Religious Groups in Literature

34,420 citations from literature (mostly science fiction and fantasy) referring to real churches, religious groups, tribes, etc. [This database is for literary research only. It is not intended as a source of information about religion.]


back to Islam, Luna

Islam, continued...

Group Where Year Source Quote/
Islam Luna 2075 Heinlein, Robert A. The Moon is a Harsh Mistress. New York: G.P. Putnam's Sons (1966); pg. 110. "Despite Loonie [residents of Luna] mixture of Muslims, Jews, Christians, Buddhists, and ninety-nine other flavors, I suppose Sunday is commonist day for church. "
Islam Macedonia 2020 Abraham, Greg. "Gnota " in New Legends. Greg Bear (ed.) New York: Tor (1995); pg. 169. "He was always telling Pablo that their patrols in Skopje were a dangerous force, that the Coalition Peace Force was just a puppet for the German Hegemony that used Makedonija as a buffer to keep the Islamic Compact at bay. But it paid better than anything back home. " [Other refs. to Islam , not in DB. See also pg. 172-174, 188-190.]
Islam Macedonia 2020 Abraham, Greg. "Gnota " in New Legends. Greg Bear (ed.) New York: Tor (1995); pg. 170. "He noticed a young woman coming up behind them, her gait brisk despite a heavy sack swinging at her side. her baggy trousers and scarf fluttered in the morning wind, and he admired her from behind as she overtook them. She walked so happily compared to most of the sullen and frightened Muslim women. He lingered in front of a shop, in love, summoning again the quick view he'd gotten of her dark good looks. "
Islam Malaysia 2025 Cool, Tom. Infectress. New York: Baen (1997); pg. 158. "He saw Malaysian women wearing the hijab, an orthodox Islamic dress with a long full skirt topped by a voluminous tunic, their heads covered by a scarf wrapped under the chin. He saw black-robed Arab women, some with gold masks over their noses. " [Other refs., not in DB. A significant section of the novel takes place in Malaysia, a Muslim country. Also Brunei. Other Muslim refs. not in DB.]
Islam Malta 1522 C.E. Leiber, Fritz. Our Lady of Darkness. New York: Berkley Publishing Corp. (1977); pg. 124. "'The Maltese Falcon... Rhodes turning up again!... That damn 607 Rhodes!'

'Yes,' Byers agreed. 'First Tiberius, then the Hospitalers. They held the island for two hundred years and were finally driven out of it by the sultan Mohammed II in 1522. But about the Black Bird--you'll recall...' " [More.]

Islam Mars 1993 Wilson, Robert Charles. The Harvest. New York: Bantam (1993); pg. 236. "'...The century of Auschwitz, of Hiroshima and the Khmer Rouge? Going into space wouldn't have civilized us. We'd have had our robots disemboweling Moslems on the surface of Mars. You know we would.' "
Islam Mars 2045 Robinson, Kim Stanley. Red Mars. New York: Bantam (1993); pg. 234. "In the Arab and Israeli settlements, for instance, he was received very stiffly... He had been amazed to discover an Arabic caravan whose members believed he had forbidden the building of a mosque on Phobos... So yes, there were definitely groups that greeted him coolly: the Arabs, the Israelis... "
Islam Mars 2048 Robinson, Kim Stanley. Red Mars. New York: Bantam (1993); pg. 284. "...whirling dervishes, on Mars? Well, in the Moslem world they were deviants of a kind, and with an ecumenical bent rare in Islam. And scientists too. So they were his way into Islam, perhaps, his tariqat... "
Islam Mars 2057 Robinson, Kim Stanley. Red Mars. New York: Bantam (1993); pg. 371. "But the Japanese were aliens. And living with the Arabs sharpened his sense of how alien they were too. Oh, they were part of twenty-first-century humanity, no doubt about it; they were sophisticated scientists and technicians, cocooned like everyone else in a protective shell of technology at every moment of their lives, and busy making and watching their own movies. And yet they prayed three to six times a day, bowing toward Earth when it was the morning or evening star. And the reason their techno-caravans gave them such great and obvious please was because the caravans were an outward manifestation of this bending of the modern world to their ancient goals. "
Islam Mars 2057 Robinson, Kim Stanley. Red Mars. New York: Bantam (1993); pg. 371. "'Man's work is to actualize God's will in history,' Zeyk would say. 'We can change the world in ways that help to actualize the divine pattern. It's always been our way: Islam says the desert does not remain desert, the mountain does not remain mountain. The world must be transformed into a semblance of the divine pattern, and that is what constitutes history in Islam. Al-Qahira gives us the same challenge as the old world, except in a purer form.' "
Islam Mars 2057 Robinson, Kim Stanley. Red Mars. New York: Bantam (1993); pg. 372. "'All Qahiran [Martian] Mahjaris [Arabs] are progressive by definition, or we would not be here [on Mars]. But Islam has avoided civil war by remaining a whole; we have a coherent culture, so that the Arabs here are still devout. This is understood even by the most conservative elements back home. We will never have civil war, because we are united by our faith.'

Frank let his expression alone speak the fact of the Shiite heresy, among many other Islamic 'civil wars.' Zeyk understood the expression, but ignored it and forged on: 'We all move together through history, one loose caravan. You could say that we have on Al-Qahira are like one of our prospecting rovers. And you know what a please it is to be in one of those.'

'So . . . ' Frank thought hard about how to word his question... 'Is there really the idea of social progress in Islam?'

'Oh, certainly!' Several of them had repliedin the affirmative, and were nodding still. Zeyk said, 'Don't you think so?' "

Islam Mars 2057 Robinson, Kim Stanley. Red Mars. New York: Bantam (1993); pg. 377. "'Maybe. But look, the most successful women among you are modest and deferent at all times, they are scrupulous in honoring the system. Those are the ones that aid their husbands and sons to rise in the system. So to succeed, they must work to enforce the same system that subjugates them. This is poisonous in its effects. And the cycle repeats itself, generation after generation. Supported by both masters and slaves.'

'The use of the word slaves,' Al-Khal said slowly, and paused. 'Is offensive, because it presumes judgment. Judgment of a culture you do not really know.' "

Islam Mars 2057 Robinson, Kim Stanley. Red Mars. New York: Bantam (1993); pg. 377. "'True. I only tell you what it looks like from the outside. This can only be of interest to a progressive Moslem. Is this the divine pattern you are struggling to actualize in history? The laws are there to read, and to watch in action, and to me it looks like a form of slavery. And, you know, we fought wars to end slavery. And we excluded South Africa from the community of nations for arranging its laws so that blacks could never live as well as the whites. But you do this all the time. If any men in the world were treated as you treat your women, the U.N. would ostracize that nation. But because it is a matter of women, the men in power look away. They say it is a cultural matter, a religious matter, not to be interfered with. Or it is not called slavery because it is only an exaggeration of how women are treated elsewhere.'

'Or not even an exaggeration,' Zeyk suggested. 'A variation.' "

Islam Mars 2057 Robinson, Kim Stanley. Red Mars. New York: Bantam (1993); pg. 378. "Now the men were glaring at him, still more shocked than offended; but Frank... went on regardless. 'You must free your women.'

'How do you suggest we do this?' Zeyk said, looking at him curiously.

'Change your laws! Educate them in the same schools your sons go to. Make them the equal to any Moslem of any kind anywhere. Remember, there is much in our laws that is not in the Koran, but was added in the time since Mohammed.'

'Added by holy men,' Al-Khal said angrily.

'Certainly. But we choose the ways we enforce our religious beliefs in the behavior of daily life. This is true of all cultures. And we can choose new ways. You must free your women.'

'I do not like to be given a sermon by anyone but a mullah,' Al-Khal said... 'Let those who are innocent of crime preach what is right.'...

'Perhaps we should make them as free as Russian women,' Zeyk said with a laugh... 'Crazed by overwork, don't they say? Told they are equal, but actually not?' "

Islam Mars 2057 Robinson, Kim Stanley. Red Mars. New York: Bantam (1993); pg. 380. "'...But there is much that is changing here, changing fast. So that this is the next stage of the Islamic way. We are . . .' She searched for the word.

'Utopia,' Zeyk suggested. 'The Moslem utopia.'

'She waggled a hand doubtfully. 'History,' she said. 'The hadj to utopia.'

Zeyk laughed with pleasure. 'But the hadj is the destination,' he said. 'That is what the mullahs always teach us. So we are already there, not?' "; Pg. 381: " the continuous cycle of prayer to the oh-so-distant Mecca... "

Islam Mars 2057 Robinson, Kim Stanley. Red Mars. New York: Bantam (1993); pg. 376-377. "...speaking at length about the Islam vision of history, and how it had begun in the Jahili or pre-Islam period...

Frank ground his teeth, and when Al-Khal began pontificating again he said, 'What about your women?'

They were taken aback, and Al-Khal shrugged. 'In Islam men and women have different roles. Just as in the West. It is biological in origin.'

...'Yes,' he said, 'but it's slavery, isn't it?'

The men around him stiffened, shocked by the word.

'Isn't it?... Your wives and daughters are powerless, and that is slavery. You may keep them well, and they may be slaves with peculiar and intimate powers over their masters, but the master-slave relationship twists everything to it. So that all these relations are twisted, pressured to the bursting point.'

Zeyk's nose was wrinkled. 'This is not the lived experience of it, I can assure you. You should listen to our poetry.'

'But would your women assure me?'

'Yes,' Zeyk said with perfect confidence. "

Islam Mars 2070 Robinson, Kim Stanley. Red Mars. New York: Bantam (1993); pg. 9. "He studied the men's faces as they talked. An alien culture, no doubt about it. They weren't goin to change just because they were on Mars, they put the lie to John [Boone]'s vision. Their thinking clashed radically with Western thought; for instance the separation of church and state was wrong to them, making it impossible for them to agree with Westerners on the very basis of government. And they were so patriarchal that som eof their women were said to be illiterate--illiterates, on Mars! That was a sign. And indeed these men had the dangerous look that Frank associated with machismo, the look of men who oppressed their women so cruelly that naturally the women struck back when they could, terrorizing sons who then terrorized wives who terrorized sons and so on and so on, in an endless death spiral of twisted love and sex hatred. So that in that sense they were all madmen.

Which was one reason Frank liked them... " [Many other refs., most not in DB.]

Islam Mars 2070 Robinson, Kim Stanley. Red Mars. New York: Bantam (1993); pg. 11. "'Was he the one who blocked permission to build the mosque on Phobos?' "; "...he muttered about the Koran or Camus... "; Pg. 14: "Here the Arabs had built a medina, insisting that such a neighborhood was crucial in a city's health... "
Islam Mars 2100 Anthony, Piers. Hard Sell. Houston, TX: Tafford Publishing (1990); pg. 90. "Religious-seeming statuary was discretly placed and illumined, but devoid of any specific connotations... Living palms, violets, wheat, passion flowers, clover and ivy: each might be a symbol, but none had to be symbolic. Some of the abstracts resembled a crucifix from one angle, a Buddha from another, and something suggestive of Mohammedanism from a third--none being certain. "
Islam Mars 2110 Robinson, Kim Stanley. Green Mars. New York: Bantam (1994); pg. 320. "In the next meeting they were arguing about the limits of tolerance, the things that simply wouldn't be allowed no matter what religious meaning anyone gave them, and someone shouted, 'Tell that to the Muslims.'

Jurgen came out of the room, looking disgusted. He took a roll from the ecart and walked with them, talking through his food: 'Liberal democracy says that cultural tolerance is essential, but you don't have to get very far from liberal democracy for liberal democrats to get very intolerant.' "

Islam Mars 2114 Robinson, Kim Stanley. Green Mars. New York: Bantam (1994); pg. 423. "'...You see the Ahad and Fetah were split over a variety of issues...'

'Sunni-Shiite?' Maya asked.

'No. More conservative and liberal, with the liberals thought to be secular, and the conservatives religious, either Sunni or Shiite...' " [Other refs. not in DB. See pg. 424-425 also.]

Islam Mars 2128 Robinson, Kim Stanley. Blue Mars. New York: Bantam Books (1996); pg. 112. "'For the older Muslim immigrants, it is a bad association, because although Jackie is very powerful, she has had more than one consort, and so Antar looks. . . .'

'Compromised,' Art suggested...

'Yes,' Nazik said. 'But on the other hand, Jackie is powerful. And all of the people now leading the Free Mars party are in a position to become even more powerful in the new state. And the young Arabs like that. They are more native than Arab, I think. It's Mars that matters to them more than Islam. From that point of view, a close association with the Zygote octogenes is a good thing...' "

Islam Mars 2130 Robinson, Kim Stanley. Blue Mars. New York: Bantam Books (1996); pg. 284. "...emigrants all day every day, a stream of Sikhs and Kashmiris and Muslims and also Hindus, ascending into space and moving to Mars. "
Islam Mars 2180 Bear, Greg. Moving Mars. New York: Tor (1993); pg. 254. "Religion raised its head, as Christians and Moslems and Hindu factions--long a polite undercurrent in Martian life... saw historic opportunity, and made a rush to the political high ground... The syndic of Cailetet Mars died in 2180... "
Islam Mars 2181 Robinson, Kim Stanley. Blue Mars. New York: Bantam Books (1996); pg. 405. "'...And resistance to the one-child rule has been stronger in some Catholic and Muslim communities, and several of those nations would like to colonize Mars as if it were empty...' "
Islam Mars 2184 Bear, Greg. Moving Mars. New York: Tor (1993); pg. 403. "Lal Qila--the Red Fort--lay about three hours' flight south across the valley, in an independent region owned by the smallest Muslim BM, Al Medain. It had been a resort fifty years before, but pernicious exhaustion of resources--water and money--had forced it to become a New Islam monastery. It was said to be very beautiful, all buildings on the surface, native stone facings with poly pressure layers and radiation shields hidden beneath... Crown Niger... 'He's New Islam, as is his wife, who left the Fatimites three years ago to marry him...' "
Islam Mars 2184 Bear, Greg. Moving Mars. New York: Tor (1993); pg. 404. "Mars's New Islam community had always been proud and patriotic, never praying toward Earth, but always toward the setting sun. The New Islam stations I had visited were clean, orderly, never politically active; their men polite and well-dressed in India-cut longsuits or jallabahs, their women stylish and self-possessed in calf-length sheath dresses with silk or cotton vests, veils down and decorously draped at shoulder.

It was said that to modestly don a veil before a strange man was the most sincere form of flattery available to a New Islam woman; veiling before a man known to family or community was a sign of intent to court, very stimulating. "

Islam Mars 3131 Simmons, Dan. The Rise of Endymion. New York: Bantam (1998 mass market edition; first ed. 1997); pg. 146. Pg. 146: "For centuries after the death of Old Earth, Mars had been such a backwater planet that the WorldWeb had not established farcaster portals there--a desert planet of interest only to the orphans of New Palestine (the legendary Colonel Fedmahn Kassad had been born in the Palestinian relocation camps there, Mustafa was surprised to learn)... "; Pg. 147: "Oddly, it was the downtrodden and much-abused Palestinians on the frozen Tharsis Plateau whose society had survived and thrived. The orphans of the ancient Nuclear Diaspora of A.D. 2038 had adapted to Mars's rough ways and extended their Islamic cultures to many of the planet's surviving nomad tribes. and free city-states by the time the Pax missionaries arrived. Refusing to submit to the ruthless Martian War Machine for more than a century, the New Palestinians showed no interest now in surrendering autonomy to the Church. "
Islam Massachusetts: Nantucket 1998 Sterling, S. M. Island in the Sea of Time. New York: Penguin (1998); pg. 571. "...the concept of a national banner. It was silver on green, the same as the traditional flag of Islam; even then she spared a brief instant's cold inner laughter at how the Muslims would have hated that. Slave-trading, woman-hating bastards. And better still, odds are you'll never even exist here. "
Islam Metropolis 1993 Stern, Roger. The Death and Life of Superman. New York: Bantam (1993); pg. 178. [Superman's funeral] "It was a most ecumenical gathering. there were ministers and priests, rabbis and mullahs, and bishops and monks. Virtually every religion had sent a representative to invoke the deity on behalf of Superman. "
Islam Mexico 1998 Ing, Dean. The Skins of Dead Men. New York: Tom Doherty Associates (1998); pg. 38. Book jacket: "Teresa Contreras came to Mexico to forget her tragic past. But when she witnessed Middle Eastern operatives kidnapping a young boy, she turned to the only person she could trust--Ross Downing, a burn-scarred ex-agent tormented by haunting visions, who was responsible for her own son's death. Together they set out on a desperate quest to rescue the child, and to rebuild their shattered lives. "; Pg. 38: "She laughed outright. 'I thought you said--never mind.' Ooh, boy, I'm scooting through a jungle with a kid for a guide, and another kid who belongs to some of the most tenacious, hard-core Muslims on earth. And that's about all I know about them. Except that they'll kill you as casually as bopping a fish on the head. But that burr-head was no Iranian if I'm any judge. 'Al, why was your mom in Iran to start with?' " [Other Muslim refs., not in DB.]
Islam Mexico 2005 Gibson, William. Virtual Light. New York: Bantam (1993); pg. 3. "Mexico city... His gaze strays to NHK Weather. A low-pressure front is crossing Kansas. Next to it, an eerily calm Islamic downlink ceaselessly reiterates the name of God in a fractal-based calligraphy. "
Islam Michigan 1998 Wilson, Robert Charles. Mysterium. New York: Bantam (1994); pg. 14. "When Pender's claims grew more fantastic--including the accusation that both the Forest Service and the Michigan Department of Welfare were 'Mohammedans or servants of Samael or worse'--he was remanded for psychiatric evaluation to a facility in Lansing. "
Islam Middle East 650 C.E. Silverberg, Robert. "A Hero of the Empire " in The Year's Best Science Fiction, Vol. 17 (Gardner Dozois, ed.) New York: St. Martin's Press (2000); pg. 351. "'This is also a sacred city, do you see? There is a shrine in Mecca, a sanctuary, which they call the Kaaba. You should visit it tomorrow. It'll be good for you to get out and about town: it will make the time pass more cheerfully. Look for a squat little cubical building of black stone in the center of a great plaza. It's quite unsightly, but unimaginably holy in Saracen eyes. It contains some sort of lump of rock that fell from heaven, which they think of as a god. The Saracen tribesmen from all over the country make pilgrimages here to worship at the Kaaba. They march round and round it, bowing to the stone, kissing it, sacrificing sheep and camels to it. " [Alternative history story in which Roman Empire never fell. Many other refs. not all in DB. Many other refs. specifically to the Kaaba.]
Islam Middle East 650 C.E. Silverberg, Robert. "A Hero of the Empire " in The Year's Best Science Fiction, Vol. 17 (Gardner Dozois, ed.) New York: St. Martin's Press (2000); pg. 361. "The wife of Mahmud made a fleeting appearance. Her name was something like Kadija, and she seemed considerably older than her husband... In his twenty-fifth year, said Mahmud, he entered into the service of the woman Kadija, a wealthy widow fifteen years his senior, who soon fell in love with him and asked him to be her husband... The great preoccupation of his life is his concept of the One God.. This is, of course, the idea famously advocated since antiquity by the Hebrews. I have no doubt that Mahmud has had conversations with the members of that race who live in Mecca, and that their ideas have affected his philosophy. He must surely have heard them express their reference for their aloof and unknowable god, and their contempt for the superstitions of the Meccans, who cherish such a multitude of idols and talismans... "
Islam Middle East 650 C.E. Silverberg, Robert. "A Hero of the Empire " in The Year's Best Science Fiction, Vol. 17 (Gardner Dozois, ed.) New York: St. Martin's Press (2000); pg. 362. "But he lays claim to a separate revelation of his own. He asserts that his special enlightenment came as the result of arduous private prayer and contemplation. he would go up often into the mountains behind the town and meditate in solitude in a secluded cave; and one day an awareness of the Oneness of God was revealed to him through a divine messenger.

Mahmud calls this god 'Allah.' A marvelous transformation comes over him when he begins to speak of him... " [Many other refs. to Islam, not in DB. The emergence of Islam is the central focus of this story.]

Islam Middle East 650 C.E. Silverberg, Robert. "A Hero of the Empire " in The Year's Best Science Fiction, Vol. 17 (Gardner Dozois, ed.) New York: St. Martin's Press (2000); pg. 350-351. "Two settlements here have come to be dignified with the name of 'cities.'... Mudholes with walls about them, rather. In the northern part of this desert one finds Iatrippa, which in the Saracens' own tongue is named Medina. It has a population of 15,000 or so, and as Arabian villages go is fairly well provided with water... A ten-day caravan journey to the south... is the town our geographers know as Macoraba, the Mecca of the locals. This Mecca is a bigger place, perhaps 25,000 people "
Islam Middle East 1366 C.E. Dickson, Gordon R. The Dragon and the Djinn. New York: Ace Books (1996); pg. 123. Pg. 122: "'...I got the impression you believe most of them are Moslems; and certainly there can't be any lack of others of their faith in Episcopi. Why can't they simply go by twos and threes up to wander into Episcopi, find their fellow believers, and be helped to some ship that will take them homeward?' "; Pg. 123: "'...would be put to the same fate. There are those in Episcopi, Christians and Musselmen [Muslims] both, who do business with me. Some hold my notes-of-hand for certain sums and want them redeemed--which they cannot be if I am killed and my castle looted...' " [Most of this novel takes place in the Middle East amid Arab cultures.]
Islam Middle East 1366 C.E. Dickson, Gordon R. The Dragon and the Djinn. New York: Ace Books (1996); pg. 188. "'Open!' he cried in a piercing, high-pitched voice. 'Open, in the name of Allah, the beneficent, the all-hospitable. Two great men, beloved of Allah, the sultan and our Bey, here in Tripoli, are come to visit with abu al-Qusayr.' " [Other refs. not in DB.]
Islam Middle East 1366 C.E. Dickson, Gordon R. The Dragon and the Djinn. New York: Ace Books (1996); pg. 200. "'...I do not know the name of the ones who calls himself Grandmaster of this group in the mountains you will be passing through; but he was a Sufi, one of the Orthodox who worship Allah, but in their own strange ways. He felt called upon to become an Isma'ili and joined those Isma'ilis who are Hashasheen, or Assassins, as you would say. but the caravan itself will be armed and ready...' " [More.]
Islam Middle East 1366 C.E. Dickson, Gordon R. The Dragon and the Djinn. New York: Ace Books (1996); pg. 208. "'...The demons prefer for their prey those who have transgressed against the laws of God as laid down in the Koran. You are a nasraney, of course; and as an infidel would not be of great interest to them. I understand there are demons in your part of the world who would be, however, and of course against those you would have the protection of your faith, such as it is. Here, of course, it would not protect you against one of our demons, who know that there is no God but Allah. But I am interested. In what way would you protect yourself against one of your northern infidel demons?'

...'Ah, yes,' said ibn Tariq. 'The prayer of Jesus of Nazareth. He is one of our saints, too, you know. A Muslim can invoke the name of Allah and hope for his protection; but whether he receives it or not will depend upon Allah's will. Few men are so sure of that, that they would chance going unscathed among the creatures of darkness...' "

Islam Middle East 1554 C.E. Willis, Connie. Bellwether. New York: Bantam Spectra (1997; 1st ed. 1996); pg. 53. "Coffeehouse (1450-1554) -- Middle Eastern fad that originated in Aden, then spread to Mecca and throughout Persia and Turkey. Men sat cross-legged on rugs and sipped thick, black, bitter coffee from tiny cups while listening to poets. The coffeehouses eventually became more popular than mosques and were banned by the religious authorities, who claimed they were frequented by people 'of low costume and very little industry.' Spread to London (1652), Paris (1669), Boston (1675) , Seattle (1985). "
Islam Middle East 1986 Bear, Greg. The Serpent Mage. New York: Ace Books (1987; 1st ed. 1986); pg. 335. "Sidhe tribal sorcerers in the Middle East had been called upon by Moslems to raise the dead of past wards, that they might fight the Jews again. Human dead could not be literally resurrected, by the sorcerers had obliged by raising shadows and dreams of ancestors, breathing a kind of life back into the ghostly residues of the past. These 'dead' had promptly occupied Arab villages, driving out the living and refusing to fight or do much of anything else. The Moslems had sworn vengeance against the Sidhe. There was little Michael could do about such travesties. "
Islam Middle East 1989 Wilson, Robert Charles. Gypsies. New York: Doubleday (1989); pg. 71. "The automobile was significant. The Jihadic Wars had interrupted oil traffic through the Persian Gulf; gasoline was prohibitively expensive... "
Islam Middle East 1991 Ing, Dean. Butcher Bird. New York: Tom Doherty Associates (1993); pg. 19. Pg. 19: "For one thing, Clement might even be right; in Syria alone, the Sunni Moslem majority squirmed under the rule of Assad's Alawite Moslems, and Shiites hated them both. "; Pg. 20: "Syria might become the only Islamic nation with a seasoned leader. Jordan's Hussein and Iraq's as well; Egypt's Mubarak; Iranians, Lebanese, even Libya's Khaddafi if necessary: any and all could be dispatched at will. "
Islam Middle East 1996 Ing, Dean. Systemic Shock. New York: Tor (original 1981; 1st Tor edition 1992); pg. 58. "The jehad, beginning with nuclear-tipped air strikes from desert bases in Iraq and Arabia just before dawn, would be followed by mop-up bombardments from missile-carrying Libyan frigates. Because Allah was merciful there would be no troop thrusts into Israel's debris until the radioactive wasteland had 'cooled' enough for selected motorized infantry advances. It might take months, but the AIR [Associated Islamic Republics] could wait. They had waited and prayed for years toward this moment, a time when US/RUS and European eyes were focused on their own survival. Their prayers would be answered, imsh'Allah, on the morrow. "
Islam Middle East 1996 Ing, Dean. Systemic Shock. New York: Tor (original 1981; 1st Tor edition 1992); pg. 60. "But Islam's spiritual leaders knew the Marxist veneer over their people was barely epidermal. In their bones, devout Moslems might reject their leaders, perhaps question their own devotion, once they saw on television that Medina, Mecca, and Q'om were suffering unspeakable defilements before being turned into radioactive craters.

As one Knesset member put it: 'Given the certainty that we've taken the Masjid Al Haram and might let the world watch on TV while we cover the Ka'aba with pigskin, I think they'll be willing to defer doomsday. Think about it: once the Holy of Holies has been blown into the ionosphere, a Moslem would have to pray in all directions.'

The point was well-taken by top level majlis of the AIR [Assoc. of Islamic Republics]. If Israelis would permit frequent inspection to verify the Jewish claim that no harm had yet come to the shrines of Mohammed and Khomeini, the majlis would cancel the attack on Israel's abandoned soil. "

Islam Middle East 1999 Anderson, Jack. Millennium. New York: Tor (1994); pg. 84. "Brickell turned over a page in his notebook. 'The Iranians picked him up because they said he worked for the CIA. The Iraqis threw him out because he was an Israeli spy. The Saudis accused him of posting as a Muslim so he could slip into Mecca. Egypt suspected he was an antiquities smuggler...' "
Islam Middle East 2012 Baxter, Stephen. Manifold: Time. New York: Ballantine (2000); pg. 360. "And all over the world, old scores were being settled... Some people were turning to religion. Others were turning against it: there had been several assassination attempts on the pope, and something like a jihad seemed to be raging in Algeria. In the Middle East, a major Islam-Christianity conflict was looming, with some Muslim commentators arguing that the Christians were trying to accelerate the apocalypse of their Gospels. "
Islam Middle East 2024 Clarke, Arthur C. & Mike McQuay. Richter 10. New York: Bantam (1996); pg. 59. "'It didn't work in the Middle East,' Lanie said.

'The Jewish entity chose to destroy itself rather than face the reality of Islam,' Ishmael said. 'The Masada cloud is the reminder of Allah's power over the Infidel. There are no more Jews in Palestine.' "

Islam Middle East 2128 Robinson, Kim Stanley. Blue Mars. New York: Bantam Books (1996); pg. 111. "''Sunnis are fighting Shiites--Lebanon is devastated--the oil-rich states are hated by the oil-poor states--the North African countries are a metanat--Syria and Iraq hate each other--Iraq and Egypt hate each other--we all hate the Iranians, except for the Shiites--and we all hate Israel of course, and the Palestinians too--and even though I am from Egypt I am actually Bedouin, and we despise the Nile Egyptians, and in fact we don't get along well with the Bedouin from Jordan. And everyone hates the Saudis, who are as corrupt as you can get...' "
Islam Morocco 1978 Henderson, C. J. "The Worst Prison of All " in X-Men: Legends (Stan Lee, ed.) New York: Berkley Boulevard (2000); pg. 78. "His name was Charles Xavier. Bald and thin, a figure of powerful shoulders and bent, crushed legs, he had come to the city of Agadir in southern Morocco for the Moslem festival of Achoura. It was a day of fasting and honoring the dead marked by masked carnivals and fireworks. "
Islam Morocco 3039 Anderson, Kevin J. & Rebecca Moesta. Titan A.E.: Akima's Story. New York: Ace (2000); pg. 15. "Mohammed... showed her and Ishaq images of sculptures, and architecture--the Parthenon, the Eiffel Tower, the Pyramids of Egypt, the Great Hassan II Mosque in Casablanca, the extravagant casinos of Las Vegas. "
Islam Nebraska 2059 Piercy, Marge. He, She and It. New York: Alfred A. Knopf (1991); pg. 139. " take on the coloration and the jargon of the prevailing culture--Christian, Islamic, corporate--and simply give up the prickly destiny... "
Islam New Jersey 3417 Farmer, Philip Jose. Dayworld Rebel. New York: G.P. Putnam's Sons (1987); pg. 30. "...a large crucifix dangled from the string of beads attached to it. He wore necklases from which were suspended a seal of Solomon, a crescent, a tiny African idol, a fou-leaved clover, a four-armed, fierce-faced figurine, and a symbolic eye on top of a pyramid. Jewish, Muslim, Voodoo, Irish, Hindu and Freemasonic. "
Islam New Jersey 3417 Farmer, Philip Jose. Dayworld Rebel. New York: G.P. Putnam's Sons (1987); pg. 42. "The giant, wet all over, got to his feet. 'Shoot it is. I escaped once and so did you. Once, I think, is about all you can expect. God, Allah, Jahweh, Buddha, Thor, et alia have blessed us a single time re escaping...' "
Islam New Marrakech 3038 Anderson, Kevin J. & Rebecca Moesta. Titan A.E.: Cale's Story. New York: Ace (2000); pg. 121. "'Hello? Mohammed Bourain?' Tek called into dimness... 'I hope you will remember me.'

Inside, a tall man with dark hair, aquiline nose, and bronze skin moved forward... the man, Mohammed, brightened. " [A few other refs. to this character, who first appears in this novel on page 121. He is identified as Islamic in this novel's companion book: Titan A.E.: Akima's Story.]

Islam New Marrakech 3038 Anderson, Kevin J. & Rebecca Moesta. Titan A.E.: Cale's Story. New York: Ace (2000); pg. 151. "They made their way to the entrance arch of the mosque. Refugees flooded through the streets, seeking sanctuary. Some rushed to the safety of the streamlined silvery structure, while others helped the injured or put out spreading fires.

The interior of the old spaceship had been converted into a beautiful place of worship. After fleeing the destruction of Earth and arriving at this rendezvous point, the vessel was gutted, dismantled, and redecorated--never to fly again. But the shell had become a monument to the best and most exotic parts of Human culture. From the ashes of Earth, the people here had created something wondrous. "

Islam New Marrakech 3038 Anderson, Kevin J. & Rebecca Moesta. Titan A.E.: Cale's Story. New York: Ace (2000); pg. 151-152. "Inside what had once been a primary cargo bay stood five beautiful fountains for the faithful to use in the ritual washing of hands and feet before beginning their prayers. Old water pumps and pipes spilled water into basins inlaid with plaz-tile and metal chips, making the fountains works of art rather than simple plumbing fixtures. Per ancient tradition, men and women prayed separately in the mosque, but now the terrified refugees mixed together inside the spaceship.

Cale raked his eyes across the crowd, trying to find the bully ringleader. He narrowed his green eyes, trying to adjust to the slanted light that came through kleersteel portholes converted into beautiful windows. At the far end of the cargo bay, a mihrab arch stood on a rotating platform that pivoted with the time of day, so that it faced the approximate position of where Mecca would have been on old Earth. "

Islam New Marrakech 3038 Anderson, Kevin J. & Rebecca Moesta. Titan A.E.: Cale's Story. New York: Ace (2000); pg. 152. "A robed and bearded old man led the people in prayers as explosions from the attack continued outside. All along the walls, smooth metal plates were adorned with the beautiful scrollwork of Arabic calligraphy, handwritten verses from the Koran.

Iji spotted the bully first. Klegg was hunched behind the farthest of the five fountains, splashing water on his bruises and injuries, washing the blood from his face--obviously believing he'd gotten away.

But as soon as he saw Iji and Cale at the entrance to the mosque, Klegg's swollen eyes flew wide open. With bare feet, he sprinted across the floor into the women's area, elbowing terrified worshippers aside. Cale broke into a run with Iji racing after him. "

Islam New Marrakech 3038 Anderson, Kevin J. & Rebecca Moesta. Titan A.E.: Cale's Story. New York: Ace (2000); pg. 152-153. "The prayer leader stopped in mid-sentence. Begging forgiveness for the disruption, Cale dodged people kneeling in prayer, trying not to jostle them. But when he tripped over a striped gray djellaba, Cale sprawled across the deck, skinning his palms and his arms. He managed to scramble to his feet again just as he saw Klegg open a small hatch that led behind the walls of the cargo hold, beyond the mosque's worship center and into the once-functional bowels of the derelict spaceship. " [Other refs. to Islam: pg. 154-155.]
Islam New Marrakech 3039 Anderson, Kevin J. & Rebecca Moesta. Titan A.E.: Akima's Story. New York: Ace (2000); pg. 6. Pg. 6: "A man cleared his throat in the dimness behind her, and Akima became aware for the first time that she was not alone... She had been so absorbed in the moment, she had never even noticed the tall, Islamic man seated quietly in the corner by the door. She recognized Mohammed Bourain, who worked as an instructor and master to apprentices in many fields on New Marrakech. "; Pg. 13: "'Did you notice all the artistic and cultural touches in our home?' Ishaq asked... 'Those were a part of my father's work. He thinks it's very important to preserve our heritage...' " [Other refs. to this Muslim character, and various evidences of Islamic/Arabic culture, not in DB. Mohammed and his son Ishaq are two of the novel's main characters. Mohammed dies on page 47.]
Islam New Marrakech 3039 Anderson, Kevin J. & Rebecca Moesta. Titan A.E.: Akima's Story. New York: Ace (2000); pg. 42. "Although the colonists came from many faiths and backgrounds on New Marrakech, every neighborhood had a bakery, where families would bring their own dough made at home and place the loaves in the traditional fires. The bakery was a gathering place for conversation, gossip, and news, an Islamic tradition the colonists had adopted because it bound the community together. "
Islam New Marrakech 3043 Perry, Steve & Dal Perry. Titan A.E.. New York: Ace (2000); pg. 20. "He was Korso, friend of Sam Tucker, the man who delivered Professor Tucker's final logs to Mohammed Bourain at New Marrakech just before the Drej attack. " [Mohammed is a Muslim character, as verified by the novel Titan A.E.: Akima's Story.]
Islam New Mexico 1998 Ing, Dean. The Skins of Dead Men. New York: Tom Doherty Associates (1998); pg. 249. "'Pork is an absolute abomination to a Muslim. Sprinkling some powdered pork rinds over him would be, well, I don't know if there's a parallel in our terms.'

'You're kidding.'

'It may be unbelievable, but I'm not kidding. We'll just have to see.' "

Islam, continued


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