When the Prophet Muhammad died on 7 June 632, the larger part of Arabia had already accepted Islam. In fact, Islam had created a solid Arab community that dominated Arabia and was ready to begin its amazing expansive movement in world history. The Arab conquests put an end to the Sassanid Empire and deprived the Byzantine Empire of its Asiatic dominions up to the Taurus and all its African possessions. Muslim troops crossed Gibraltar and subdued almost all the Iberian peninsula. In brief: with their conquests in the seventh and eighth centuries (634–751) the Arabs became the neighbors of the Franks and Byzantines on the other side of the Mediterranean. In Asia the subjection of Persia brought them into northern India and the Turkish vassal states of China in Central Asia.

The British military presence in Egypt established in 1882 ended on 27 July 1954 with an agreement providing for withdrawal of forces from the Suez Canal Zone within twenty months. The signing was a victory for Colonel Jamāl 'Abd al-Nāsir and a defeat for Anthony Eden who had sought to retain British forces on air bases within the Zone. British attempts to regularize their occupation of Egyptian territory after World War II in the face of nationalist demands had failed, its doom foretold with the advent of the officers’ regime which took over Egypt on 23 July 1952 and exiled Fārūq three days later.

Most analyses of Egypt in the 1970s, whether political or economic, have a central concern, the liberalization policies of the Sadat regime. The reason for this focus is clear; rather striking and deep-seated changes took place in Egypt under the heading of that policy. Most analyses, however, suffer two major drawbacks; they fail to integrate the political and the economic and they take an approach with a very short historical vision. In doing so, they run the risk of critical misinterpretations of the nature of the policy, the regime, and the changes in Egypt.

It is customary to view the mystic and his experience from at least three angles: the theological, the philosophical, and the psychological. To be sure, the mystical experience represents an extraordinary phenomenon of the highest psychological complexity. Mysticism, nowadays, in this age of Aquarius, many would dismiss as a sick or superstitious accident; on the other hand, those who are acquainted with the phenomenon of religion and the history of its development would view it as a true and viable human state, as man's religious consciousness.

The first quarter of the twentieth century contains a fascinating chapter of modern Iranian history. It was a period of the death agony of the Qājār state; a period of revolutionary upheaval, sociopolitical disorder and disintegration, and cultural and literary transformation, a moment both of joy and of sadness, achievement and failure, which, in an unusually clear way, illuminated the long distance between what there was, and what was desired to be. This period may be analysed in three parts: the first decade, which covers the period of the Persian Revolution; the second decade, which can be described as a period of interregnum, when, in the well-known phrase, power was lying in the streets waiting to be picked up; and the remaining five years which was a period of dual sovereignty, characterized by a ruthless struggle for political power.

The Greco-Turkish War was one of the major aftershocks in the wake of World War I. In attacking war-ravaged Turkey, Greece sought to realize her goal of a new Hellenic presence in Asia Minor. This action, together with British, French, and Italian designs upon Anatolian territory, threatened Turkey's existence as a nation.

From the dawn of Islam to the present, the political history of 'Umān followed a different path from that of the rest of the Arabian peninsula. Until recently, the country was practically unknown, an almost forgotten outpost of a once prosperous maritime Arab civilization.