While there are many answers to the question of “what went wrong” in the Muslim world, no one has decisively answered why it went wrong. Until now.In this eye-opening new book, foreign policy expert Robert R. Reilly uncovers the root of our contemporary crisis: a pivotal struggle waged within the Muslim world nearly a millennium ago. In a heated battle over the role of reason, the side of irrationality won. The deformed theology that resulted, Reilly reveals, produced the spiritual pathology of Islamism, and a deeply dysfunctional culture.Terrorism—from 9/11, to London, Madrid, and Mumbai, to the Christmas 2009 attempted airline bombing—is the most obvious manifestation of this crisis. But Reilly shows that the pathology extends much further. The Closing of the Muslim Mind solves such puzzles as: ·        why peace is so elusive in the Middle East·        why the Arab world stands near the bottom of every measure of human development·        why scientific inquiry is nearly dead in the Islamic world·        why Spain translates more books in a single year than the entire Arab world has in the past thousand years·        why some people in Saudi Arabia still refuse to believe man has been to the moon·        why Muslim media frequently present natural disasters like Hurricane Katrina as God’s direct retribution Delving deeper than previous polemics and simplistic analyses, The Closing of the Muslim Mind provides the answers the West has so desperately needed in confronting the Islamist crisis.WHAT THEY ARE SAYING"The lack of liberty within Islam is a huge problem. Robert Reilly’s The Closing of the Muslim Mind shows that a millennium ago Muslims debated whether minds should be free to explore the world—and freedom lost. The intellectual history he offers helps to explain why Muslim countries fell behind Christian-based ones in scientific inquiry, economic development, and technology. Reilly provides astonishing statistics . . . [and] also points out how theology prefigures politics." —World Magazine  "As Robert R. Reilly points out in The Closing of the Muslim Mind . . . the Islamic conception of God as pure will, unbound by reason and unknowable through the visible world, rendered any search for cause and effect in nature irrelevant to Muslim societies over centuries, resulting in slipshod, dependent cultures. Reilly notes, for example, that Pakistan, a nation which views science as automatically impious given its view that an arbitrary God did not imprint upon nature a rational order worth investigating, produces almost no patents." —American Spectator "What happened to moderate Islam and what sort of hope we may have for it in the future is the subject of Robert Reilly’s brilliant and groundbreaking new book. The Closing of the Muslim Mind is a page-turner that reads almost like an intellectual detective novel...One thing Reilly’s account makes clear: Only when we move beyond the common platitudes of our contemporary political discussion and begin to deal with Islam as it really is — rather than the fiction that it is the equivalent of our Western culture dressed up in a burqa — will we be able to help make progress in that direction." — National Review Online

    Are those engaged in these arguments even talking about the same thing? In a wide-ranging response to this confusion, esteemed scholar David Bentley Hart pursues a clarification of how the word “God” functions in the world’s great theistic faiths.Ranging broadly across Judaism, Christianity, Islam, Vedantic and Bhaktic Hinduism, Sikhism, and Buddhism, Hart explores how these great intellectual traditions treat humanity’s knowledge of the divine mysteries. Constructing his argument around three principal metaphysical “moments”—being, consciousness, and bliss—the author demonstrates an essential continuity between our fundamental experience of reality and the ultimate reality to which that experience inevitably points.Thoroughly dismissing such blatant misconceptions as the deists' concept of God, as well as the fundamentalist view of the Bible as an objective historical record, Hart provides a welcome antidote to simplistic manifestoes. In doing so, he plumbs the depths of humanity’s experience of the world as powerful evidence for the reality of God and captures the beauty and poetry of traditional reflection upon the divine.

    “Fascinating, brave & sometimes infuriating” (Time), this dark history is more than a chronicle of religion. It's the central tragedy of Western civilization, its fault lines reaching deep into our culture to create “a deeply felt work” (San Francisco Chronicle) as Carroll wrangles with centuries of strife & tragedy to reach a courageous & affecting reckoning with difficult truths.

    Jackson notes that no one has offered a convincing explanation of why Islam spread among Blackamericans (a coinage he explains and defends) but not among white Americans or Hispanics. The assumption has been that there is an African connection. In fact, Jackson shows, none of the distinctive features of African Islam appear in the proto-Islamic, black nationalist movements of the early 20th century. Instead, he argues, Islam owes its momentum to the distinctively American phenomenon of Black Religion, a God-centered holy protest against anti-black racism.Islam in Black America begins as part of a communal search for tools with which to combat racism and redefine American blackness. The 1965 repeal of the National Origins Quota System led to a massive influx of foreign Muslims, who soon greatly outnumbered the blacks whom they found here practicing an indigenous form of Islam. Immigrant Muslims would come to exercise a virtual monopoly over the definition of a properly constituted Islamic life in America. For these Muslims, the nemesis was not white supremacy, but the West. In their eyes, the West was not a racial, but a religious and civilizational threat. American blacks soon learned that opposition to the West and opposition to white supremacy were not synonymous. Indeed, says Jackson, one cannot be anti-Western without also being on some level anti-Blackamerican. Like the Black Christians of an earlier era struggling to find their voice in the context of Western Christianity, Black Muslims now began to strive to find their black, American voice in the context of the super-tradition of historical Islam. Jackson argues that Muslim tradition itself contains the resources to reconcile blackness, American-ness, and adherence to Islam. It is essential, he contends, to preserve within Islam the legitimate aspects of Black Religion, in order to avoid what Stephen Carter calls the domestication of religion, whereby religion is rendered incapable of resisting the state and the dominant culture. At the same time, Jackson says, it is essential for Blackamerican Muslims to reject an exclusive focus on the public square and the secular goal of subverting white supremacy (and Arab/immigrant supremacy) and to develop a tradition of personal piety and spirituality attuned to distinctive Blackamerican needs and idiosyncrasies.

    Unlike those organized Islamist activities that seek to seize or transform the state, this is a moral reform movement whose orthodox practices are commonly viewed as inconsequential to Egypt's political landscape. Saba Mahmood's compelling exposition of these practices challenges this assumption by showing how the ethical and the political are indelibly linked within the context of such movements.Not only is this book a sensitive ethnography of a critical but largely ignored dimension of the Islamic revival, it is also an unflinching critique of the secular-liberal principles by which some people hold such movements to account. The book addresses three central questions: How do movements of moral reform help us rethink the normative liberal account of politics? How does the adherence of women to the patriarchal norms at the core of such movements parochialize key assumptions within feminist theory about freedom, agency, authority, and the human subject? How does a consideration of debates about embodied religious rituals among Islamists and their secular critics help us understand the conceptual relationship between bodily form and political imaginaries? Politics of Piety is essential reading for anyone interested in issues at the nexus of ethics and politics, embodiment and gender, and liberalism and postcolonialism.

    Professor Michael Sells has captured the complexity, power, and poetry of the early suras of the Qur’án, the sacred scripture of Islam. In this second edition, Sells introduces important new translations of suras and a new preface that addresses the ongoing controversy over teaching about Islam and the Qur’an in American universities. Approaching the Qur’án presents brilliant translations of the short, hymnic suras associated with the first revelations to the Prophet Muhammad. Most of these early revelations appear at the end of text and are commonly reached only by the most resolute reader of existing English translations. These suras contain some of the most powerful, prophetic and revelatory passages in religious history. They offer the vision of a meaningful and just life that anchors the religion of one-fifth of the world’s inhabitants. Approaching the Qur'án is enriched by inclusion of free downloadable audio recordings of Quranic reciters, allowing readers an opportunity to hear the Qur'án in its original form. The book includes Sells’ Introduction to the Qur’án, commentaries of the suras, a glossary of technical terms, and chapters discussing the sound nature and gender aspects of the Arabic text.

    The controversy was never merely academic. The legal status and security of Jews—often their very lives—depended on the answer. In WHY THE JEWS REJECTED JESUS, David Klinghoffer reveals that the Jews since ancient times accepted not only the historical existence of Jesus but the role of certain Jews in bringing about his crucifixion and death. But he also argues that they had every reason to be skeptical of claims for his divinity. For one thing, Palestine under Roman occupation had numerous charismatic would-be messiahs, so Jesus would not have been unique, nor was his following the largest of its kind. For another, the biblical prophecies about the coming of the Messiah were never fulfilled by Jesus, including an ingathering of exiles, the rise of a Davidic king who would defeat Israel’s enemies, the building of a new Temple, and recognition of God by the gentiles. Above all, the Jews understood their biblically commanded way of life, from which Jesus’s followers sought to “free” them, as precious, immutable, and eternal.Jews have long been blamed for Jesus’s death and stigmatized for rejecting him. But Jesus lived and died a relatively obscure figure at the margins of Jewish society. Indeed, it is difficult to argue that “the Jews” of his day rejected Jesus at all, since most Jews had never heard of him. The figure they really rejected, often violently, was Paul, who convinced the Jerusalem church led by Jesus’s brother to jettison the observance of Jewish law. Paul thus founded a new religion. If not for him, Christianity would likely have remained a Jewish movement, and the course of history itself would have been changed. Had the Jews accepted Jesus, Klinghoffer speculates, Christianity would not have conquered Europe, and there would be no Western civilization as we know it. WHY THE JEWS REJECTED JESUS tells the story of this long, acrimonious, and occasionally deadly debate between Christians and Jews. It is thoroughly engaging, lucidly written, and in many ways highly original. Though written from a Jewish point of view, it is also profoundly respectful of Christian sensibilities. Coming at a time when Christians and Jews are in some ways moving closer than ever before, this thoughtful and provocative book represents a genuine effort to heal the ancient rift between these two great faith traditions.

    What changed, in fact, was that for the first time in American history we have been forced to confront Islamic militancy as it has assaulted the world for almost 14 centuries.In "The Sword of the Prophet," the reader receives the unvarnished truth about the rise of Islam and the patterns set by its founder, Muhammad; the historical meaning of jihad against the (non-Muslim) "infidel" that we see today in the al-Qaeda terror network; the broad sweep of the global military, political, moral, and -- yes -- spiritual struggle that faces us; and what we must do if we wish to survive. Above all, we must avoid the twin perils of complacency and despair, and for that a sober, factual, and contextual presentation like that found in Trifkovic's work is essential. But every American owes it to himself or herself to know the real score of the post-9/11world -- and this slim but invaluable volume is the place to start.

    His ideas spread like wildfire across Europe, offering the scientific view that the natural world, including the soul of man, was a proper subject of study. The rediscovery of these ancient ideas sparked riots and heresy trials, caused major upheavals in the Catholic Church, and also set the stage for today's rift between reason and religion. In Aristotle's Children, Richard Rubenstein transports us back in history, rendering the controversies of the Middle Ages lively and accessible-and allowing us to understand the philosophical ideas that are fundamental to modern thought.

    There are many books in English which present Sufi doctrine, but few which can be used as practical travel guides along the Path. Originally written in Classical Arabic, the aptly-named Book of Assistance is today in widespread use among Sufi teachers in Arabia, Indonesia and East Africa. The author, Imam al-Haddad (d. 1720), lived at Tarim in the Hadramaut valley between the Yemen and Oman, and is widely held to have been the "spiritual renewer" of the twelfth Islamic century. He spent most of his life in Kenya and Saudi Arabia where he taught Islamic jurisprudence and classical Sufism according to the order (tariqa) of the BaAlawi sayids.

    Christian and Muslim scriptures provide evidence about this journey.

    Focusing on twelfth-century Arab aristocrat Usama ibn Munqidh?s Book of Contemplation but also including extracts from The Book of the Staff and Kernels of Refinement, this volume offers a strikingly human portrayal of I slamic perspectives on day-to-day existence, warfare, and the curious European invaders.

    Jews no longer needed Jerusalem to be Jews. Whenever a Jew studied—wherever he was—he would be in the holy city. In this way, a few rabbis turned a real city into a city of the mind; in this way, they turned the Temple into a book and preserved their faith. Though you can burn a city, you cannot sack an idea or kill a book. But in our own time, Zionists have turned the book back into a temple. And unlike an idea, a temple can be destroyed. The creation of Israel has made Jews vulnerable in a way they have not been for two thousand years.In Israel Is Real, Rich Cohen’s superb new history of the Zionist idea and the Jewish state—the history of a nation chronicled as if it were the biography of a person—he brings to life dozens of fascinating figures, each driven by the same impulse: to reach Jerusalem. From false messiahs such as David Alroy (Cohen calls him the first superhero, with his tallis as a cape) and Sabbatai Zevi, who led thousands on a mad spiritual journey, to the early Zionists (many of them failed journalists), to the iconic figures of modern Jewish Sparta, David Ben-Gurion, Golda Meir, Yitzhak Rabin, and Ariel Sharon, Cohen shows how all these lives together form a single story, a single life. In this unique book, Cohen examines the myth of the wandering Jew, the paradox of Jewish power (how can you be both holy and nuclear?), and the triumph and tragedy of the Jewish state—how the creation of modern Israel has changed what it means to be a Jew anywhere.

    Furthermore, only this book accurately describes the severity of the threat they will continue to pose, with or without bin Laden’s leadership, to our national security.To win the war against terrorism, the author argues that we must first stop dismissing militant Muslims as “extremists” or “religious fanatics.” Formulating a successful military strategy requires that we must see the enemy as they perceive themselves—highly trained and motivated soldiers who fervently believe their cause is righteous. The author describes how militants throughout the Islamic world are enraged by what they believe is Western aggression against their people, religion, and culture. Though bin Laden declared war on America years ago—not once but twice—the author argues that American complacence in the face of such violent threats stems from the increasing secularization and moral relativism of American society and culture. Even if bin Laden is brought to justice, the author warns, the dangers posed by radical Islamic militants will not disappear, and we must be prepared for a protracted war against terrorism. This important book will make a major impact on how America thinks about its enemy and itself.

    Here he presents ancient Sufi teaching stories rooted in the Islamic tradition. With common sense and insightful wit, he addresses questions and problems of contemporary life and awakens our attention to the often overlooked moments that give importance and meaning to our lives. Through the re-telling of classical stories and his own commentary, a pattern unfolds that helps to distinguish knowledge from information, reality from imagination, and makes what seems to lie beyond our perception - understanding and brief - accessible. Our spiritual potential as human beings is realised in "When You Hear Hoofbeats Think of a Zebra".