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Although apocalyptic visions and predictions have long been part of classical and contemporary Islam, this book is the first scholarly work to cover this disparate but influential body of writing. David Cook puts the literature in context by examining not only the ideological concerns prompting apocalyptic material but its interconnection with the Palestinian-Israeli conflict, Arab relations with the United States and other Western nations, and the role of violence in the Middle East. Cook suggests that Islam began as an apocalyptic movement and has retained a strong apocalyptic and messianic trend. One of his most striking discoveries is the influence of non-Islamic sources on contemporary Muslim apocalyptic beliefs. He trenchantly discusses the influence of non-Islamic sources on contemporary Muslim apocalyptic writing, tracing anti-Semitic strains in Islamist thought in part to Western texts and traditions. Through a meticulous reading of current documents, incorporating everything from exegesis of holy texts to supernatural phenomena, Cook shows how radical Muslims, including members of al-Qa'ida, may have applied these ideas to their own agendas. By exposing the undergrowth of popular beliefs contributing to religion-driven terrorism, this book casts new light on today's political conflicts.
This is an annotated translation of the 9th-century Islamic apocalyptic work 'The Book of Tribulations' - the earliest complete Muslim apocalyptic text to survive.
The first annotated translation of the 9th-century Islamic apocalyptic work The Book of Tribulations - the earliest complete Muslim apocalyptic text to survive.
The first annotated translation of the 9th-century Islamic apocalyptic work The Book of Tribulations - the earliest complete Muslim apocalyptic text to survive.
This is an eye-opening exploration of a troubling phenomenon: the fast-growing belief in Muslim countries that the end of the world is at hand. Jean-Pierre Filiu uncovers the role of apocalypse in Islam over the centuries, and highlights its extraordinary resurgence in recent decades.
Cook argues that apocalyptic ideas seeped into Islam from Judaism, Christianity, and Zoroastrianism, among which it grew during its first century, primarily in Syria.
Focusing on apocalyptic manifestations found in ISIS propaganda, this book situates the group's agenda in the broader framework of contemporary Muslim thought and explains key topics in millennial thinking within the spiritual context of modern Islamic apocalypticism.Based on the group's primary sources as well as medieval Muslim apocalyptic literature and its modern interpretations, the book analyses the ways ISIS presents its message concerning the Last Days as a meaningful, inventive and frightening expression of collectively shared expectations relating to the supposedly approaching the End Times.
Jihad is one of the most loaded and misunderstood terms in the news today. Contrary to popular understanding, the term does not mean "holy war." Nor does it simply refer to the inner spiritual struggle. This book, judiciously balanced, accessibly written, and highly relevant to today's events, unravels the tangled historical, intellectual, and political meanings of jihad. Looking closely at a range of sources from sacred Islamic texts to modern interpretations, [This book] opens a critically important perspective on the role of Islam in the contemporary world. [The author] also describes some of the conflicts that occur in radical groups and shows how the more mainstream supporters of these groups have come to understand and justify violence.-Back cover.
How the political violence of modern jihad echoes the crises of western liberalism In this authoritative, accessible study, historian Suzanne Schneider examines the politics and ideology of the Islamic State (better known as ISIS). Schneider argues that today’s jihad is not the residue from a less enlightened time, nor does it have much in common with its classical or medieval form, but it does bear a striking resemblance to the reactionary political formations and acts of spectacular violence that are upending life in Western democracies. From authoritarian populism to mass shootings, xenophobic nationalism, and the allure of conspiratorial thinking, Schneider argues that modern jihad is not the antithesis to western neoliberalism, but rather a dark reflection of its inner logic. Written with the sensibility of a political theorist and based on extensive research into a wide range of sources, from Islamic jurisprudence to popular recruitment videos, contemporary apocalyptic literature and the Islamic State's Arabic-language publications, the book explores modern jihad as an image of a potential dark future already heralded by neoliberal modes of life. Surveying ideas of the state, violence, identity, and political community, Schneider argues that modern jihad and neoliberalism are two versions of a politics of failure: the inability to imagine a better life here on earth.
We often hear that we are living in apocalyptic times. Wars like those in the Middle East are just more signs that the end is near. That, however, is a misunderstanding of the message of the Bible and the Qur'an. The basic meaning of "apocalypse" is disclosure, revelation, bringing to light what is happening now and what has happened throughout all of history. The "apocalypse" is not about making predictions about the future but about determining who bears responsibility for injustice in the world. In that sense, all times--including ours--are "apocalyptic," though in a different way than what is usually thought. Since the devastating Greek conquest of the world by Alexander the Great, there have been apocalyptic insights and "revelatory" readings of the whole Hebrew Bible. The same is true of the New Testament with "Rome" as the world power then. The same apocalyptic message is confirmed by the Qur'an when the Byzantines and the Persians fought for mastery of the world. The apocalyptic message is that God will put an end to the unjust dominion of violence, money, and lies. God's kingdom will certainly arrive, but not through violence--after all, there "is no violence in God" (Diognetus).