This is an unabridged, annotated, English-Arabic face-to-face translation of the great Damascene savant and saint Ibn Qayyim al-Jawziyya’s (d. 751/1350) masterpiece, Madārij al-Sālikīn by Ovamir Anjum. This work on Islamic psychology aimed to rejuvenate Sufism’s Qurʾanic foundations.

This is an unabridged, annotated, English-Arabic face-to-face translation of the great Damascene savant and saint Ibn Qayyim al-Jawziyya’s (d. 751/1350) masterpiece, Madārij al-Sālikīn by Ovamir Anjum. This work on Islamic psychology aimed to rejuvenate Sufism’s Qurʾanic foundations.

Discusses the Caliphate in the ideas and discourse of the Muslim Brotherhood, Hizb ut-Tahrir and al-Qaeda.

Honorable Mention, Joseph Levenson Prize (pre-1900 category), Association for Asian Studies By the middle of the third century B.C.E. in China there were individuals who sought to become transcendents (xian)—deathless, godlike beings endowed with supernormal powers. This quest for transcendence became a major form of religious expression and helped lay the foundation on which the first Daoist religion was built. Both xian and those who aspired to this exalted status in the centuries leading up to 350 C.E. have traditionally been portrayed as secretive and hermit-like figures. This groundbreaking study offers a very different view of xian-seekers in late classical and early medieval China. It suggests that transcendence did not involve a withdrawal from society but rather should be seen as a religious role situated among other social roles and conceived in contrast to them. Robert Campany argues that the much-discussed secrecy surrounding ascetic disciplines was actually one important way in which practitioners presented themselves to others. He contends, moreover, that many adepts were not socially isolated at all but were much sought after for their power to heal the sick, divine the future, and narrate their exotic experiences. The book moves from a description of the roles of xian and xian-seekers to an account of how individuals filled these roles, whether by their own agency or by others’—or, often, by both. Campany summarizes the repertoire of features that constituted xian roles and presents a detailed example of what analyses of those cultural repertoires look like. He charts the functions of a basic dialectic in the self-presentations of adepts and examines their narratives and relations with others, including family members and officials. Finally, he looks at hagiographies as attempts to persuade readers as to the identities and reputations of past individuals. His interpretation of these stories allows us to see how reputations were shaped and even co-opted—sometimes quite surprisingly—into the ranks of xian. Making Transcendents provides a nuanced discussion that draws on a sophisticated grasp of diverse theoretical sources while being thoroughly grounded in traditional Chinese hagiographical, historiographical, and scriptural texts. The picture it presents of the quest for transcendence as a social phenomenon in early medieval China is original and provocative, as is the paradigm it offers for understanding the roles of holy persons in other societies.

The excerpts from the book for quick awareness: 1. Those who love God but do not practise a religion are better than you if you follow a religion and yet are deprived of Gods love. 2. Love relates to the heart. The word, Allah, when synchronised within heartbeats, reaches all veins and arteries through the blood and revives the souls. Then the souls, engulfed by Gods name, Allah, enter Gods love. 3. All names given to God in all languages are worthy of respect. However, Gods original name is Allah, which is a word from the Suryani language. The creatures of empyrean speak this language. The angels call upon God with the name of Allah. Allah is attached with the faith declaration motto of every prophet. 4. Any person who, with all the sincerity of heart, is in search for God, on land or in the sea, is worthy of respect. 5. Many Adams were sent in different regions of the world simultaneously. All Adams were moulded from the clay in this world, for except the last Adam who was moulded from the clay in paradise, and is buried in the Arab region. The angels did not prostrate to any other Adam for except Adam Safi Allah. And Iblis (the Devil) developed enmity for the progeny of Adam Safi Allah only. 6. There are seven different sub-spirits in the human skeleton, and each relates to a different realm, a different paradise, and different functions in the human body. If these sub-spirits are empowered with Gods light (Noor), they may appear in human form in many places simultaneously. They may reach the esoteric gatherings of the saints and the prophets, speak with God, and even see God in person also. 7. There are two different types of religions for all humans: the religion for the body, which expires when the body does, and the religion for the soul, which existed even in the primordial timethat is Gods love. And only this religion elevates humans. 8. Ishq (Rapturous Love) of Allah is above all other religions, and seeing Allah is above all forms of worship. 9. Information on how human beings, animals, plants, and stones were brought into existence, and why something is prohibited or permissible. 10. Who pre-existed the Amr Kun (the command Be) of the souls and the angels? Which dog will enter the paradise in form of Qatmir? The souls of which individuals had already affirmed the declaration of faith in the primordial time? The secret of which man is not mentioned in this book?

This revisionist account of the history of Islamic political thought from the early to the late medieval period focuses on Ibn Taymiyya, one of the most brilliant theologians of his day. This original study demonstrates how his influence shed new light on the entire trajectory of Islamic political thought. Although he did not reject the Caliphate ideal, as is commonly believed, he nevertheless radically redefined it by turning it into a rational political institution intended to serve the community (umma). Through creative reinterpretation, he deployed the Qur'anic concept of fitra (divinely endowed human nature) to centre the community of believers and its common-sense reading of revelation as the highest epistemic authority. In this way, he subverted the elitism that had become ensconced in classical theological, legal and spiritual doctrines, and tried to revive the ethico-political, rather than strictly legal, dimension of Islam. In reassessing Ibn Taymiyya's work, this book marks a major departure from traditional interpretations of medieval Islamic thought.

The Islamic state is not a dream, nor is it a figment of the imagination, for it had dominated and influenced history for more than thirteen hundred years. It was indeed a reality which provided the most successful system for society - political, economic, social, and judicial and so on. It was a state that included Muslims and non - Muslims both living in harmony until its destruction in 1924 at the hands of the West and its treacherous agents with in the state. Today, the Muslims worldwide are eagerly working for the re-establishment of this state, and they are eager for the return of the Islamic glory. This book essentially highlights the methodology of Muhammad (saw) in his struggle to establish the State in Madinah, and it focuses on the rise and expansion of the Islamic State after his (saw) death. The book goes on to explain the factors that led to the decline and then the tragic end of the Islamic State in 1924 CE.