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.

    The legends first emerged in the 12th and 13th centuries, when Crusaders in Syria came into contact with the Nazari Isma'ilis, one of the communities of Shi'ite Islam who, at the behest of their leader Hassan Sabaa (mythologized as the "Old Man of the Mountain"), engaged in dangerous missions to kill their enemies. Elaborated over the years, the tales culminated in Marco Polo's claim that the "Old Man" controlled the behaviour of his self-sacrificing devotees through the use of hashish and a secret garden of paradise. So influential were these tales that the word "assassin" entered European languages as a common noun meaning "murderer".Daftary traces the origins and early development of the legends - as well as investigating the historical context in which they were fabricated and transmitted. As such, this book reveals an extraordinary programme of propaganda rooted in the medieval Muslim world and medieval Europe's ignorance of this world. This book also provides the first English translation of French orientalist Silvestre de Sacy's famous 19th-century "Memoire" on the Assassins.

    And, with its current prominence in international affairs, media images of the Middle East reach us on a daily basis. Much media coverage, however, is incomplete at best, failing to take account of either the complexities or the historical background of this pivotal region. For most of us, the real story of the Middle East remains untold. What made this crucial geopolitical area what it is today? In coming to terms with the present and future of the Middle East, an understanding of its history is not only highly valuable but essential. Now, the 36 lectures of Turning Points in Middle Eastern History unfurl a breathtaking panorama of history, exploring a 1,300-year window from the rise of the warrior prophet Muhammad to the fall of the Ottoman Empire after World War I. Each lecture focuses on a specific moment that changed the direction of events or the narrative of history. You'll witness the Battle of Karbala, where Muhammad's heirs - the Sunni and Shia - split once and for all. You'll discover the wonders of the Islamic Golden Age and marvel at the superlative advances in astronomy, mathematics, medicine, and literature - and the preservation of classical Greek and Roman wisdom - that unfolded in global centers of learning such as Baghdad, Cairo, and Cordoba. You'll follow the empire building of the Persian Safavids, the Egyptian Mamluks, and the Ottomans, among others. The breakup of the Ottoman Empire yielded most of the modern states of the Middle East. The far-reaching impacts of its rise and fall, plus the long-lasting influence of the 18th-century Saud-Wahhab Pact between a desert ruler and a religious reformer, creating today's Kingdom of Saudi Arabia, are two more expressions of how the past suffuses the present. The stories you'll discover here are as dazzling as anything in the Arabian Nights and are all the more astonishing for being true.

    This book explains how that can be done in ways that are sensitive to Islamic culture and provides suggestions on how to build vital relationships with Muslims.

    At the helm of its ascent was the omnipotent Sultan Selim I (1470–1520), who, with the aid of his extraordinarily gifted mother, Gülbahar, hugely expanded the empire, propelling it onto the world stage. Aware of centuries of European suppression of Islamic history, Alan Mikhail centers Selim’s Ottoman Empire and Islam as the very pivots of global history, redefining such world-changingevents as Christopher Columbus’s voyages—which originated, in fact, as a Catholic jihad that viewed Native Americans as somehow “Moorish”—the Protestant Reformation, the transatlantic slave trade, and the dramatic Ottoman seizure of the Middle East and North Africa. Drawing on previously unexamined sources and written in gripping detail, Mikhail’s groundbreaking account vividly recaptures Selim’s life and world. An historical masterwork, God’s Shadow radically reshapes our understanding of a world we thought we knew.

    To the one who filled life with his wisdom, and hugged the minds, the minds of his companions, and delivered them to the wider upper fields, I mean knowledge. To the one who enriched the Arabic language with his eloquent speech. To the master of eloquent ones and the prince of the wise men. To the prince of believers To him... I raise this little of what was collected from the pearls of his wisdom and the magnificent of his sermons.

    More than 9,000 pages and 30 volumes--here abridged to one volume, and translated into English for the first time--it contains entries on everything from medieval moon-worshiping cults, sexual aphrodisiacs, and the substance of clouds, to how to get the smell of alcohol off one's breath, the deliciousness of cheese made from buffalo milk, and the nesting habits of flamingos.Similar works by Western authors, including Pliny's Natural History, have been available in English for centuries. This ground-breaking translation of a remarkable Arabic text--expertly abridged and annotated--offers a look at the world through the highly literary and impressively knowledgeable societies of the classical Islamic world. Meticulously arranged and delightfully eclectic, it is a compendium to be treasured--a true monument of erudition.

    But this is not what the original disciples believed during Jesus’s lifetime—and it is not what Jesus claimed about himself. How Jesus Became God tells the story of an idea that shaped Christianity, and of the evolution of a belief that looked very different in the fourth century than it did in the first.A master explainer of Christian history, texts, and traditions, Ehrman reveals how an apocalyptic prophet from the backwaters of rural Galilee crucified for crimes against the state came to be thought of as equal with the one God Almighty, Creator of all things. But how did he move from being a Jewish prophet to being God? In a book that took eight years to research and write, Ehrman sketches Jesus’s transformation from a human prophet to the Son of God exalted to divine status at his resurrection. Only when some of Jesus’s followers had visions of him after his death—alive again—did anyone come to think that he, the prophet from Galilee, had become God. And what they meant by that was not at all what people mean today.Written for secular historians of religion and believers alike, How Jesus Became God will engage anyone interested in the historical developments that led to the affirmation at the heart of Christianity: Jesus was, and is, God.

    This is the keynote address delivered by Professor Naquib al-Attas at the “First World Conference on Muslim Education” held in Makkah al-Mukarramah in March 1977.

    One-third of the world's Muslims now live as members of a minority. At the heart of this development is, on the one hand, the voluntary settlement of Muslims in Western societies and, on the other, the pervasiveness and influence of Western cultural models and social norms. The revival of Islam among Muslim populations in the last twenty years is often wrongly perceived as a backlash against westernization rather than as one of its consequences. Neofundamentalism has been gaining ground among a rootless Muslim youth--particularly among the second- and third-generation migrants in the West--and this phenomenon is feeding new forms of radicalism, ranging from support for Al Qaeda to the outright rejection of integration into Western society.In this brilliant exegesis of the movement of Islam beyond traditional borders and its unwitting westernization, Olivier Roy argues that Islamic revival, or "re-Islamization," results from the efforts of westernized Muslims to assert their identity in a non-Muslim context. A schism has emerged between mainstream Islamist movements in the Muslim world--including Hamas of Palestine and Hezbollah of Lebanon--and the uprooted militants who strive to establish an imaginary ummah, or Muslim community, not embedded in any particular society or territory. Roy provides a detailed comparison of these transnational movements, whether peaceful, like Tablighi Jama'at and the Islamic brotherhoods, or violent, like Al Qaeda. He shows how neofundamentalism acknowledges without nostalgia the loss of pristine cultures, constructing instead a universal religious identity that transcends the very notion of culture. Thus contemporary Islamic fundamentalism is not a single-note reaction against westernization but a product and an agent of the complex forces of globalization.

    Hoodbhoy, a nuclear physicist, eloquently and usefully draws attention to the plight of science and technology in the Muslim world and to the need to do something about it. The book also makes some other helpful insights here and there about why, after centuries of brilliant achievements, science suffered such a fate in the Muslim world. But the book also suffers from some very serious flaws in its view of Islam and analysis of Islamic history.

    Now, Turkey?s most beloved American scholar, John Freely, brings to life this charismatic hero of one of the richest histories in the world.Mehmet was barely twenty-one when he conquered Byzantine Constantinople, which became Istanbul and the capital of his mighty empire. Mehmet reigned for thirty years, during which time his armies extended the borders of his empire halfway across Asia Minor and as far into Europe as Hungary and Italy. Three popes called for crusades against him as Christian Europe came face to face with a new Muslim empire.Revered by the Turks and seen as a brutal tyrant by the West, Mehmet was a brilliant military leader as well as a renaissance prince. His court housed Persian and Turkish poets, Arab and Greek astronomers, and Italian scholars and artists. In the first biography of Mehmet in thirty years, John Freely vividly illuminates the man behind the myths.

    Al-Qaeda’s chilling ideology calls for a relentless jihad against non-Muslim “infidels,” repudiates democracy in favor of Islamic law, stresses the importance of martyrdom, and mocks the notion of “moderate” Islam.Perhaps the most disturbing aspect of these works is how grounded they are in the traditional sources of Islamic theology: the Koran and the teachings of the Prophet. The founders of al-Qaeda use these sources as powerful weapons of persuasion, reminding followers (and would-be recruits) that Muhammad and his warriors spread Islam through the power of the sword and that the Koran is not merely allegory or history but literal truth that commands all Muslims to action.In addition to laying bare al-Qaeda’s ultimate motives, The Al Qaeda Reader includes the organization’s propagandist speeches, which are directed primarily at Americans, Europeans, and Iraqis. Here, al-Qaeda’s many "official" accusations against the West are meticulously delineated, from standard complaints such as the Palestinian issue and Iraq to wholly unexpected ones concerning the U.S.’s exploitation of women and the environment.Taken together, the Theology and Propaganda sections of this volume reveal the most comprehensive picture of al-Qaeda to date. They also highlight the double-speak of bin Laden and Zawahiri, who often say one thing to Muslims in their religious treatises ("We must hate and fight the West because Islam commands it") and another in their propaganda directed at the West ("The West is the aggressor and we are fighting back merely in self-defense").Westerners from across the political spectrum will be fascinated and enlightened by The Al Qaeda Reader’s insights into the nature of Islamic texts and the ways in which al-Qaeda has used these texts to manufacture hatred against our civilization and our way of life.

    These writings reflect the honor and respect for the feminine in the Sufi worldview, and they are shared in the spirit of inspiration and hope for the flourishing contributions of women to the spiritual development of humanity. Spanning the centuries, from the time of the Prophet Muhammad to the present day, the selections are by or about an array of Sufi traditions in different parts of the world, from Asia, Africa, and the Middle East to Europe and America—from beloved members of the Prophet's family to the mystic Rabi'a al-Adawiyya to the modern scholar Annemarie Schimmel. Biographical anecdotes and personal memoirs provide a glimpse into the experience of great saints and contemporary practitioners alike, while providing an introduction to the principles and practices of Sufism.

     It deals with the history and development of this important religion, giving an account of Shi’i doctrines and focusing in particular on those areas in which it differs from Sunni Islam.  “Momen’s book fills an important gap in the general literature in English on Twelver Shi’ism, and should be carefully studied by anyone who wants to know more about what is happening in the Middle East today….This is a fine work which deserves the widest possible readership.”—Malise Ruthven, The Middle East “An extremely useful reference source on the establishment and evolution of the Shi’ite branch of the Islamic religion.”—Cecil V. Crabb, Jr., Perspective “An unpretentious style, interpretive clarity and . . . sound judgment characterize Momen’s writings. The various aspects of Twelver Shi’ism are carefully distinguished to satisfy both the general reader and the aspiring student.”—Norman Calder, Times Literary Supplement “Specialist and nonspecialist alike will benefit from its lucid exposition of both elite and popular Shi’ism. Especially valuable is the way the work presents modern critical scholarship on Shi’i history alongside the orthodox history, which still has great influence on the religion’s self-understanding.”—Mel Piehl, Library Journal  Moojan Momen has written extensively on Iran and Middle East religion.