A passionate tale, woven from personal stories of heroic betrayal and love, The Naqib’s Daughter is based on historical characters, and set during Napoleon’s campaign in Egypt.
Reveals and discusses some of the important and distinctive aspects of Nubian culture. This study contains discussions on the psychology of death ceremonies, the nature of 'taboo,' and the importance of trance curing ceremonies.
This work is a chronological account of the struggle between the Afghan Amirs of Kabul and the Manghit Dynasty of Bukhara for Balkh province (wilayat) during the eighteenth and nineteenth centuries. Drawing extensively on India Office Records, Persian and native oral sources, the book provides a unique insight into an important, but little-studied Central Asian region. Structured around the history of Maimana's Mingid dynasty, the book details the various military campaigns, whilst also examining critically Britain and Russia's role in the 'Afghanisation' of Balkh during the period of the 'Great Game'. The work is especially significant to historians since it questions conventional perceptions of Central Asia during the era of European imperialism. It examines too Balkh's social and economic situation. It includes numerous maps, charts, photographs and dynastic charts.
Abd al-Rahman al-Kawakibi (1855–1902) was one of the most articulate and original proponents of reformist ideas in the Arab world, as well as a precursor of Arab nationalism. A journalist, political thinker and social activist from Aleppo, Syria, he was a sharp critic of both the scholarly and Sufi religious traditions, and of the autocratic Ottoman government of the day. Undeterred by persecution and arrest, he advocated returning to the model of the forefathers of Islam and was an overt supporter of liberty, an Arab Caliphate, and the separation of religion and state. The first full-scale biography of Kawakibi in any European language, this work combines an account of his life with a fresh look at his writings, from the newspapers he founded in Aleppo to the books he published in Cairo. Drawing on memoirs of relatives and colleagues and on archival material, Itzchak Weismann demonstrates Kawakibi’s originality and assesses his impact on the evolution of Islamic political thought and the course of Arab nationalism during the twentieth and early twenty-first centuries.
These essays were written by colleagues and former students of Richard Bulliet, the preeminent Middle East scholar whose "most important contribution remains his extraordinary imagination in the service of history." The hallmark of the book, then, is innovative scholarship in all periods of Islamic history. Its authors share a commitment to asking original historiographical questions, with an overall orientation toward issues in social history.
In the fourteenth-century Persian city of Shiraz, poets composed, scholars studied, mystics sought hidden truths, ascetics prayed and fasted, drunkards brawled, and princes and their courtiers played deadly games of power. This was the world of Shams al-Din Mohammad Hafez Shirazi, a classical poet who remains broadly popular today in his native Shiraz and in modern Iran as a whole, and among all lovers of great verse traditions. As John Limbert notes, Hafez's poetry is inseparable from the Iranian spirit--a reflection of Iranians’ intellectual and emotional responses to events. But if Hafez’s endurance derives from the considerable charm of his work, it also arises from his sure grounding in the life of his day, from a setting so deftly explored by his verse that his depictions of it retain a timeless relevance. To fully comprehend and enjoy Hafez, and thus to understand a root force in modern Iranian consciousness, we must know something of the city in which he lived and wrote. In this book, Limbert provides not only a rich context for Hafez’s poetry but also a comprehensive perspective on a fascinating place in a dynamic time. His portrait of this elegant, witty poet and his marvelous city will be as valuable to medievalists, students of the Middle East, and specialists in urban studies as it will be to connoisseurs of world literature.
By 735 an Arab empire stretched from Arles and Avignon in southern France to the Indus River and Central Asia, and a vital young civilization fostered by a new world religion was taking root. Yet the Muslim conquerors were divided by tribal quarrels, tensions among new converts, and religious revolts. In 745 a vigorous new successor to the Prophet took control in Damascus and began to restore the waning power of the Umayyad dynasty. Marwān II's attempts were thwarted, however, by revolts on every hand, even among his own relatives. The main body of dissidents was a well-trained group of revolutionaries in Khurasan, led by the remarkable Abu Muslim. By 748 they had seized control of the province and drive the governor, Naṣr ibn Sayyār al-Lāythi, to his death and were advancing westward. This volume tells of the end of the Umayyad caliphate, the ʿAbbāsid Revolution, and the establishment of the new dynasty.
The Shiites of Lebanon under Ottoman Rule provides an original perspective on the history of the Shiites as a constituent of Lebanese society. Winter presents a history of the community before the 19th century, based primarily on Ottoman Turkish documents. From these, he examines how local Shiites were well integrated in the Ottoman system of rule, and that Lebanon as an autonomous entity only developed in the course of the 18th century through the marginalization and then violent elimination of the indigenous Shiite leaderships by an increasingly powerful Druze-Maronite emirate. As such the book recovers the Ottoman-era history of a group which has always been neglected in chronicle-based works, and in doing so, fundamentally calls into question the historic place within 'Lebanon' of what has today become the country's largest and most activist sectarian community.
David Slater, Professor of Islam History, finally broke the centuries old code of the Caprotti Manuscripts. One contained a bombshell: two scrolls were buried in the royal tombs at Axum, Ethiopia, which could prove that there was a missing chapter of the Koran. The verses proclaimed that only descendants of the Prophet should lead Islam as the Caliph, the Successor. All Muslims must obey this Caliph. Who would he be today?The world was on the brink of war. The Supreme Jihad, a confederation of fanatical Muslim states, was preparing to invade what they claimed were stolen Muslim lands in Europe, Kuwait, Russia and Kashmir.David Slater held the key to war or peace. After evading Supreme Jihad commandos who had tried to kill him in Axum, he fled with one scroll in the company of the beautiful, black Falasha Jewess, Mariam, a secret Mossad agent. Supreme Jihad assassins, Israeli and American allies, and the Sabiya Imam, the person best placed to become the Successor, all wanted David's scroll. What would he do?