Why fears about Muslim integration into Western society—propagated opportunistically by some on the right—misread history and misunderstand multiculturalism. In the United States and in Europe, politicians, activists, and even some scholars argue that Islam is incompatible with Western values and that we put ourselves at risk if we believe that Muslim immigrants can integrate into our society. Norway's Anders Behring Breivik took this argument to its extreme and murderous conclusion in July 2011. Meanwhile in the United States, state legislatures' efforts to ban the practice of Islamic law, or sharia, are gathering steam—despite a notable lack of evidence that sharia poses any real threat. In Blaming Islam, John Bowen uncovers the myths about Islam and Muslim integration into Western society, with a focus on the histories, policy, and rhetoric associated with Muslim immigration in Europe, the British experiment with sharia law for Muslim domestic disputes, and the claims of European and American writers that Islam threatens the West. Most important, he shows how exaggerated fears about Muslims misread history, misunderstand multiculturalism's aims, and reveal the opportunism of right wing parties who draw populist support by blaming Islam.

Why Blame Islam? is addressed to those non-Muslims who possess wrong notions about the teachings of Islam to the extent that Islam now stands demonized. Why Blame Islam? is an attempt to clear these notions and for non-Muslim to realize that Islam has parallelism with other religions. While, the critics-of-Islam have left no stone unturned to prove that Islam was, or is being, spread by the sword and have unleashed an anti-Islamic smear campaign; in Why Blame Islam? the author presents the reality of Islam. Muslims are condemned by "human rights" and "freedom of expression" activists because Muslims have pledged to uphold the sanctity of the Divine Law. Despite the barrage of criticism and degradation of Islam, the religion continues to grow. In fact, the rate of conversion of non-Muslims to Islam rose after 9/11.

In much of the Muslim world, religion is the central foundation upon which family, community, morality, and identity are built. The inextricable embedment of religion in Muslim culture has forced a new generation of non-believing Muslims to face the heavy costs of abandoning their parents’ religion: disowned by their families, marginalized from their communities, imprisoned, or even sentenced to death by their governments. Struggling to reconcile the Muslim society he was living in as a scientist and physician and the religion he was being raised in, Ali A. Rizvi eventually loses his faith. Discovering that he is not alone, he moves to North America and promises to use his new freedom of speech to represent the voices that are usually quashed before reaching the mainstream media—the Atheist Muslim. In The Atheist Muslim, we follow Rizvi as he finds himself caught between two narrative voices he cannot relate to: extreme Islam and anti-Muslim bigotry in a post-9/11 world. The Atheist Muslim recounts the journey that allows Rizvi to criticize Islam—as one should be able to criticize any set of ideas—without demonizing his entire people. Emotionally and intellectually compelling, his personal story outlines the challenges of modern Islam and the factors that could help lead it toward a substantive, progressive reformation.

Gold Winner of the 2012 Benjamin Franklin Award and the 2012 Independent Publisher Book Award! This is a definitive book on the Sufi “way of blame” that addresses the cultural life of Sufism in its entirety. Originating in ninth-century Persia, the “way of blame” (Arab. malamatiyya) is a little-known tradition within larger Sufism that focused on the psychology of egoism and engaged in self-critique. Later, the term referred to those Sufis who shunned Islamic literalism and formalism, thus being worthy of “blame.” Yannis Toussulis may be the first to explore the relation between this controversial movement and the larger tradition of Sufism, as well as between Sufism and Islam generally, throughout history to the present. Both a Western professor of the psychology of religion and a Sufi practitioner, Toussulis has studied malamatiyya for over a decade. Explaining Sufism as a lifelong practice to become a “perfect mirror in which God contemplates Himself,” he draws on and critiques contemporary interpretations by G. I Gurdjieff, J. G. Bennett, and Idries Shah, as well as on Frithjof Schuon, Martin Lings, and Seyyed Hossein Nasr. He also contributes personal research conducted with one of the last living representatives of the way of blame in Turkey today, Mehmet Selim Ozic.