Intricately weaving Quranic verse, psychology, and the hip-hop soundtrack of their childhood, Sanah's poems reach for divinity in the body; an archive that refuses erasure.

These poems traverse unruly emotional and physical landscapes, Whiteness, islamophobia, homophobia, intergenerational suffering, and the politics of therapeutic processes. In these pages, belief and unbelief, goodness and badness, the material and spiritual are intertwined, reclaiming queer love and desire as holy.

How are we incarcerated by others' gazes? Who gets to be good in a society built upon hierarchy? How might we embrace each other's madnesses? Sanah Ahsan asks questions that travel to the heart of our humanness, bending the lines between psychologist and client to show us the sacred nature of our wounds. These poems kneel to the messiness of being alive, building altars to complication and presence.

Refusing binaries of gender or religious doctrine, I cannot be good until you say it finds what is to be revered in the grey spaces of morality, advancing imagination and self-compassion as sites of communion.

This debut collection is a call to prayer, fearlessly complicating what is good, and what is god.

Sufis and Salafis in the Contemporary Age explores the dynamics at play between what are usually understood as two very different forms of Islam, namely Sufism and Salafism. Sufism is commonly understood as the peaceful and mystical dimension of Islam whereas Salafism is perceived as strictly pietistic and moralist, and for some it conjures up images of violent manifestations of Islam. Of course these generalisations require more nuanced investigation, and this book provides a number of case studies from around the Islamic world to unpack the intricate relationship between the two. The diversity of the case studies that focus on Islamic groups in India, Iraq, Egypt, Morocco, Turkey and South East Europe reflect the multiplicity of relationships that exist between the Salafis and Sufis. The specific case studies are framed by an introduction that provides essential historical background and definitions of the terms, and also by general studies of the Sufi-Salafi relationship which enable the reader to focus on the large picture. This will be the first book to investigate the relationship between Sufism and Salafism in such a wide fashion, and includes chapters on "traditional" Sufis, as well as from those who consider that Sufism and Salafism are not necessarily contradictory.

Responsible Management in Theory and Practice in Muslim Societies delineates principles of responsible management from an Islamic perspective, exploring the concept of responsibility in Islamic religious texts, and how the understanding of responsibility evolved in Islamic jurisprudence. He explains aspects of individual and group responsibility in Islam and the dissonance between theoretical discourse and practical application. Yusuf M. Sidani focuses on the factors that have both facilitated and hampered the application of responsible management principles in practice in this unique context. Themes explored across the book include Islamic texts and responsible leadership, responsibility in Islamic jurisprudence, individual and group responsibilities, and bridging the gap divide between theory and practice in Muslim societies. Sidani also poses proactive questions, including 'Who is a responsible manager?' and 'what does it take to reaffirm both individual and collective responsibilities', and 'whether things can be put back on track again in Muslim societies, and how?'

Nazar, literally 'vision', is a unique Arabic-Islamic term/concept that offers an analytical framework for exploring the ways in which Islamic visual culture and aesthetic sensibility have been shaped by common conceptual tools and moral parameters. It intertwines the act of 'seeing' with the act of 'reflecting', thereby bringing the visual and cognitive functions into a complex relationship. Within the folds of this multifaceted relationship lies an entangled web of religious ideas, moral values, aesthetic preferences, scientific precepts, and socio-cultural understandings that underlie the intricacy of one's personal belief. Peering through the lens of nazar, the studies presented in this volume unravel aspects of these entanglements to provide new understandings of how vision, belief, and perception shape the rich Islamic visual culture. Contributors: Samer Akkach, James Bennett, Sushma Griffin, Stephen Hirtenstein, Virginia Hooker, Sakina Nomanbhoy, Shaha Parpia, Ellen Philpott-Teo, Wendy M.K. Shaw.

Fatima, daughter of the Prophet of Islam, did not enjoy this life for long and passed away only few days after the demise of her father. She was not sick; rather, grief and sorrow snatched his soul away. This book sheds light on certain historic circumstances as well as on the individuals who were bitter enemies of her husband, Ali ibn Abu Talib, and who were jealous of his merits and accomplishments. The author wrote this book initially in response to another written by someone who cast doubts about certain very serious and shameful facts which the author of this book details. He cites numerous references (more than three hundred and fifty) written by historians and biographers from both branches of the Islamic faith and throughout the Islamic history. One who reads this book with an open mind will conclude that Fatima died prematurely, and that, ironically, those who were responsible for her early death have since the very first Islamic century been glorified by the vast majority of the Muslims, that even the whereabouts of her grave remain unknown, something which she herself desired and planned. Who were those people? Why did they disrespect the "Head of the Women of the World," the mother of the two masters of the youths of Paradise and wife of the Prophet's right hand, the people who even confiscated her inheritance from her revered father? This book answers all these questions and many more.

Faith and the State offers a comprehensive historical development of Islamic philanthropy--zakat (almsgiving), sedekah (donation) and waqf (religious endowment)-- from the time of the Islamic monarchs, through the period of Dutch colonialism and up to contemporary Indonesia. It shows a rivalry between faith and the state: between efforts to involve the state in managing philanthropic activities and efforts to keep them under control of Muslim civil society. Philanthropy is an indication of the strength of civil society. When the state was weak, philanthropy developed powerfully and was used to challenge the state. When the state was strong, Muslim civil society tended to weaken but still found ways to use philanthropic practices in the public sphere to promote social change.

Over the past three decades, scholars, government analysts and terrorism experts have examined the relationship between Islam and politics. But specialists have tended to limit their analysis to a specific country or focus. Few works have provided a geographically comprehensive, in-depth analysis. Since 9/11, another wave of literature on political Islam and global terrorism has appeared, much of it superficial and sensationalist. This situation underscores the need for a comprehensive, analytical, and in-depth examination of Islam and politics in the post-9/11 era and in an increasingly globalizing world. The Oxford Handbook of Islam and Politics, with contributions from prominent scholars and specialists, provides a comprehensive analysis of what we know and where we are in the study of political Islam. It enables scholars, students, and policymakers to understand the interaction of Islam and politics and the multiple and diverse roles of Islamic movements, as well as issues of authoritarianism and democratization, religious extremism and terrorism regionally and globally.

This title offers an insight into key contemporary global issues relating to the lives and experiences of young Muslims. Many Muslim societies, regardless of location, are displaying a 'youth bulge', where more than half their populations are under the age of 25. An increasingly globalized western culture is rapidly eroding 'traditional' ideas about society, from the family to the state. At the same time, there is a view that rampant materialism is creating a culture of spiritual emptiness in which demoralization and pessimism easily find root. For young Muslims these challenges may be compounded by a growing sense of alienation as they face competing ideologies and divergent lifestyles. Muslim youth are often idealized as the 'future of Islam' or stigmatized as rebelling against their parental values and suffering 'identity crises'. These experiences can produce both positive and negative reactions, from intellectual engagement and increasing spiritual maturity to emotional rejectionism, narrow identity politics and violent extremism. This book addresses many of the central issues currently facing young Muslims in both localized and globalized contexts through engaging with the work of academics, youth work practitioners and those working in non-governmental organizations and civic institutions.

In Islam Is a Foreign Country, Zareena Grewal explores some of the most pressing debates about and among American Muslims: what does it mean to be Muslim and American? Who has the authority to speak for Islam and to lead the stunningly diverse population of American Muslims? Do their ties to the larger Muslim world undermine their efforts to make Islam an American religion? Offering rich insights into these questions and more, Grewal follows the journeys of American Muslim youth who travel in global, underground Islamic networks. Devoutly religious and often politically disaffected, these young men and women are in search of a home for themselves and their tradition. Through their stories, Grewal captures the multiple directions of the global flows of people, practices, and ideas that connect U.S. mosques to the Muslim world. By examining the tension between American Muslims' ambivalence toward the American mainstream and their desire to enter it, Grewal puts contemporary debates about Islam in the context of a long history of American racial and religious exclusions. Probing the competing obligations of American Muslims to the nation and to the umma (the global community of Muslim believers), Islam is a Foreign Country investigates the meaning of American citizenship and the place of Islam in a global age. Zareena Grewal is Assistant Professor of American Studies and Religious Studies at Yale University and Director for the Center for the Study of American Muslims at the Institute for Social Policy and Understanding.

From a renowned historian who writes with "maximum vividness" ("The New Yorker") comes the most authoritative, readable single-volume history of the brutal struggle for the holy land

Nine hundred years ago, a vast Christian army, summoned to holy war by the Pope, rampaged through the Muslim world of the eastern Mediterranean, seizing possession of Jerusalem, a city revered by both faiths. Over the two hundred years that followed, Islam and Christianity fought for dominion of the Holy Land, clashing in a succession of chillingly brutal wars: the Crusades. Here for the first time is the story of that epic struggle told from the perspective of both Christians and Muslims. A vivid and fast-paced narrative history, it exposes the full horror, passion, and barbaric grandeur of the Crusading era, revealing how these holy wars reshaped the medieval world and why they continue to influence events today.

This volume is a collection of essays on transregional aspects of Malay-Indonesian Islam and Islamic Studies, based on Peter G. Riddell's broad interest and expertise. Particular attention is paid to rare manuscripts, unique inscriptions, Qur'an commentaries and translations, textbooks, and personal and public archives. This book invites readers to reconstruct the ways in which Malay-Indonesian Islam and Islamic studies have been structured. Contributors are Khairudin Aljunied, Majid Daneshgar, R. Michael Feener, Annabel Teh Gallop, Mulaika Hijjas, Andrew Peacock, Johanna Pink, Gregorius Dwi Kuswanta, Michael Laffan, Han Hsien Liew, Julian Millie, Ervan Nurtawab, Masykur Syafruddin, Edwin P. Wieringa and Farouk Yahya.

This book offers a welcome solution to the growing need for a common language in interfaith dialogue; particularly between the three Abrahamic faiths in our modern pluralistic society. The book suggests that the names given to God in the Hebrew Bible, the New Testament and the Quran, could be the very foundations and building blocks for a common language between the Jewish, Christian and Islamic faiths. On both a formal interfaith level, as well as between everyday followers of each doctrine, this book facilitates a more fruitful and universal understanding and respect of each sacred text; exploring both the commonalities and differences between the each theology and their individual receptions. In a practical application of the methodologies of comparative theology, Maire Byrne shows that the titles, names and epithets given to God in the sacred texts of Judaism, Christianity and Islam contribute towards similar images of God in each case, and elucidates the importance of this for providing a viable starting point for interfaith dialogue.