For various reasons the West has not been able to appreciate Ibn Taymiyyah's place in Islam. His criticism of Ash'ari Kalam, Greek logic and philosophy, monistic Sufism, Shi'i doctrines, and Christian faith have proved great obstacles to appreciating his contribution. His way of writing has also been to an extent responsible. Most of his writings are short or long responsa (fatawa) to particular questions, often recurring, put to him by different men at different times, rather than planned, systematic works on particular subjects. This makes the appreciation of his contribution somewhat difficult. Henri Laoust in France was the first to take serious notice of him. Since the publication of his Essay on the Social and Political Doctrines of Ibn Taymiyyah (1939), a few articles and books have appeared on Ibn Taymiyyah's thought, but they are far from giving any clear idea of his overall contribution to Islam, even less of assessing his role in its revival and renewal (tajdid). In fact, there has been little understanding of the concept of tajdid in Islam. This volume consists of selections from various writings of Ibn Taymiyyah included in Majmu' Fatawa Shaykh Al Islam (37 volumes) as well as some of his major works such as Minhaj as Sunnah An Nabawiyyah, Dar Ta'arud al Aql wa-An Naql, kitab Ar Rad alaa Mantaqayyin, Al-Istiqamah, and Iqtida As Sirat Al Mustaqeem. These selections will present a clearer and complete view of Ibn Taymiyyah's concept of Islamic faith, life and society. They are primarily intended to highlight his positive position and mention his criticisms and refutations of other positions only to the extent needed.

For various reasons the West has not been able to appreciate Ibn Taymiyyah's place in Islam. His criticism of Ash'ari Kalam, Greek logic and philosophy, monistic Sufism, Shi'i doctrines, and Christian faith have proved great obstacles to appreciating his contribution. His way of writing has also been to an extent responsible. Most of his writings are short or long responsa (fatawa) to particular questions, often recurring, put to him by different men at different times, rather than planned, systematic works on particular subjects. This makes the appreciation of his contribution somewhat difficult. Henri Laoust in France was the first to take serious notice of him. Since the publication of his Essay on the Social and Political Doctrines of Ibn Taymiyyah (1939), a few articles and books have appeared on Ibn Taymiyyah's thought, but they are far from giving any clear idea of his overall contribution to Islam, even less of assessing his role in its revival and renewal (tajdid). In fact, there has been little understanding of the concept of tajdid in Islam. This volume consists of selections from various writings of Ibn Taymiyyah included in Majmu' Fatawa Shaykh Al Islam (37 volumes) as well as some of his major works such as Minhaj as Sunnah An Nabawiyyah, Dar Ta'arud al Aql wa-An Naql, kitab Ar Rad alaa Mantaqayyin, Al-Istiqamah, and Iqtida As Sirat Al Mustaqeem. These selections will present a clearer and complete view of Ibn Taymiyyah's concept of Islamic faith, life and society. They are primarily intended to highlight his positive position and mention his criticisms and refutations of other positions only to the extent needed.

In his first book since What Went Wrong? Bernard Lewis examines the historical roots of the resentments that dominate the Islamic world today and that are increasingly being expressed in acts of terrorism. He looks at the theological origins of political Islam and takes us through the rise of militant Islam in Iran, Egypt, and Saudi Arabia, examining the impact of radical Wahhabi proselytizing, and Saudi oil money, on the rest of the Islamic world. The Crisis of Islam ranges widely through thirteen centuries of history, but in particular it charts the key events of the twentieth century leading up to the violent confrontations of today: the creation of the state of Israel, the Cold War, the Iranian Revolution, the Soviet defeat in Afghanistan, the Gulf War, and the September 11th attacks on the United States. While hostility toward the West has a long and varied history in the lands of Islam, its current concentration on America is new. So too is the cult of the suicide bomber. Brilliantly disentangling the crosscurrents of Middle Eastern history from the rhetoric of its manipulators, Bernard Lewis helps us understand the reasons for the increasingly dogmatic rejection of modernity by many in the Muslim world in favor of a return to a sacred past. Based on his George Polk Award–winning article for The New Yorker, The Crisis of Islam is essential reading for anyone who wants to know what Usama bin Ladin represents and why his murderous message resonates so widely in the Islamic world.

The word Muslim is commonly used like a brand name: One is either Muslim or not. In this book, Tatari expounds on the literal meaning of being a Muslim, which is the verbal noun submitter. She explains that we are a submitter (Muslim) if and when we submit our mind, heart, and actions to God’s Will. From this perspective, this book appeals not only to those who profess a Muslim identity, but to all who strive to find answers to their existential questions and submit to their Creator.

The book expounds the vision of Islam for man and society and presents the broad process Islam has laid down for realising this vision. It reminds the readers of the purpose of the Muslim world-community, highlights the problems and key challenges that are presented by secular-materialism and clarifies the Islamic methodology for guiding and directing social change in a systematic and comprehensive way. Some of the issues addressed include: What kind of change does Islam aim to promote in social life? Where does the process of change start from? Should change be revolutionary or gradual? What bearing should the social context have on strategies and methods?