Mulla Sadra’s theosophies – Magic is presented as an alternative system of reality to Technic. While Technic attempts to capture the world through an ‘absolute language’, Magic centres its reconstruction of the world around the notion of the ‘ineffable’ that lies at the heart of existence. Technic and Magic is an original philosophical work, and a timely cultural intervention. It disturbs our understanding of the structure of reality, while restoring it in a new form. This is possibly the most radical act: if we wish to change our world, first we have to change the idea of ‘reality’ that defines it.

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This is a new history showing the significance of the empire to Islam and the wider world. From the 10th century to the end of the 12th century, the Fatimid Empire played a central, yet controversial, role in the history of Islam. This definitive account combines the histories of Isma'ilism, North Africa and Egypt with that of the dynasty. By relating it to the wider history of Islam, the Crusades and its theocratic counterparts in Byzantium and Western Europe, Brett shows the full historical significance of the empire. Topics covered include: the work of Ibn Khaldun; the relationship of tribal to civilian economy and society; the formation and evolution of the dynastic state; the relationship of the dynastic state to economy and society; and, questions of cultural change, specifically Arabisation and Islamisation. It is a full narrative history of the Fatimid empire for students and academics of Islamic studies, Middle Eastern studies and history. It comes with an overarching emphasis on the three key themes studied on Islamic Studies courses: empire, authority and religion, and the interaction between them. It covers everything from political, military and cultural events to the arts, learning and knowledge. It offers a sweeping geographic scope: follows the expansion of the empire into Asia, Africa and Europe. Confused about who's who? You can find lists of the rulers, dynasties and genealogies for quick reference* Helpful features for students include chronologies, timelines, glossaries, guides to further reading and boxed inserts with brief essays that give more detail about special events, key people and more

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“How could I allow my soldiers to sail on this disloyal and cruel sea?” These words, attributed to the most powerful caliph of medieval Islam, Umar Ibn al-Khattab (634–644), have led to a misunderstanding in the West about the importance of the Mediterranean to early Islam. This body of water, known in Late Antiquity as the Sea of the Romans, was critical to establishing the kingdom of the caliphs and for introducing the new religion to Europe and Africa. Over time, it also became a pathway to commercial and political dominion, indispensable to the prosperity and influence of the Islamic world. Sea of the Caliphs returns Muslim sailors to their place of prominence in the history of the Islamic caliphate.As early as the seventh century, Muslim sailors competed with Greek and Latin seamen for control of this far-flung route of passage. Christophe Picard recreates these adventures as they were communicated to admiring Muslims by their rulers. After the Arab conquest of southern Europe and North Africa, Muslims began to speak of the Mediterranean in their strategic visions, business practices, and notions of nature and the state. Jurists and ideologues conceived of the sea as a conduit for jihad, even as Muslims’ maritime trade with Latin, Byzantine, and Berber societies increased.In the thirteenth century, Christian powers took over Mediterranean trade routes, but by that time a Muslim identity that operated both within and in opposition to Europe had been shaped by encounters across the sea of the caliphs.

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Jews in exile have often struggled for the protection of the highest governmental power, whether king, emperor, caliph, or pope, because they learned early that their safety could not be entrusted to the goodwill of their gentile neighbors or the local authorities. Alexandrian Jews in the Hellenistic period relied on Imperial Rome instead of their native Alexandria, and Jews in medieval Europe sought ties with the Carolingian emperors, circumventing all inferior feudal relationships. In all such cases of vertical alliances Jews have both gained and lost. In this landmark study, Yosef Hayim Yerushalmi presents the Lisbon Massacre as one chapter in the history of alliances between Jews and the powers that have ruled over them. Through an exploration of Jewish attitudes and their consequences at this important juncture in Jewish history, he uncovers the "myth of the royal alliance" in the thought of Ibn Verga and others. He offers a fresh review of available data on the course of the pogrom and relates it to the Shebet Yehudah. Two appendices include the German account of the massacre, based on three printed editions (two of them previously unknown), and the major documentary sources, giving historians access to key primary materials as well as Yerushalmi's analysis. Even the modern era did not fundamentally change these dynamics. Hannah Arendt emphasized the extent to which Jews have allied themselves to the modern nation-state and have become vulnerable when other groups oppose that nation-state. Modern Jews have frequently clung to an uncritical faith in the state's protection, even when that faith bears no correspondence to reality.

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The use of perspective in Renaissance painting caused a revolution in the history of seeing, allowing artists to depict the world from a spectator’s point of view. But the theory of perspective that changed the course of Western art originated elsewhere—it was formulated in Baghdad by the eleventh-century mathematician Ibn al Haithan, known in the West as Alhazen. Using the metaphor of the mutual gaze, or exchanged glances, Hans Belting—preeminent historian and theorist of medieval, Renaissance, and contemporary art—narrates the historical encounter between science and art, between Arab Baghdad and Renaissance Florence, that has had a lasting effect on the culture of the West.In this lavishly illustrated study, Belting deals with the double history of perspective, as a visual theory based on geometrical abstraction (in the Middle East) and as pictorial theory (in Europe). How could geometrical abstraction be reconceived as a theory for making pictures? During the Middle Ages, Arab mathematics, free from religious discourse, gave rise to a theory of perspective that, later in the West, was transformed into art when European painters adopted the human gaze as their focal point. In the Islamic world, where theology and the visual arts remained closely intertwined, the science of perspective did not become the cornerstone of Islamic art. Florence and Baghdad addresses a provocative question that reaches beyond the realm of aesthetics and mathematics: What happens when Muslims and Christians look upon each other and find their way of viewing the world transformed as a result?

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Interrogations of materiality and geography, narrative framework and boundaries, and the ways these scholarly pursuits ripple out into the wider cultural sphere. Early medieval England as seen through the lens of comparative and interconnected histories is the subject of this volume. Drawn from a range of disciplines, its chapters examine artistic, archaeological, literary, and historical artifacts, converging around the idea that the period may not only define itself, but is often defined from other perspectives, specifically here by modern scholarship. The first part considers the transmission of material culture across borders, while querying the possibilities and limits of comparative and transnational approaches, taking in the spread of bread wheat, the collapse of the art-historical "decorative" and "functional", and the unknowns about daily life in an early medieval English hall. The volume then moves on to reimagine the permeable boundaries of early medieval England, with perspectives from the Baltic, Byzantium, and the Islamic world, including an examination of Vercelli Homily VII (from John Chrysostom's Greek Homily XXIX), Hārūn ibn Yaḥyā's Arabic descriptions of Barṭīniyah ("Britain"), and an consideration of the Old English Orosius. The final chapters address the construction of and responses to "Anglo-Saxon" narratives, past and present: they look at early medieval England within a Eurasian perspective, the historical origins of racialized Anglo-Saxonism(s), and views from Oceania, comparing Hiberno-Saxon and Anglican Melanesian missions, as well as contemporary reactions to exhibitions of Anglo-Saxon kingdoms and Pacific Island cultures. Contributors: Debby Banham, Britton Elliott Brooks, Caitlin Green, Jane Hawkes, John Hines, Karen Louise Jolly, Kazutomo Karasawa, Carol Neuman de Vegvar, John D. Niles, Michael W. Scott, Jonathan Wilcox

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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.

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Cairo is a city of extremes. On its chaotic streets BMWs driven by sharp-suited businessmen compete for road space with donkey carts laden with farm produce; in its mosques the wealthy and the destitute pray next to each other. The largest conurbation in Africa since the Middle Ages, it was in Ibn Battutah's words "the mother of cities". With a present-day population of around eighteen million, this sprawling metropolis is home to one thousand new migrants every day, drawn to the seething intensity of a modern, cosmopolitan capital that blends together the cultures of the Middle East and Europe. The fabled city on the banks of the River Nile, once home to pharaohs and emperors, now forms a focal point of the Islamic faith and of the Arab world. Andrew Beattie explores the turbulent past and vibrant present of this city where the enduring legacies of the ancient Egyptians, the early Coptic Church, British colonial rule and the modernist zeal of the post-independence era have all left their mark. THE CITY OF WRITERS, CONQUERORS AND REVOLUTIONARIES: From Mark Twain and Thackeray to Paul Theroux and Naguib Mahfouz, Alexander the Great to Napoleon, and Lawrence of Arabia to Colonel Nasser. THE CITY OF MONUMENTS AND SPECTACLE: From the Pyramids of Giza and Saqqara to the Mosque of Mohammed Ali, dominating the Cairo skyline; from the teeming bazaars of the muski to Coptic and Islamic festivals. THE CITY OF ANCIENT AND MODERN: Where ancient churches and mosques sit cheek-by-jowl with modern skyscrapers and busy highways; where prosperous suburbs lie close to areas of third world poverty and deprivation.

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In Riyadh, against the events of the second Gulf War and Saddams invasion of Kuwait, we learn the story of Munirawith the gorgeous eyesand the unspeakable tragedy she suffers as her male nemesis wreaks revenge for an insult to his character and manhood. It is also the tale of many other women of Saudi Arabia who pass through the remand center where Munira works, victims and perpetrators of crimes, characters pained and tormented, trapped in cocoons of silence and fear. Munira records their stories on pieces of paper that she folds up and places in the mysterious bottle given to her long ago by her grandmother, a repository for the stories of the dead, that they might live again. This controversial novel looks at many of the issues that characterize the lives of women in modern Saudi society, including magic and envy, honor and revenge, and the strict moral code that dictates malefemale interaction. Yousef al-Mohaimeed is a rising star in international literature. Muniras Bottle is a rich and skillfully crafted story of a dysfunctional Saudi Arabian family. One of its strengths lies in its edgy characters: Munira, a sultry, self-centered, sexually repressed woman; Ibn al-Dahhal, the bold imposter who deceives and betrays her; and Muhammad, her perpetually angry and righteous brother, a catalyst who forces the events. Western readers will welcome it for its opening door into Arab lives and minds.Annie Proulx Mohaimeed writes in a lush style that evokes a writer he cites as an influence, Gabriel Garcia Marquez. [He] takes on some of the most divisive subjects in the Arab world.

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Uncovers what the sociology of religion would look like had it emerged in a Confucian, Muslim, or Native American culture rather than in a Christian one Sociology has long used Western Christianity as a model for all religious life. As a result, the field has tended to highlight aspects of religion that Christians find important, such as religious beliefs and formal organizations, while paying less attention to other elements. Rather than simply criticizing such limitations, James V. Spickard imagines what the sociology of religion would look like had it arisen in three non-Western societies. What aspects of religion would scholars see more clearly if they had been raised in Confucian China? What could they learn about religion from Ibn Khaldun, the famed 14th century Arab scholar? What would they better understand, had they been born Navajo, whose traditional religion certainly does not revolve around beliefs and organizations? Through these thought experiments, Spickard shows how non-Western ideas understand some aspects of religions—even of Western religions—better than does standard sociology. The volume shows how non-Western frameworks can shed new light on several different dimensions of religious life, including the question of who maintains religious communities, the relationships between religion and ethnicity as sources of social ties, and the role of embodied experience in religious rituals. These approaches reveal central aspects of contemporary religions that the dominant way of doing sociology fails to notice. Each approach also provides investigators with new theoretical resources to guide them deeper into their subjects. The volume makes a compelling case for adopting a global perspective in the social sciences.

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The thirteenth century marks a turning point in the history of the western Mediterranean. The armies of Castile and Aragon won significant and decisive victories over Muslims in Iberia and took over a number of important cities including Cordoba, Seville, Jaen, and Murcia. Chased out of their native cities, a large number of Andalusis migrated to Ifrīqiyā in northern Africa. There, a newly founded Hafsid dynasty (1229-1574) welcomed members of the Andalusi elite and showered them with honors and high positions at court. While historians have tended to conceive of Ifrīqiyā as a region ruled by the Hafsids, Ramzi Rouighi argues in The Making of a Mediterranean Emirate that the Andalusis who joined the Hafsid court supported economic arrangements and political relationships that effectively prevented regional integration from taking place during this period. Rouighi examines an array of documentary, literary, and legal sources to argue that Ifrīqiyā was integrated neither politically nor economically and that, consequently, it was not a region in a meaningful sense. Through a close reading of narrative sources, especially historical chronicles, Rouighi further argues that the emergence in the late fourteenth century of the political ideology of Emirism accounts for the representation of the rule of the Hafsid dynasty over cities as its rule over the whole of Ifrīqiyā. Setting the activities of Andalusis such as the celebrated historian Ibn Khaldūn (1332-1406) in relation to specific political, economic, and intellectual developments in Ifrīqiyā, The Making of a Mediterranean Emirate proposes a counter to the dynastic-centric view of the period that pervades medieval sources and continues to inform most modern generalizations about the Maghrib and the Mediterranean.

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The first in-depth look at how postwar thinkers in Egypt mapped the intersections between Islamic discourses and psychoanalytic thoughtIn 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.

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Pious Pilgrims, Discerning Travellers, Curious Tourists: Changing patterns of travel to the Middle East from medieval to modern times comprises a varied collection of seventeen papers presented at the biennial conference of the Association for the Study of Travel in Egypt and the Near East (ASTENE) held in York in July 2019, which together will provide the reader with a fascinating introduction to travel in and to the Middle East over more than a thousand years. As in previous ASTENE volumes, the material presented ranges widely, from Ancient Egyptian sites through medieval pilgrims to tourists and other travellers of the nineteenth and early twentieth centuries. The papers embody a number of different traditions, including not only actual but also fictional travel experiences, as well as pilgrimage or missionary narratives reflecting quests for spiritual wisdom as well as geographical knowledge. They also reflect the shifting political and cultural relations between Europe and the Near and Middle East, and between the different religions of the area, as seen and described by travellers both from within and from outside the region over the centuries. The men and women travellers discussed travelled for a wide variety of reasons — religious, commercial, military, diplomatic, or sometimes even just for a holiday! — but whatever their primary motivations, they were almost always also inspired by a sense of curiosity about peoples and places less familiar than their own. By recording their experiences, whether in words or in art, they have greatly contributed to our understanding of what has shaped the world we live in. As Ibn Battuta, one of the greatest of medieval Arab travellers, wrote: ‘Travelling — it leaves you speechless, then turns you into a storyteller!’

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Saudi Arabia and Iraq have a shared history, as both friends and enemies at one and the same time, and their growth as modern nation-states must be understood in that joint context. This book establishes a new narrative and timeline for bilateral relations between the two countries, while examining the work of other Arab and Western scholars, in order to excavate the biases underlying so much previous work on this topic. In doing so, it proposes a new way of looking at state formation and boundaries in the Middle East, by showing how the interactions of regional neighbors left an indelible imprint on the domestic politics of one another. The two different visions for managing the border that Saudi Arabia and Iraq developed in the 1920s generated mistrust on both sides, leading to a gradual process of estrangement that lasted through the 1950s and beyond. Ibn Saud made strenuous efforts to preserve the socio-economic ties that united the communities of southern Iraq with the Najd and, in turn, those efforts helped encourage a wave of Sunni Arab migrants from Iraq who helped build the Saudi state. Iraqi politicians and clerics attempted to use the issue of Ikhwan raids as a rallying cry for promoting their political agendas, thereby contributing to a growing sectarian discourse and undermining the nationalist rhetoric of the 1920 Revolution. The two countries had a remarkable and long-lasting impact on one another, even as they drifted farther and farther apart through mutual fear and suspicion.

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Throughout history, intrepid men and women have related their experiences and perceptions of the world’s great cities to bring them alive to those at home. The thirty-eight cities covered in this entertaining anthology of travellers’ tales are spread over six continents, ranging from Beijing to Berlin, Cairo to Chicago, Lhasa to London, St Petersburg to Sydney and Rio to Rome. This volume features commentators across the millennia, including the great travellers of ancient times, such as Strabo and Pausanias; those who undertook extensive journeys in the medieval world, not least Marco Polo and Ibn Battuta; courageous women such as Isabella Bird and Freya Stark; and enterprising writers and journalists including Mark Twain and Norman Lewis. We see the world’s great cities through the eyes of traders, explorers, soldiers, diplomats, pilgrims and tourists; the experiences of emperors and monarchs sit alongside those of revolutionaries and artists, but also those of ordinary people who found themselves in remarkable situations, like the medieval Chinese abbot who was shown round the Sainte-Chapelle in Paris by the King of France himself. Some of the writers seek to provide a straightforward, accurate description of all they have seen, while others concentrate on their subjective experiences of the city and encounters with the inhabitants. Introduced and contextualized by bestselling historian Peter Furtado, each account provides both a vivid portrait of a distant place and time and an insight into those who journeyed there. The result is a book that delves into the splendours and stories that exist beyond conventional guidebooks and websites.

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