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This book documents and explores a ninth century Muslim thinker’s response to an emergent information technology—widely available books written on rag-paper. By 850, in Baghdad rag-paper books were all the rage. A book market, with its professionals: stationers, copyists, booksellers and authors, emerged. A cosmopolitan society responded enthusiastically. Al-Jā?i? had, for most of his life, earned his living as an influential counselor, a special adviser to the elite. By the time of his death in 868/9, he had become a professional author. Al-Jā?i? was a bibliomaniac and prided himself on his expertise in Kalām, a dialectical method for ascertaining the truth, the predominant intellectual discipline of his day, a rigorous study of the nature of God and the universe derived from close observation of creation and informed by inferential and analogical reasoning about the suprasensible world. Al-Jāḥiẓ: In Praise of Books concentrates on The Book of Living, the most important work by al-Jā?i?, a documentation of almost all creation, from insect life, such as beetles and flies, to reptiles, such as lizards and snakes, to birds and mammals. The primary focus of the study is the extensive praise of books that The Book of Living contains. This is also the story of how al-Jā?i? thought that his book would save his society from the disorder it had fallen into through its addiction to argument and dissent, an addiction that created social tumult.

Taking as its point of departure the symbolic and cognitive roles of language, this book investigates how Arabic is involved in ideological and cultural debates in which conflict is a defining feature. The book shows how discussions about the inimitability of the Qur’an in the pre-modern period were, at some deep level, concerned with issues of ethnic election against the background of inter-ethnic strife among Arabs and non-Arabs, mainly Persians. Discussions of the (un)translatability of the Qur’an in this period are further shown to be related to this notion of ethnic election. In this respect, theology and ethnicity emerge as partners in theorizing language. Staying within the symbolic role of language, the book further investigates the role of paratexts and literary production in disseminating language ideologies and in cultural contestation. Language symbolism is also shown to be relevant in ideological debates about hybrid or cross-national literary production in the Arab milieu. Language ideology appears to be everywhere, including in discussions of the cognitive role of language in linking thought to reality to which a whole chapter is devoted

This collection of nine case studies provides an understanding of genealogy in Muslim societies and highlights how ideas about kinship and descent have shaped communal and national identities in such societies. The volume provides a window onto Muslim societies, particularly with regard to the generation, preservation and manipulation of genealogical knowledge. The case studies draw on primary sources from across the Middle East, the Maghreb, and Sub-Saharan Africa, ranging from works of classical Arabic heritage to oral testimonies gained from fieldwork. They stress the malleability of kinship and memory, along with the interests that this malleability serves. They also address questions about how genealogical knowledge has been generated, how it has empowered political and religious elites, and how it has shaped our understanding of the past. Finally, the book examines the authenticity, legitimacy, and institutionalisation of genealogical knowledge, Muslim hierarchy, and the basis of sectarian, tribal, ethnic and other identities.

This book explores the ways in which Islam and European colonialism shaped modernity in the Indo-Malay world. Focusing on Indonesia and Malaysia, it looks at how European colonial and Islamic modernising powers operated in the common and parallel domains of organization, government and politics, law and education in the first half of the twentieth century. Through its critical approach to the interplay of Islamic religious rfrom and dynamics of both British and Dutch colonialisms, this work of comparative history illuminates perspective on the rather different shapes that Islam and Muslim societies have taken in the neighboring nation-states of modern Malaysia and Indonesia. It shows that colonialisation was able to co-exist with Islamisation, arguing that Islamic movements were not necessarily antithetical to modernisation, nor that Western modernity was always anathema to Islamic and local custom. Rather, in distinguishing religious from worldly affairs, they were able to adopt and adapt modern ideas and practices that were useful or relevant while maintaining the Islamic faith and ritual that they believed to be essential. Moving beyond binaries such as Orientalist versus Islamic and modernity versus Islam, it offers historical evidence and theoretical engagement with Islamic religious reform and European colonial modernisation in particular, and with religion, modernity, and tradition in general. In developing an understanding of the common ways in which Islam was defined and treated in Indonesia and Malaysia, we can gain a new insight to Muslim politics and culture in Southeast Asia.

This book asks a number of questions: Do Islamic financial institutions perform better than their Western counterparts during periods of financial crisis? How do Islamic financial institutions manage risk, given their unique characteristics and the need for Sharī’ah compliance? The book looks at the challenges for Islamic financial institutions in an international post-Basel II system where banks are required to have more capital and liquidity. It also examines the influence of governance on client and investor perceptions and their implications for institutional stability and sustainability. It concludes by suggesting how the Islamic financial industry can better fulfil both the legal and social requirements of Sharī’ah.

Tracing its origins and development, this book reveals that the Minaret, long understood to have been invented in the early years of Islam as the place from which the muezzin gives the call to prayer, was actually invented some two centuries later to be a visible symbol of Islam. Drawing on buildings, archaeological reports, medieval histories, geographies, and early Arabic poetry, it reinterprets the origin, development, and meanings of the minaret. From early Islam to the modern world, and from Iran, Egypt, Turkey, and India to West and East Africa, the Yemen, and Southeast Asia, the book is a sweeping tour of the minaret's position as the symbol of Islam.

After an introduction by the editor this book presents fifteen studies from across Europe, including the eastern part, many of them comparative across countries. The chapters are arranged in four parts. The first focuses particularly on local and national elections, and the second part on broader questions of political integration, especially among women and youth. Part three looks out how institutions, Muslim and local or national, can facilitate and contribute to directing the particular ways in which political integration can be channelled or hindered. Finally, the fourth part investigates two examples of political activism which challenge accumulated political practices.

Following the events of 11th September 2001 in the USA, and more especially, the bombings on the London underground on 7th July 2005 and the incident at Glasgow Airport on 30th June 2007, an increasing amount of public attention has been focused upon Muslims in Britain. Against the backdrop of this debate, this book sets out a series of insights into the everyday lives of Muslims living in contemporary Britain, in an attempt to move beyond prevalent stereotypes concerning what it means to be ‘Muslim’. Combining original empirical research with theoretical interventions, this collection offers a range of reflections on how Muslims in Britain negotiate their everyday lives, manage experiences of racism and exclusion, and develop local networks and global connections. The chapters explore a broad range of themes including gender relations; educational and economic issues; migration and mobility; religion and politics; racism and Islamophobia; and the construction and contestation of Muslim identities. Threaded through the treatment of these themes is a unifying concern with the ways in which geography matters to how Muslims negotiate their daily experiences as well as their racialised, gendered and religious identities. Above all, attention is focused upon the role of the home and local community, the influence of the economy and the nation, and the power of transnational connections and mobilities in the everyday lives of Muslims in Britain.

The interchange between Muslims and Europe has a long and complicated history, dating back to before the idea of ‘Europe’ was born, and the earliest years of Islam. There has been a Muslim presence on the European continent before, but never has it been so significant, particularly in Western Europe. With more Muslims in Europe than in many countries of the Muslim world, they have found themselves in the position of challenging what it means to be a European in a secular society of the twenty-first century. At the same time, the European context has caused many Muslims to re-think what is essential to them in religious terms in their new reality. This work analyses the prospects for a European future where pluralism is accepted within unified societies, and the presence of a Muslim community that is of Europe, not simply in it.

Ottoman or ‘Turkish’ prisons regularly conjure images of Oriental brutality in Western imaginations. Contrary to this stereotypical image, Ottoman prisons were sights of immense reform and contestation during the nineteenth century. In fact, prisons were key components for Ottoman nation-state construction and acted as ‘microcosms of modernity’ wherein many of the pressing questions of Ottoman modernity played out. These included administrative centralisation, the rationalisation of Islamic criminal law and punishment, issues of gender and childhood, prisoner rehabilitation, bureaucratic professionalization, identity, and social engineering. This work juxtaposes state mandated reform with the reality of prison life and investigates how these reforms affected the lives of local prison officials and inmates. These individuals actively conformed, contested, and manipulated new penal policies and practices for their own benefit. This work, therefore, heavily critiques Michele Foucault’s approach to punishment, state power, and society by demonstrating that penal institutions are not just instruments of social control and domination, but are complex social institutions that act as effective windows into broader cultural, ideological, and social issues during this volatile time in late Ottoman history. Key issues dealt with in this book include juvenile delinquents, female prisoners and gendered incarceration, corruption and prisoner abuse, and the transformation of Islamic criminal law.