She then focuses on those Arab societies that played a key role in elaborating the dominant Islamic discourses about women and gender: Arabia during the period in which Islam was founded; Iraq during the classical age, when the prescriptive core of legal and religious discourse on women was formulated; and Egypt during the nineteenth and twentieth centuries, when exposure to Western societies led to dramatic social change and to the emergence of new discourses on women. Throughout, Ahmed not only considers the Islamic texts in which central ideologies about women and gender developed or were debated but also places this discourse in its social and historical context. Her book is thus a fascinating survey of Islamic debates and ideologies about women and the historical circumstances of their position in society, the first such discussion using the analytic tools of contemporary gender studies.

    It's about the man who composed the Koran.Author F. W. Burleigh draws on an academic, investigative, and literary background to bring forth this penetrating look at the man behind it all. Burleigh’s interest in Islam was sparked by the events of 9/11. The questions guiding his studies were, “Why do Muslims do what they do? Why is there so much violence connected with this religion?” After a line-by-line scrutiny of 20,000 pages of the original literature of Islam, the author gives his blunt assessment in the title: It’s All About Muhammad.The book is in three parts. The first 12 chapters explore the epileptic fits that convinced Muhammad that he was in communion with God, explain the Koran and why he composed it the way he did, and show the humble origin of the Kabah, which only attained its cubic shape in the year A.D. 605 with Muhammad as a member of the construction crew. The book shows the magma chamber of hatred that formed in him due to traumatic early-life experience and tracks the emergence of his psychopathic nature. It exposes how he modified ideas he took from Judaism and Christianity to suit his grandiose idea of himself as the "last and final prophet," his intolerance of Meccan polytheistic beliefs, and finally his declaration of war against "all and sundry" who refused to accept him and his religion.In the second part, Muhammad's magma chamber of hatred erupts on the world. The book shows the creation of his al-qaeda--his base of operations in Yathrib (Medina) where he fled after the Meccans decided they had to kill him, his conflict with the Jewish tribes of Yathrib after they refused to accept him as their prophet; his genocide of the Jews including the beheading of the men of an entire tribe; the assassination of his critics; the battles and raids and orgies of rape, plunder, and slaughter; and finally his conquest of Mecca. Like a dramatic arc, these 18 chapters form Act II of a script that is still being played out today.In the final part, Muhammad's ruthless conquest of all of Arabia is presented. This section also gives an account of his numerous wives and the expansion of his wars beyond the confines of the Arabian peninsula. One of the final chapters explores his claim that he will be the first to be resurrected on the day of resurrection and that he will assist Allah in determining who goes to heaven and who stays in hell--part of the "breathtaking nonsense" of what Muhammad claimed about himself, as the author phrases it.What Muhammad created continues to wreak havoc on the world. It follows the script he wrote fourteen centuries ago. It is not sufficient any longer merely to raise the alarm about Islam--an ideology of submission to the will of a psychologically deformed and spiritually grotesque man. What needs to accompany the alarm is a solution, and this book offers a solution: It is a matter of an aggressive, relentless, and unapologetic exposure of the truth about Muhammad in every graphic form possible, from illustrated books to docudramas to full-length feature films. With its 25 illustrations, It's All About Muhammad offers itself as an example of the approach.The truth about Muhammad is a powerful weapon of self-defense that people must take up to oppose and ultimately push back what he created. It is a weapon within the reach of everyone.

    Misrepresented in the media as a black parallel to the Hell's Angels, portrayed as everything from a vicious street gang to quasi- Islamic revolutionaries, The Five Percenters are a movement that began as a breakaway sect from the Nation of Islam (NOI) in 1960s Harlem and went on to impact the formation of hip-hop. References to Five Percent language and ideas are found in the lyrics of wide-ranging artists, such as Nas, Rakim, the Wu-Tang Clan, and even Jay-Z. The Five Percenters are denounced by white America as racists, and orthodox Islam as heretics, for teaching that the black man is Allah. Michael Muhammad Knight ("the Hunter S. Thompson of Islamic literature" -The Guardian) has engaged this culture as both white and Muslim; and over the course of his relationship with The Five Percenters, his personal position changed from that of an outsider to an accepted participant with his own initiatory name (Azreal Wisdom). This has given him an intimate perch from which to understand and examine the controversial doctrines of this influential movement. In "Why I Am a Five Percenter," Knight strips away years of sensationalism to offer a serious encounter with Five Percenter thought. Encoded within Five Percent culture is a profound critique of organized religion, from which the movement derives its name: Only Five Percent can act as "poor righteous teachers" against the evil Ten Percent, the power structure which uses religion to deceive the Eighty- Five Percent, the "deaf, dumb, and blind" masses. Questioning his own relationship to the Five Percent, Knight directly confronts the community's most difficult teachings. In "Why I Am a Five Percenter," Knight not only illuminates a thought system that must appear bizarre to outsiders, but he also brilliantly dissects the very issues of"insiders" and "outsiders," territory and ownership, as they relate to religion and privilege, and to our conditioned ideas about race.

    For the last thirty-five years the small Andalusian village of Marinaleda has been the centre of a tireless struggle to create a living utopia. Dan Hancox reveals the fascinating history of a community that seized the land owned by wealthy aristocrats in order to work it themselves.Since the 1980s, led by the charismatic mayor, Juan Manuel Sánchez Gordillo, the villagers have been fighting for a better life. But as the economic crisis started to bite, how long could the utopia hold on to its dreams?

    Michael Cook gives an incisive account of the man who inspired this faith, drawing on the traditional Muslim sources to describe Muhammad's life and teaching. He also attempts to stand back from this traditional picture to question how far it is historically justified.

    This prodigious narrative, composed by the poet Ferdowsi between the years 980 and 1010, tells the story of pre- Islamic Iran, beginning in the mythic time of Creation and continuing forward to the Arab invasion in the seventh century. As a window on the world, "Shahnameh" belongs in the company of such literary masterpieces as Dante's "Divine Comedy," the plays of Shakespeare, the epics of Homer- classics whose reach and range bring whole cultures into view. In its pages are unforgettable moments of national triumph and failure, human courage and cruelty, blissful love and bitter grief.In tracing the roots of Iran, "Shahnameh" initially draws on the depths of legend and then carries its story into historical times, when ancient Persia was swept into an expanding Islamic empire. Now Dick Davis, the greatest modern translator of Persian poetry, has revisited that poem, turning the finest stories of Ferdowsi's original into an elegant combination of prose and verse. For the first time in English, in the most complete form possible, readers can experience "Shahnameh" in the same way that Iranian storytellers have lovingly conveyed it in Persian for the past thousand years.

    In Sectarian Gulf, Toby Matthiesen paints a very different picture, offering the first assessment of the Arab Spring across the region. With first-hand accounts of events in Bahrain, Saudi Arabia, and Kuwait, Matthiesen tells the story of the early protests, and illuminates how the regimes quickly suppressed these movements.Pitting citizen against citizen, the regimes have warned of an increasing threat from the Shia population. Relations between the Gulf regimes and their Shia citizens have soured to levels as bad as 1979, following the Iranian revolution. Since the crackdown on protesters in Bahrain in mid-March 2011, the "Shia threat" has again become the catchall answer to demands for democratic reform and accountability. While this strategy has ensured regime survival in the short term, Matthiesen warns of the dire consequences this will have—for the social fabric of the Gulf States, for the rise of transnational Islamist networks, and for the future of the Middle East.

    His story of hard-won victory offers inspiration for nonviolent solutions to today's world struggles.

    Yet, this remains one of the lesser-known philosophical traditions. In this Very Short Introduction, Peter Adamson explores the history of philosophy among Muslims, Jews, and Christians living in Islamic lands, from its historical background to thinkers in the twentieth century.Introducing the main philosophical themes of the Islamic world, Adamson integrates ideas from the Islamic and Abrahamic faiths to consider the broad philosophical questions that continue to invite debate: What is the relationship between reason and religious belief? What is the possibility of proving God's existence? What is the nature of knowledge? Drawing on the most recent research in the field, this book challenges the assumption of the cultural decline of philosophy and science in theIslamic world by demonstrating its rich heritage and overlap with other faiths and philosophies.

    An astonishing piece of travel writing and a timely and insightful analysis of Islamic fundamentalism"

    Here, she explores the opposite impulse, one that has been so effectively suppressed that we lack even a term for it: the desire for collective joy, historically expressed in ecstatic revels of feasting, costuming, and dancing.Ehrenreich uncovers the origins of communal celebration in human biology and culture. Although sixteenth-century Europeans viewed mass festivities as foreign and "savage," Ehrenreich shows that they were indigenous to the West, from the ancient Greeks' worship of Dionysus to the medieval practice of Christianity as a "danced religion." Ultimately, church officials drove the festivities into the streets, the prelude to widespread reformation: Protestants criminalized carnival, Wahhabist Muslims battled ecstatic Sufism, European colonizers wiped out native dance rites. The elites' fear that such gatherings would undermine social hierarchies was justified: the festive tradition inspired French revolutionary crowds and uprisings from the Caribbean to the American plains. Yet outbreaks of group revelry persist, as Ehrenreich shows, pointing to the 1960s rock-and-roll rebellion and the more recent "carnivalization" of sports. Original, exhilarating, and deeply optimistic, "Dancing in the Streets" concludes that we are innately social beings, impelled to share our joy and therefore able to envision, even create, a more peaceable future.

    Here are excerpts from dozens of works–both renowned (The Qur’an, The Thousand and One Nights) and esoteric (Ibn Washshiyya’s “Book of Poisons”; a 10th-century poem in praise of asparagus)–all accompanied by Robert Irwin’s erudite commentaries that illuminate readers on the vanished world in which they were written.In Night & Horses & the Desert we encounter the dashing Byronic poetry of Imru’ al-Qays and a treatise on bibliomania by Al-Jahiz, possibly the only writer to have been killed by books. There’s a sorcerer’s manual from 11th century Spain and an allegory by the mysterious “Brethren of Purity,” in which animals argue their case against humanity. Encompassing piety and profanity, fables and philosophy, this volume is a thrilling and invaluabe introduction to one of the world’s great bodies of literature.

      No less significant than the collapse of the Roman Republic or the Persian invasion of Greece, the evolution of the Arab empire is one of the supreme narratives of ancient history, a story dazzlingly rich in drama, character, and achievement.  Just like the Romans, the Arabs came from nowhere to carve out a stupefyingly vast dominion—except that they achieved their conquests not over the course of centuries as the Romans did but in a matter of decades. Just like the Greeks during the Persian wars, they overcame seemingly insuperable odds to emerge triumphant against the greatest empire of the day—not by standing on the defensive, however, but by hurling themselves against all who lay in their path.

    Going beyond the shallow distinction between a "true" peaceful Islam and the "hijacked" Islam of terrorist groups, Spencer probes the Koran and Islamic traditions (as well as the history and present-day situation of the Muslim world) as part of his inquiry into why the world's fastest growing faith tends to arouse fanaticism. "Islam Unveiled" evaluates the relationship between Islamic fundamentalism and "mainstream" Islam; the fixation with violence and jihad; the reasons for Muslims' disturbing treatment of women; and devastating effects of Muslim polygamy and Islamic divorce laws. Spencer explores other daunting questions--why the human rights record of Islamic countries is so unrelievedly grim and how the root causes of this record exist in basic Muslim beliefs; why science and high culture died out in the Muslim world--and why this is a root cause of modern Muslim resentment. He evaluates what Muslims learn from the life of Muhammad, the man that Islam hails as the supreme model of human behavior. Above all, this provocative work grapples with the question that most preoccupies us today: can Islam create successful secularized societies that will coexist peacefully with the West's multicultural mosaic?

    This entrenched view continues to dominate western ideas and, because it does not allow the East to represent itself, prevents true understanding. Essential, and still eye-opening, Orientalism remains one of the most important books written about our divided world.