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The Kharijites were a splinter group that broke away from the main forces of Islam during the formative medieval period, purportedly refusing arbitration and committing bloody outrages against their fellow Muslims. Their influence in the political and theological life of the nascent faith has ensured their place in both critical and religious accounts of early Islamic history. Over the centuries, the Kharijites have repeatedly been invoked whenever militant opposition arose and today the label is frequently applied to extremist Islamic movements. After a brief look at Kharijite origins, this book focuses on contemporary Egypt. The book shows how religious images of the Kharijites have dominated public discussion about political opposition movements, effectively undermining attempts to discuss the real issues generating such movements.

In recent years, the study of the history of Ancient Israel has become very heated. On the one hand there are those who continue to use the Bible as a primary source, modified and illustrated by the findings of archaeology, and on the other there are some who believe that primacy should be given to archaeology and that the Biblical account is then seen to be for the most part completely unreliable in historical terms. This book makes a contribution to this debate by inquiring into the appropriate methods for combining different sorts of evidence – from archaeology, epigraphy, iconography, and the Bible. It also seeks to learn from related historical disciplines such as classical antiquity and early Islamic history, where similar problems are faced. Chapters focus on the ninth century BCE (the period of the Omri dynasty) as a test case, but the proposals are of far wider application. The book brings together in mutually respectful dialogue the representatives of positions that are otherwise in danger of talking across one another.

Whether Islam is compatible with human rights in general, and with the Declaration of Human Rights in particular, has been both a Muslim issue and a concern of the international community. Muslim rulers, Western analysts and policymakers, and Muslim extremists as well as conservative Muslims, have often agreed for diverse reasons that Islam and human rights cannot co-exist. This book argues for the essential compatibility of Islam and human rights. It offers a critique of leading Western experts who ignore or marginalize the relationship of religion to human rights. At the same time, the book re-examines the inherited tradition that forms the basis of conservative Muslim objections, arguing that it is culturally conditioned and therefore open to development and change. Finally, and most importantly, the book delineates a fresh contemporary Muslim position that argues for a correspondence between Islam and secular concepts of human rights, grounded in sacred sources as well as Islamic history and thought.

The publication of this book honours Professor Carole Hillenbrand’s achievements in and service to Islamic and Middle Eastern Scholarship. It gathers original research from a range of international scholars from the UK, Europe and the USA, whose chapters throw new light on a set of topics in medieval Islamic history, Islamic doctrine and practice, and the interaction between Islam and the modern world. Seeking to present fresh evidence and engaging ways of looking at old and new material, the authors contribute to a richer understanding of the interaction between historical events, social trends, religious practices and lived experiences in medieval Turkey and Central Asia, Iran and the Arabic-speaking lands. The book also discusses how some of the most abiding themes in the Arab-Islamic tradition continue to resonate in the modern world. Contributors include Julia Bray, Edmund Bosworth, Farhad Daftary, Gerhard Endress, Gary Leiser, Remke Kruk, Charles Melville, A. H. Morton, Ian Netton, Andrew Newman, A. Kevin Reinhart and Yasir Suleiman.

There are hundreds of cartographic images scattered throughout the medieval and early modern Arabic, Persian, and Turkish manuscript collections. The plethora of extant copies produced in a variety of locales across the Islamic world for eight centuries testifies to the enduring importance of these medieval Islamic cartographic visions. This book examines the rich corpus of Islamic maps to show that they can be read as iconographic representations of the way medieval Muslims perceived their world and that, just like text, they can be analyzed to reveal insights into the history of the period in which they were constructed. In these maps we see images informed by the work of other societies, by myth and religious belief, and by physical reality. This work disentangles the Islamic maps, traces their inception and evolution and reveals their picture cycles. It shows how these maps can be deconstructed to reveal the identities of their constructors, painters, and patrons. This book draws on complex debates in the realms of art history, history of science, and world history of cartography, as well as the philosophy of aesthetics, symbolic anthropology, and visual theory. It explores the applicability of newer and more innovative techniques for approaching the visual record of Islamic history. The author aims to bring Middle Eastern maps into the orbit of modern and postmodern theoretical paradigms. This is achieved through a series of analytical lenses that present alternate ways of viewing Islamic maps.

This is the first single-volume study of the Islamisation of Indonesia from the first evidence of the acceptance of Islam by indigenous peoples until the present day. It offers an overview of the religion’s growing significance in the formation of what is now the largest and most populous Muslim country in the world, the greatest political power in Southeast Asia, and a growing player on the world scene. With close to a quarter of a billion Muslims, Indonesia is still overlooked by historians of Islam and other specialists in the Muslim world, while Southeast Asianists often underestimate the importance of Islam in the shaping of Indonesia. This survey provides a comprehensive insight into the different roles played by Islam in Indonesia throughout history: From the earliest evidence of its presence in the late thirteenth century; the importance of Indian Ocean networks for connecting Indonesians with the wider Islamic world; the religion’s role as a means of resistance and tool for nation building; and postcolonial attempts to forge an ‘Indonesian Islam’.

This book could easily be called ‘A Guide for the Modern Muslim’. The author spells out what, for him, is the essential message of Islam, followed by a history of its unfolding through the person of the Prophet Muhammad, who was a visionary seeking to change the ideals, attitudes, and behaviour of the society in which he lived. The message and its history are delineated as two separate things, conflated by tradition. The author confronts those difficult questions with which Muslims are struggling, attempting to reconsider them from a moral and political perspective that is independent of the framework produced by tradition.

Originally published in Arabic in 1983, this book remains a timely and important read today. Both the resurgence of Islamist politics and the political, social and intellectual upheaval which accompanied the Arab Spring challenge us to re-examine the interaction between the pre-modern Islamic tradition and modern supporters of continuity, reform and change in Muslim communities. This book does exactly that, raising questions regarding issues about which other Muslim intellectuals and thinkers have been silent. These include – among others – current religious practice vs the Islamic ideal; the many additions to the original revelation; the veracity of the Prophet’s biography and his sayings; the development of Sufism; and historical and ideological influences on Islamic thought.

The written text was a pervasive feature of cultural practices in the medieval Middle East. At the heart of book circulation stood libraries that experienced a rapid expansion from the twelfth century onwards. While the existence of these libraries is well known our knowledge of their content and structure has been very limited as hardly any medieval Arabic catalogues have been preserved. This book discusses the largest and earliest medieval library of the Middle East for which we have documentation – the Ashrafiya library in the very centre of Damascus – and edits its catalogue. This catalogue shows that even book collections attached to Sunni religious institutions could hold rather unexpected titles, such as stories from the 1001 Nights, manuals for traders, medical handbooks, Shiite prayers, love poetry and texts extolling wine consumption. At the same time this library catalogue decisively expands our knowledge of how the books were spatially organised on the bookshelves of such a large medieval library. With over 2,000 entries this catalogue is essential reading for anybody interested in the cultural and intellectual history of Arabic societies. Setting the Ashrafiya catalogue into a comparative perspective with contemporaneous libraries on the British Isles this book opens new perspectives for the study of medieval libraries.