100 books like The Mantle of the Prophet

An engagingly written, fair and balanced history for readers interested in more detail and analysis than is found in my own slim introductory volume. In my view the single best scholarly history of Iran ever written.

Against the backdrop of an unlucky courtship between two young students in today’s Tehran, this entertaining novel uses humour to ridicule the myopic mentality of contemporary Iran’s religious leadership that wishes to see itself as cultured and intellectual.

Hedayat (1903-1951) was an Iranian writer who knew that death and the mythic experience of Kairos time exists a hair’s breadth away from what we commonly experience as human life.

The Blind Owl was the book that gave me permission to write fiction: instead of writing a novel in standard form, I wanted to create a liminal space, a threshold world between real and unreal; to invite readers into an unfamiliar (and hopefully transformative) vision of humanity.

This is exactly what Hedayat does in The Blind Owl: we are immersed in a fable of otherworldly, repetitive, poetic, dark, and mesmerising power. The story (of jealousy, despair, the cyclical nature of life and death) has a rare depth and a sense of universal reach precisely because it has one foot in the liminal.

Shahnameh is the story of the birth of the Iranian people, told in a series of wonderful stories.

In the beginning, in a time of myth and legend, the Persian kings fight the devil, and sometimes they win and sometimes they are tempted into sin. Here are great heroes like the paladin Rostam, wicked queens like the young and beautiful Sudabeh, endlessly scheming against her husband’s son and heir, and the evil serpent-king himself, Zahhak.

These are the legends that have shaped Iranian culture for more than a thousand years, given definitive form in Ferdowsi’s epic tale.

This book is written by one of the leading historians and commentators on Iran. As the title suggests, the book offers an in-depth and nuanced analysis of the myriad sociopolitical forces and changes in Iran between its Constitutional Revolution (1905-09) and Islamic Revolution (1977-79). Of particular emphasis is the evolution and fate of monarchists, constitutionalists, leftists, nationalists, and Islamists. At times, the book tempts the reader to adopt a teleological perspective and contemplate missed opportunities during critical junctures or inflection points that could have put the country on a more participatory and progressive path.     

Importantly, this book reminds the reader that the Iranian Revolution and others are rare and unpredictable events in human history that breed chaos and uncertainty. The book systematically and convincingly debunks the conventional explanations for the revolution related to static structures and processes in the government, military, economy, society, and culture. Instead, the book argues that what ultimately turned the tide of the revolution was the agency of activists who purposively created and exploited these structures and processes, translated initial fear into intensified outrage, drew power in numbers, and became convinced that success in the form of regime change was possible.       

This book was written by one of the few Americans, who lived in Iran during the revolution, and helped inspire and inform my own monograph on the rural politics of the country. Based on years of painstaking ethnographic fieldwork and in-depth interviews, this anthropological work traces the sociopolitical transformations that transpired in an Iranian village located outside the city of Shiraz before and after the Iranian Revolution. The book demonstrates the increasingly blurry boundaries between rural and urban geographies and identities as the country modernized, and the opportunities and challenges behind this process. While previous scholarship contends that villagers refrained from supporting or participating in the revolution, this book paints a more nuanced and complex picture by showing that some in fact did while others did not and explains why this was the case.   

This novel was banned in Iran and published outside of it by a renowned Iranian author who grew up in a village and moved to Tehran, where he became a prominent writer and political prisoner. It lends a surreal and personal perspective to the Iranian Revolution and the Iran-Iraq War – the two most dramatic and formative events in the Islamic Republic’s forty-year existence. It tells the haunting and heart-wrenching story of an unnamed and disgraced former army colonel, who futilely tries to keep his mind intact and his family together during this tumultuous period. The novel poignantly demonstrates how the revolution and war tore individuals and their loved ones apart to the point of madness and death. It is a microcosm of the deep-seated dissonance and disillusionment that Iranians have experienced over aspirational nationalism and piety, on one side, and endemic fragmentation and repression, on the other. A difficult… show more.

I’m going to be sneaky here and wedge two books in for the price of one. Kim Ghattas’ Black Wave is a beautifully written and reported, intimate history of the destructive ideological rivalry between Sunni Saudi Arabia and Shia Iran, a rivalry fuelled by the “tilt” policy of the Ronald Reagan administration that pitted the former allies against each other in an effort to keep them both weak (and unlikely to lead OPEC to attack the West again as they did in 1973). Ghattas, a Beiruti journalist who was friends with Jamal Khashoggi, grounds her history of the devastating cultural and geopolitical upheaval that followed in the personal and highly emotional stories of public intellectuals and other progressive thinkers who fought the Dark Age descending on the Middle East.

She finds her creation moment in the 1979 Iranian revolution, which occurred in the same year as the siege of the… show more.

This book focuses on Iran, but like the Niebuhr book has broader applications.

Tabaar is an expert on Iranian politics who conducted incredibly in-depth research on Islamic politics in the country before and after its revolution in 1979. He pushes back on the simplistic idea that religious ideas drove politics in Iran; instead, a “politics of Islam” dominated,” in which actors drew on Islamic symbols and practices to advance their political goals.

Tabaar’s book gives a compelling example of the way religion can both drive politics and be caught up in political actors’ strategic calculations, leading to unexpected effects. It provided a foundation for my book’s argument that religion is both an influence on and tool of foreign policy that rarely works out the way it was intended.