The Islamic Middle East: Tradition and Change, Revised by Charles Lindholm(auth.)

By Charles Lindholm(auth.)

The Islamic center East is an extraordinary, thought-provoking account of the origins, nature, and evolution of Islam that offers a historic standpoint important to realizing the modern heart East.Content:
Chapter 1 the center East: Assumptions and difficulties (pages 3–14):
Chapter 2 methods of residing (pages 17–32):
Chapter three Traditions of Authority and Freedom (pages 33–48):
Chapter four The Social building of Egalitarianism (pages 49–62):
Chapter five The Prophetic Age (pages 65–83):
Chapter 6 Early Struggles for Authority (pages 84–104):
Chapter 7 Sacred and Secular Rulers (pages 105–119):
Chapter eight Novelties and Continuities (pages 120–135):
Chapter nine The necessities of Islam (pages 139–150):
Chapter 10 Recapturing the Sacred prior: the ability of data (pages 151–166):
Chapter eleven The Partisans of Ali (pages 167–180):
Chapter 12 Sufism in perform (pages 181–193):
Chapter thirteen The Contradictions of Saintly Authority (pages 194–209):
Chapter 14 Slaves, Eunuchs, and Blacks (pages 213–227):
Chapter 15 The Ambiguities of girls (pages 228–244):
Chapter sixteen Escapes from contrast: Love and Friendship (pages 245–255):
Chapter 17 difficulties and probabilities (pages 259–271):

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Additional info for The Islamic Middle East: Tradition and Change, Revised Edition

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4 The nomads therefore have long had a passion for biography and narratives of deeds and incidents that illustrate the complexities and contradictions of human personality ± both heroic and base. Most importantly for my argument, the conditions of the desert correlate with the deep-seated resistance of camel nomads to hierarchy and strati®cation. For example, The Bedouin shaikh traditionally organized attacks and oversaw defense, but his authority was purely a matter of voluntary agreement among his co-equals.

It was divided into walled quarters, which, as in rural areas, were generally inhabited by members of the same patrilineal kin group, often composed of immigrants from the surrounding hinterlands, who maintained their relationships of alliance and factionalism in the urban environment. Although there were exceptions, in general the whole city was overseen and exploited by formerly tribal military rulers who lived in a garrison-palace complex nearby, and who also kept up their own tribal values.

23 The ideal of equality was carried over into the ecclesiastical realm where, more than any other faith, Islam demands recognition of the elemental equivalence of all believers before God and the dignity and personal responsibility of the individual in ful®lling his religious duties. Even the Prophet was no more than a man, and worship of him, or anthropolatry of any sort, is forbidden as the worst of sins. Ideally speaking, in Islam there is no ecclesiastical hierarchy, no ordained clergy, no central church structure, nothing to stand between the individual Muslim and Allah.

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