“A global journey revealing multiple expressions of the Islamic faith... We no longer have any excuse to train others to reach all Muslims in the same way.”—J. D. Payne What do you do when “Islam” does not adequately describe the Muslims you know? Margins of Islam brings together a stellar collection of experienced missionary scholar-practitioners who explain their own approaches to a diversity of Muslims across the world. Each chapter grapples with a context that is significantly different from the way Islam is traditionally presented in mission texts. These crucial differences may be theological, socio-political, ethnic, or a specific variation of Islam in a context— but they all shape the way we do mission. This book will help you discover Islam as a lived experience in various settings and equip you to engage Muslims in any context, including your own.

Peter Lamborn Wilson proposes a set of heresies, a culture of resistance, that dispels the false image of Islam as monolithic, puritan, and two-dimensional. Here is the story of the African-American noble Drew Ali, the founder of “Black Islam” in this country, and of the violent end of his struggle for “love, truth, peace, freedom, and justice.” Another essay deals with Satan and “Satanism” in Esoteric Islam; and another offers a scathing critique of “Authority” and sexual misery in modern Puritanist Islam. “The Anti-caliph” evokes a hot mix of Ibn Arabi’s tantric mysticism and the revolutionary teachings of the “Assassins.” The title essay, “Sacred Drift,” roves through the history and poetics of Sufi travel, from Ibn Khaldun to Rimbaud in Abyssinia to the Situationists. A “Romantic” view of Islam is taken to radical extremes; the exotic may not be “True,” but it’s certainly a relief from academic propaganda and the obscene banality of simulation. "This is my brand of Islam: insurrectionary, elegant, dangerous, suffused with light – a search for poetic facts, a donation from and to the tradition of spiritual anarchy." —Hakim Bey "Peter Lamborn Wilson, in his book Sacred Drift: Essays on the Margins of Islam, offers an interesting window into the early evolution of Islamic ideas among African Americans." —Abbas Milani, New Republic Peter Lamborn Wilson lives in New York and works for Semiotext(e) magazine, Pacifica Radio, and the Jack Kerouac School of Disembodied Poetics. A long decade in the Orient (1968-1981) inspires his writing, including The Drunken Universe: An Anthology of Persian Sufi Poetry and Scandal: Essays in Islamic Heresy. He also investigates Celtic psychoactive plants in his book Ploughing the Clouds which is also published by City Lights Publishers.

This book considers the day-to-day lives of young Muslims on Kenya’s island of Lamu, who live simultaneously on the edge and in the center. At the margins of the national and international economy and of Western notions of modernity, Lamu’s inhabitants nevertheless find themselves the focus of campaigns against Islamic radicalization and of Western touristic imaginations of the untouched and secluded. What does it mean to be young, modern, and Muslim here? How are these denominators imagined and enacted in daily encounters? Documenting the everyday lives of Lamu youth, this ethnography explores how young people negotiate cultural, religious, political, and economic expectations through nuanced deployments of language, dress, and bodily comportment. Hillewaert shows how seemingly mundane practices—how young people greet others, how they walk, dress, and talk—can become tactics in the negotiation of moral personhood. Morality at the Margins traces the shifting meanings and potential ambiguities of such everyday signs—and the dangers of their misconstrual. By examining the uncertainties that underwrite projects of self-fashioning, the book highlights how shifting and scalable discourses of tradition, modernity, secularization, nationalism, and religious piety inform changing notions of moral subjectivity. In elaborating everyday practices of Islamic pluralism, the book shows the ways in which Muslim societies critically engage with change while sustaining a sense of integrity and morality.

Since the collapse of the Soviet Union, the Arab world has undergone a series of radical transformations. One of the most significant is the resurgence of activist and puritanical forms of religion presenting as viable alternatives to existing social, cultural and political practices. The rise in sectarianism and violence in the name of religion has left scholars searching for adequate conceptual tools that might generate a clearer insight into these interconnected conflicts. In Striking from the Margins, leading authorities in their field propose new analytical frameworks to facilitate greater understanding of the fragmentation and devolution of the state in the Arab world. Challenging the revival of well-worn theories in cultural and post-colonial studies, they provide novel contributions on issues ranging from military formations, political violence in urban and rural settings, transregional war economies, the crystallisation of sect-based authorities and the restructuring of tribal networks. Placing much-needed emphasis on the re-emergence of religion, this timely and vital volume offers a new, critical approach to the study of the volatile and evolving cultural, social and political landscapes of the Middle East.

This volume focuses on Muslims in Finland, Greece, Ireland and Portugal, representing the four corners of the European Union today. It highlights how Muslim experiences can be understood in relation to a country’s particular historical routes, political economies, colonial and post-colonial legacies, as well as other factors, such as church-state relations, the role of secularism(s), and urbanisation. This volume also reveals the incongruous nature of the fact that national particularities shaping European Muslim experiences cannot be understood independently of European and indeed global dynamics. This makes it even more important to consider every national context when analysing patterns in European Islam, especially those that have yet to be fully elaborated. The chapters in this volume demonstrate the contradictory dynamics of European Muslim contexts that are simultaneously distinct yet similar to the now familiar ones of Western Europe’s most populous countries.

This updated reissue of Mark LeVine’s acclaimed, revolutionary book on sub- and countercultural music in the Middle East brings this groundbreaking portrait of the region’s youth cultures to a new generation. Featuring a new preface by the author in conversation with the band The Kominas about the problematic connections between extreme music and Islam. An eighteen-year-old Moroccan who loves Black Sabbath. A twenty-two-year-old rapper from the Gaza Strip. A young Lebanese singer who quotes Bob Marley’s “Redemption Song.” Heavy metal, punk, hip-hop, and reggae are each the music of protest, and are considered immoral by many in the Muslim world. As the young people and subcultures featured in Mark LeVine’s Heavy Metal Islam so presciently predicted, this music turned out to be the soundtrack of countercultures, uprisings, and even revolutions from Morocco to Pakistan. In Heavy Metal Islam, originally published in 2008, Mark LeVine explores the influence of Western music on the Middle East and North Africa through interviews with musicians and fans, introducing us to young people struggling to reconcile their religion with a passion for music and a thirst for change. The result is a revealing tour de force of contemporary cultures across the Muslim majority world through the region’s evolving music scenes that only a musician, scholar, and activist with LeVine’s unique breadth of experience could narrate. A New York Times Editor’s Pick when it was first published, Heavy Metal Islam is a surprising, wildly entertaining foray into a historically authoritarian region where music reveals itself to be a true democratizing force—and a groundbreaking work of scholarship that pioneered new forms of research in the region.

Summoned from the Margin tells the story of Lamin Sanneh's fascinating journey from his upbringing in an impoverished village in West Africa to education in the United States and Europe to a distinguished career teaching at the Universities of Yale, Harvard, Aberdeen, and Ghana. He grew up in a polygamous household in The Gambia and attended a government-run Muslim boarding school. A chance encounter with Helen Keller's autobiography taught him that education and faith are the key to overcoming physical and personal hardship and inspired his journey. Burning theological questions about God's nature and human suffering eventually led Sanneh to convert from Islam to Christianity and to pursue a career in academia. Here he recounts the unusually varied life experiences that have made him who he is today. Watch the trailer:

For many American Muslims, the 9/11 attacks and subsequent War on Terror marked a rise in intense scrutiny of their religious lives and political loyalties. In Suburban Islam, Justine Howe explores the rise of "third spaces," social surroundings that are neither home nor work, created by educated, middle-class American Muslims in the wake of increased marginalization. Third spaces provide them the context to challenge their exclusion from the American mainstream and to enact visions for American Islam different from those they encounter in their local mosques. One such third space is the Mohammed Alexander Russell Webb Foundation, a family-oriented Muslim institution in Chicago's suburbs. Howe uses Webb as a window into how Muslim American identity is formed through the interplay of communal interpretive practices, institutional rituals, and everyday life. The diverse Muslim families of the Webb Foundation have transformed hallmark secular suburbanite activities like football games, apple picking, and camping trips into acts of piety--rituals they describe as the enactment of "proper" American Muslim identity. Howe analyzes the relationship between these consumerist practices and the Webb Foundation's adult educational programs, through which participants critique what they call "cultural Islam." They envision creating an "indigenous" American Islam characterized by gender equality, reason, and pluralism. Through changing configurations of ethnicity, gender, and socioeconomic class, Webb participants imagine a "seamless identity" that marries their Muslim faith to an idealized vision of suburban middle-class America. Suburban Islam captures the fragile optimism of educated, cosmopolitan American Muslims during the Obama presidency, as they imagined a post-racial, pluralistic, and culturally resonant American Islam. Even as this vision aims to be more inclusive, it also reflects enduring inequalities of race, class, and gender.

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.

De islamiske religiøse idealer medførte, at muslimerne ikke gerne engagerede sig i krig eller regeringsanliggender, hvorfor de gennem tiderne systematisk skaffede sig udenlandske slaver, som blev uddannet og anvendt som professionelle soldater, første gang omkring 815-820, f.eks. er det berømte tyrkiske janitscharkorps, der bestod af osmanniske elitesoldater, skabt i det sene 1300 tal af kristne krigsfanger.