Foreword Acknowledgments 1 The Context: Modern Arab Intellectual History, Themes, and Questions 2 Turath Resurgent? Arab Islamism and the Problematic of Tradition 3 Hasan al-Banna and the foundation fo the Ikhwan: Intellectual Underpinnings 4 Sayyid Qutb: The Pre-Ikhwan Phase 5 Sayyid Qutb’s Thought between 1952 and 1962: A Prelude to His Qur’anic Exegesis 6 Qur’anic Contents of Sayyid Qutb’s Thought 7 Toward an Islamic Liberation Theology: Muhammad Husayn Fadlallah and the Principles of Shi’i Resurgence 8 Islamic Revivalism: The Contemporary Debate Notes Bibliography Index
After the collapse of Saddam’s regime in 2003, the most important issue in Iraq was the power-sharing arrangements among communities. At this point, the Iraqi people were presented with the chance to look for another political system which would retain all communities’ participation: consociational democracy, an ideal theme in that kind of system everybody has a voice and contributes to the political process. Therefore, the US-led coalition forces were invested in working to form political order according to power-sharing arrangements and recognized that they needed to do this by gathering Iraqi’s politicians to reach an agreement about power-sharing arrangements.This book concentrates on connections or divergences between formal or informal examples of consociationalism, and the actual practice of these between 2003 and 2014 in Iraq. The author argues that consociational elements are partially reflected in the permanent constitution, and partially implemented throughout the period under investigation, bearing in mind the positive role of the US-led coalition.
The Arabic Muslim literature on Muhammad's maghazi is bountiful. Since this book focuses on Muhammad's maghazi, a survey of this literature is important not only to establish the centrality of the topic in Islamic thought but also to relay the uniqueness and contribution of this book. To that end, in this chapter, I will first explore that which classical Muslim narrators wrote on Muhammad's maghazi and the ways they used the accounts to reflect Allah's support for Muhammad and the believers. In the second section, I will examine discussions by modern and contemporary Muslims, relaying how they interpret the accounts of the maghazi. In particular, I will discuss their articulation of the motivations and results of Muhammad's military campaigns. The first two sections of this chapter will thus establish the centrality of the maghazi, as a literary genre, as well as its importance among Muslims, past and present. In the third section, I take the discussion to non-Muslim scholarship. I explore briefly early views on Muhammad and his career by non-Muslims, before I focus on works and arguments of key Western scholars from the nineteenth century until our present day"--
This Qur’an Quiz Book comprises 300 questions coupled with 900 multiple-choice answers ranging from simple to complex. It is meant to be a brain teaser and an instructive pastime It is based on a game approach so as to make learning a fun. Its primary aim is to awaken in individuals a desire to discover the various marvels including scientific and spiritual truths as well as prophecies contained therein, worthy to be disseminated widely.
A discussion of the frequently controversial film maker Youssef Chahine. The book aims to illuminate Chahine's work in the context of modern Egyptian culture and its tumultuous post-war history and how such films as 'Cairo Station' (1958), 'The Earth' (1959) and 'The Sparrow' (1973) dramatized the dilemmas of ordinary Egyptians. He also argues that Chahine's intensely autobiographical trilogy 'Alexandria...Why?' (1978), 'An Egyptian Story' (1985) and 'Alexandria...More and More' (1989) spoke to the concerns of the broader Egyptian intelligentsia amongst whom he has earned the reputation of being the 'poet and thinker' of modern Arab cinema. The final analysis of the book argues that Chahine's work stands comparison with directors such as Fellini, Bergman, Kurosawa or Sembene but also emphatically draws strength from its links with one of the most vibrant popular cinemas of the world and from the roots and traditions of popular Arabic culture.
A Muslim environmentalist explores the fascinating intersection of environmentalism and Islam. Muslims are compelled by their religion to praise the Creator and to care for their community. But what is not widely known is that there are deep and long-standing connections between Islamic teachings and environmentalism. In this groundbreaking book, Ibrahim Abdul-Matin draws on research, scripture, and interviews with Muslim Americans to trace Islam’s preoccupation with humankind’s collective role as stewards of the Earth. Abdul-Matin points out that the Prophet Muhammad declared “the Earth is a mosque.” Using the concept of Deen, which means “path” or “way” in Arabic, Abdul-Matin offers dozens of examples of how Muslims can follow, and already are following, a Green Deen in four areas: “waste, watts (energy), water, and food.”
An expert in the study of Islam answers thirty important questions about Muhammad, offering a clear and concise guide to his life and religious significance. This companion volume to the author's A Concise Guide to the Quran answers many of the key questions non-Muslims have about Muhammad, reveals the importance of Muhammad for Christian-Muslim and Jewish-Muslim interfaith relations, and examines Muslim and non-Muslim primary sources. This introductory guide is written for anyone with little to no knowledge of Islam who wants to learn about Muslims, their beliefs, and their prophet.
This book is not merely the autobiography of Mr. Ibrahim Ghusheh, it is also a living testimony of the Palestinian and Jordanian Muslim Brothers’ experience over a fifty years span. Ghusheh’s memoirs are characterized by their clarity and candor. They bring to light many of Hamas’ stands and viewpoints regarding a number of issues, which could be considered points of controversy among researchers, in particular during the period leading to al-Aqsa Intifadah. Please, contact us or our agents to get the full printed edition. *** Presented by Dr. Mohsen Moh’d Saleh, General Manager of al-Zaytouna Centre for Studies and Consultations. For the first time, one of Hamas prominent leaders in Diaspora publishes his autobiography. Indeed, it is a testament to the era, and to the experience of the Muslim Brothers Movement (MB) and Hamas described by an insider. When Ibrahim Ghusheh himself talks about the experience of the Muslim Brothers in Jordan and Palestine and about Hamas’s experience, doubtless he will attract all specialists and researchers, whether in the Palestinian issue or the Islamic Movement. These memoirs are rich with information published for the first time by a man who has lived in the Jordanian and Palestinian MB environment for over 50 years, and acted as Hamas’s official spokesperson in 1991–1999. They also reflect the life and vision of one of the most prominent political decision makers, especially in the first 12 years of the movement’s inception. In fact, the life and experience of the author make the book an indispensable source of information for researchers and scholars of the Palestinian issue, especially the Islamic Palestinian trend. The choice of the title is meant to take the reader to the atmosphere of Jerusalem where the author grew up to see the red minaret of a mosque near his house. The language Ghusheh uses in this 13-chapter book is simple and explicit, where the social, familial, and humanitarian side intermingles with the ideological, political and resistance side, away from artificiality, and from the ego, which is heavily found in memoirs. Ultimately, the reader is presented with a person who firmly believes in his ideology, loyal to and ready to sacrifice for it. Birth, Upbringing and al-Nakbah (Catastrophe) Ibrahim Ghusheh was born in 1936, a month following the first stage of the Palestinian Revolt. In the first chapter, Ghusheh talks about his family and childhood memories, while describing Jerusalem and al-Aqsa Mosque before 1948. In the second chapter, he describes his memories of al-Nakbah of 1948, al-Qastal Battle, the killing of ‘Abdul Qadir al-Husseini, and his family’s need to move to Jericho before going back to Jerusalem once again. Ghusheh also talks about the growing political interest among the youths, and the attempts to identify the best way for liberating Palestine. He mentions his attraction in Grade Six to the lessons presented by Sheikh Taqiyuddin al-Nabahani in the Muslim Brothers Division, and then his enrollment in the MB in Grade Seven, following the footsteps of his elder brother Musa, and his maternal cousin, Mahmud al-‘Arian. He then talks about the beginnings of Hizb ut-Tahrir (Liberation Party) in Jerusalem, and how al-Nabahani could attract most MB scholars and intellectuals, while only a limited number were left out, like Zakariyya Qneibi and Ibrahim Abu ‘Arafah. He also describes how the Muslim Brothers regained the lead, benefiting from the growing strength of the MB in Egypt and east Jordan, and from the return of students who were studying in Egypt. He also mentions how the likes of Shehadeh al-Ansari, Salem ‘Ali Salem and Muhammad Nimr Wehbeh participated in the re-organization and enhancement of MB work in Jerusalem. Ghusheh sheds light as well on the activities of the Muslim Brothers in Jerusalem until 1954. In the third chapter, Ghusheh talks about the rest of the 50s, especially his study of engineering in Egypt, and about underground work of the Palestinian and Jordanian Muslim Brothers due to the difficult security conditions during Nasser’s rule. He mentions the coordination between the Brothers coming from Jordan and those hailing from the Gaza Strip (GS). Ghusheh casts light on the Palestinian League where he assures that the student list supported by the MB would always win the elections. The Union was first headed by Yasir ‘Arafat who was close to the Muslim Brothers, then Salah Khalaf (Abu Iyad) who was a member of the MB. Yet, the MB student activity declined in the late 50s because of the security pressure they had to face. As for the Brothers and their relation with the emergence of Fatah movement, Ghusheh draws the reader’s attention to the fact that Fatah’s early pioneers were MB members such as Khalil al-Wazir (Abu Jihad). He points out to other names including ‘Abdul Fattah al-Hammoud, Riyad al-Za‘nun and Muhammad Yusuf al-Najjar, who became Fatah leaders. Ghusheh illustrates the separation and differentiation between those who established Fatah and the Muslim Brothers, while presenting an assessment of Nasser’s experience. Kuwait and Jordan Ghusheh then talks about his work experience in the Kuwait Municipality in 1962–1966 and the establishment of the Palestine Liberation Organization (PLO) and the position of Fatah and the Brothers towards it. He talks about the first the General Supervisor of the Palestinian Muslim Brothers, Hani Bsiso, who used to work as a teacher in Iraq, and who was summoned by the Brothers to lead the Palestinian organization in 1963, where he settled in Egypt. Bsiso was then detained, along with Sayyid Qutb, in the blow dealt to the Muslim Brothers in 1965, and he died in prison. Ghusheh returned to Jordan and worked in the construction of Khalid Ibn al-Walid Dam. He describes the reaction of the Muslim Brothers there to June 1967 war, the Palestinian resistance work, and the Brothers’ participation in “al-Shuyukh camps,” and the Brothers’ vision of the Jordan Army battles against the resistance organizations in 1970–1971. Ghusheh talks about his participation in building the Kuwait Towers in early 1971, then in the construction of King Talal Dam in the late 1972. He also talks about the work of the MB movement with the Jordan Engineers Association where Ghusheh headed the MB trend in the Association in 1973. He points out to the Brothers’ active participation since the ninth Association council in 1974–1975, until they were able to attract Laith Shubeilat and supported him to become the head of the syndicate in 1982–1983. The Islamic Work for Palestine in Diaspora Ghusheh unveils some sides of the Islamic work for Palestine in Diaspora, the most important of which was the formation of Palestine section affiliated with the Muslim Brothers leadership in Jordan, after the Palestinian section in the GS merged with the Jordan Brothers in 1978. He talks about the internal conference, which was held by this section in 1983, in the presence of a number of the Muslim Brothers leaders from the West Bank (WB) and GS, such as ‘Abdul Fattah Dukhan, and from Kuwait, such as Khalid Mish‘al, and others. The meeting was important in the sense that it redefined the track and priorities of the Brothers’ work towards Palestine, and confirmed that there is a new orientation that balances the drive towards an Islamic state in Arab and Islamic countries with popular resistance in Palestine, and a third stage had begun for the Brotherhood to address the Palestinian issue. Ghusheh also points out to the formation of the Palestine Apparatus, and that it was a decision by the MB International Organization—the apparatus that followed from behind the curtain Hamas’s launching, and its aftermath. Ghusheh talks about his enrollment with Hamas in 1989, at the request of the then General-Guide of the Muslim Brothers Muhammad ‘Abdul Rahman Khalifah. Ghusheh, who was in Kuwait, was entrusted with the mission of forming Hamas’s first political committee. Hamas’s Relation with Fatah and Jordan In chapter eight, Ghusheh sheds light on Hamas’s relation with Fatah and the PLO, and displays the dialogue meetings with Fatah where the first one was in Yemen on 10-12/8/1990 and the second in August 1991. He also talks about the Iraqi occupation of Kuwait and his participation as a Hamas representative with the delegations in attempts to bridge the gap and convince the Iraqi leadership of withdrawal. He also talks about the development of the Brothers’ political role in Jordan after their huge victory in the parliamentary elections in 1989. He sheds light on the arrival of a number of Hamas leaders from Kuwait to Jordan and their relations with the Jordanian government. He points out to his appointment in late 1991 as an official spokesperson for Hamas, the dialogue with the Popular and the Democratic Fronts for the Liberation of Palestine (PFLP and DFLP), and the meeting of the 10 factions, which led to the formation of a front to oppose the Oslo Accords. In chapter nine, Ghusheh talks about the development of the relation between Hamas and Jordan during 1992–1993, the development of the relation with Fatah and the stance towards Oslo Accords. He reveals the beginnings of Hamas’s external relations in the early 1993 especially concerning returning those displaced to Marj al-Zuhur, where meetings were held in Amman with officials from the embassies of the United States (US), United Kingdom (UK), Italy and Norway. However, at the end of March 1993, the US State Department issued a decision banning any contact with Hamas. In chapter 10, Ghusheh focuses on the period 1994–1996, and he mentions a number of Hamas activities and positions such as opposing the Oslo Accords, the self-immolation operations, the killing of Yahya ‘Ayyash. He also talks about Hamas’s relation with Fatah, the renewed tension in the relation with Jordan and the conditions that forced Musa Abu Marzuq and ‘Imad al-‘Alami to leave the country in 1995, in addition to electing Mish‘al as the head of the Political Bureau to succeed Abu Marzuq in late 1995. In chapter 11, Ghusheh displays the development of relations with Jordan, and he casts light on the assassination attempt that targeted Khalid Mish‘al, and its implications, besides the liberation of Sheikh Ahmad Yassin and his foreign tour. In the following chapter, he exposes the tension in the relations with the Jordan government and Intelligence in 1999. He also talks about the detention of Hamas leaders in Jordan, their life in prison, their political stances, and the expulsion to Qatar of four leaders namely Khalid Mish‘al, Ibrahim Ghusheh, Sami Khatir and ‘Izzat al-Rishq, and the complications that followed. In chapter 13, Ghusheh talks about the 2000–2001 period, and the development of the relations with Jordan, Damascus, and the Palestinian Authority, in addition to al-Aqsa Intifadah (uprising). He details the story of his return to Jordan in mid June 2000, and his detention in the airport for around two weeks, until the issue was settled according to a new agreement that had him travel to Bangkok then return to Jordan. Ghusheh never lost his vitality and he continued to follow up on different issues in the following years, while participating in miscellaneous events whenever he could. Yet, his situation in Jordan restricted his movement. “The Red Minaret” is a book rich with information and stances that any researcher of modern and contemporary history might need in relation to the Palestinian issue. Also, of importance is the index of names, places and institutions at the end of the book, which makes research work easier.
With remarkable breath of vision, Dr. Gehan S. A. Ibrahim background, not with the outer appearance of things, but with their inner reality, the meaning of Islamic ethical culture. Ranging across the literature of the Muslim era, Islamic art objects, and Islamic architecture, Dr. Ibrahim penetrates to the inner dimension of Islamic moral values and shows the role culture plays in the life of the individual Muslims - the role of the formation of the code of morals of the Muslim era. By rediscovering the root of the moral concepts in the Islamic tradition, Dr. Gehan S. A. Ibrahim opens doors to new dimensions of the unity and variety in form and meaning of the moral values since the dawn of the Muslim era.
Pre-modern Muslim jurists drew a clear distinction between the nurturing and upkeep of children, or 'custody', and caring for the child's education, discipline, and property, known as 'guardianship'. Here, Ahmed Fekry Ibrahim analyzes how these two concepts relate to the welfare of the child, and traces the development of an Islamic child welfare jurisprudence akin to the Euro-American concept of the best interests of the child, enshrined in the Convention on the Rights of the Child (CRC). Challenging Euro-American exceptionalism, he argues that child welfare played an essential role in agreements designed by early modern Egyptian judges and families, and that Egyptian child custody laws underwent radical transformations in the modern period. Focusing on a variety of themes, including matters of age and gender, the mother's marital status, and the custodian's lifestyle and religious affiliation, Ibrahim shows that there is an exaggerated gap between the modern concept of the best interests of the child and pre-modern Egyptian approaches to child welfare.
The history taking and communication skill stations are amongst the most difficult postgraduate examinations, where candidates more commonly fail due to an inability to communicate properly with the patient, rather than due to lack of knowledge. Authored by experienced postgraduate examiners, this book offers students a wealth of real-life scenarios in multi-conversational styles, using a seven-step approach to help them understand the questions and provide clear and succinct answers. The scenarios are similar to those most frequently encountered in examinations and the model answers are in a typical style expected between doctor and patient, also taking into account candidates for whom English may not be their first language. The comprehensive text is enhanced by illustrations and figures to assist learning and will be useful not only to candidates preparing for postgraduate clinical examinations, but also to undergraduate students. Key points Provides real-life, conversational-style scenarios between doctor and patient to help students prepare for postgraduate history taking and communication skill examinations Uses a seven-step approach to help postgraduates understand questions and provide clear and succinct answers Scenarios typical of those used in examinations Authored by experienced postgraduate examiners
This series of volumes on the manifold facets of Islamic culture is intended to acquaint a very wide public with the theological bases of its faith; the status of the individual and of society in the Islamic world; its expansion since the revelation; its cultural manifestations in literature and the arts; and finally, Islam today between loyalty to its past and the new challenges of modernity.
Forget what the history textbooks told you about martyrdom being a thing of the past. Christians are being persecuted and slaughtered today. Raymond Ibrahim unveils the shocking truth about Christians in the Muslim world. Believers in Jesus Christ suffer oppression and are massacred at the hands of radicals for worshipping and spreading the gospel of the Lord. Discover the true-life stories that the media won't report in Ibrahim's Crucified Again: Exposing Islam's New War on Christians.
The first book length-work on Afa Ajura and translation of his complete poems This is the first English translation of and commentary on the collected poems of Alhaj YŠ«suf á¹¢Ä?liḥ Ajura (1910–2004), a northern Ghanaian orthodox Islamic scholar, poet, and polemicist known as Afa Ajura, or “scholar from Ejura.” The poems, all handwritten in Arabic script, mainly in the Ghanaian language of Dagbani and also Arabic, explore the author’s socio†‘religious beliefs. In the accompanying introduction, the translator examines the diverse themes of the poems and how they challenge TijÄ?niyyah Sufi clerics and traditional practices such as idol worship.
A Concise History of the Middle East provides a comprehensive introduction to the history of this turbulent region. Spanning from pre-Islam to the present day, it explores the evolution of Islamic institutions and culture, the influence of the West, modernization efforts in the Middle East, the struggle of various peoples for political independence, the Arab–Israel conflict, the reassertion of Islamic values and power, the issues surrounding the Palestinian Question, and the Middle East post-9/11 and post-Arab uprisings. The twelfth edition has been fully revised to reflect the most recent events in, and concerns of, the region, including the presence of ISIS and other non-state actors, the civil wars in Syria and Yemen, and the refugee crisis. New parts and part timelines will help students grasp and contextualize the long and complicated history of the region. With updated biographical sketches and glossary, and a new concluding chapter, this book remains the quintessential text for students of Middle East history.
Stories about gendered social relations permeate the Qur'an, and nearly three hundred verses involve specific women or girls. The Qur'an features these figures in accounts of human origins, in stories of the founding and destruction of nations, in narratives of conquest, in episodes of romantic attraction, and in incidents of family devotion and strife. Overall, stories involving women and girls weave together theology and ethics to reinforce central Qur'anic ideas regarding submission to God and moral accountability. Celene Ibrahim explores the complex cast of female figures in the Qur'an, probing themes related to biological sex, female sexuality, female speech, and women in sacred history. Ibrahim considers major and minor figures referenced in the Qur'an, including those who appear in narratives of sacred history, in parables, in descriptions of the eternal abode, and in verses that allude to events contemporaneous with the advent of the Qur'an in Arabia. Ibrahim finds that the Qur'an regularly celebrates the aptitudes of women in the realms of spirituality and piety, in political maneuvering, and in safeguarding their own wellbeing; yet, women figures also occasionally falter and use their agency toward nefarious ends. Women and Gender in the Qur'an outlines how women and girls - old, young, barren, fertile, chaste, profligate, reproachable, and saintly -enter Qur'anic sacred history and advance the Qur'an's overarching didactic aims.
Buku ini melewati semula agenda pembaharuan dengan menelesuri tradisi yang tercerah, yang tersudut dalam sejarah serta harus dapat dikembalikan peranannya tanpa pula kita terjebak meromantiskannya, yang mengidamkan pulang ke tradisi semata-mata sebagai jalan keluar dari segala kemelut dan permasalahan yang kita hadapi. Pembaharuan akan bisa berakar sekiranya tampil di kalangan agamawan dan aktivis-santri yang bukan sahaja teryakin dari gagasan reformis, tetapi juga datang dari sekelompok tradisionalis yang tercerah. Yang terakhir ini dapat membedakan peranan tradisi yang dinamis sifatnya, sebagai gerak nilai dan budaya yang mampu menawarkan nilai-nilai ulung dan universal sepanjang perjalanan sejarah, tanpa terikat dengan pola pemikiran sesuatu zaman. Yang paling jelas, pembaharuan tradisi agama akan terbantut selagi agama tidak bergerak dalam ranah yang bebas, yakni dibelenggu dengan hegemoni konservatisme yang pantang mendengar ungkapan baru yang tidak selari dengan ideologi mereka, ataupun wacana itu sendiri senang dikotak-katikkan oleh pihak berwewenang, yang lebih cenderung untuk memaksakan fahaman dominan ke atas semua, atas nama mengekalkan kemurniaan dan kepersatuan agama dan jemaahnya.
More than fifteen years ago after the “War on Terror” was declared, many in the West now feel less secure than ever before. Many security experts believe global jihad is on the rise throughout the West, and yet these same experts do not know how to stop the rising tide. Military action abroad and police action at home have only attended to the symptoms of terrorism, not the cause. The root, according to Dr. Ibrahim, is actually the extreme ideology of Wahhabism—the puritanical, reactionary, isolationist, xenophobic, and bigoted sect of Sunni Islam that has been the ideological bedrock of the state of Saudi Arabia since its original rise in the eighteenth century. In his groundbreaking Radical Origins, Dr. Ibrahim provides an accessible primer on radicalism, an understanding of jihadist history, and a way forward, debunking misconceptions about Islam and this jihadist offshoot along the way. This remarkable work culminates in a powerful body of evidence about how to contain, reduce, and stop the spread of radicalization once and for all.
A second edition of Islamic Finance in the Global Economy, substantially revised and updated to take into account the recent developments in the field.
A book containing the fullest coverage as to why Islam does not oblige Muslim women to cover their hair. Compiled by Omar Hussein Ibrahim, based in London, using the best academic material and press commentary available today.
This book provides the first comprehensive study of the evolution of the Iraqi military from the British mandate era to post-Baathist Iraq. Ethnic and sectarian turmoil is endemic to Iraq, and its armed forces have been intertwined with its political affairs since their creation. This study illustrates how the relationship between the military and
While many books have probed the role of Islam in political and social change in Southeast Asia over the past three decades, few have focused on the power of the religious discourse itself in shaping this transformation. Contemporary Islamic Discourse in the Malay–Indonesian World captures the interplay between religion and social thought in comparative case studies from Malaysia, Indonesia and Singapore. Drawing on a critical sociology of knowledge and a profound understanding of historical contexts, the central focus is on Muslim intellectuals who have grappled with the impact of modernity in these societies, between those seeking to reform Islam’s role and those who take a hardline defensive stance. The discussion deals successively with the role of religious traditionalism, the upsurge of dakwah revivalism and the public sphere, attitudes towards democracy and pluralism, and finally the ideas advanced by liberal Islam and its opponents. Above all, Azhar Ibrahim offers the reader a creative way of understanding the modern Islamic discourse and its relationship to the remaking of society at large. ‘Azhar Ibrahim’s book cuts through the noise of much discourse on Islam and puts perspective to a vast amount of materials, effectively constructing their actual social and historical meaning. It should be read by all those seeking an in-depth understanding of contemporary Southeast Asia, even beyond the particular issues of Islam and Muslims’. — Shaharuddin Maaruf Academy of Malay Studies, University of Malaya ‘This book is a must read for all those interested in a critical evaluation of the force and implications of religious traditionalism, conservatism and revivalism on the development of plural and democratic Muslim societies in Southeast Asia, and the challenges they pose to critical voices struggling for the relevance of ethical and humanist traditions of Islam’. — Noor Aisha binte Abdul Rahman Department of Malay Studies, National University of Singapore
The rise of merchant capital in Mecca conditioned the development of Meccan social, economic, religious, and political structure. Mahmood Ibrahim traces the roots of capitalism from the emergence of merchants as the main force in Mecca through the first civil war in Islam (656–661). Through a rereading of original Arabic sources and drawing from modern scholarship on the subject, Ibrahim offers a new interpretation of the rise of Islam. He argues that Islam contributed certain institutional beliefs and practices that unblocked obstacles and helped merchants gain political and economic hegemony over western Asia. Ibrahim contends that, with the conquest of Mecca, the newly formed Muslim state spread its control to the rest of Arabia, which mobilized a significant social force and allowed for further expansion outside Arabia, thus extending merchant control to include new surplus-producing regions, a vast network of trade routes, and wider markets. This extensively researched study offers a new interpretation of the history of Islam, including the formation of Islamic society and the unfolding of the first civil war. In offering a better understanding of the Umayyad Caliphate that ruled Islam for a century to come, Ibrahim helps lay the groundwork for understanding the Middle East as it is today. Of interest to scholars of Middle Eastern studies, this important work will be necessary reading for students of Near Eastern and North African history, as well as students of the history of Medieval Europe.
‘The basis of our historical imagination is the intellectual’s (or historian’s) critical thinking and their solidarity with the people, with their destiny and predicament, with the consistent aim of emancipating and liberating the subjugated, the oppressed, and the marginalised.’ History conditions the way that society discusses its problems. Treating history as a form of ‘imagination’, Azhar Ibrahim invites readers to probe the colonialist and nationalist tampering, suppression, and distortion of narratives on the Malays. In this thought-provoking book, the author encourages contemporary historians to move beyond the practice of Orientalist scholars: collecting data and describing facts. Instead, he promotes an alternative reading of history, one that departs from mainstream versions. Reflecting a strong understanding of classical Malay texts, the author also touches on broad themes such as psychological feudalism, orientalism, and the contestation of nationalist and colonialist perspectives on the community. Azhar’s book is a welcomed contribution and a must-read for those interested in alternative discourses in Malay Studies.
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