(1) Field Testing the Communication of Divine Message: The unique feature of this translation is its field testing for over 3 1/2 years to improve the communication and understanding of the Divine Message. Translation passages were given to the New Muslim and Non-Muslim high school and college students for reading under the supervision of various Ulema (scholars). After reading, the person was asked to explain as to what he/she understood from the passage. If his/her understanding was the same as is in the Arabic Text of the Holy Qur'an then we concluded that we have been successful in conveying the Divine Message properly. If his/her understanding was different than what the Qur'anic verses were stating, we kept on rewording the translation until those verses were understood properly. It was tremendous patience on part of the participants. May Allah reward them all.
(2) Simplicity: In this translation Simple Language and Direct Approach is used for appealing to the common sense of scholars and common people.
(3) Understandability: There are no foot notes to refer and no commentary or lengthy explanations to read. All necessary explanations have been incorporated right there in the text with italic type setting to differentiate from the translation of the meanings of Qur'anic Arabic Text.
(4) Outline of Pertinent Information: Before the start of each Srah, information relating to its Period of Revelation, Major Issues, Divine Laws and Guidance has been presented as an outline. Then a summary of the preceding events has been tabulated for the reader to understand the histo! rical background to grasp the full meaning of the Divine Message.
(5) Reviews, Input and Approvals: This project was started in 1991 and initial draft completed in 1994. Then the Translation was sent to different Ulema (Scholars) in Town and throughout United States for their review and input. After their reviews and input it was sent to Jme Al-Azhar Al-Sharif in Egypt, Ummal Qur in Saudi Arabia and International Islamic University in Pakistan for their review, input and approval. This translation was published after their reviews and approvals.
cultural standards of elites, not the ethical philosophy of the Quran.
Contesting Justice examines the development of the laws and
practices governing the status of women in Muslim society, particularly in terms
of marriage, polygamy, inheritance, and property rights. Ahmed E. Souaiaia
argues that such laws were not methodically derived from legal sources but
rather are the preserved understanding and practices of the early ruling elite.
Based on his quantitative, linguistic, and normative analyses of Quranic
texts—and contrary to the established practice—the author shows that these texts
sanction only monogamous marriages, guarantee only female heirs’ shares, and do
not prescribe an inheritance principle that awards males twice the shares of
females. He critically explores the way religion is developed and then is
transformed into a social control mechanism that transcends legal reform,
gender-sensitive education, or radical modernization. To ameliorate the legal,
political, and economic status of women in the Islamic world, Souaiaia
recommends the strengthening of civil society institutions that will challenge
wealth-engendered majoritism, curtail society-manufactured conformity, and
bridle the absolute power of the state.
“…[Souaiaia’s] ideas are
illuminating … his examination of Qur’anic laws, particularly those concerning
women, should resonate well in the international community. Moreover, he offers
moderate Muslims a refreshing new approach to the sort of interpretations that
have traditionally stifled women’s advancement.” —
“Contesting Justice may be appreciated from
two points of view. It is, on the one hand, an advocacy piece, an original
contribution to Islamic thought … But Justice also includes at least
two chapters which, although part of the author’s impassioned argument for a new
view of Islamic law, also contain material that reveals much about the workings
of the classical tradition … [Souaiaia] is surely an intellectual to watch on
the North American Muslim scene.” — Studies in
“Contesting Justice is in many ways a
groundbreaking and pioneering study that links discourses pertaining to the
nature, origins, development and the scope of Islamic law and practices with the
concept of justice as it relates to the legal and economic status of women with
special attention to the Islamic laws of polygamy and inheritance … Souaiaia’s
book is an extremely important study and a major contribution to the literature
of Islamic law, legal theory, Islamic hermeneutics, as well as politics, women
and gender studies and is recommended highly to all those interested in these
disciplines.” — Middle East Studies Online Journal
Contesting Justice, Ahmed Souaiaia offers an innovative examination of
the link between social justice and the Islamic interpretive and legal tradition
… the author’s efforts at combining a theoretical approach and practical
methodology are commendable and very welcome efforts for scholars, students, and
practitioners of Islamic law and human rights.” — Journal of Middle East
“There are numerous books published in the U.S.
about Islamic law and women in the Muslim world. Many of those books are by
people with no language skills, and little familiarity with original sources.
Souaiaia has deep familiarity with the original sources in Arabic and Persian.
He knows his sources firsthand, and does not treat the subject superficially …
this book contains many important and original ideas about Islamic law and the
interpretation and classification of texts.” — CHOICE
“This is the
first study I have seen in which the author combines expert knowledge of highly
technical aspects of shari`ah, Islamic hermeneutics, human rights, and
social justice. Souaiaia speaks with authority to a specialist Islamic scholar,
while making his argument and analysis clear and accessible to a general reader.
This is an informative and engaging book.” — Abdullahi Ahmed An-Na‘im, Emory
University School of Law
As a highly-integrated belief system, the Islamic worldview rejects secularism and accounts for a prominent role for religion in the politics and laws of Muslim societies. Islam is primarily a legal framework that covers all aspects of Muslims’ individual and communal lives. In this sense, the Islamic state is a logical instrument for managing Muslim societies. Even moderate Muslims who genuinely, but not necessarily vociferously, challenge the extremists’ strategies are not dismissive of the political role of Islam and the viability of an Islamic state. However, sectarian and scholastic schisms within Islam that date back to the prophet’s demise do undermine any possibility of consensus about the legal, institutional, and policy parameters of the Islamic state.
Within its Shi’a sectarian limitations, this book attempts to offer some answers to questions about the nature of the Islamic state. Nearly four decades of experience with the Islamic Republic of Iran offers us some insights into such a state’s accomplishments, potentials, and challenges. While the Islamic worldview offers a general framework for governance, this framework is in dire need of modification to be applicable to modern societies. As Iranians have learned, in the realm of practical politics, transcending the restrictive precepts of Islam is the most viable strategy for building a functional Islamic state. Indeed, Islam does provide both doctrinal and practical instruments for transcending these restrictions. This pursuit of pragmatism could potentially offer impressive strategies for governance as long as sectarian, scholastic, and autocratic proclivities of authorities do not derail the rights of the public and their demand for an orderly management of their societies.
Fiqh-us-Sunnah Volume 1 is about Fiqh ruling on Rules and Regulations of Purification and Prayer that goes back to the Qur'an and Sunnah and As-Sayyid Sabiq has dealt with all four madhahib objectively, with no preferential treatment to any. The author presents and discusses a variety of viewpoints on the various matters of practice.
The Lawful and the Prohibited in Islam is a long-awaited translation of Dr. Yusuf Al-Qaradawi's well-known Arabic work, Al-Halal Al-Haram Fil-Islam. Over the years since ite first publication in 1960, this volume has enjoyed a huge readership in the Arabic speaking world and is now in its 20th edition.
It came to dispel the ambiguities surrounding the honorable Shari'ah, and to fulfill the essential needs of the Muslims in this age. It clarifies the Halal (Lawful) and why it is Halal, and the Haram (Prohibited) and why it is Haram, referring to the Book of Allah and the Sunnah of His Messenger (peace be on him). It answers all the questions which may face the Muslims today, and refutes the ambiguities and lies about Islam.
In a very simple way, Al-Halal Al-Haram Fil-Islam delves into the authentic references in Islamic jurisprudence and fiqh. It therefrom extracts judgments of interest to contemporary Muslims in the areas of worship, business dealings, marriage and divorce, food and drink, dress and ornaments, patterns of behavior, individual and group relations, family and social ethics, habits and social customs. Referring to authentic texts, it clarifies that "Permission is the rule in everything, unless it is otherwise specified in matters that adversely affect individuals or groups." It also clarifies that "Allah is the only authority who has the right to legislate for the lawful and the prohibited."
Based on actual cases, this book tackles different issues and problems in each chapter through a post-9/11 lens, discussing such topics as marriage, divorce, parental rights, the position of women, the veil, sexual abuse, wife-beating, terrorism, bigotry, morality, law, and the role of tradition. Abou El Fadl argues that the rekindling of the forgotten value of beauty is essential for Muslims today to take back what has been lost to the fundamentalist forces that have denigrated their religion.
Mohammed Akram Nadwi is a research fellow at the Oxford Centre for Islamic Studies, and is the author of several works including al-Muhaddithat: the Women Scholars in Islam (2007).
What is Islam? Is Islam a new Religion? What is the distinctive Feature of Islam? How does Islam relate to Mankind?
Who are the Muslims? What are the Pillars of Faith? Why Muslims use the word ‘Allah’ instead of ‘God’? How does someone become a Muslim?
What is Prophethood in Islam? Who is Muhammad? What is Sunnah? What does Islam say about Torah and Bible? How Islam views Judaism and Christianity? What does Islam say about Original Sin? What does Islam say about Jesus?
What is the Qur'an? Does Islam recognize Science and Technology?
What is Worship in Islam? What are the Five Pillars of Islam? What is the Ka'bah?
What are Human Rights in Islam? What is Jihad in Islam? What is Islamic Dress Code? How does Islam view Family Life? What is the Status of Women in Islam? What is Marriage in Islam? Why is More than One Wife permitted in Islam? What does Islam say about Parents and Elderly? What does Islam say about Food? What does Islam say about Intoxicants and Gambling? What Islam say about Business Interaction?
What is the concept of God in Islam? What is the concept of Life in Islam? What is the concept of Life after Death in Islam? What is the concept of Sin in Islam?
From their knowledge of Islam, the women involved wanted to study the implications of their faith on their child-rearing practices. The first step was to collect information—any Qur’anic verse or hadith—that a participant found relevant. Other information was collected from such knowledgeable people and books as were available. Monthly discussions were organized on different topics. Since the war, some of the participating sisters have returned to Kuwait, but many of our group are now scattered all over the world. All the notes and papers collected by the study group were in my home in Kuwait when the invasion occurred; fortunately my husband was able to salvage them and bringthem here to our new home in the States. I felt an obligation to compile this collected information to share with other Muslims, especially converts like myself. My deepest thanks must go to my husband, whose support and cooperation gave me the means to carry out this task.
This book begins with the birth of a child to Muslim parents, and the traditional Islamic response to the birth, following the example of Prophet Muhammad (S). Very few specific actions are defined, and these mostly relate to practices at the time of birth. All of these fall into the category of sunnah (following the Prophet’s example or what he approved of in others), and though highly recommended, they are not fard (obligatory) actions.
Aside from these few simple practices carried out when a baby comes into the world, Islam has no ceremonies devoted exclusively to children—no first communion, no coming-of-age celebrations. Children are not segregated into a special world separate from that of adults; they are members of families in the great, embracing cycle of human life. The family supports them when they are young; they support the family in their productive years, and in old age they are again supported by the family. They grow and develop gradually in a system that encourages growth and learning, but places little emphasis on milestones and anniversaries.
A large portion of this book is given to defining relationships from the Qur’an and hadith. To understand the significance of the child in Muslim society, it is necessary to recognize the total number and value of his or her relationships within it, which are different from the relationships defined by other societies. Chapter 1 includes some of the traditions of the Prophet Muhammad that apply to the newborn. Chapter 2 describes the nature of the child’s relationship with Allah and the spiritual world, with some suggestions for encouraging spiritual awareness. Chapter 3 contains Qur’anic verses and ahadith relevant to the child’s relationship with his or her parents.
In light of these definitions, and with reference to the Islamic teachings concerning morals, manners, and the purpose of life, an attempt is made in chapters 4, 5, and 6 to present an organized structure dealing with the practical how-to of rearing a child in an Islamic way, from a parent’s viewpoint. Chapters Introduction ix 7 and 8 progressively broaden out the child’s world by adding brothers and sisters, extended family, and community relationships. The practical suggestions for improving relationships among adult family members, in order to pave the way for improving the child’s relations with his or her extended family, are an important aspect of chapter 8. The only relationship which really changes for the child as he or she grows up is that of accountability to Allah, since no child is accountable for his or her actions before reaching the age of understanding. All other relationships develop and deepen as the child grows but remain basically the same, for the general commands to honor parents, show respect to elders, be gentle with younger ones, and honor family ties continue for
a Muslim throughout his or her life. I pray to Allah that this book may bring only good to mothers
and their children, and that He protect them from any mistakes or misunderstandings. I have done my best to prepare the material contained within it in a suitable manner and hope to see other literature published on this important subject, expanding and enriching it. While I alone am responsible for
the contents, I am deeply indebted to the many sisters who helped collect references and discussed the practical implications of our findings. I have no list to prompt me and consequently may have unwittingly forgotten some names, but I well remember Terry, Lianna, Salma, Noura, Mia, Khadijah, Sandra, Hicleir, Debbie, Sara, Maryam, Aneesah, Dianne, Karen, Kauthar and Nawal from Kuwait, all of us working together on this project. My friend Daaiyah Saleem in Ohio has also been very helpful, offering many suggestions for improvement and clarification as she aided in proofreading. My sister-in-law Ghada, of course, has helped along the way. In the course of preparing this book for publication, sister Zeba Siddiqui was chosen by the publisher to edit the text. I have known Zeba, a mother of four and a grandmother, and author of several excellent childrens’ books as well as the THE CHILD IN ISLAM
Parent’s Manual: A Guide for Muslim Parents Living in North America, for several years. When I heard she had taken on this task, I asked her to add anything she felt was missing, from her years of experience and knowledge of the subject. She has supplied all of the hadith reference numbers in the text, in itself an enormous task. In addition to editing, she has filled out and amplified several topics, checking and adding material where needed. The sections on the Hereafter, tahara, respect for religion,
and hospitality are prepared and written by her. It was only fair therefore that her name should appear on the title page of this book in recognition of her valuable contribution. I am deeply grateful to her for her help and input. I also need to thank my children, who suffered through my learning experience and projects for self-improvement in parenting skills, and my mother, whose life-long interest in the growth and development of children helped me understand the importance of the matter and the need for a book such as this. A final note, to the book’s non-Muslim readers: I have chosen to use the word Allah throughout the book instead of the word God. The words are interchangeable in English for Muslims, but all of the women involved in this project have the habit, indeed, they have the love of referring to God, the God of Abraham, Moses, Jesus, and Muhammad, by His Arabic name, Allah.
In a new afterword, Wickham discusses what has happened in Egypt since Muhammad Morsi was ousted and the Muslim Brotherhood fell from power.
The Magazine follows a simple structure outlined by Jibril (Gabriel) himself in the hadith of Jibril when He came to teach the Muslims about all the different areas of knowledge our religion entailed. He asked the prophet (saws) four simple question’s so the muslims could hear the prophets replies and understand what the Deen (Islam) was about. Hence each Issue of the Magazine will present articles, primarily taken from my website, SunnahMuakada.wordpress.com written by various scholars, as well as articles from myself regarding these four areas of Knowledge, and at times others.
Visit the forum and blog @ http://SunnahMuakadah.com/
Arabic text is sharp, beautiful, and easy to follow. English translation is simple, easy to understand, and faithful to the Arabic. Ayas are written individually, for convenient learning. Arabic and English are in parallel, for continuous reading.
The Quran is the word of God, revealed to humanity, though the Messenger Muhammad. The Quran is the direct speech of God, to the reader. The Quran contains guidance, mercy, and healing. It is the eternal truth, the everlasting miracle. The Quran is beyond doubt from the Lord of the Universe.
God is the Creator of the Heavens and Earth. He is the Supreme, the Almighty, the Wise. God was never begotten, nor does He ever beget others. He is the Lord of the Worlds, the Most High, the Forgiving. Out of his Mercy, he communicated with humanity, and informed humanity about His existence. The Quran is the last Book from God, revealed in the Arabic language.
The translation is in contemporary English. It uses today’s English language, and today’s English vocabulary; more importantly, it is very accurate. The translation closely follows the Arabic text. Punctuation is the same. The meaning is the same. The reader can read a verse in Arabic, then the translation; learn the verse, and understand the meaning.
This book is perhaps the ultimate Quran learning tool. The Quran is a blessing, within easy reach.
to women and elaborates Muslim women's rights in a variety of
Challenging the conservative framers of Islamic law who
accorded a lesser status to women, Mohammad Ali Syed argues that the Quran and
the Hadith—the two primary sources of Islamic law—actually place Muslim women on
the same level as Muslim men. Syed provides an overview of both sources and
explores their respective roles in Islamic law, emphasizing the Quran's role as
the supreme authority and questioning the authenticity of some of the alleged
sayings of the Prophet Muhammad (pbuh). From these texts, he elaborates women's
rights in a variety of areas, including treatment by God; marriage, divorce,
financial provisions, and custody of children; coming out of seclusion (purdah),
and taking part in social, economic, legal, and political activities. Rather
than presenting what is practiced today, the book covers the theoretical
position of Muslim women as sanctioned by the Quran and the authentic Hadith and
offers a glimpse of the exalted position of honor and dignity enjoyed by Muslim
women in the early days of Islam.
This well-researched book is made more
distinctive by the author's personal experience. Raised in Bengal, India, Syed
was inspired by his family, who valued men and women equally. As he grew up,
Syed realized that most Muslim women lived very differently than the women of
his family. According to the author, his family was egalitarian because his
father and male relatives were not only devout Muslims but also very
knowledgeable about Islam. This book is a culmination of his lifelong concern
for women's rights under Islam.
"The topic is certainly important for
Muslims, and for anyone interested in comprehending the issues that are debated
among contemporary Muslims. Mohammad Ali Syed handles these complex issues with
clarity." — Sheila McDonough, coeditor of The Muslim Veil in North America:
Issues and Debates
The book is unique in bringing together leading scholars and respected religious leaders to examine legal, theoretical, historical and religious aspects of the most pressing social issues of our time. In addressing each other’s concerns, the authors ensure accessibility to interdisciplinary and non-specialist audiences: scholars and students in social sciences, human rights, theology and law, as well as a broader audience engaged in social, political and religious affairs. Five of the book’s thirteen chapters address specific contemporary issues in Australia, one of the most ethnically diverse countries in the world and a pioneer of multicultural policies. Australia is a revealing site for contemporary studies in a world afraid of immigration and terrorism. The other chapters deal with political, legal and ethical issues of global significance. In conclusion, the editors propose increasing dialogue with and between religions. Law may intervene in or guide such dialogue by defending the free exchange of religious ideas, by adjudicating disputes over them, or by promoting a civil society that negotiates, rather than litigates.
Bruce Rutherford examines the political and ideological battles that drive Egyptian politics and shape the prospects for democracy throughout the region. He argues that secularists and Islamists are converging around a reform agenda that supports key elements of liberalism, including constraints on state power, the rule of law, and protection of some civil and political rights. But will this deepening liberalism lead to democracy? And what can the United States do to see that it does? In answering these questions, Rutherford shows that Egypt's reformers are reluctant to expand the public's role in politics. This suggests that, while liberalism is likely to progress steadily in the future, democracy's advance will be slow and uneven.
Essential reading on a subject of global importance, Egypt after Mubarak draws upon in-depth interviews with Egyptian judges, lawyers, Islamic activists, politicians, and businesspeople. It also utilizes major court rulings, political documents of the Muslim Brotherhood, and the writings of Egypt's leading contemporary Islamic thinkers.
Topics covered include:
ethical issues such as just war, abortion, women’s rights, homosexuality and cloning questions in political philosophy regarding what kind of Islamic state could exist and how democratic can (or should) Islam really be the contribution of Islam to ‘big questions’ such as the existence of God, the concept of the soul, and what constitutes truth.
This fresh and original book includes a helpful glossary and suggestions for further reading. It is ideal for students coming to the subject for the first time as well as anyone wanting to learn about the philosophical tradition and dilemmas that are part of the Islamic worldview.
The Prophet preached a religion, founded a state, built a nation, laid down a moral and legal code, initiated numerous social and political reforms, established a powerful and dynamic society to practice and represent his teachings and completely revolutionized the worlds of human thought and behavior for all times to come. All aspects of his teachings worked – and continue to work – in complete harmony with each other for the wellbeing and happiness of mankind.
Remarkably, Prophet Muhammad’s prophethood spanned only 23 years, but in spite of this relatively short period of time, he transformed the entire Arabian Peninsula from paganism and idolatry to the worship of One God; from tribal quarrels and wars to solidarity and cohesion; from drunkenness and wickedness to sobriety and piety; from lawlessness and anarchy to law and order; and from utter moral bankruptcy to the highest standards of morality and virtue. Human history has never known such a complete transformation of people or a place before or since – and all this in just over two decades.
While most famous personalities come across as uni-dimensional figures who distinguished themselves in one or two fields – such as religious thought or military leadership – Prophet Muhammad made spectacular accomplishments in every field and discipline of human thought and behavior. Indeed, the Quran states that he was sent as a mercy for humankind and as the best possible example for them to follow.
Every detail of what he said and did, privately and publically, has been accurately documented and faithfully preserved to this day. The authenticity of the records so preserved is vouched for not only by faithful followers, but also by academics and critics.
Still, non-Muslims seeking to learn about Prophet Muhammad’s life have struggled with publications that are largely inauthentic or that draw upon unreliable resources. Biographical accounts by Westerner writers are inevitably – and even notoriously – biased or tainted with prejudices and Orientalist fallacies.
This book, however, provides an excellent introduction to some of the major aspects of Prophet Muhammad's life and events and, hence, provides a Muslim (and hence an in-proper-context) perspective to readers. It explains the prominent roles that Prophet Muhammad's personality has played in Islamic practice and thought, and the crucial roles it continues to play in Muslim life and civilization.
Why read about the life of the Prophet?
No matter which religious denomination one ascribes to or which ideological and political beliefs one espouses, one can only stand to benefit from learning about Prophet Muhammad's life, a man who moved even an iconoclast like G. B. Shaw to comment: “He must be called the savior of humanity. I believe that if a man like him were to assume the dictatorship of the modern world, he would succeed in solving its problems in a way that would bring it much-needed peace and happiness”. (The Genuine Islam, Singapore, Vol. 1, No. 8, 1936).
Further, by studying the life of Prophet Muhammad, one can separate fact from fiction and gain a deeper understanding of the man and his message. In a time when we are bombarded with false propaganda and media lies, it is up to open-minded individuals with a desire for the truth to do what they can to fulfil that desire. This book may be regarded as a significant first step towards achieving this most noble of objectives.
The author first places developments in Indonesia within a broad historical and geographic context, offering a provocative analysis of the Ottoman empire s millet system and thoughtful comparisons of different approaches to pro-shari a movements in other Muslim countries (Saudi Arabia, Iran, Pakistan). He then describes early aspirations for the formal implementation of shari a in Indonesia in the context of modern understandings of religious law as conflicting with the idea of the nation-state.
Later chapters explore the efforts of Islamic parties in Indonesia to include shari a in national law. Salim offers a detailed analysis of debates over the constitution and possible amendments to it concerning the obligation of Indonesian Muslims to follow Islamic law. A study of the Zakat Law illustrates the complicated relationship between the religious duties of Muslim citizens and the nonreligious character of the modern nation-state. Chapters look at how Islamization has deepened with the enactment of the Zakat Law and demonstrate the incongruities that have emerged from its implementation. The efforts of local Muslims to apply shari a in particular regions are also discussed. Attempts at the Islamization of laws in Aceh are especially significant because it is the only province in Indonesia that has been allowed to move toward a shari a-based system. The book concludes with a review of the profound conflicts and tensions found in the motivations behind Islamization."
is the first of 3 autobiographical books chronicling Latif Yahia’s incredible life story.
It vividly describes how Latif was forced to become Uday Hussein’s ‘fidai’ (body double) and gives a unique insight into the extreme extravagance and cruelty of the Saddam regime.
Latif survived assassination attempts and witnessed Uday’s psychotic temper, rapes, orgy parties, torture atrocities, and sadistic murders. The book has recently been made into a highly acclaimed movie.
THE BLACK HOLE:
gives a fascinating account of what happened to Latif in Europe after he escaped from Iraq. How he was treated by western governments and the CIA. How Uday sought revenge on Latif and vice-versa. How he was offered a British passport by Saudis to murder a dissident and how they beheaded Latif’s Saudi princess lover. How Latif made and lost a fortune. How he strived in vain for a peaceful life and survived 4 more assassination attempts.
Forty Shades of Conspiracy:
brings Latif’s story right up to date by detailing his time in Ireland. His run-ins with drug-dealers, Corrupt Irish Garda officers and Irish politicians who continually denied him Irish citizenship.
His despair as a beggar on the streets and the happiness he found after he met the love of his life. His reaction to Uday and Saddam’s deaths and his opinion on the current political situation in Iraq all makes fascinating reading.
In 1987, Latif Yahia was taken to Saddam's headquarters to meet Uday, Saddam's eldest son, and told that a great honour had been bestowed upon him: that because of the great likeness between them, he had been chosen to be Uday's double.
For many Iraqis it would have been the highlight of their lives, but for Latif, a peace-loving man who did not agree with Saddam's brutal regime, it was not. He refused. Following a week of torture, and realising he would be killed if he continued to refuse, Latif was forced to accept the role.
After a gruesome training programme during which he was made to watch over thirty films of torture, hours of tapes of Uday, and undertake a final remodelling of his appearance, Latif was deemed ready.
But it was only after the final test, a meeting with Saddam himself, that Latif made his first public appearance. And so began his life as Uday's double - a life on the perimeter of the inner circle of Saddam's eldest son, a witness to the horror of his insane life of debauchery, excess and brutality, and an experience for which he almost paid with his life on more than one occasion.
Timur Kuran argues that what slowed the economic development of the Middle East was not colonialism or geography, still less Muslim attitudes or some incompatibility between Islam and capitalism. Rather, starting around the tenth century, Islamic legal institutions, which had benefitted the Middle Eastern economy in the early centuries of Islam, began to act as a drag on development by slowing or blocking the emergence of central features of modern economic life--including private capital accumulation, corporations, large-scale production, and impersonal exchange. By the nineteenth century, modern economic institutions began to be transplanted to the Middle East, but its economy has not caught up. And there is no quick fix today. Low trust, rampant corruption, and weak civil societies--all characteristic of the region's economies today and all legacies of its economic history--will take generations to overcome.
The Long Divergence opens up a frank and honest debate on a crucial issue that even some of the most ardent secularists in the Muslim world have hesitated to discuss.
It Is About Islam: Exposing the Truth About ISIS, al Qaeda, Iran, and the Caliphate, written by Glenn Beck, uncovers the truths about various aspects of Islam and certain groups of the religion’s followers…
PLEASE NOTE: This is key takeaways and analysis of the book and NOT the original book.
Inside this Instaread of It IS About Islam:
Overview of the book Important People Key Takeaways Analysis of Key Takeaways
The modern state not only suffers from serious legal, political, and constitutional issues, Hallaq argues, but it also, by its very nature, fashions a subject inconsistent with what it means to be, or to live as, a Muslim. By Islamic standards, the state’s technologies of the self are severely lacking in moral substance, and the Muslim state, as Hallaq shows, has done little to advance an acceptable form of genuine Shari‘a governance. The Islamists' constitutional battles in Egypt and Pakistan, the Islamic legal and political failures of the Iranian Revolution, and similar disappointments underscore this fact. Nevertheless, the state remains the favored template of the Islamists and the ulama (Muslim clergymen). Providing Muslims with a path toward realizing the good life, Hallaq turns to the rich moral resources of Islamic history. Along the way, he proves political and other “crises of Islam” are not unique to the Islamic world nor to the Muslim religion. These crises are integral to the modern condition of both East and West, and recognizing such parallels enables Muslims to engage more productively with their Western counterparts.