Sir Muhammad Iqbal (1873-1938) was not only amongst the leading political figures of his time, but regarded by many as the spiritual father of Pakistan and a great champion of the reform movement of modern Islam. He was also a poet, in both Urdu and Persian. The recurrent theme of his poems is the infinite potentiality of man, as partner with God in shaping the destiny of the universe. As an ardent Muslim, Iqbal saw the realization of mankindâe(tm)s future in a union of Islamic peoples, unfettered by the bonds of separate nationhood, fully liberated from the chains of imperial domination. The Javid-nama, commonly acknowledged as his greatest work, develops this theme within the frame-work of the âe~Ascensionâe(tm) story. In imitation of the Prophet of Islam, the poet soars through the spheres, encountering on his heavenly journey many great figures of history with whom he converses. The resemblance to Danteâe(tm)s Divine Comedy is obvious.

Sir Muhammad Iqbal (1873-1938) was not only amongst the leading political figures of his time, but regarded by many as the spiritual father of Pakistan and a great champion of the reform movement of modern Islam. He was also a poet, in both Urdu and Persian. The recurrent theme of his poems is the infinite potentiality of man, as partner with God in shaping the destiny of the universe. As an ardent Muslim, Iqbal saw the realization of mankind’s future in a union of Islamic peoples, unfettered by the bonds of separate nationhood, fully liberated from the chains of imperial domination. The Javid-nama, commonly acknowledged as his greatest work, develops this theme within the frame-work of the ‘Ascension’ story. In imitation of the Prophet of Islam, the poet soars through the spheres, encountering on his heavenly journey many great figures of history with whom he converses. The resemblance to Dante’s Divine Comedy is obvious.

Zinda Rud, a questioner, is led by the master Rumi through the heavens, "Meeting those who cannot be seen, and those who are long gone. The worlds of spirit and matter combine, leading the poet into the presence of the Divine..." -- Cover, p. [4]

“Authenticity” has begun to rival “development” as a key to understanding the political aspirations of the Islamic world. Almost everywhere modernity has laid waste to tradition, those habits and practices deemed to be timeless and true. Imperialism carried European notions of progress into Muslim-dominated parts of the globe, and subsequently Muslims themselves espoused Western practices, techniques, and philosophies. Regimes calling themselves liberal, socialist, and Arab nationalist all embraced modernity as their principal objective. Most of these regimes failed to create the promised better lives their citizens desired. Moreover, ordinary Muslims felt despair as modernity ripped apart families, exposed youngsters to the materialism and hedonism of Western entertainments, heightened social expectations, and undermined religious belief. Even though tradition has proved itself incapable of staving off modernity, the promises and premises of modern development literature have been called into question. Where is the truth around which Muslims can rally? Does modernity require a rejection of tradition? Does the embrace of Islamic ideas necessitate turning away from modernity? Robert D. Lee explores these compelling questions by presenting four contemporary Muslim writers—Muhammad Iqbal, Sayyid Qutb, ‘Ali Shari’ati, and Mohammed Arkoun—all of whom have refused to bow to such a dichotomy of modernity and tradition. This study examines their efforts, deeply influenced by European thinking, to find a truth beyond tradition and modernity—an “authentic” understanding of Islam upon which Muslims can build a future. All four thinkers believe such an authentic understanding can serve as the foundation for a new politics. Lee argues, however, that each of these versions of authenticity suffers shortcomings and falters in its efforts to move from the particularity of culture onto a grander scale of political organization appropriate for the modern world.

Sufism is a growing and global phenomenon, far from the declining relic it was once thought to be. This book brings together the work of fourteen leading experts to explore systematically the key themes of Sufism's new global presence, from Yemen to Senegal via Chicago and Sweden. The contributors look at the global spread and stance of such major actors as the Ba 'Alawiyya, the 'Afropolitan' Tijaniyya, and the Gülen Movement. They map global Sufi culture, from Rumi to rap, and ask how global Sufism accommodates different and contradictory gender practices. They examine the contested and shifting relationship between the Islamic and the universal: is Sufism the timeless and universal essence of all religions, the key to tolerance and co-existence between Muslims and non-Muslims? Or is it the purely Islamic heart of traditional and authentic practice and belief? Finally, the book turns to politics. States and political actors in the West and in the Muslim world are using the mantle and language of Sufism to promote their objectives, while Sufis are building alliances with them against common enemies. This raises the difficult question of whether Sufis are defending Islam against extremism, supporting despotism against democracy, or perhaps doing both.