This book investigates the intellectual currents among Ottoman and North African scholars of the early modern period.

For much of the twentieth century, the intellectual life of the Ottoman and Arabic-Islamic world in the seventeenth century was ignored or mischaracterized by historians. Ottomanists typically saw the seventeenth century as marking the end of Ottoman cultural florescence, while modern Arab nationalist historians tended to see it as yet another century of intellectual darkness under Ottoman rule. This book is the first sustained effort at investigating some of the intellectual currents among Ottoman and North African scholars of the early modern period. Examining the intellectual production of the ranks of learned ulema (scholars) through close readings of various treatises, commentaries, and marginalia, Khaled El-Rouayheb argues for a more textured - and text-centered - understanding of the vibrant exchange of ideas and transmission of knowledge across a vast expanse of Ottoman-controlled territory.

Provides a detailed overview of the place of the natural sciences in the scholarly and educational landscape of Early Modern Morocco, this study challenges previous negative depictions of the natural sciences in the Muslim world to demonstrate the vibrancy of an Early Modern Muslim society in seventeenth-century Morocco.

In The Story of Reason in Islam, leading public intellectual and political activist Sari Nusseibeh narrates a sweeping intellectual history—a quest for knowledge inspired by the Qu'ran and its language, a quest that employed Reason in the service of Faith. Eschewing the conventional separation of Faith and Reason, he takes a fresh look at why and how Islamic reasoning evolved over time. He surveys the different Islamic schools of thought and how they dealt with major philosophical issues, showing that Reason pervaded all disciplines, from philosophy and science to language, poetry, and law. Along the way, the best known Muslim philosophers are introduced in a new light. Countering received chronologies, in this story Reason reaches its zenith in the early seventeenth century; it then trails off, its demise as sudden as its appearance. Thereafter, Reason loses out to passive belief, lifeless logic, and a self-contained legalism—in other words, to a less flexible Islam. Nusseibeh's speculations as to why this occurred focus on the fortunes and misfortunes of classical Arabic in the Islamic world. Change, he suggests, may only come from the revivification of language itself.

Analyzes Muslim countries' contemporary problems, particularly violence, authoritarianism, and underdevelopment, comparing their historical levels of development with Western Europe.

“Superb... A tour de force.” —Ebrahim Moosa “Provocative... Aydin ranges over the centuries to show the relative novelty of the idea of a Muslim world and the relentless efforts to exploit that idea for political ends.” —Washington Post When President Obama visited Cairo to address Muslims worldwide, he followed in the footsteps of countless politicians who have taken the existence of a unified global Muslim community for granted. But as Cemil Aydin explains in this provocative history, it is a misconception to think that the world’s 1.5 billion Muslims constitute a single entity. How did this belief arise, and why is it so widespread? The Idea of the Muslim World considers its origins and reveals the consequences of its enduring allure. “Much of today’s media commentary traces current trouble in the Middle East back to the emergence of ‘artificial’ nation states after the fall of the Ottoman Empire... According to this narrative...today’s unrest is simply a belated product of that mistake. The Idea of the Muslim World is a bracing rebuke to such simplistic conclusions.” —Times Literary Supplement “It is here that Aydin’s book proves so valuable: by revealing how the racial, civilizational, and political biases that emerged in the nineteenth century shape contemporary visions of the Muslim world.” —Foreign Affairs

This volume contains more than twenty essays in the history of modern philosophy and history of religion by R.H. Popkin. Several of the essays have not been published before. Thinkers discussed include Hobbes, Henry More, Pascal, Spinoza, Cudworth, Newton, Hume, Condorcet, and Moritz Schlick.

Nile Green reveals the politics and poetry of Indian Sufism through the study of Islamic sainthood in the midst of a cosmopolitan Indian society comprising migrants, soldiers, litterateurs and princes.

The study of Islamic philosophy has entered a new and exciting phase in the last few years. Both the received canon of Islamic philosophers and the narrative of the course of Islamic philosophy are in the process of being radically questioned and revised. Most twentieth-century Western scholarship on Arabic or Islamic philosophy has focused on the period from the ninth century to the twelfth. It is a measure of the transformation that is currently underway in the field that, unlike other reference works, the Oxford Handbook has striven to give roughly equal weight to every century, from the ninth to the twentieth. The Handbook is also unique in that its 30 chapters are work-centered rather than person- or theme-centered, in particular taking advantage of recent new editions and translations that have renewed interest and debate around the Islamic philosophical canon. The Oxford Handbook of Islamic Philosophy gives both the advanced student and active scholar in Islamic philosophy, theology, and intellectual history, a strong sense of what a work in Islamic philosophy looks like and a deep view of the issues, concepts, and arguments that are at stake. Most importantly, it provides an up-to-date portrait of contemporary scholarship on Islamic philosophy.

The present volume focuses on aspects of Islamic thought in Iran and Yemen, and other regions of the Middle East, ninth through fifteenth century CE, through a close study of manuscript materials. The book's sixteen chapters are arranged under five rubrics: Mu'tazilism, Zaydism in Iran and in Yemen, Twelver Shi'ism, Mysticism, and Bibliographical Traditions. The material included in the book has been published previously in a different version. The appearance of these studies together in a single volume makes this book a significant and welcome contribution to the field of classical Islamic Studies.