Few studies of Middle East wars go beyond a narrative of events and most tend to impose on this subject the rigid scheme of superpower competition. The Gulf War of 1991, however, challenges this view of the Middle East as an extension of the global conflict. The failure of the accord of both superpowers to avoid war even once regional superpower competition in the Middle East had ceased must give rise to the question: Do regional conflicts have their own dynamic? Working from this assumption, the book examines local-regional constraints of Middle East conflict and how, through escalation and the involvement of extra-regional powers, such conflicts acquire an international dimension. The theory of a regional subsystem is employed as a framework for conceptualising this interplay between regional and international factors in Tibi's examination of the Middle East wars in the period 1967-91. Tibi also provides an outlook into the future of conflict in the Middle East in the aftermath of the most recent Gulf War.

This study examines and clarifies the relationship between Islam and modernization in the Muslim world. Through a comparative analysis of Pakistan, Egypt, and Turkey, the author analyzes the ideas and conceptions which are inculcated and propagated in Islamic countries as Islamic religious thought, practice, orientation, tradition, and ways-of-life. Saeed explains that the chaotic conditions existing in the Muslim world are largely a result of a crisis of thought, that the grossly distorted and misunderstood Islam, as presently practiced, is a major obstacle to the development of Muslim countries--but that Muslim countries can develop and progress only through Islam.

This book is a study of the objectives of Islamic Finance in the modern banking space and offers insight into the effects of changes and developments occurring in Islamic banking products and services.

This work of research by Taj Hashmi puts the issue of women's position in society in historical as well as Islamic perspectives to relate it to the objective conditions in Bangladesh. In eight chapters, he narrates how Quranic edicts about women have through the ages been misinterpreted by the power elites and the "mullahs" to suppress women. Even NGOs are not immune from exploiting them. Hope, according to the author, lies in the literacy and economic self reliance of the Bangladeshi women.

In the southern German city of Stuttgart lives a pious Muslim population that has merged with the local population to create a meaningful shared existence. In this ethnographic account, the author introduces and examines the lives of ordinary residents, neighborhoods, and mosque communities to analyze moments and spaces where Muslims and non-Muslims engage with each other and accommodate their respective needs. These accounts show that even in the face of resentment and discrimination, this pious population has indeed become an integral part of the urban community.

Addressing the specific contexts of communal leadership, educational policy, inter-communal relations, legal reform, media production, public discourse, public opinion, and responses to government policy, this volume examines Western-Muslim relations and makes proposals for enhancing Self-Other interaction to improve societal harmony.

In recent decades Russia has played an increasingly active role in the Middle East as states within the region continue to diversify their relations with major external powers. Yet the role of specific Russian regions, especially those that share an 'Islamic identity' with the GCC has been overlooked. In this book Diana Galeeva examines the relations between the Gulf States and Russia from the Soviet era to the present day. Using the Republic of Tatarstan, one of Russia's Muslim polities as a case study, Galeeva demonstrates the emergence of relations between modern Tatarstan and the GCC States, evolving from concerns with economic survival to a rising paradiplomacy reliant on shared Islamic identities. Having conducted fieldwork in the Muslim Republics of Tatarstan, Bashkortostan and Dagestan, the book includes interviews with high-ranking political figures, heads of religious organisations and academics. Moving beyond solely economic and geopolitical considerations, the research in this book sheds light on the increasingly important role that culture and shared Islamic identity play in paradiplomacy efforts.

In 1979, Abdus Salam became the first Muslim, and the first citizen of Pakistan, to win a Nobel Prize. Branded a heretic at home, he pioneered the International Centre for Theoretical Physics in Trieste, a vital focus of Third World science which remains as his monument. A staunch Muslim, he was ashamed of the decline of science in the heritage of Islam, and struggled doggedly to restore it to its former glory. Salam's truly remarkable multi-faceted character is well mirrored here. The book is beautifully written, and handles many delicate political and personal issues with sensitivity and understanding. Very authoritative and insightful, giving a rounded picture of a very complex man. -- Tom Kibble, Imperial College London

For most young people religion and religiosity is something latent or private activated by private events or the passing of years. For Muslim young people it can be activated by an incessant Islamaphobic discourse that requires fundamental questions of relationships and belonging to be addressed in the public gaze whilst being positioned as representatives and 'explainers' of their religion and their communities. Written by a leading practitioner and academic in the field of youth and community work this multidisciplinary book reflects the way theoretical, the social and the religious impacts on the lives of Muslim young people.

In a world where the strident demands of Islamic extremists capture the media's attention, the courageous protests of Muslim reformers barely receive any notice. These include a surprising number of women who are prepared to challenge institutionalized persecution, risking derision, arrest, physical harm, and even death.
In this inspiring compilation of Muslim women's stories from around the world, the voices of these long-oppressed women ring loud and clear as they question ideology and culture, patriarchal and religious beliefs, and demand the social and political rights women lack in many Muslim countries. The reformers speak out with passion, humanity, and sometimes humor in these compact and often poignant biographies, bringing alive the harsh realities for women in many parts of the world.
By surveying a wide range of Muslim reformers, not only in the Middle East but also in Europe and North America, author Ida Lichter uncovers some significant emerging trends. For example, she notes that the majority of Muslim feminists would like to see reform contained within Islam. Many criticize their patriarchal culture for suppressing egalitarian views that they believe the Koran expresses and so they advocate a reinterpretation of the holy text. Some demand changes to discriminatory Sharia-based laws. Others campaign openly for political and educational reforms.
Complete with a glossary and a list of helpful Web sites, this vibrant anthology makes use of reliable translations from original languages to demonstrate the groundswell of grassroots change that promises eventually to bring even the most conservative sectors of Islam into the twenty-first century.

Islamic theology had to wait a long time before being granted a place in the European universities. That happened above all in German-speaking areas, and this led to the development of new theological and religious pedagogical approaches. This volume presents one such approach and discusses it from various perspectives. It takes up different theological and religious pedagogical themes and reflects on them anew from the perspective of the contemporary context. The primary focus is on contemporary challenges and possible answers from the perspective of Islamic theology and religious pedagogy. It discusses general themes like the location of Islamic theology and religious pedagogy at secular European universities. The volume also explores concrete challenges, such as the extent to which Islamic religious pedagogy can be conceptualised anew, how it should deal with its own theological tradition in the contemporary context, and how a positive attitude towards worldview and religious plurality can be cultivated. At issue here are foundations of a new interpretation of Islam that takes into account both a reflective approach to the Islamic tradition and the contemporary context. In doing so, it gives Muslims the opportunity to take their own thinking further.

This is the first full account of the transformation of Ottoman Turkish into modern Turkish. It is based on the author's knowledge, experience and continuing study of the language, history, and people of Turkey. That transformation of the Turkish language is probably the most thorough-going piece of linguistics engineering in history. Its prelude came in 1928, when the Arabo-Persian alphabet was outlawed and replaced by the Latin alphabet. It began in earnest in 1930 when Ataturk declared: Turkish is one of the richest of languages. It needs only to be used with discrimination. The Turkish nation, which is well able to protect its territory and its sublime independence, must also liberate its language from the yoke of foreign languages. A government-sponsored campaign was waged to replace words of Arabic or Persian origin by words collected from popular speech, or resurrected from ancient texts, or coined from native roots and suffixes. The snag - identified by the author as one element in the catastrophic aspect of the reform - was that when these sources failed to provide the needed words, the reformers simply invented them. The reform was central to the young republic's aspiration to be western and secular, but it did not please those who remained wedded to their mother tongue or to the Islamic past. The controversy is by no means over, but Ottoman Turkish is dead. Professor Lewis both acquaints the general reader with the often bizarre, sometimes tragicomic but never dull story of the reform, and provides a lively and incisive account for students of Turkish and the relations between culture, politics and language with some stimulating reading. The author draws on his own wide experience of Turkey and his personal knowledge of many of the leading actors. The general reader will not be at a disadvantage, because no Turkish word or quotation has been left untranslated. This book is important for the light it throws on twentieth-century Turkish politics and society, as much as it is for the study of linguistic change. It is not only scholarly and accessible; it is also an extremely good read.

The twenty-first century exploded into the global imagination with unforgettable scenes of death and destruction. An apocalyptic 'clash of civilizations' seemed to be waged between two old foes - 'the West' and 'Islam.' However, the decade-long and ruinous 'war on terror' has prompted re-assessments of the militaristic approach to Western-Muslim relations. A growing number of academics, policymakers, religious leaders, journalists, and activists view the struggles as resulting from a 'clash of ignorance.' Re-imagining the Other examines the ways in which knowledge is manipulated by dominant Western and Muslim discourses. Authors from several disciplines study how the two societies have constructed images of each other in historical and contemporary times. The complexities and subtleties of their mutually productive relationship are overshadowed by portrayals of unremitting clash, thus serving as encouragement for the promotion of war and terrorism. The book proposes specific approaches to re-imagine the Other in order to mitigate Western-Muslim conflict.

Contrary to the distorted and in many places all-too prevalent view of Islam as somehow inherently or uniquely violent, there is a dazzling array of Muslim organizations and individuals that have worked for harmony and conciliation through history. The Qur'an itself, the Muslim scripture, is full of peace verses urging returning good for evil and wishing peace upon harassers, alongside the verses on just, defensive war that have so often been misinterpreted. This groundbreaking volume fills a gaping hole in the literature on global peace movements, bringing to the fore the many peace movements and peacemakers of the Muslim world. From Senegalese Sufi orders to Bosnian women's organizations to Indian Muslim freedom fighters who were allies of Mahatma Gandhi against British colonialism, it shows that history is replete with colorful personalities from the Muslim world who made a stand for peaceful methods.

This book analyzes the current Islamic marketing environment. Since the Muslim world is extremely diverse in terms of economic development, customs and traditions and political and legal systems, it is vital for companies and marketers to analyze the environment before attempting to address these markets. The author emphasizes that it is ineffectual to elaborate the distribution and promotion strategies if the market does not exist in terms of purchasing power or demographics, if potential consumers do not believe that products and services answer their needs and demands or if there are political and legal barriers to companies wanting to enter these markets. The book offers detailed insights into the economic, socio-cultural, and politico-legal environment in the Muslim world, which are essential for marketers to understand and form the foundations of effective marketing strategies.

Discrimination on the grounds of sexual orientation or gender identity is forbidden in contemporary international human rights law, yet in many interpretations of Islamic law, this is seen to contradict the tenets of Islam. Vanja Hamzic here offers a path-breaking historical and anthropological analysis of the discourses on sexual and gender diversity in the Muslim world. The first of its kind, the book sheds new light on the understanding of diversity and resistance to hegemonic visions of the self in Muslim societies. Combining first-hand ethnographic accounts of Muslims in contemporary Pakistan including the hijra community whose pluralist sexual and gender experience defy the disciplinary gaze of both international and state law with new archival research, this book provides a unique mapping of Islamic jurisprudence, court practice and social developments in the Muslim world. Hamzic provides a comprehensive look at the ways in which sexually diverse and gender-variant Muslims are seen, and see themselves, within the context of the Islamic legal tradition.

This title contributes to the understanding of the contemporary relationship between Muslims and the Western societies in which they live, focusing particularly on the UK. Chapters reflect on the nature of multiculturalism, as well as a range of specific aspects of daily life, including religious dialogue, gender, freedom of speech and politics.

What did Britain look like to the Muslims who visited and lived in the country in increasing numbers from the late eighteenth century onwards? This book is a literary history of representations of Muslims in Britain from the late eighteenth century to the eve of Salman Rushdie's publication of The Satanic Verses (1988).

British Muslim activism has evolved constantly in recent decades. What have been its main groups and how do their leaders compete to attract followers? Which social and religious ideas from abroad are most influential? In this groundbreaking study, Sadek Hamid traces the evolution of Sufi, Salafi and Islamist activist groups in Britain, including The Young Muslims UK, Hizb ut-Tahrir, the Salafi JIMAS organisation and Traditional Islam Network. With reference to second-generation British Muslims especially, he explains how these groups gain and lose support, embrace and reject foreign ideologies, and succeed and fail to provide youth with compelling models of British Muslim identity. Analyzing historical and firsthand community research, Hamid gives a compelling account of the complexity that underlies reductionist media narratives of Islamic activism in Britain.

In Know Thy Enemy, Meir Litvak analyzes the re-articulations of the "Others" in modern Shi'ism, as a novel way to examine the formulation of modern Shi'i identity and place in the world. Among these others, which have transformed into "enemies" in the modern period are the West, apostates, Wahhabism, Jews, Baha'is and feminism. Looking at the rhetorical themes that Shi'i writers use, the book demonstrates the contrast between the collective positive "We" and the negative threatening "Other" as a major principle in the evolution of Shi'ism as the minority branch of Islam. It offers a complex view of Shi'i identity combining a sense of victimhood and insecurity together with conviction of intellectual and moral superiority and long-term triumph.

Lewicki examines how current salient discourses of citizenship conceptualize democratic relations and frame the 'Muslim question' in Germany and Great Britain. Citizenship is understood not as a static or monolithic regime, but as being reproduced through competing discourses that can facilitate or inhibit the reduction of structural inequalities.

Attempts to challenge the virtual exclusion of the male prespective from Middle Eastern studies of gender. The text investigates the ways in which men are acting, reacting and adapting to the structural upheaval of the "traditional" family and to new images of virility and responsibility. Avoiding orientalist approaches, and without claiming exclusive insider knowledge, the essays seek to introduce the diversity of masculine identities in the Middle East by exploring some of the key sites where notions of maleness are constructed, reproduced and/or contested. From the symbolic dimensions of the moustache, through an investigation of transsexuality and Islamic sexual politics, through concerns with male aggression and attitudes to weaponry, to changing notions of masculinity in the Arab novel, the contributors reflect on various aspects of public, as well as private, life. The text also offers insights from the realms of the literary, the bedchambers of the brothel and the institution of family life.

Will 'what works' in one country work in another? This unique collection examines the cross-cultural transfer of skills and expertise, drawing out the opportunities and challenges involved in taking penal practices from one country to another.

This book constitutes a seminal contribution to the fields of Islamic architectural history and gender studies. It is the first major empirical study of the history and current state of mosque building in Senegal and the first study of mosque space from a gender perspective. The author positions Senegalese mosques within the field of Islamic architectural history, unraveling their history through pre-colonial travelers' accounts to conversations with present-day planners, imams and women who continually shape and reshape the mosques they worship in. Using contemporary Dakar as a case study, the book's second aim is to explore the role of women in the "making and remaking" of mosques. In particular, the rise of non-tariqa grass-roots movements (i.e.: the "Sunni/Ibadou" movement) has empowered women (particularly young women) and has greatly strengthened their capacity to use mosques as places of spirituality, education and socialization. The text is aimed at several specialized readerships: readers interested in Islam in West Africa, in the role of women in Islam, as well as those interested in the sociology and art-history of mosques.