The notion of adab is at the heart of Arab-Islamic culture. Born in the crucible of the Arabic and Persian civilization, nourished by Greek and Indian influences, this polysemic notion could cover a variegated range of meanings: good behavior, knowledge of manners, etiquette, rules and belles-lettres and finally, literature. This collection of articles tries to explore how the formulations and reformulations of adab during the first centuries of Islam engage with the crucial period of the first great spiritual masters, exploring the importance of normativity, but also of transgression, in order to define the rules themselves. Assuming that adab is ethics, the articles analyse the genres of Sufi adab, including manuals and hagiographical accounts, from the formative period of Sufism until the modernity. Contributors are: Alberto F. Ambrosio, Nelly Amri, Francesco Chiabotti, Rachida Chih, Ralf Elger, Eve Feuillebois-Pierunek, Maria Chiara Giorda, Denis Gril, Paul L. Heck, Nathan Hofer, Ahmet T. Karamustafa, Annabel Keeler, Pierre Lory, Catherine Mayeur-Jaouen, Erik S. Ohlander, Samuela Pagani, Luca Patrizi, Michele Petrone, Stefan Reichmuth, Lloyd Ridgeon, Elisha Russ-Fishbane, Florian Sobieroj, Renaud Soler, Jean-Jacques Thibon, Mikko Viitamäki.

From reviews of the original French edition: "Burgat's book delivers the keys to the writings of Azzam, Zawahiri, and bin Laden." --Le Monde Diplomatique "Unlike his contemporaries, Burgat doesn't give in to the media-talk that surrounds us. . . . With his immense historic and sociological background, he offers us a complete, panoramic view of that Arabic Other. . . . Few know the Arab Muslim world better than Burgat." --Politis A renowned authority on Islamic movements, François Burgat lived for eighteen years on the Arabian Peninsula, including his time as director of the French Center for Archaeology and Social Sciences at Yemen. He also dedicated many months to fieldwork in North Africa. Bringing Burgat's decades of expertise to the complex dialogues that have marked the post-9/11 world, Islamism in the Shadow of al-Qaeda delivers much-needed clarity and historical perspective. In Burgat's eyes, most of the West's political and media rhetoric has only fueled al-Qaeda's case, revealing a woeful lack of comprehension regarding the violent authoritarianism that divides the Middle East and creates a breeding ground for terrorism. Islamism in the Shadow of al-Qaeda provides a primer of the three eras of political Islam, from the 1928 founding of the Muslim Brothers to the rise of post-colonial dictatorships and the current radicalization of "Generation al-Qaeda." Offering a new roadmap for stability, Burgat bridges the ideologies--political, religious, and cultural--that must be traversed if the deadly sectarianism is to be superseded.

The French state has long had a troubled relationship with its diverse Muslim populations. In Only Muslim, Naomi Davidson traces this turbulence to the 1920s and 1930s, when North Africans first immigrated to French cities in significant numbers. Drawing on police reports, architectural blueprints, posters, propaganda films, and documentation from metropolitan and colonial officials as well as anticolonial nationalists, she reveals the ways in which French politicians and social scientists created a distinctly French vision of Islam that would inform public policy and political attitudes toward Muslims for the rest of the century-Islam français. French Muslims were cast into a permanent "otherness" that functioned in the same way as racial difference. This notion that one was only and forever Muslim was attributed to all immigrants from North Africa, though in time "Muslim" came to function as a synonym for Algerian, despite the diversity of the North and West African population. Davidson grounds her narrative in the history of the Mosquée de Paris, which was inaugurated in 1926 and epitomized the concept of Islam français. Built in official gratitude to the tens of thousands of Muslim subjects of France who fought and were killed in World War I, the site also provided the state with a means to regulate Muslim life throughout the metropole beginning during the interwar period. Later chapters turn to the consequences of the state's essentialized view of Muslims in the Vichy years and during the Algerian War. Davidson concludes with current debates over plans to build a Muslim cultural institute in the middle of a Parisian immigrant neighborhood, showing how Islam remains today a marker of an unassimilable difference.