When Michael Muhammad Knight sets out to write the definitive biography of his “Anarcho-Sufi” hero and mentor, writer Peter Lamborn Wilson (aka Hakim Bey), he makes a startling discovery that changes everything. At the same time that he grows disillusioned with his idol, Knight finds that his own books have led to American Muslim youths making a countercultural idol of him, placing him on the same pedestal that he had given Wilson. In an attempt to forge his own path, Knight pledges himself to an Iranian Sufi order that Wilson had almost joined, attempts to write the Great American Queer Islamo-Futurist Novel, and even creates his own mosque in the wilderness of West Virginia. He also employs the “cut-up” writing method of Bey’s friend, the late William S. Burroughs, to the Qur’an, subjecting Islam’s holiest scripture to literary experimentation. William S. Burroughs vs. the Qur’an is the struggle of a hero-worshiper without heroes and the meeting of religious and artistic paths, the quest of a writer as spiritual seeker.
When Michael Muhammad Knight sets out to write the definitive biography of his “Anarcho-Sufi” hero and mentor, writer Peter Lamborn Wilson (aka Hakim Bey), he makes a startling discovery that changes everything. At the same time that he grows disillusioned with his idol, Knight finds that his own books have led to American Muslim youths making a countercultural idol of him, placing him on the same pedestal that he had given Wilson. In an attempt to forge his own path, Knight pledges himself to an Iranian Sufi order that Wilson had almost joined, attempts to write the Great American Queer Islamo-Futurist Novel, and even creates his own mosque in the wilderness of West Virginia. He also employs the “cut-up” writing method of Bey’s friend, the late William S. Burroughs, to the Qur’an, subjecting Islam’s holiest scripture to literary experimentation. William S. Burroughs vs. the Qur’an is the struggle of a hero-worshiper without heroes and the meeting of religious and artistic paths, the quest of a writer as spiritual seeker.
The author, who converted to Islam at age sixteen, describes how he became disillusioned with his idol Peter Lamborn Wilson and made the startling discovery that he himself had become a similarly-regarded counter-cultural icon.
If Tripping with Allah is a road book, it’s a road book in the tradition of 2001: A Space Odyssey, rather than On the Road. Amazonian shamanism meets Christianity meets West African religion meets Islam in this work of reflection and inward adventure. Knight, the “Hunter S. Thompson of Islamic literature” seeks reconciliation between his Muslim identity and his drinking of ayahuasca, a psychedelic tea that has been used in the Amazon for centuries. His experience becomes an opportunity to investigate complex issues of drugs, religion, and modernity. Though essential for readers interested in Islam or the growing popularity of ayahuasca, this book is truly about neither Islam nor ayahuasca. Tripping with Allah provides an accessible look into the construction of religion, the often artificial borders dividing these constructions, and the ways in which religion might change in an increasingly globalized world. Finally, Tripping with Allah not only explores Islam and drugs, but also Knight’s own process of creativity and discovery.
A Muslim punk house in Buffalo, New York, inhabited by burqa-wearing riot girls, mohawked Sufis, straightedge Sunnis, Shi’a skinheads, Indonesian skaters, Sudanese rude boys, gay Muslims, drunk Muslims, and feminists. Their living room hosts parties and prayers, with a hole smashed in the wall to indicate the direction of Mecca. Their life together mixes sex, dope, and religion in roughly equal amounts, expressed in devotion to an Islamo-punk subculture, “taqwacore,” named for taqwa, an Arabic term for consciousness of the divine. Originally self-published on photocopiers and spiralbound by hand, The Taqwacores has now come to be read as a manifesto for Muslim punk rockers and a “Catcher in the Rye for young Muslims.” There are three different cover colors; red, white, and blue.
Just before dawn one winter's morning, a hijacked jetliner explodes above the English Channel. Through the falling debris, two figures, Gibreel Farishta, the biggest star in India, and Saladin Chamcha, an expatriate returning from his first visit to Bombay in fifteen years, plummet from the sky, washing up on the snow-covered sands of an English beach, and proceed through a series of metamorphoses, dreams, and revelations.
The Salafi movement invests supreme Islamic authority in the precedents of the Salaf, the first three generations of Muslims, who represent a “Golden Age” from which all subsequent eras can only decline. In Why I Am a Salafi, Michael Muhammad Knight confronts the problem of origins, questioning the possibility of accessing pure Islam through its canonical texts. Why I Am a Salafi is also a confrontation of Knight’s own origins as a Muslim. Reconsidering Salafism, Knight explores the historical processes that informed Islam as he once knew it, having converted to a Salafi vision of Islam in 1994. In the decades since, he has drifted away from Salafism in favor of an alternative Islam that celebrates the freaks, misfits, and heretical innovators. What happens to Islam when everything’s up for grabs, and can an anything-goes Islam allow space for reputedly intolerant Salafism? In Why I Am a Salafi, Knight explores not only Salafism’s valorization of the origins, but takes the Salafi project further than its advocates are willing to go, and reflects upon the consequences of surrendering the origins forever.
The progenitor of "Muslim punk rock" and one of today's freshest spiritual voices pushes back against the common assumption that the historic faiths have no occult or magical tradition in this richly learned historical and personal journey through the practice of magic in Islam. Magic in Islam offers a look at magical and occult technologies throughout Muslim history, starting with Islam's earliest and most canonical sources. In addition to providing a highly accessible introduction to magic as it is defined, practiced, condemned, and defended within Muslim traditions, Magic in Islam challenges common assumptions about organized religion. Michael Muhammad Knight's deeply original book fills a gap within existing literature on the place of magic in Islamic traditions and opens a new window on Islam for general readers and students of religion alike. In doing so, the book counters and complicates widespread perceptions of Islam, as well as of magic as it is practiced outside of European contexts. Magic in Islam also challenges our view of "organized religions" as clearly defined systems that can be reduced to checklists of key doctrines, texts, and rules. As a result, Magic in Islam throws a monkey wrench into the conventions of the "intro to Islam" genre, threatening to flip popular notions of a religion's "center" and "margins."
NAMED ONE OF THE BEST BOOKS OF THE YEAR BY San Francisco Chronicle • Newsweek/The Daily Beast • The Seattle Times • The Economist • Kansas City Star • BookPage On February 14, 1989, Valentine’s Day, Salman Rushdie was telephoned by a BBC journalist and told that he had been “sentenced to death” by the Ayatollah Khomeini. For the first time he heard the word fatwa. His crime? To have written a novel called The Satanic Verses, which was accused of being “against Islam, the Prophet and the Quran.” So begins the extraordinary story of how a writer was forced underground, moving from house to house, with the constant presence of an armed police protection team. He was asked to choose an alias that the police could call him by. He thought of writers he loved and combinations of their names; then it came to him: Conrad and Chekhov—Joseph Anton. How do a writer and his family live with the threat of murder for more than nine years? How does he go on working? How does he fall in and out of love? How does despair shape his thoughts and actions, how and why does he stumble, how does he learn to fight back? In this remarkable memoir Rushdie tells that story for the first time; the story of one of the crucial battles, in our time, for freedom of speech. He talks about the sometimes grim, sometimes comic realities of living with armed policemen, and of the close bonds he formed with his protectors; of his struggle for support and understanding from governments, intelligence chiefs, publishers, journalists, and fellow writers; and of how he regained his freedom. It is a book of exceptional frankness and honesty, compelling, provocative, moving, and of vital importance. Because what happened to Salman Rushdie was the first act of a drama that is still unfolding somewhere in the world every day. Praise for Joseph Anton “A harrowing, deeply felt and revealing document: an autobiographical mirror of the big, philosophical preoccupations that have animated Mr. Rushdie’s work throughout his career.”—Michiko Kakutani, The New York Times “A splendid book, the finest . . . memoir to cross my desk in many a year.”—Jonathan Yardley, The Washington Post “Thoughtful and astute . . . an important book.”—USA Today “Compelling, affecting . . . demonstrates Mr. Rushdie’s ability as a stylist and storytelle. . . . [He] reacted with great bravery and even heroism.”—The Wall Street Journal “Gripping, moving and entertaining . . . nothing like it has ever been written.”—The Independent (UK) “A thriller, an epic, a political essay, a love story, an ode to liberty.”—Le Point (France) “Action-packed . . . in a literary class by itself . . . Like Isherwood, Rushdie’s eye is a camera lens —firmly placed in one perspective and never out of focus.”—Los Angeles Review of Books “Unflinchingly honest . . . an engrossing, exciting, revealing and often shocking book.”—de Volkskrant (The Netherlands) “One of the best memoirs you may ever read.”—DNA (India) “Extraordinary . . . Joseph Anton beautifully modulates between . . . moments of accidental hilarity, and the higher purpose Rushdie saw in opposing—at all costs—any curtailment on a writer’s freedom.”—The Boston Globe
William S. Burroughs's fiction and essays are legendary, but his influence on music's counterculture has been less well documented—until now. Examining how one of America's most controversial literary figures altered the destinies of many notable and varied musicians, William S. Burroughs and the Cult of Rock 'n' Roll reveals the transformations in music history that can be traced to Burroughs. A heroin addict and a gay man, Burroughs rose to notoriety outside the conventional literary world; his masterpiece, Naked Lunch, was banned on the grounds of obscenity, but its nonlinear structure was just as daring as its content. Casey Rae brings to life Burroughs's parallel rise to fame among daring musicians of the 1960s, '70s, and '80s, when it became a rite of passage to hang out with the author or to experiment with his cut-up techniques for producing revolutionary lyrics (as the Beatles and Radiohead did). Whether they tell of him exploring the occult with David Bowie, providing Lou Reed with gritty depictions of street life, or counseling Patti Smith about coping with fame, the stories of Burroughs's backstage impact will transform the way you see America's cultural revolution—and the way you hear its music.
