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Marc David Baer proposes a novel approach to the historical record of Islamic conversions during the Ottoman age and gathers fresh insights concerning the nature of religious conversion itself. Rather than explaining Ottoman Islamization in terms of the converts' motives, Baer concentrates on the proselytizing sultan Mehmet IV (1648-87).
Hiding behind the Muslim woman’s veil is a heart longing for honor but often covered in shame. Meeting her will transform us all. Muslim women are coming out of hiding and telling their stories. With courageous voices, they disclose tales of shame and a fierce desire to be valued. We hold our breath as they whisper accounts of Jesus dressed in light, coming to them in dreams, offering honor in the place of shame, freedom instead of oppression. Their tales narrate a secret reality for all of us. We all long to be known, to be valued, to be rescued. We all are in desperate need of a Savior. In Covered Glory, you will meet Muslim women living in a culture with an honor-shame worldview that perpetuates their shame. As you discover how these women find freedom when they uncover their true identity, you will find that shame affects each one of us. Learn that while… shame tells us we are unworthy, truth tells us we were made to be loved shame tells us we are nobody, Jesus tells us, “You are somebody to me” shame tells us we are broken, God’s Word tells us healing comes from him It is only when we begin to understand the honor-shame gospel that we are set free. And so is our Muslim neighbor when we learn to tell her of the love of Jesus in a language she understands: the language of honor and shame.
This is the first study of the modern history, experience, and ethno-religious identity of the Dönme, the descendants of seventeenth-century Jewish converts to Islam, in Ottoman and Greek Salonica and in Turkish Istanbul.
Hugo Marcus (1880–1966) was a man of many names and many identities. Born a German Jew, he converted to Islam and took the name Hamid, becoming one of the most prominent Muslims in Germany prior to World War II. He was renamed Israel by the Nazis and sent to the Sachsenhausen concentration camp before escaping to Switzerland. He was a gay man who never called himself gay but fought for homosexual rights and wrote queer fiction under the pen name Hans Alienus during his decades of exile. In German, Jew, Muslim, Gay, Marc David Baer uses Marcus’s life and work to shed new light on a striking range of subjects, including German Jewish history and anti-Semitism, Islam in Europe, Muslim-Jewish relations, and the history of the gay rights struggle. Baer explores how Marcus created a unique synthesis of German, gay, and Muslim identity that positioned Johann Wolfgang von Goethe as an intellectual and spiritual model. Marcus’s life offers a new perspective on sexuality and on competing conceptions of gay identity in the multilayered world of interwar and postwar Europe. His unconventional story reveals new aspects of the interconnected histories of Jewish and Muslim individuals and communities, including Muslim responses to Nazism and Muslim experiences of the Holocaust. An intellectual biography of an exceptional yet little-known figure, German, Jew, Muslim, Gay illuminates the complexities of twentieth-century Europe’s religious, sexual, and cultural politics.
The definitive history of the Ottoman Empire The Ottoman Empire was one of the largest and most influential empires in world history. Its reach extended to three continents and it survived for more than six centuries, but its history is too often colored by the memory of its bloody final throes on the battlefields of World War I. In this magisterial work-the first definitive account written for the general reader-renowned scholar and journalist Caroline Finkel lucidly recounts the epic story of the Ottoman Empire from its origins in the thirteenth century through its destruction in the twentieth.
This major new history of the Ottoman dynasty reveals a diverse empire that straddled East and West. The Ottoman Empire has long been depicted as the Islamic, Asian antithesis of the Christian, European West. But the reality was starkly different: the Ottomans’ multiethnic, multilingual, and multireligious domain reached deep into Europe’s heart. Indeed, the Ottoman rulers saw themselves as the new Romans. Recounting the Ottomans’ remarkable rise from a frontier principality to a world empire, historian Marc David Baer traces their debts to their Turkish, Mongolian, Islamic, and Byzantine heritage. The Ottomans pioneered religious toleration even as they used religious conversion to integrate conquered peoples. But in the nineteenth century, they embraced exclusivity, leading to ethnic cleansing, genocide, and the empire’s demise after the First World War. The Ottomans vividly reveals the dynasty’s full history and its enduring impact on Europe and the world.
In honor of Fred M. Donner's long and distinguished career as one of the foremost interpreters of early Islam, this volume collects more than a dozen original studies by his students. They range over a wide array of sub-fields in Islamic history and Islamic studies, including early history, historiography, Islamic law, religious studies, Qur'anic studies and Islamic archaeology. The book also includes a bibliography of Donner's works and a biographical sketch of sorts. Taken together, these essays are a clear testament to Donner's wide-ranging and continuing impact on the field. Contributors include: Sean W. Anthony, Jonathan A. C. Brown, David Cook, Vaness De Gifis, Asa Eger, Tracy Hoffman, Marion H. Katz, Kathryn M. Kueny, Shari Lowin, Jens Scheiner, Robert Schick, Stuart Sears, Elizabeth Urban, Tasha Vorderstrasse, Brannon Wheeler, and Hayrettin Yücesoy.
"Originally written for the Conference of Great Religions held at Lahore on December 26-29, 1896, the Philosophy of the Teachings of Islam has since served as an introduction to Islam for seekers after the truth and religious knowledge in different parts of the world. The present issue includes several "lost" pages not included in the essay that was read out at Lahore. It deals with the following five broad themes, set by the moderators of the Conference: 1. The physical, moral and spiritual states of man 2. The state of man after death 3. The object of man's life and the means to its attainment 4. The operation of the practical ordinances of the Law in this life and the next 5. Sources of Divine knowledge."--Publisher's description.
Animals in rural Egypt became enmeshed in social relationships and made possible many tasks otherwise impossible. Rather than focus on what animals represented or symbolized, Mikhail discusses their social and economic functions, as Ottoman Egypt cannot be understood without acknowledging animals as central shapers of the early modern world.
The figure of the renegade - a European Christian or Jew who had converted to Islam and was now serving the Ottoman sultan - is omnipresent in all genres produced by those early modern Christian Europeans who wrote about the Ottoman Empire. As few contemporaries failed to remark, converts were disproportionately represented among those who governed, administered, and fought for the sultan. Unsurprisingly, therefore, renegades have attracted considerable attention from historians of Europe as well as students of European literature. Until very recently, however, Ottomanists have been surprisingly silent on the presence of Christian-European converts in the Ottoman military-administrative elite. The Sultan's Renegades inserts these 'foreign' converts into the context of Ottoman elite life to reorient the discussion of these individuals away from the present focus on their exceptionality, towards a qualified appreciation of their place in the Ottoman imperial enterprise and the Empire's relations with its neighbours in Christian Europe. Drawing heavily on Central European sources, this study highlights the deep political, religious, and cultural entanglements between the Ottoman Empire and Christian Europe beyond the Mediterranean Basin as the 'shared world' par excellence. The existence of such trans-imperial subjects is not only symptomatic of the Empire's ability to attract and integrate people of a great diversity of backgrounds, it also illustrates the extent to which the Ottomans participated in processes of religious polarization usually considered typical of Christian Europe in this period. Nevertheless, Christian Europeans remained ambivalent about those they dismissed as apostates and traitors, frequently relying on them for support in the pursuit of familial and political interests.