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While the twentieth century’s conflicting visions and exploitation of the Middle East are well documented, the origins of the concept of the Middle East itself have been largely ignored. With Dislocating the Orient, Daniel Foliard tells the story of how the land was brought into being, exploring how maps, knowledge, and blind ignorance all participated in the construction of this imagined region. Foliard vividly illustrates how the British first defined the Middle East as a geopolitical and cartographic region in the nineteenth and early twentieth centuries through their imperial maps. Until then, the region had never been clearly distinguished from “the East” or “the Orient.” In the course of their colonial activities, however, the British began to conceive of the Middle East as a separate and distinct part of the world, with consequences that continue to be felt today. As they reimagined boundaries, the British produced, disputed, and finally dramatically transformed the geography of the area—both culturally and physically—over the course of their colonial era. Using a wide variety of primary texts and historical maps to show how the idea of the Middle East came into being, Dislocating the Orient will interest historians of the Middle East, the British empire, cultural geography, and cartography.

Who are the Arabs? When did people begin calling themselves Arabs? And what was the Arabs’ role in the rise of Islam? Investigating these core questions about Arab identity and history by marshalling the widest array of Arabic sources employed hitherto, and by interpreting the evidence with the aid of theories of identity and ethnicity, Imagining the Arabs proposes new answers to the riddle of Arab origins and fundamental reinterpretations of early Islamic history. It is revealed that the time-honoured stereotypes which depict Arabs as ancient Arabian Bedouin are entirely misleading because the essence of Arab identity was in fact devised by Muslims during the first centuries of Islam. Arab identity emerged and evolved as groups imagined new notions of community to suit the radically changing circumstances of life in the early Caliphate. The idea of ‘the Arab’ was a device which Muslims utilised to articulate their communal identity, to negotiate post-Conquest power relations, and to explain the rise of Islam. Over Islam’s first four centuries, political elites, genealogists, poetry collectors, historians and grammarians all participated in a vibrant process of imagining and re-imagining Arab identity and history, and the sum of their works established a powerful tradition that influences Middle Eastern communities to the present day.

In the late medieval period, manuscripts galore circulated in Middle Eastern libraries. Yet, very few book collections have come down to us as such or have left a documentary trail. This book discusses the largest private book collection of the pre-Ottoman Arabic Middle East for which we have both, a paper trail and a surviving corpus of the manuscripts that once sat on its shelves – the Ibn ʿAbd al-Hādī Library of Damascus. On this basis, the book suggests that this library was part of the owner’s symbolic strategy to monumentalise a vanishing world of scholarship bound to his life, family, quarter and home city.

The book provides a critical and systematic analyses of the role of queens, eunuchs and concubines in medieval Islamic history. Spanning over six centuries. It explores gender and sexual politics and power from the time of the Prophet Muhammad through the Umayyad and Abbasid empires to the Mamluks in the 15^th century. Based on primary sources, documents, the study looks at the role of women, mothers, wives, concubines, and their close political relationship with eunuchs and atabegs to secure their interests. The book examine in details how, despite the male dominated society, women managed to come to power under the Abbasids and their impacts. The creation of the eunuch institution, and its transformation from a body associated with the –Harem- to eunuch rulers under the Abbasids. The book unravel the military-political power of eunuchs and their relations with women under the Abbasids and the appearance of the first sovereign eunuch ruler and army commander. Also the gradual rise of female power under the Fatimids, and the appearance of the first queen in Islamic history. The book also examines the power of the Turkmen women in politics and how and why they introduced the unique post of atabeg. Examines the role of the first Sunni queen in Islam, Dayfa of Aleppo and how she paved the way for another queen, Shajar al-Durr in Egypt in mid 13^th century. This book is the first comprehensive study of sexual politics in medieval Islam. It challenges the traditional Muslim institutions spread in vast area in the Muslim world, which think of women as children of a lesser God according to their patriarchal readings of Islamic laws, and exposes the misogynist doctrine of organizations such as IS, Qaida, Buko Haram.

This book is about the emergence of a new activist Sufism in the Muslim world from the sixteenth century onwards, which emphasised personal responsibility for putting God’s guidance into practice. It focuses specifically on developments at the centre of the Ottoman Empire, but also considers both how they might have been influenced by the wider connections and engagements of learned and holy men and how their influence might have been spread from the Ottoman Empire to South Asia in particular. The immediate focus is on the Qāḍīzādeli movement which flourished in Istanbul from the 1620s to the 1680s and which inveighed against corrupt scholars and heterodox Sufis. The book aims by studying the relationship between Aḥmad al-Rūmī al-Āqḥiṣārī’s magisterial Majālis al-abrār and Qāḍīzādeli beliefs to place both author and the movement in an Ottoman, Ḥanafī, and Sufi milieu. In so doing, it breaks new ground, both in bringing to light al-Āqḥiṣārī’s writings, and methodologically, in Ottoman studies at least, in employing line-by-line textual comparisons to ascertain the borrowings and influences linking al-Āqḥiṣārī to medieval Islamic thinkers such as Aḥmad b. Taymiyya and Ibn Qayyim al-Jawziyya, as well as to several near-contemporaries. Most significantly, the book finally puts to rest the strict dichotomy between Qāḍīzādeli reformism and Sufism, a dichotomy that with too few exceptions continues to be the mainstay of the existing literature.