Drawing upon Muslim Europe's own voices, institutions, and experiences, this compelling work reframes the debates on European secularism, the historic role of Shari'a law in diverse European states, Muslims and Nazis, Muslims and Communists, and the contributions of Muslims to Europe today.

"Ian Coller's fascinating book explores the making of modern France during the Napoleonic period and under the Restoration 'from the outside inward'. He examines the life of Arab migrants in France: their role as outsiders, and victims, but also as participants in the creation of the modern nation and its empire. In the process he also throws much light on the history of the contemporary Arab Middle East and North Africa."—C.A. Bayly, University of Cambridge

From the two-time Pulitzer Prize–winning author, God’s Crucible brings to life “a furiously complex age” (New York Times Book Review). Resonating as profoundly today as when it was first published to widespread critical acclaim a decade ago, God’s Crucible is a bold portrait of Islamic Spain and the birth of modern Europe from one of our greatest historians. David Levering Lewis’s narrative, filled with accounts of some of the most epic battles in world history, reveals how cosmopolitan, Muslim al-Andalus flourished—a beacon of cooperation and tolerance—while proto-Europe floundered in opposition to Islam, making virtues out of hereditary aristocracy, religious intolerance, perpetual war, and slavery. This masterful history begins with the fall of the Persian and Roman empires, followed by the rise of the prophet Muhammad and five centuries of engagement between the Muslim imperium and an emerging Europe. Essential and urgent, God’s Crucible underscores the importance of these early, world-altering events whose influence remains as current as today’s headlines.

This social, cultural, and political history of Slavic Muslim women of the Yugoslav region in the first decades of the post-Ottoman era is the first to provide a comprehensive overview of the issues confronting these women. It is based on a study of voluntary associations (philanthropic, cultural, Islamic-traditionalist, and feminist) of the period. It is broadly held that Muslim women were silent and relegated to a purely private space until 1945, when the communist state “unveiled” and “liberated” them from the top down. After systematic archival research in Bosnia, Croatia, Serbia, and Austria, Fabio Giomi challenges this view by showing: • How different sectors of the Yugoslav elite through association publications, imagined the role of Muslim women in post-Ottoman times, and how Muslim women took part in the construction or the contestation of these narratives. • How associations employed different means in order to forge a generation of “New Muslim Women” able to cope with the post-Ottoman political and social circumstances. • And how Muslim women used the tools provided by the associations in order to pursue their own projects, aims and agendas. The insights are relevant for today’s challenges facing Muslim women in Europe. The text is illustrated with exceptional photographs.

The rise and fall of the Islamic scientific tradition, and the relationship of Islamic science to European science during the Renaissance. The Islamic scientific tradition has been described many times in accounts of Islamic civilization and general histories of science, with most authors tracing its beginnings to the appropriation of ideas from other ancient civilizations—the Greeks in particular. In this thought-provoking and original book, George Saliba argues that, contrary to the generally accepted view, the foundations of Islamic scientific thought were laid well before Greek sources were formally translated into Arabic in the ninth century. Drawing on an account by the tenth-century intellectual historian Ibn al-Naidm that is ignored by most modern scholars, Saliba suggests that early translations from mainly Persian and Greek sources outlining elementary scientific ideas for the use of government departments were the impetus for the development of the Islamic scientific tradition. He argues further that there was an organic relationship between the Islamic scientific thought that developed in the later centuries and the science that came into being in Europe during the Renaissance. Saliba outlines the conventional accounts of Islamic science, then discusses their shortcomings and proposes an alternate narrative. Using astronomy as a template for tracing the progress of science in Islamic civilization, Saliba demonstrates the originality of Islamic scientific thought. He details the innovations (including new mathematical tools) made by the Islamic astronomers from the thirteenth to sixteenth centuries, and offers evidence that Copernicus could have known of and drawn on their work. Rather than viewing the rise and fall of Islamic science from the often-narrated perspectives of politics and religion, Saliba focuses on the scientific production itself and the complex social, economic, and intellectual conditions that made it possible.

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 21st 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.In this work, H.A. Hellyer 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.

The author examines the sources and nature of Muslim knowledge of the West. He explores the subtle ways in which Europe and Islam have influenced each other over seven centuries.

Focusing on the private and public use of space, this volume explores the religious life of the new Muslim communities in North America and Europe. Unlike most studies of immigrant groups, these essays concentrate on cultural practices and expressions of everyday life rather than on the political issues that dominate today's headlines. The authors emphasize the cultural strength and creativity of communities that draw upon Islamic symbols and practices to define "Muslim space" against the background of a non-Muslim environment. The range of perspectives is broad, encompassing middle-class professionals, mosque congregations, factory workers in France and the north of England, itinerant African traders, and prison inmates in New York. The truism that "Islam is a religion of the word" takes on concrete meaning as these disparate communities find ways to elaborate word-centered ritual and to have the visual and aural presence of sacred words in the spaces they inhabit. The volume includes 46 black-and-white photographs that illustrate Muslim populations in Edmonton, Philadelphia, the Green Haven Correction Facility, Manhattan, Marseilles, Berlin, and London, among other places. The focus on space directs attention to the new kinds of boundaries and consciousness that exist not only for these Muslim populations, but for people from all backgrounds in today's ever more integrated world.

In the modern Greek city of Thessaloniki, the ruins of a vast Jewish cemetery lie buried under the city’s university. Nearby is the site of the childhood home of one of the founders of the modern Turkish state. These are tantalizing reminders of what was once the bustling cosmopolitan city of Salonica, home not just to Greeks but to thousands of Sephardic Jews, Turks, Bulgarians, and Armenians living and working peacefully alongside one another. Thessaloniki is just one example among many of what used to be. Over the past two centuries, ethnic cleansing has remade the map of Central and Eastern Europe and the Middle East, transforming vast empires that embraced many ethnic groups into nearly homogenous nations. Towns and cities from Germany to Turkey still show traces of the vanished and nearly forgotten ethnic and religious communities that once called these places home. In Terrible Fate, Benjamin Lieberman describes the violent transformations that occurred in Salonica and hundreds of other towns and cities as the Ottoman, Russian, Austro-Hungarian, and German empires collapsed, to be reborn as the modern nation-states we know today. His book is the first comprehensive history of this process that has involved the murder and forced migration of tens of millions of people. Drawing upon eyewitness accounts, contemporary journalism, and diplomatic records, Lieberman’s story sweeps across the continent, taking the reader from ethnic cleansing’s earliest beginnings in Bulgaria, Greece, and Russia in the nineteenth century, through the rise of nationalism, both world wars, the Armenian genocide, the Holocaust, and the rise and fall of the Soviet empire, up to the breakup of Yugoslavia in the 1990s. Along the way he examines the decisive roles of political leaders—not only monarchs and dictators but also those who were democratically elected—as well as ordinary people who often required very little encouragement to rob and brutalize their neighbors, or who were simply caught up in the tide of history.

A groundbreaking study of the role of Muslims in eighteenth‑century France “This elegant, braided history of Muslims and French citizenship is urgently needed. It will be a ‘must read’ for students of the French Revolution and anyone interested in modern France.”— Carla Hesse, University of California, Berkeley From the beginning, French revolutionaries imagined their transformation as a universal one that must include Muslims, Europe’s most immediate neighbors. They believed in a world in which Muslims could and would be French citizens, but they disagreed violently about how to implement their visions of universalism and accommodate religious and social difference. Muslims, too, saw an opportunity, particularly as European powers turned against the new French Republic, leaving the Muslim polities of the Middle East and North Africa as France’s only friends in the region. In Muslims and Citizens, Coller examines how Muslims came to participate in the political struggles of the revolution and how revolutionaries used Muslims in France and beyond as a test case for their ideals. In his final chapter, Coller reveals how the French Revolution’s fascination with the Muslim world paved the way to Napoleon’s disastrous invasion of Egypt in 1798.