Fans pick 100 books like No god but God

Estebenico is believed to be the first Black man to be brought to the Americas. In Lalami’s telling, the small party he is with becomes separated and lost, resulting in a years-long journey through unknown lands. Against a vividly detailed backdrop of the early Americas Lalami patiently lays out how Estebanico's willingness to acquire new skills in language and medicine begins to shift the dynamic of his relationship with the master who he had been brought to serve. 

While Boyarin challenges what we thought we knew about Judaism and Christianity, Fred Donner does the same for the history of the origins of Islam. Most of what we know, or think we know, about Muhammad comes from the hadiths (traditions), sayings, and deeds of the prophet that were transmitted orally and put down in writing two centuries after the prophet’s death. Leaving aside hadith and the traditional biographies of the prophet, Donner looks at what we can say about Muhammad and his first followers based on the Quran alone. While the terms “Islam” and “Muslim” are present in the Quran, Islam is not a "religion" apart from other monotheisms.

On the contrary, Muhammad had no intention of founding a new "religion," but saw himself as the successor to earlier prophets, from Adam to Jesus and the apostles, who all preached the same message: condemnation of idolatry, declaration of unity… show more.

We all know that the oppressive structures of patriarchy are all-pervasive. But can we see "oppression" in black and white? Certainly not! 

Unless we put things in context and see through their nuances, the vicious Islamophobic tendency (subtly or not) comes into play, caricaturing Islam as the sole source of gender-based oppression. No doubt, the condemnation of Islam flows from prejudice and half-baked Orientalist assumptions surrounding the religion.

Leila Ahmed, a pioneering figure of Islamic feminism, hits hard at the stereotypes surrounding Islam and challenges them. I learned from her that Islam is anything but monolithic, especially from the perspective of gender. She devotes chapters on Egypt to link the percepts of Islam with colonial modernisation.

For academics like me, this book adds a dynamic perspective and opens the big picture. However, for even those bearing the burden of prejudice, I am sure this book will be educative.

Ernst writes about the Muslim Sufi tradition for the general public with passion and verve, making sometimes complex ideas intimately accessible and conveying the excitement and passion of male and female Muslim seekers after union with their divine beloved. He covers Sufi forms of worship, the role of saints and intercession, and ecstatic poetry, dance, and song. It is a fascinating exploration of a widespread and essential Muslim spiritual tradition that contrasts with the sober, puritanical Salafi strain with which many readers may be more familiar.

Talal Asad’s genealogical analysis of the concept of religion in Western thought is a classic.

Asad, a Saudi-born anthropologist, proposed that it was the unique product of Western modernity and secularism to perceive religious discourse in the public arena as a disguise for power, which created a bias towards it in public life. This bias was then internationalized through the transposition of an inherently ethnocentric concept of religion.

Among other insights, Asad stressed the need to approach religious traditions in reference to the experience of the believers and the texts or traditions they invoke in their everyday life. A seminal piece of work that can provide a point of reference for anyone working to decolonize religious studies.

The religious history of America has long overlooked the unique spiritual life of Black Americans. Dr. Stephen Finley has been at the forefront of a new generation of researchers and historians chronicling the incredibly rich history of Black New Religious Movements in the United States and how they’ve influenced both popular Black culture and all-American culture. In and Out of This World peels back closely guarded beliefs and practices and gives readers the context to understand them not as fringe lunacy but a logical endpoint to a diverse and robust cosmology. Dr. Finley does what the best historians do—makes us care about people while giving us the information to understand their ideas and beliefs.

How can you have a list of cult books without William Burroughs? I nearly put some Burroughs on this list, but as this is for hard-to-impress fans of cult books, you’ve probably already read him. I was also tempted to include Hakim Bey’s Temporary Autonomous Zone, but again, you’ve probably already read him (or object to him on reputation alone). Michael Muhammad Knight takes on both these figures while attempting to write the Great American Queer Islamo-Futurist Novel. Contains hip-hop history, gay fiction, and sacrilege – what’s not to like? A blasphemous blend of autobiography and literary experimentation.

At first glance, a difficult read. Griault shares many of the faults of French academic writing, opaque and ambiguous in turn. But it is worth the effort. The elderly sage, Ogotemmêli, is patient with outsider obtuseness, and the book is a fascinating look into the complicated and sophisticated cosmology of African spirituality, so different in tone and structure from those we are familiar with in the west. In the end, this book easily puts the lie to commonplace western notions of African religions, that they are mere animism, or obsessed with ancestors. As the Times Literary Supplement put it at the time, ‘… [this] will prove of interest and enlightenment to those still inclined to underestimate African subtlety and sophistication." Too true.

Written for contemporary audiences by a living Sufi philosopher and world-renowned authority of comparative philosophy and mysticism, The Garden of Truth is a must-read for anyone who wants to have an understanding of, awaken to, and joyously live in the present moment. Unlike any book I’ve seen in English, this work explains how the Sufi path of liberation is all about realizing that one can only return to the present moment by proceeding from where we are in the here-and-now. Once we get There, we realize that Here is Now, since Now was always Here.

Urban’s Conquered Populations in Early Islam is concerned with the absorption of non-Muslims within the Muslim community during the first few centuries of its formation through an Arabian tribal mechanism of patron-client relations. 

As such, it offers a first of its kinds treatment of non-Muslim slave girls and concubines, whose entry into the Muslim fold was made possible thanks to the ties of dependence they forged with their male masters and partners.

Although seemingly powerless, owing to their gender and social rank, these women were in fact in a unique position to negotiate the terms of their enslavement, livelihood, and communal affiliation thanks to their unique services vis-à-vis their patrons.