Analyses new political economy theory and its role in bringing about radical social change

Revealing how the one community of the faith in the Qur'an, the umma, affects competing politics of identity in the Muslim world.

In Articulating the Ḥijāba, Mariam Rosser-Owen analyses for the first time the artistic and cultural patronage of the 'Amirid regents of the last Cordoban Umayyad caliph, Hisham II, a period rarely covered in the historiography of al-Andalus.

The Symbolic Scenarios of Islamism initiates a dialogue between the discourse of three of the most discussed figures in the history of the Sunni Islamic movement—Hasan al-Banna, Sayyid Qutb, and Osama bin Laden—and contemporary debates across religion and political theory, providing a crucial foundation upon which to situate current developments in world politics. Redressing the inefficiency of the terms in which the debate on Islam and Islamism is generally conducted, the book examines the role played by tradition, modernity, and transmodernity as major "symbolic scenarios" of Islamist discourses, highlighting the internal complexity and dynamism of Islamism. By uncovering forms of knowledge that have hitherto gone unnoticed or have been marginalised by traditional and dominant approaches to politics, accounting for central political ideas in non-Western sources and in the Global South, the book provides a unique contribution towards rethinking the nature of citizenship, antagonism, space, and frontiers required today. While offering valuable reading for scholars of Islamic studies, religious studies and politics, it provides a critical perspective for academics with an interest in discourse theory, post-colonial theory, political philosophy, and comparative political thought.

A political theorist teases out the century-old ideological transformation at the heart of contemporary discourse in Muslim nations undergoing political change. The Arab Spring precipitated a crisis in political Islam. In Egypt Islamists have been crushed. In Turkey they have descended into authoritarianism. In Tunisia they govern but without the label of “political Islam.” Andrew March explores how, before this crisis, Islamists developed a unique theory of popular sovereignty, one that promised to determine the future of democracy in the Middle East. This began with the claim of divine sovereignty, the demand to restore the sharīʿa in modern societies. But prominent theorists of political Islam also advanced another principle, the Quranic notion that God’s authority on earth rests not with sultans or with scholars’ interpretation of written law but with the entirety of the Muslim people, the umma. Drawing on this argument, utopian theorists such as Abū’l-Aʿlā Mawdūdī and Sayyid Quṭb released into the intellectual bloodstream the doctrine of the caliphate of man: while God is sovereign, He has appointed the multitude of believers as His vicegerent. The Caliphate of Man argues that the doctrine of the universal human caliphate underpins a specific democratic theory, a kind of Islamic republic of virtue in which the people have authority over the government and religious leaders. But is this an ideal regime destined to survive only as theory?

In the 19th and early 20th centuries, the Arabic-speaking regions of the Ottoman Empire saw a crucial change in attitudes towards sexuality. Notions of 'respectability', 'propriety' and 'sexual morality' were being transformed in literary and cultural discourses, a shift that was related to the gradual rise in anti-Ottoman Arab nationalism. However, contemporary Orientalists such as Sir Richard Burton and T.E. Lawrence were oblivious to certain aspects of this process of cultural reconfiguration. While accounts of male-love poetry (ghazal al-mudhakkar) were being gradually expurgated from the Arab literary heritage, elaborate narratives of Oriental homoerotic desire distinctively characterise the encounters of both Burton and Lawrence with the Arab East. By comparing their literary and autobiographical accounts of the Arab Orient with contemporary Arabic literature, Feras Alkabani is able to expose this critical disparity in cross-cultural portrayals of sexual morality and homoerotic desire. Alkabani relates the conflicting agendas of contemporary Orientalists and Arab scholars to the shifts in international imperial power relations and the eventual collapse of the Ottoman Empire. His detailed comparative study reveals the significance of homoerotic desire within Orientalist and Arab literary discourses at a time when the meaning and connotations of poetic male-love were undergoing a critical change in Arab culture and literature. It will prove invaluable for those researching Orientalism, nationalism, imperialism and manifestations of homoerotic desire in the fin-de-siècle Middle East.