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A concise and illuminating portrait of Allah from one of the world's leading Qur'anic scholars The central figure of the Qur'an is not Muhammad but Allah. The Qur'an, Islam's sacred scripture, is marked above all by its call to worship Allah, and Allah alone. Yet who is the God of the Qur'an? What distinguishes the qur'anic presentation of God from that of the Bible? In this illuminating study, Gabriel Said Reynolds depicts a god of both mercy and vengeance, one who transcends simple classification. He is personal and mysterious; no limits can be placed on his mercy. Remarkably, the Qur'an is open to God's salvation of both sinners and unbelievers. At the same time, Allah can lead humans astray, so all are called to a disposition of piety and fear. Allah, in other words, is a dynamic and personal God. This eye-opening book provides a unique portrait of the God of the Qur'an.
(source: Nielsen Book Data)

• Introduction: Muslims in/of the Caribbean
• 1. Black Literary Islam: Enslaved Learned Men in Jamaica, and the Hidden Sufi Aesthetic
• 2. Silence and Suicide: Indo-Caribbean Fullawomen in Post-Plantation Modernity
• 3. The Marvelous Muslim: Limbo, Logophagy, and Islamic Indigeneity in Guyana's El Dorado
• 4. "Muslim Time": The Muslimeen Coup and Calypso in the Trinidad Imaginary
• 5. Mimic Man and Ethnorientalist: Global Caribbean Islam and the Specter of Terror
• Conclusion: "Gods, I Suppose"
• Acknowledgments
• Bibliography

A compelling history of the ancient schism that continues to divide the Islamic world When Muhammad died in 632 without a male heir, Sunnis contended that the choice of a successor should fall to his closest companions, but Shi'a believed that God had inspired the Prophet to appoint his cousin and son-in-law, Ali, as leader. So began a schism that is nearly as old as Islam itself. Laurence Louer tells the story of this ancient rivalry, taking readers from the last days of Muhammad to the political and doctrinal clashes of Sunnis and Shi'a today. In a sweeping historical narrative spanning the Islamic world, Louer shows how the Sunni-Shi'a divide was never just a dispute over succession-at issue are questions about the very nature of Islamic political authority. She challenges the widespread perception of Sunnis and Shi'a as bitter enemies who are perpetually at war with each other, demonstrating how they have coexisted peacefully at various periods throughout the history of Islam. Louer traces how sectarian tensions have been inflamed or calmed depending on the political contingencies of the moment, whether to consolidate the rule of elites, assert clerical control over the state, or defy the powers that be. Timely and provocative, Sunnis and Shi'a provides needed perspective on the historical roots of today's conflicts and reveals how both branches of Islam have influenced and emulated each other in unexpected ways. This compelling and accessible book also examines the diverse regional contexts of the Sunni-Shi'a divide, examining how it has shaped societies and politics in countries such as Iraq, Pakistan, Saudi Arabia, Iran, Yemen, and Lebanon.
(source: Nielsen Book Data)

• part I. Psychiatric fragments in the aftermath of culture
• Testimony in counterpoint
• The hospital
• The Jinn and the pictogram : "the story of my life"
• The knot of the soul (and the Cervantes stage)
• Interlude. Islam and the ethics of psychoanalysis
• part II. The passage : imagination, alienation
• Taʻbīr : figuration and the "torment of life"
• The burning
• part III. The jurisprudence of the soul
• Overture : a topography of the soul in the vertigo of history
• Faqīh al-nafs : the jurist of the soul
• Shariʻa healing : "knowledge of the path to the hereafter"
• Prophetic medicine and the Ruqiya
• The jouissance of the Jinn
• The psychiatrist and the Imam
• Black bile and the intractable Jinn : threshold of the inorganic
• The argument of Shirk (idolatry)
• Extimacy : the battlefield of the Nafs
• The writing of the soul : soul choking, imagination, and pain
• Concluding movement : the passion of Zulikha, a dramaturgy of the soul

In this unsettling and innovative book, anthropologist Stefania Pandolfo addresses the problematic of the subject through a dual examination of psychoanalysis and Islamic theological-medical reasoning, reflecting on the unconscious maladies of the soul at a time of tremendous global upheaval. Drawing on in-depth historical research and sensitively listening to contemporary patients in Morocco, she offers both an ethnographic journey through madness and contemporary formations of despair and a philosophical and theological exploration of the vicissitudes of the soul. Pandolfo's study spans a breadth that encompasses experiences of psychosis in psychiatric hospitals, visionary torments of the soul in urban life, the difficulty of undocumented migration, and the liturgical space of Quranic healing. Demonstrating how contemporary Islamic cures for madness address some of the core preoccupations of the psychoanalytic approach, she reveals how a religious and ethical relation to the "ordeal" of madness might actually allow for spiritual transformation. Altogether, this sophisticated work illuminates new dimensions of psychoanalysis and the ethical imagination while also sensitively examining the collective psychic strife that so many communities endure today.
(source: Nielsen Book Data)

• Acknowledgments Note on Transliterations and Citations Introduction
• 1. Christian Visionary or Muslim Prophet? Re-Creating Identities in Late Spanish Islam
• 2. The Return of Muslim Granada: Prophecy and Martyrdom in the Alpujarras Revolt (1568-1570)
• 3. Ottoman Rome: Apocalyptic Prophecies in the Mediterranean (1570-1580)
• 4. "The Grand Morisco Conspiracy": Prophecy and Rebellion Plots in Valencia and Aragon (1570-1582)
• 5. Prophetic Fabrications of a Morisco Informant: Gil Perez and the Moriscos of Valencia
• 6. Prophecy as Diplomacy: The Moriscos and Henry IV of France Epilogue Appendix A: First Prognostication of the War of Granada Appendix B: Second Prognostication of the War of Granada Appendix C: Third Prognostication of the War of Granada Appendix D: Prophecy of Fr. Juan de Rokasiya Appendix E: Account of the Scandals That Will Take Place at the End of Times in the Island of Spain Appendix F: Prophecy of St. Isidore Appendix G: Plaint of Spain Appendix H: Muhammad's Prophecy about Spain Bibliography Index.
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In Visions of Deliverance, Mayte Green-Mercado traces the circulation of Muslim and crypto-Muslim apocalyptic texts known as joferes through formal and informal networks of merchants, Sufis, and other channels of diffusion among Muslims and Christians across the Mediterranean from Constantinople and Venice to Morisco towns in eastern Spain. The movement of these prophecies from the eastern to the western edges of the Mediterranean illuminates strategies of Morisco cultural and political resistance, reconstructing both productive and oppositional interactions and exchanges between Muslims and Christians in the early modern Mediterranean. Challenging a historiography that has primarily understood Morisco apocalyptic thought as the expression of a defeated group that was conscious of the loss of their culture and identity, Green-Mercado depicts Moriscos not simply as helpless victims of Christian oppression but as political actors whose use of end-times discourse helped define and construct their society anew. Visions of Deliverance helps us understand the implications of confessionalization, forced conversion, and assimilation in the early modern period and the intellectual and theological networks that shaped politics and identity across the Mediterranean in this era.
(source: Nielsen Book Data)

A groundbreaking study of the role of Muslims in eighteenth-century France From the beginning, French revolutionaries imagined their transformation as a universal one that must include Muslims, Europe's most immediate neighbors. They believed in a world in which Muslims could and would be French citizens, but they disagreed violently about how to implement their visions of universalism and accommodate religious and social difference. Muslims, too, saw an opportunity, particularly as European powers turned against the new French Republic, leaving the Muslim polities of the Middle East and North Africa as France's only friends in the region. In Muslims and Citizens, Coller examines how Muslims came to participate in the political struggles of the revolution and how revolutionaries used Muslims in France and beyond as a test case for their ideals. In his final chapter, Coller reveals how the French Revolution's fascination with the Muslim world paved the way to Napoleon's disastrous invasion of Egypt in 1798.
(source: Nielsen Book Data)

• List of Illustrations Acknowledgments Abbreviations and Acronyms Note on Spelling, Terminology, and Currency Glossary of Frequently Used Malay Terms Introduction: Sharia, Cultural Politics, Anthropology
• 1. Sharia Judiciary as Global Assemblage: Islamization, Corporatization, and Other Transformations in Context
• 2. A Tale of Two Courts: Judicial Transformation, Corporate Islamic Governmentality, and the New Punitiveness
• 3. What Are Sulh Sessions? After Ijtihad, Islamic ADR, and Pastoral Power
• 4. Discourse, Practice, and Rebranding in Kuala Lumpur's Sharia Courthouse
• 5. Are Women Getting (More) Justice? Ethnographic, Historical, and Comparative Perspectives Conclusion Notes Bibliography Index.
• (source: Nielsen Book Data)

Few symbols in today's world are as laden and fraught as sharia-an Arabic-origin term referring to the straight path, the path God revealed for humans, the norms and rules guiding Muslims on that path, and Islamic law and normativity as enshrined in sacred texts or formal statute. Yet the ways in which Muslim men and women experience the myriad dimensions of sharia often go unnoticed and unpublicized. So too do recent historical changes in sharia judiciaries and contemporary strategies on the part of political and religious elites, social engineers, and brand stewards to shape, solidify, and rebrand these institutions. Sharia Transformations is an ethnographic, historical, and theoretical study of the practice and lived entailments of sharia in Malaysia, arguably the most economically successful Muslim-majority nation in the world. The book focuses on the routine everyday practices of Malaysia's sharia courts and the changes that have occurred in the court discourses and practices in recent decades. Michael G. Peletz approaches Malaysia's sharia judiciary as a global assemblage and addresses important issues in the humanistic and social-scientific literature concerning how Malays and other Muslims engage ethical norms and deal with law, social justice, and governance in a rapidly globalizing world. .
(source: Nielsen Book Data)

• Acknowledgments Note on Transliteration Introduction: Sufis and the State: The Politics of Islam in South Asia and Beyond, by Katherine Pratt Ewing Part I: Sufism and Its Modern Engagements with a Global Order
• 1. Anti-Colonial Militants or Liberal Peace Activists? The Role of Private Foundations in Producing Pacifist Sufis During the Cold War, by Rosemary R. Corbett
• 2. From Tasawwuf Modern to Neo-Sufism: Nurcholish Madjid, Fazlur Rahman, and the Development of an Idea, by Verena Meyer
• 3. Beyond Barelwiism: Tahir-ul-Qadri as an Example of Trends in Global Sufism, by Marcia Hermansen Commentary on Part I: Ambiguities and Ironic Reversals in the Categorization of Sufism, by Carl W. Ernst Part II: Sufis, Sharia, and Reform
• 4. Is the Taliban Anti-Sufi? Deobandi Discourses on Sufism in Contemporary Pakistan, by Brannon D. Ingram
• 5. Sufism Through the Prism of Sharia: A Reformist Barelwi Girls' Madrasa in Uttar Pradesh, India, by Usha Sanyal
• 6. Lives of a Fatwa: Sufism, Music, and Islamic Reform in Kachchh, Gujarat, by Brian E. Bond Commentary on Part II:Sufis, Sharia, and Reform, by Muhammad Qasim Zaman Part III: Sufis and Politics in Pakistan
• 7. "A Way of Life Rather Than an Ideology?": Sufism, Pirs, and the Politics of Identity in Sindh, by Sarah Ansari
• 8. Sufi Politics and the War on Terror in Pakistan: Looking for an Alternative to Radical Islamism?, by Alix Philippon
• 9. "Our Vanished Lady": Memory, Ritual, and Shi'i-Sunni Relations at Bibi Pak Daman, by Noor Zaidi Commentary on Part III: The Problems and Perils of Translating Sufism as "Moderate Islam, " by SherAli Tareen Part IV: Sufism in Indian National Spaces
• 10. Is All Politics Local? Neighborhood Shrines and Religious Healing in Contemporary India, by Carla Bellamy
• 11. Sufi Healing and Secular Psychiatry in India, by Helene Basu
• 12. Sufi Sound, Sufi Space: Indian Cinema and the Mise-en-Scene of Pluralism, by Rachana Rao Umashankar Commentary on Part IV: Sufism in Indian National Spaces, by Bruce B. Lawrence Conclusion: Thinking Otherwise, by Rosemary R. Corbett Notes Glossary Bibliography List of Contributors Index.
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Sufism is typically thought of as the mystical side of Islam. In recent years, it has been held up as a supposedly peaceful alternative to the spread of forms of Islam associated with violence, an embodiment of democratic ideals of tolerance and pluralism. Are Sufis in fact as otherworldy and apolitical as this stereotype suggests? Modern Sufis and the State brings together a range of scholars, including anthropologists, historians, and religious-studies specialists, to challenge common assumptions that are made about Sufism today. Focusing on India and Pakistan within a broader global context, this book provides locally grounded accounts of how Sufis in South Asia have engaged in politics from the colonial period to the present. Contributors foreground the effects and unintended consequences of efforts to link Sufism with the spread of democracy and consider what roles scholars and governments have played in the making of twenty-first-century Sufism. They critique the belief that Salafism and Sufism are antithetical, offering nuanced analyses of the diversity, multivalence, and local embeddedness of Sufi political engagements and self-representations in Pakistan and India. Essays question the portrayal of Sufi shrines as sites of toleration, peace, and harmony, exploring cases of tension and conflict. A wide-ranging interdisciplinary collection, Modern Sufis and the State is a timely call to think critically about the role of public discourse in shaping perceptions of Sufism.
(source: Nielsen Book Data)

• Introduction : fieldwork in Kurdistan : paradox, ordinary relationships, and Islamic traditions
• Qur'an and Zoroaster : authority and attraction in Muslim ethics
• Christians, kafirs, and nationalists in Kurdish poetry
• Mystical desire, ordinary desire : love, friendship, and kinship
• Separating faith and kufir in an Islamic society
• Pleasure beyond piety : religious difference in domestic space
• Epilogue: "Dear reader!"

Within the broad contours of Islamic traditions, Muslims are enjoined to fast during the month of Ramadan, they are invited to a disciplined practice of prayer, and they are offered the Quran as the divine revelation in the most beautiful verbal form. But what happens if Muslims choose not to fast, or give up prayer, or if the Quran's beauty seems inaccessible? When Muslims do not take up the path of piety, what happens to their relationships with more devout Muslims who are neighbors, friends, and kin? Between Muslims provides an ethnographic account of Iraqi Kurdish Muslims who turn away from devotional piety yet remain intimately engaged with Islamic traditions and with other Muslims. Andrew Bush offers a new way to understand religious difference in Islam, rejecting simple stereotypes about ethnic or sectarian identities. Integrating textual analysis of poetry, sermons, and Islamic history into accounts of everyday life in Iraqi Kurdistan, Between Muslims illuminates the interplay of attraction and aversion to Islam among ordinary Muslims.
(source: Nielsen Book Data)

• Introduction: A Troubled Relationship with Truth
• 1. The History of the Ahmadi-Caliph Relationship
• 2. An Enchanting Bureaucracy
• 3. A Failure to Doubt? Polemics and Sectarianism in Qadian
• 4. Prayer Duels to the Death: The Mubahala
• 5. Televising Islam: The Aesthetics of Caliphate Conclusion: The Problem with Proof.
• (source: Nielsen Book Data)

How do you prove that you're Muslim? This is not a question that most believers ever have to ask themselves, and yet for members of India's Ahmadiyya Muslim Community, it poses an existential challenge. The Ahmadis are the minority of a minority-people for whom simply being Muslim is a challenge. They must constantly ask the question: What evidence could ever be sufficient to prove that I belong to the faith? In Far from the Caliph's Gaze Nicholas H. A. Evans explores how a need to respond to this question shapes the lives of Ahmadis in Qadian in northern India. Qadian was the birthplace of the Ahmadiyya community's founder, and it remains a location of huge spiritual importance for members of the community around the world. Nonetheless, it has been physically separated from the Ahmadis' spiritual leader-the caliph-since partition, and the believers who live there now and act as its guardians must confront daily the reality of this separation even while attempting to make their Muslimness verifiable. By exploring the centrality of this separation to the ethics of everyday life in Qadian, Far from the Caliph's Gaze presents a new model for the academic study of religious doubt, one that is not premised on a concept of belief but instead captures the richness with which people might experience problematic relationships to truth.
(source: Nielsen Book Data)

• Contents and AbstractsIntroduction: The Birth of Islamism and Jihadism chapter abstractGlobal jihad is a historically novel movement, dating only to the 1980s, but it has intellectual roots that date back a century. The rise of Islamism in the early part of the twentieth century, as embodied by the Muslim Brotherhood, sought to mold the nascent modern state in the Muslim world as explicitly Islamic. The failure of Islamism to achieve this goal led, in the 1960s, to the emergence of an intellectual architecture justifying armed jihad to overthrow "apostate" regimes. Jihadism cut across sectarian divisions, developing in both Sunni and Shia countries. Out of ideas of local jihadism emerged in the 1980s ideologies of global jihad, which focused on global systemic problems facing the Muslim world. Four distinct iterations, or waves, of global jihad have occurred in the past four decades.
• 1The Jihadi International, 1979-1990 chapter abstractThe Soviet invasion of Afghanistan in 1979 led over time to the development of the first wave of global jihad, articulated by 'Abdullah 'Azzam. The broad, systemic issue for 'Azzam was the occupation of Muslim lands all over the world, not just in Afghanistan. The solution to this problem was to create a Jihadi International of pious Muslim warriors who would work with local communities to liberate their occupied lands from infidel occupying powers. For 'Azzam, the "solid base" (al-qa'ida al-sulba) to achieve the liberation of Muslim lands shifted meaning over time from a territorial state to a fluid organization, much like the old Communist International. 'Azzam argued that armed jihad-as-permanent-revolution was the only way a Muslim could fully experience tawhid, the completeness of God. 'Azzam was also primarily responsible for the theological justification of a "cult of martyrdom" that informs many jihad groups.
• 2America First! 1996-2011 chapter abstractThe second wave of global jihad began in 1996 when Usama Bin Laden declared war not only on the "apostate" Saudi regime but also the United States. The immediate crises were the impending defeat of once promising local jihads in Egypt and Algeria, and the US military build-up in the Persian Gulf following the 1990-91 war with Iraq. The broader systemic crisis was the durability of apostate regimes throughout the region, kept in power by a 'far enemy': the United States. Only by driving the US out of the Middle East would these local apostate regimes become vulnerable to overthrow. Bin Laden and his al-Qa'ida organization were responsible for a number of acts of violence, most noticeably the 9/11 terror attacks against the US in
• 2001.
• 3Caliphate Now! 2003-2017 chapter abstractThe US invasion of Iraq in 2003 and the Syrian civil war in 2011 were the immediate sources of the third wave of global jihad, led by ISIS, or the Islamic State. The broader systemic crises for third wave ideologues was the durability of apostasy - of human sin and iniquity - that could only be addressed through the construction of a puritanical state under Islamic law (shari'a) where strict piety could be enforced. Such a state would begin in the heart of the Middle East and spread throughout the Muslim world. Caring less about theology than about the "propaganda of the deed, " ISIS stressed Jihadi Cool: where savage violence, bountiful sex, and a meaningful life were promised to all. The declaration of a Caliphate in 2014 represented the epitome of Jihadi Cool. The third wave of global jihad ended in 2017 when the ISIS territorial state was defeated.
• 4Personal Jihad, 2001-2020 . . . And Beyond chapter abstractThe fourth wave of global jihad was prompted by desperation: the collapse of the Taliban regime and the death of hundreds of global jihadis in Afghanistan threatened the movement's very survival. A Syrian named Abu Musab al-Suri devised a strategy for global jihad to survive, to live to fight another day. Fourth wave ideologues focused on networked terrorism by decentralized individuals and small cells, using the internet and social media to publicize the cause in an always-evolving wiki-narrative. The fourth wave uses jihad fardi, personal jihad, as its primary method of operation, a form of stochastic (inspired) terrorism that is durable and difficult to stop. This "system, not organization" is responsible for most acts of global jihadi terror in the world today. While such lone wolf attacks are nearly impossible to entirely halt, they tend to be small, representing a deadly nuisance more than a strategic threat.
• Conclusion: Movements of Rage chapter abstractGlobal Jihad is unusual among violent social movements in that it does not base its ideologies on Enlightenment ideals of human progress, as did Marxist, Fascist, and national liberation movements over the past two centuries. But neither is it a generic politico-religious movement seeking "cosmic war." Rather, global jihad should be understood as part of a small category of excessively violent movements known as "movements of rage." Movements of rage are distinctive because of their unique combination of nihilistic violence and millenarian ideologies designed to rid society of western cultural contamination. Global jihad shares much in common ideologically and sociologically with the Khmer Rouge, Red Guards, Nazi Brownshirts, Boko Haram (before it proclaimed itself part of the global jihad), and white nationalism. Global jihad is a variant form of a movement of rage in that it is focused on the epicenter of global contamination, not national contamination.
• Epilogue: Who Won? chapter abstractAs a deadly but small movement, global jihad is not nearly the strategic threat as is a declining Russia, a rising China, nuclear proliferation, or climate change, just to name a few. Yet, global jihad has had an outsized influence on the United States and other countries. The GWOT, or Global War on Terror, was based largely on defeating global jihad, and included large wars in Afghanistan and Iraq, and smaller wars in Yemen, Somalia, in the Sahel of North Africa, the Philippines, and elsewhere. Regimes in the Middle East often justified harsh domestic suppression of political opponents in the same name of fighting terrorism. America became less democratic and more of a "national security state" in the aftermath of global jihad's most famous act of terrorism on 9/11. It seems that global jihad has been far more globally impactful than a rational weighing of its actual threat would suggest.
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Most violent jihadi movements in the twentieth century focused on removing corrupt, repressive secular regimes throughout the Muslim world. But following the 1979 Soviet invasion of Afghanistan, a new form of jihadism emerged-global jihad-turning to the international arena as the primary locus of ideology and action. With this book, Glenn E. Robinson develops a compelling and provocative argument about this violent political movement's evolution. Global Jihad tells the story of four distinct jihadi waves, each with its own program for achieving a global end: whether a Jihadi International to liberate Muslim lands from foreign occupation; al-Qa'ida's call to drive the United States out of the Muslim world; ISIS using "jihadi cool" to recruit followers; or leaderless efforts of stochastic terror to "keep the dream alive." Robinson connects the rise of global jihad to other "movements of rage" such as the Nazi Brownshirts, White supremacists, Khmer Rouge, and Boko Haram. Ultimately, he shows that while global jihad has posed a low strategic threat, it has instigated an outsized reaction from the United States and other Western nations.
(source: Nielsen Book Data)

• Contents and Abstracts1Part I: The Islamic Awakening chapter abstractThe Islamic Awakening is a political movement created in schools, colleges, and mosques by educators, preachers, and clerics. This part looks at how everyday Saudis become activists, and what type of repression they encounter when organizing and protesting in public.
• 2Part II: Saudi Suburbia chapter abstractThe Islamic Awakening emerged in the sprawling landscape of the Saudi suburbs, created in the 1960s and 1970s by princes and developers with the help of European urban planners. This part looks at the making of Saudi suburbia and examines the victory of Islamic Awakening candidates in the municipal elections of
• 2005.
• 3Part III: Awareness Groups and Summer Camps chapter abstractThe electoral victory of 2005 was the result of the mobilization of myriads of Islamic Awakening groups in local mosques, schools, and summer camps. This part analyzes the everyday structures of the Awakening: a high school Islamic group and the annual summer camps of the movement. It looks at how political repression targets everyday Islamic activism.
• 4Part IV: Leaving Islamic Activism Behind chapter abstractAs a result of the increased crackdown on Islamic movements, young activists have either tried to reform the Islamic Awakening from within or taken their distances with the movement. This part looks at the consequences of repression on individual mobilization, and analyzes the current state of the Islamic movement in Saudi Arabia.
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The inside story of political protest in Saudi Arabia-on the ground, in the suburbs, and in the face of increasing state repression. Graveyard of Clerics takes up two global phenomena intimately linked in Saudi Arabia: urban sprawl and religious activism. Saudi suburbia emerged after World War II as citizens fled crowded inner cities. Developed to encourage a society of docile, isolated citizens, suburbs instead opened new spaces for political action. Religious activists in particular turned homes, schools, mosques, and summer camps into resources for mobilization. With the support of suburban grassroots networks, activists won local elections and found opportunities to protest government actions-until they faced a new wave of repression under the current Saudi leadership. Pascal Menoret spent four years in Saudi Arabia in the places where today's Islamic activism first emerged. With this book, he tells the stories of the people actively countering the Saudi state and highlights how people can organize and protest even amid increasingly intense police repression. This book changes the way we look at religious activism in Saudi Arabia. It also offers a cautionary tale: the ongoing repression by Saudi elites-achieved often with the complicity of the international community-is shutting down grassroots political movements with significant consequences for the country and the world.
(source: Nielsen Book Data)

• Acknowledgments Abbreviations Note on Transliteration Introduction
• 1. The Generation of Zaytunah
• 2. A Scattered Group with a Less-Than-Perfect Image
• 3. Come Do Jihad
• 4. Sons of Tunisia
• 5. Tunisia Is a Land of Dawa
• 6. Hear from Us, Not About Us
• 7. Tunisians Can Be Found Everywhere in the Land of Jihad
• 8. It Was Mostly the Tunisians Who Were Involved in Takfir
• 9. Honest Ones Among the Dawa People Must Come to al-Sham
• 10. We Are Here to Protect You from This Nonbeliever Government
• 11. The Future of the Tunisian Jihadi Movement Author's Note on Terminology Notes Bibliography Index.
• (source: Nielsen Book Data)

Tunisia became one of the largest sources of foreign fighters for the Islamic State-even though the country stands out as a democratic bright spot of the Arab uprisings and despite the fact that it had very little history of terrorist violence within its borders prior to 2011. In Your Sons Are at Your Service, Aaron Y. Zelin uncovers the longer history of Tunisian involvement in the jihadi movement and offers an in-depth examination of the reasons why so many Tunisians became drawn to jihadism following the 2011 revolution. Zelin highlights the longer-term causes that affected jihadi recruitment in Tunisia, including the prior history of Tunisians joining jihadi organizations and playing key roles in far-flung parts of the world over the past four decades. He contends that the jihadi group Ansar al-Sharia in Tunisia was able to take advantage of the universal prisoner amnesty, increased openness, and the lack of governmental policy toward it after the revolution. In turn, this provided space for greater recruitment and subsequent mobilization to fight abroad once the Tunisian government cracked down on the group in 2013. Zelin marshals cutting-edge empirical findings, extensive primary source research, and on-the-ground fieldwork, including a variety of documents in Arabic going as far back as the 1980s and interviews with Ansar al-Sharia members and Tunisian fighters returning from Syria. The first book on the history of the Tunisian jihadi movement, Your Sons Are at Your Service is a meticulously researched account that challenges simplified views of jihadism's appeal and success.
(source: Nielsen Book Data)

• Acknowledgments Introduction: People and Their Issues
• 1. Expressive Individualism
• 2. The Social Status of Women and Gender Equality
• 3. Secular Politics, Liberal Values, and National Identity
• 4. Religious Fundamentalism as Disciplinarian Deity, Literalism, Religious Exclusivity, and Religious Intolerance
• 5. Macro-Contextual (Country) Variation in Religious Fundamentalism and Liberal Values
• 6. What Makes a Country More Developed: Liberal Values Versus Religious Beliefs
• 7. The Arab Spring and Trends in Values: Egypt, Iraq, Saudi Arabia, Tunisia, and Turkey Conclusions: The Viability of Liberal Nationalism Appendix: The Questionnaire Notes References Index.
• (source: Nielsen Book Data)

Much of the Middle East and North Africa still appears to be in a transitional period set in motion by the 2011 Arab uprisings, and the political trajectory of the region remains difficult to grasp. In The Clash of Values, Mansoor Moaddel provides groundbreaking empirical data to demonstrate how the collision between Islamic fundamentalism and liberal nationalism explains the region's present and will determine its future. Analyzing data from over 60,000 face-to-face interviews of nationally representative samples of people in seven countries-Egypt, Iraq, Lebanon, Pakistan, Saudi Arabia, Tunisia, and Turkey-Moaddel reveals the depth and breadth of the conflict of values. He develops measures of expressive individualism, gender equality, secularism, and religious fundamentalism and shows that the factors that strengthen liberal values also weaken fundamentalism. Moaddel highlights longitudinal data showing changes in orientations toward secular politics, Western-type government, religious tolerance, national identity, and to a limited extent gender equality, as well as a significant decline in support for political Islam, over the past decade. Focusing on these trends, he contends that the Arab Spring represents a new phase of collective action rooted in the spread of the belief in individual liberty. Offering a rigorous and deeply researched perspective on social change, The Clash of Values disentangles the Middle East and North Africa's political complexity and pinpoints a crucial trend toward liberal nationalism.
(source: Nielsen Book Data)

• Introduction. Policing the Imperial Formation
• Policing History: A Military Handbook on the Southern Provinces
• Checkpoints and Racialized Practices of Suspicion
• The New Path to Peace: Disciplining Religious Subjects
• Guarding the Daughter: Patriarchal Compromise and Military Sisterhood
• Conclusion. Happiness and Military Rule

Uneasy Military Encounters presents a historically and theoretically grounded political ethnography of the Thai military's counterinsurgency practices in the southern borderland, home to the greater part of the Malay-Muslim minority. Ruth Streicher argues that counterinsurgency practices mark the southern population as the racialized, religious, and gendered other of the Thai, which contributes to producing Thailand as an imperial formation: a state formation based on essentialized difference between the Thai and their others. Through a genealogical approach, Uneasy Military Encounters addresses broad conceptual questions of imperial politics in a non-Western context: How can we understand imperial policing in a country that was never colonized? How is "Islam" constructed in a state that is officially secular and promotes Buddhist tolerance? What are the (historical) dynamics of imperial patriarchy in a context internationally known for its gender pluralism? The resulting ethnography excavates the imperial politics of concrete encounters between the military and the southern population in the ongoing conflict in southern Thailand.
(source: Nielsen Book Data)

• Intro; Letter from the General Editor; Acknowledgments; Introduction; Map: Buyid and Neighbouring Lands; Note on the Text; Notes to the Introduction; The Philosopher Responds; On the differences between a number of similar words-a linguistic question; On why people commend the keeping of secrets yet still disclose them-an ethical question; On why certain names are more pleasing than others-a composite question about the secrets of nature and the letters of the language; On why people preach renunciation but do not practice it

• On reasons, causes, time, and place-a question relating to voluntary choiceOn why people seek worldly goods through knowledge but do not seek knowledge through worldly goods-a question relating to voluntary choice; On why people long for the past-a natural question; On why men of knowledge tend to be conceited-an ethical question; On why people are sometimes ashamed and sometimes proud of wrongdoing; on the meaning of shame; On why people claim to have knowledge they lack-a natural question; On why it pleases people when others ascribe good qualities to them-a natural question

• On why it is bad to praise people in their presence and good to praise them in their absence-a question relating to voluntary choiceOn why people want to know what others say about them in their absence-a natural question; On why people disapprove of young people who act as if they were older-a question relating to voluntary choice; On why mean people tend to be mild-tempered and generous people volatile-an ethical question; On why people need to acquire knowledge but not ignorance-a question relating to nature and voluntary choice

• On why people who provoke admiration also feel wonder at themselves on the nature of wonder; on describing and knowing God-a natural question; On why it is unseemly to eulogize long-time friends and acquaintances-a question relating to voluntary choice; On why blind people are often endowed with unusual powers-a natural question; On why people say that nothing good comes from partnership- a question relating to nature and voluntary choice; On why people use intermediaries despite the problems with partnership-a question relating to voluntary choice

• On why people speak gladly about the needs of those they concern themselves with yet keep quiet about their own needs-a question relating to natural and ethical mattersOn why some people become famous after they die-a question relating to natural and ethical matters; On why men of virtue and reason feel envious toward their equals even though they know envy is blameworthy-an ethical question; On why we fear death but sometimes welcome it-a question relating to natural and ethical matters; On why thin people tend to be noble and fat people ignoble-a natural question

Questions and answers from two great philosophers Why is laughter contagious? Why do mountains exist? Why do we long for the past, even if it is scarred by suffering? Spanning a vast array of subjects that range from the philosophical to the theological, from the philological to the scientific, The Philosopher Responds is the record of a set of questions put by the litterateur Abu Hayyan al-Tawhidi to the philosopher and historian Abu 'Ali Miskawayh. Both figures were foremost contributors to the remarkable flowering of cultural and intellectual life that took place in the Islamic world during the reign of the Buyid dynasty in the fourth/tenth century. The correspondence between al-Tawhidi and Miskawayh holds a mirror to many of the debates and preoccupations of the time and reflects the spirit of rationalistic inquiry that animated their era. It also provides insight into the intellectual outlooks of two thinkers who were divided as much by their distinctive temperaments as by the very different trajectories of their professional careers. Alternately whimsical and tragic, wondering and brooding, trivial and profound, al-Tawhidi's questions provoke an interaction as interesting in its spiritedness as in its content. This new edition of The Philosopher Responds is accompanied by the first full-length English translation of this important text, bringing this interaction to life for the English reader. A bilingual Arabic-English edition.
(source: Nielsen Book Data)

• Intro; Letter from the General Editor; Map: Buyid and Neighbouring Lands; The Philosopher Responds; On the influence of companions on a person's character and on the benefits of companionship; On why people scorn certain forms of ostentatious demeanor and why individuals aren't simply allowed to do as they please; On what the soul seeks in this world and on the nature of human beings; On the nature and attributes of God; On why people experience fear in the absence of an apparent cause; On why people fly into a rage when they can't open a lock; On why people with small heads have light brains

• On certain beliefs concerning the relation between a person's facial hair and his characterOn why people racked by suffering find it easy to face death; On why people denigrate things they fail to attain and are hostile to things of which they are ignorant; On why it is easier to make enemies than friends; On why atheists act morally; On why some people willingly become the butt of other people's jokes; On why people love to occupy positions of eminence; On why we honor people for the achievements of their ancestors but not those of their progeny

• On why the progeny of illustrious people evince an elevated sense of entitlement and self-importanceOn whether it would be more consistent with the true order of things if all people were honored equally; On different forms of divination; On why some people dislike being addressed as "old man" while others relish it; On why people take comfort from knowing they are not alone in their misfortune; On the virtues of different nations, such as the Arabs, Byzantines, Persians, and Indians; On why intelligent people are more susceptible to grief

• On why intrinsic merit and worldly fortune do not coincideOn the meaning of coincidence; On the nature of compulsion and choice; On the reason for the wanderlust experienced by certain people; On why people desire knowledge, and on the benefits of knowledge; On why people and other animals respond so powerfully to certain kinds of sounds and musical effects; On why older people are more liable to hope; on the meaning of "hope" and related terms; On why women are more jealous than men; on the nature and moral status of jealousy; On why more people die young than die old

• On why people seek likenessesOn why we find it easier to represent extreme ugliness in our imagination than exquisite beauty; On why sudden joy affects people so violently; On why we experience states of suffering more intensely than states of well-being; On why seeing someone laughing causes others to laugh; On why human beings are so attached to the world despite the misfortunes and suffering they experience in it; On why people say the world would fall to ruin if it weren't for fools; On the anxiety experienced by people who have something to hide

Questions and answers from two great philosophers Why is laughter contagious? Why do mountains exist? Why do we long for the past, even if it is scarred by suffering? Spanning a vast array of subjects that range from the philosophical to the theological, from the philological to the scientific, The Philosopher Responds is the record of a set of questions put by the litterateur Abu Hayyan al-Tawhidi to the philosopher and historian Abu 'Ali Miskawayh. Both figures were foremost contributors to the remarkable flowering of cultural and intellectual life that took place in the Islamic world during the reign of the Buyid dynasty in the fourth/tenth century. The correspondence between al-Tawhidi and Miskawayh holds a mirror to many of the debates and preoccupations of the time and reflects the spirit of rationalistic inquiry that animated their era. It also provides insight into the intellectual outlooks of two thinkers who were divided as much by their distinctive temperaments as by the very different trajectories of their professional careers. Alternately whimsical and tragic, wondering and brooding, trivial and profound, al-Tawhidi's questions provoke an interaction as interesting in its spiritedness as in its content. This new edition of The Philosopher Responds is accompanied by the first full-length English translation of this important text, bringing this interaction to life for the English reader. A bilingual Arabic-English edition.
(source: Nielsen Book Data)

• Scholars
• Poets
• Stationers
• Book owners and readers

The little-known story of the sophisticated and vibrant Arabic book culture that flourished during the Middle Ages. During the thirteenth century, Europe's largest library owned fewer than 2,000 volumes. Libraries in the Arab world at the time had exponentially larger collections. Five libraries in Baghdad alone held between 200,000 and 1,000,000 books each, including multiple copies of standard works so that their many patrons could enjoy simultaneous access. How did the Arabic codex become so popular during the Middle Ages, even as the well-established form languished in Europe? Beatrice Gruendler's The Rise of the Arabic Book answers this question through in-depth stories of bookmakers and book collectors, stationers and librarians, scholars and poets of the ninth century. The history of the book has been written with an outsize focus on Europe. The role books played in shaping the great literary cultures of the world beyond the West has been less known-until now. An internationally renowned expert in classical Arabic literature, Gruendler corrects this oversight and takes us into the rich literary milieu of early Arabic letters.
(source: Nielsen Book Data)

• The ventures of Marshall G.S. Hodgson / Edmund Burke III and Robert J. Mankin
• Islamic history and world history : the double enterprise of Marshall G.S. Hodgson / Abdesselam Cheddadi
• Hodgson's ghosts. From Gibbon to Hodgson and back / Robert J. Mankin
• Hodgson, Islam, and world history in the modern age / Christopher A. Bayly
• Hodgson and the new world history. The invention of world history from the spirit of nonviolent resistance / Michael Geyer
• Decentering world history: Marshall Hodgson and the UNESCO project / Katja Naumann
• Military patronage and Hodgson's genealogy of state centralization in early modern Eurasia / Pamela Kyle Crossley
• Hodgson and the new Islamic studies. Harems and cathedrals: the question of gender and sexuality in the work of Marshall Hodgson / Jocelyne Dakhlia
• The problem of muslim universality / Faisal Devji

Published in 1974, Marshall Hodgson's The Venture of Islam was a watershed moment in the study of Islam. By locating the history of Islamic societies in a global perspective, Hodgson challenged the orientalist paradigms that had stunted the development of Islamic studies and provided an alternative approach to world history. Edited by Edmund Burke III and Robert Mankin, Islam and World History explores the complexity of Hodgson's thought, the daring of his ideas, and the global context of his world historical insights into, among other themes, Islam and world history, gender in Islam, and the problem of Muslim universality. In our post-9/11 world, Hodgson's historical vision and moral engagement have never been more relevant. A towering achievement, Islam and World History will prove to be the definitive statement on Hodgson's relevance in the twenty-first century and will introduce his influential work to a new generation of readers.
(source: Nielsen Book Data)

• Legal foundations : victim's rights and retribution
• Codifying mercy : judicial reform, affective process, and judge's knowledge
• Seeking reconciliation : sentimental reasoning and reconciled duties
• Judicial forbearance advocacy : motivations, potentialities, and the interstices of time
• Forgiveness sanctioned : affective faith in healing
• Mediating Mercy : the affective lifeworlds of forgiveness activists
• The art of forgiveness
• Cause lawyers : advocating mercy's law

A remarkable look at an understudied feature of the Iranian justice system, where forgiveness is as much a right of victims as retribution Iran's criminal courts are notorious for meting out severe sentences-according to Amnesty International, the country has the world's highest rate of capital punishment per capita. Less known to outside observers, however, is the Iranian criminal code's recognition of forgiveness, where victims of violent crimes, or the families of murder victims, can request the state to forgo punishing the criminal. Forgiveness Work shows that in the Iranian justice system, forbearance is as much a right of victims as retribution. Drawing on extended interviews and first-hand observations of more than eighty murder trials, Arzoo Osanloo explores why some families of victims forgive perpetrators and how a wide array of individuals contribute to the fraught business of negotiating reconciliation. Based on Qur'anic principles, Iran's criminal codes encourage mercy and compel judicial officials to help parties reach a settlement. As no formal regulations exist to guide those involved, an informal cottage industry has grown around forgiveness advocacy. Interested parties-including attorneys, judges, social workers, the families of victims and perpetrators, and even performing artists-intervene in cases, drawing from such sources as scripture, ritual, and art to stir feelings of forgiveness. These actors forge new and sometimes conflicting strategies to secure forbearance, and some aim to reform social attitudes and laws on capital punishment. Forgiveness Work examines how an Islamic victim-centered approach to justice sheds light on the conditions of mercy.
(source: Nielsen Book Data)