Winner of the 2016 Julian Minghi Distinguished Book Award of the Political Geography Specialty Group at the AAG Providing important insights into political geography, the politics of peace, and South Asian studies, this book explores everyday peace in northern India as it is experienced by the Hindu-Muslim community. * Challenges normative understandings of Hindu-Muslim relations as relentlessly violent and the notion of peace as a romantic endpoint occurring only after violence and political maneuverings * Examines the ways in which geographical concepts such as space, place, and scale can inform and problematize understandings of peace * Redefines the politics of peace, as well as concepts of citizenship, agency, secular politics, and democracy * Based on over 14 months of qualitative and archival research in the city of Varanasi in Uttar Pradesh, India

A trillion dollar financial industry is revolutionising the global economy. Governments and corporations across the Islamic world are increasingly turning to finance that complies with Sharia law in order to fund economic growth. Even in the West, Islamic finance is rapidly becoming an important alternative source of funding at a time when the conventional finance industry is reeling from the effects of the financial crisis. From its origins in the seventh century, Islamic finance has sought to develop core ethical principles that are based in the foundations of Islam and Shari'a. By engaging critically with the complexities of international finance, it has evolved and adapted into a world emerging from the economic and moral aftermath of a global financial crisis. But with an increasing Western interest, is it able to remain true to the principles of its faith? Can it maintain its ideals of social justice? Or is Islamic finance guilty of the very dangers it seeks to avoid? In Heaven's Bankers, Harris Irfan, one of the world's leading Islamic finance bankers, gives unparalleled insight into the heart of this secretive industry. From his personal experience of working with leading bankers, scholars and lawyers, he debunks the myths of Islamic banking, analyses its greatest deals and looks to the future of a system that has reprioritised the very nature of money itself.

This unique textbook enables social work practitioners to gain a deeper understanding of how Islamic principles inform and influence the lives of Muslim populations. Designed to support work with families and faith communities, this completely revised and updated edition examines religious precepts, cosmologies, philosophies and daily practices, while acknowledging cultural variants and population heterogeneity. It includes a comprehensive update of the research literature, international case studies, and new sections on religious extremism and ageing and end-of-life. This is the only book specifically on social work with Muslim communities and provides an essential toolkit for culturally sensitive social work practice.

This book examines the experiences of veiled Muslim women as victims of Islamophobia, and the impact of this victimisation upon women, their families and wider Muslim communities. It proposes a more effective approach to engaging with these victims; one which recognises their multiple vulnerabilities and their distinct cultural and religious needs.

As Muslim women continue to be a focus of media-led debate, Naaz Rashid uses original scholarship and empirical research to examine how Muslim women are represented in social policy discourse and how the trope of the Muslim woman is situated within national debates about Britishness, the death of multiculturalism and global concerns over international terrorism.

The Islamic University of Medina was established by the Saudi state in 1961 to provide religious instruction primarily to foreign students. Students would come to Medina for religious education and were then expected to act as missionaries, promoting an understanding of Islam in line with the core tenets of Wahhabism. By the early 2000s, more than 11,000 young men from across the globe had graduated from the Islamic University. Circuits of Faith offers the first examination of the Islamic University and considers the efforts undertaken by Saudi actors and institutions to exert religious influence far beyond the kingdom's borders. Michael Farquhar draws on Arabic sources, including biographical materials, memoirs, syllabi, and back issues of the Islamic University journal, as well as interviews with former staff and students, to explore the institution's history and faculty, the content and style of instruction, and the trajectories and experiences of its students. Countering typical assumptions, Farquhar argues that the project undertaken through the Islamic University amounts to something more complex than just the one-way "export" of Wahhabism. Through transnational networks of students and faculty, this Saudi state-funded religious mission also relies upon, and has in turn been influenced by, far-reaching circulations of persons and ideas.

Motivated by the intellectual historian Shahab Ahmed's observation that "the history of Islamic paideia has yet to be written," Islam as Education explores multiple forms that the search for knowledge and the transmission of wisdom have taken in Islam, focusing on the classical period (800-1500 CE). Ghiloni draws on a wide range of Islamic primary source material, ranging from sacred texts and parables to neglected pedagogical literature and paintings. He depicts three Islamic religious practices-pilgrimage, prophecy, and jihad-as modes of pedagogy: embodied ways of defining, defusing, and defending sacred knowledge. Islam as Education's educational heuristic not only aids in understanding Islam, but also provides guidance for intercultural and interreligious relations. Ghiloni argues that Islam's grand 'ilm (knowledge) tradition serves as a bridge between Muslims and non-Muslims, and compares it with the educational theory of John Dewey, the celebrated American pragmatist. Based on this discussion, a final chapter develops practical tools for learning from cultural and religious difference.

This monograph explores the ways in which canonical Francophone Algerian authors, writing in the late-colonial period (1945-1962), namely Kateb Yacine, Mohammed Dib, Mouloud Feraoun, Mouloud Mammeri and Assia Djebar, approached the representation of Algerian women through literature. The book initially argues that a masculine domination of public fields of representation in Algeria contributed to a postcolonial marginalization of women as public agents. However, it crucially also argues that the canonical writers of the period, who were mostly male, both textually acknowledged their inability to articulate the experiences and subjectivity of the feminine Other and deployed a remarkable variety of formal and conceptual innovations in producing evocations of Algerian femininity that subvert the structural imbalance of masculine symbolic hegemony. Though it does not shy from investigating those aspects of its corpus that produce ideologically conditioned masculinist representations, the book chiefly seeks to articulate a shared reluctance concerning representativity, a pessimism regarding the revolution's capacity to deliver change for women, and an omnipresent subversion of masculine subjectivity in its canonical texts.

This book surveys the growth and development of Islam in Malaysia from the eleventh to the twenty-first century, investigating how Islam has shaped the social lives, languages, cultures and politics of both Muslims and non-Muslims in one of the most populous Muslim regions in the world. Khairudin Aljunied shows how Muslims in Malaysia built upon the legacy of their pre-Islamic past while benefiting from Islamic ideas, values, and networks to found flourishing states and societies that have played an influential role in a globalizing world. He examines the movement of ideas, peoples, goods, technologies, arts, and cultures across into and out of Malaysia over the centuries. Interactions between Muslims and the local Malay population began as early as the eighth century, sustained by trade and the agency of Sufi as well as Arab, Indian, Persian, and Chinese scholars and missionaries. Aljunied looks at how Malay states and societies survived under colonial regimes that heightened racial and religious divisions, and how Muslims responded through violence as well as reformist movements. Although there have been tensions and skirmishes between Muslims and non-Muslims in Malaysia, they have learned in the main to co-exist harmoniously, creating a society comprising of a variety of distinct populations. This is the first book to provide a seamless account of the millennium-old venture of Islam in Malaysia.

Ziauddin Sardar is a prolific writer and an insightful cultural commentator. His book, "Why Do People Hate America?", has been a regular feature in bestseller lists in several countries. In the UK, he is known as a leading intellectual and his regular contributions to the "Observer", the "Independent" and the "New Statesman" have brought his writings to a wide audience. As a high-profile Muslim intellectual, he has also become an increasingly important voice in the media since the events of September 11th 2001.This is a collection of his writings that offers a comprehensive introduction to his thought. Starting with his analysis of his own position as a British Muslim and a writer, it goes on to explore issues of Islam and cultural change, education, identity, post-modernism and the future. Drawn from a broad range of his work in scholarly journals as well as from his many books on aspects of culture and society, it includes his most frequently cited papers and makes an ideal introduction to the immense scope of his work in cultural studies.

Since the Mediterranean connects cultures, Mediterranean studies have by definition an intercultural focus. Throughout the modern era, the Ottoman Empire has had a lasting impact on the cultures and societies of the Southern and Eastern Mediterranean. However, the modern Balkans are usually studied within the context of European history, the southern Mediterranean within the context of Islam. Although it makes sense to connect both regions, this is a vast field and requires a command of different languages not necessarily related to each other. Investigating both Greek and Arabic sources, this book will shed some light on the significance of ideas in the political transitions of their time and how the proponents of these transitions often became so overwhelmed by the events that they helped trigger adjustments to their own ideas. Also, the discourses in Greek and Arabic reflect the provinces of the Ottoman Empire and it is instructive to see their differences and commonalities which helps explain contemporary politics.

Examining the role played by ideology, internal politics and key figures within Sudan after the 1989 coup, this book analyses policymaking in the Sudanese administration in-depth and studies its effect on international and domestic politics and foreign policy. The military coup undertaken in June 1989 by the Sudanese Islamist movement, known to them as the 'National Salvation Revolution', established Sudan as a central actor in the instability of the region. This book explores the foreign policy, international and domestic politics of the new government, from post-coup Sudan to the present day. The intriguing political issues in Sudanese foreign policy during the period pose many questions regarding the dynamics of the government's domestic and international policymaking. Studying the fragmentation of the Islamist movement into various political bodies, this book examines the role of foreign policy as a contentious point of Sudanese domestic politics. Islamist Foreign Policy in Sudan also looks at the major factors in the relations of Sudan, such as the civil war, terrorism and human rights issues. Islamist Foreign Policy in Sudan will be of interest to students and scholars of international relations, African politics, human rights studies and Islamic studies.

Since the attacks of September 11, 2001 and up to and beyond Osama bin Laden's death, al-Qaeda has come to embody the new enigmatic face of terrorism, dominating discussions of national and international security. Yet in spite of the attention it receives, conflicting assumptions about the group abound. Is al-Qaeda a rigidly structured organization, a global network of semi-independent cells, a franchise, or simply an idea whose time has come? What is meant by talk of the "global Salafi jihad" that is confronting the West? What are the implications of bin Laden's death? Christina Hellmich offers a critical examination of the widely-held notions regarding the origins and manifestations of al-Qaeda and the sources on which they rely, mapping the organization's alleged transition from what began as a regional struggle against the Soviets in Afghanistan to the increasingly leaderless jihad of the post-9/11 world. Rather than just providing yet another biography of al-Qaeda, Hellmich forensically examines discrepancies between the most common explanations and to the limits of what can realistically be known. Drawing on Arabic-language sources - some of them previously unavailable in English - "Al-Qaeda: From Global Network to Local Franchise" offers a penetrating insight into an organization which, for all its notoriety, is one of the least-understood of our time.

What's it like to be a Muslim living in the West today? And how different is it to the experiences of Muslims who lived in Western countries many generations ago? It is a difficult time right now for the Muslim diaspora throughout the United States and Europe. George W. Bush's 'war on terror' is seen through much of the Muslim world as a war on Islam. This has complex repercussions for Muslims living in the West. Tensions and anxieties are running high as many Muslims in America and Europe are caught in a climate of social unrest, much of it compounded by living in the spotlight of the media. This book generates a fresh perspective on the problematic relationships between Islam, the West and so-called modernity -- in the light of an increasingly vocal Muslim diaspora in Europe and the United States. This is not the first time that conflict has arisen between Muslims in the West and their other communities -- this book examines a long history of volatile social relations based on extensive travels and research across four continents. Iftikhar H. Malik offers a wealth of case studies ranging from Muslim Spain and the Ottoman Empire to the present day; from the eruptions of anti-Islamic feeling over the Salman Rushdie affair to the demonisation of Islam currently running high on the agenda of the 'war on terror'.

Numerous factors underlie the dynamic shaping of present-day Muslim-Christian Arab relations as well as the formulation of Arab national identity. In Muslim-Christian Relations in Late-Ottoman Palestine, Erik Freas argues that paramount among these were three developments that transpired in the late-Ottoman period, of which Palestine provides a microcosm. One is that non-Arabic speaking Christian communities began to define identity in nationalistic terms on the basis of faith. Also, with their transformation into politically equal Ottoman citizens, Christians were more intent on taking advantage of their new rights rather than fulfilling civil obligations. Finally, for most Muslim Arabs, the transition from identifying primarily as 'Muslim' to 'Arab' in terms of their broader communal affiliation often entailed little change in how they experienced communal identity in the day-to-day. Taken together, the analysis of these developments provides an in-depth examination of Muslim-Christian Arab relations in Palestine during the nineteenth century as well as the long-term implications of these changes on the manner of Arab national identity's formulation.

Following Spains democratic transition during the late 1970s, political and business elites strategically exploited Spains rich Islamic heritage in order to further projects of national redefinition, tourist promotion, and urban revitalization. Large and ornate mosques were built in several Spanish regions, and the State granted Muslim communities an extensive array of rights and privileges that was arguably without parallel in Europe. Toward the onset of the 21st century, however, tensions surrounding Islams growing presence in Spain became increasingly common, especially in the northeastern region of Catalonia. These tensions centered largely around the presence, or proposed establishment, of mosques in Barcelona and its greater metropolitan area. This book examines how Islam went from being an aspect of Spains national heritage to be recovered and commemorated to a pressing social problem to be managed and controlled. It traces the events and developments that gave rise to this transformation, the diverse actors involved in the process, and the manner in which disputes over Muslim incorporation have become entangled with deeply-divisive debates over churchstate relations and territorial autonomy. The core of Rebuilding Islam in Contemporary Spain centers on the shifting political and social dynamics surrounding the establishment of mosques, and the question of why anti-mosque mobilizations have been more prevalent and intense in Catalonia than other Spanish regions.

This book considers the ways in which Muslims view the way they are being viewed, not viewed, or incorrectly viewed, by the West. The book underscores a certain "will-to-visibility" whereby Muslims/ Arabs wish just to be "seen" and to be marked as fellow human beings. The author relates the failure to achieve this visibility to a state of desperation that inextricably and symmetrically ties visibility to violence. When Syrian and Palestinian refugees recently started refusing to be photographed, they clearly ushered the eventual but inevitable collapse of the image and its final futility. The photograph has been completely emptied of its last remaining possibility of signification. The book attempts to engage with questions about the ways in which images are perceived within cross cultural contexts. Why and how do people from different cultural backgrounds view the same image in opposing ways; why do cartoon, photographs, and videos become both the cause and target of bloody political violence - as witnessed recently by the deadly attacks against Charlie Hebdo in France and in the swift military response by the US, Jordan, France, and others to videotaped violence by ISIS.

This book not only makes a significant contribution to the literature but, by breaking new ground, seeks to create a new frame of reference for further studies of the Mediterranean. Alcalay has pulled together many strands of scholarship to present a view of the Middle East that is starkly at odds with that put forth in the establishment press and academic journals - while taking care not to sacrifice the erudition and research, whether literary critical, historical or linguistic, that have traditionally sanctioned the orientalists' version of Levantine history in the service of Western control over the region. Ammiel Alcalay is a writer, translator, and poet living in New York City. Currently an associate professor of Classical and Oriental Literatures at Queens College (CUNY), he has written many articles on literary and historical politics in the cultures of the Mediterranean. "Ammiel Alcalay is a writer, translator, and poet living in New York City. Currently an associate professor of Classical and Oriental Literatures at Queens College (CUNY), he has written many articles on literary and historical politics in the cultures of the Mediterranean.".

Winner of the W.J.M. Mackenzie Book Prize 2017 This book provides an account of Muslim women's political and civic engagement in Britain and France. It examines their interaction with civil society and state institutions to provide an understanding of their development as political actors. The authors argue that Muslim women's participation is expressed at the intersections of the groups and society to which they belong. In Britain and France, their political attitudes and behaviour are influenced by their national/ethnic origins, religion and specific features of British and French societies. Thus three main spheres of action are identified: the ethnic group, religious group and majority society. Unequal, gendered power relations characterise the interconnection(s) between these spheres of action. Muslim women are positioned within these complex relations and find obstacles and/or facilitators governing their capacity to act politically. The authors suggest that Muslim women's interest in politics, knowledge of it and participation in both institutional and informal politics is higher than expected. This book will appeal to students and scholars of politics, sociology, gender studies and social anthropology, and will also be of use to policy makers and practitioners in the field of gender and ethno-religious/ethno-cultural policy.

At the 900th anniversary of the Crusader capture of Jerusalem, it is timely to reflect on how the phenomenon of the Crusades influenced the Muslim world, then and now, militarily, culturally and psychologically. This book discusses a group of themes designed to highlight how Muslims reacted to the alien presence of the Crusaders in the heart of traditional Muslim territory. Ideological concerns are examined and the importance of the jihad is assessed in the context of the gradual recovery of the Holy Land and the expulsion of the Crusaders. Two chapters are devoted to an analysis of warfare - arms, battles, sieges, fortifications - on the basis of written sources and extant works of art, and the neglected aspect of the navy is brought into prominence. One chapter deals with the complex issue of the interaction between Muslims and Crusaders in a social, economic and cultural setting. The epilogue traces in outline the profound impact of the Crusades on Muslim consciousness until the present day. This is not a chronological survey of the events of the period 1099 to 1291and even beyond, for that has already been done several times. Instead, this is a general book intended to introduce some of the wider aspects of the history of the Crusades from the Muslim side. Accordingly, as a deliberate policy, an attempt is made here to view the phenomenon of the Crusades entirely through the prism of medieval Muslim sources. This naturally involves bias, but such a bias is salutary given the cumulative impact of centuries of Eurocentric scholarship in this field and it should help to create a more balanced picture of this fascinating and momentous period of Christian/Muslim confrontation and interaction.

Considers the question: what does it mean to be Muslim and American? 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.

When Mohamed Bouazizi set himself on fire in Sidi Bouzid, Tunisia, in December 2010, sparking a wave of popular uprisings that would topple dictatorial regimes across North Africa and the Middle East, observers hailed the onset of a great Arab Awakening.

But this wasn t the first time people in Tunisia, Egypt, and elsewhere across the region had taken to the streets demanding fundamental change. An earlier generation, in the 1950s and 1960s, rose against Arab governments that were doing the bidding of colonial powers. A generation later, many of these revolutionary heroes and their inheritors had themselves become murderous tyrants, leading the people to rebel a second time.

In The Second Arab Awakening, distinguished academic and writer Adeed Dawisha brings a deep historical perspective to the recent Arab uprisings, tracing the fledgling and uncertain progress so far of these revolutions and the Islamist challenge that has emerged in their wake. Elegantly written, detailed yet concise, Dawisha s illuminating exploration of the threats and opportunities facing the victorious revolutionaries provides necessary perspective on a fast-changing political landscape."

In recent years Abdolkarim Soroush has become known as one of the leading moderate revisionist thinkers of the Muslim world. These essays translated into English for the first time set forth Soroush's views on such matters as the freedom of the Muslim believe to interpret the Qur'an, the inevitability of change in religion, the necessity of freedom of belief, and the compatibility of Islam with democracy. This book will be of great interest, both here and abroad, to students and scholars of the Middle East and its politics, and Islam.