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 prospects for peace in Afghanistan, dialogue between Washington and Tehran, the UN's bid to stabilise nuclear-armed Pakistan, understanding the largest Muslim minority in the world's largest democracy in India, or the largest Muslim population in the world in Indonesia all require some knowledge of the traditional religious sectors in these countries and of what connection traditional religious schooling has (or not) to their geopolitical situations.Moosa delves into the world of madrasa classrooms, scholars and texts, recounting the daily life and discipline of the inhabitants. He shows that madrasa are a living, changing entity, and the site of contestation between groups with varying agendas, goals and notions of modernity.Reading this unique and engaging introduction will provide readers with a clear grasp of the history, place and function of the madrasa in todays Muslim world (religious, cultural and political). It will also investigate the ambiguity underlying the charge that the madrasa is at heart a geopolitical institution.

Medieval Jewish literature from the 10th century onwards drew heavily on Arabic literary models. This important new study discusses the impact of Arabic literature on Jewish literature and medieval Jewish culture.

Exploring visual culture, design and politics in 1960s Beirut, this compelling interdisciplinary study examines a critical period in Lebanon's history.

This source study examines prefaces to Persian albums (ca. 1491-1609) from a variety of perspectives historical, literary, and cultural to analyze the emergence, practice, and principles of art historical writing and the formation of an art tradition in Safavid Iran.

Two-Colored Brocade: The Imagery of Persian Poetry

A comprehensive study of Muslim thinker al-Ghazali's life and his understanding of cosmology-how God creates things and events in the world, how human acts relate to God's power, and how the universe is structured.

One Of The Earliest Persian Poets In India, Masud Sad Remains An Important And Influential Poet Across India, Pakistan And Iran. In This First Substantial Critical Study Of The Poets Life And Works, The Author Weaves A Rich Tapestry That Includes Literary Anecdotes, History And Poetry.

Internationally acclaimed Egyptian feminist writer Nawal El Saadawi's landmark novel Woman at Point Zero, published here with a new foreword. Firdaus is on death row. Her crime, the murder of a man. Born into poverty in a rural Egyptian village, her childhood dreams and ambitions had been met with neglect and abuse by the world and the men who rule it. Driven to sex work to support herself, she is faced with the moral outrage of society and the bitter knowledge that for a woman, true freedom comes only when all hope is abandoned. In Woman at Point Zero, Firdaus tells her unforgettable story. Woman at Point Zero is also available in audiobook format from audiobook retailers.