Young British Muslims continue to generate strong interest in public discourse. However, much of this interest is framed in negative terms that tends to associate them with criminality, religious extremism or terrorism. Focusing instead on other aspects of being young, Muslim and British, this volume takes a multidisciplinary approach that seeks to 'normalise' the subjects and focus on their everyday lived realities. Structured into three sections, the collection begins by contextualising the study of young British Muslims, before addressing the sensitive social issues highlighted in the media and finally focusing on a variety of case studies which investigate the previously unexplored lived experiences of these young people. With contributions from scholars of religion, media and criminology, as well as current and former practitioners within youth and social work contexts, Young British Muslims: Between Rhetoric and Realities will appeal to scholars who have an interest in the fastest growing, most profiled minority demographic in the UK.

NGOs (Non-Governmental Organizations) have emerged in both a development and aid capacity in Bangladesh, providing wide-reaching public services to the country's population living in extreme poverty. However, resistance to and limitations of NGO-led development - which in conjunction with Bangladesh's social transformation - led to a new religious-based NGO development practice. Looking at the role of Islamic NGOs in Bangladesh, the book investigates new forms of neoliberal governmentality supported by international donors. It discusses how this form of social regulation produces and reproduces subjectivities, particularly Muslim women subjectivity, and has combined religious and economic rationality, further complicating the boundaries and the relationship between Islam, modernity, and development. The book argues that both secular and Islamic NGOs target women in the name of empowerment but more importantly as the most reliable partners to meet their debt obligations of micro-financing schemes, including shari'a-based financing. The targeted women, in turn, experience Islamic NGOs as less coercive and more sensitive to their religious environment in the rural village community than are secular NGOs. Providing a comparative study of the role of religious and secular NGOs in the implementation of neoliberal policies and development strategies, this book will be a significant addition to research on South Asian Politics, Development Studies, Gender Studies, and Religion.

An original and uncompromising study of the Qur'anic foundations of women's identity and agency, this book is a bold call to Muslim women and men to reread and reinterpret the Qur'an, Islam's most authoritative source, and to discover within its revelations an inherent affirmation of gender equality. Nimat Hafez Barazangi asserts that Muslim women have been generally excluded from equal agency, from full participation in Islamic society, and thus from full and equal Islamic identity, primarily because of patriarchal readings of the Qur'an and the entire range of early Qur'anic literature. Based on her pedagogical study of the sacred text, she argues that Islamic higher learning is a basic human right, that women have equal authority to participate in the interpretation of Islamic primary sources, and that women will realize their just role in society and their potential as human beings only when they are involved in the interpretation of the Qur'an. Consequently, a Muslim woman's relationship with God must not be dependent on her husband's or father's moral agency. Barazangi, an American Muslim of Syrian origin, is a scholar, an activist, and a concerned feminist. Her analysis of the complex interaction of gender, religion, and the power of knowledge for self-identity offers a paradigm shift in Islamic studies. She documents the historical development of Islamic thought and describes how Muslim males have arrived at the prevailing exclusionary positions. She considers the issues of dependent morality and of modesty, especially in attire - a polarizing subject for many Muslim women - and she concludes that the majority of Muslim women today are not educated even for a complementary role in society. The book offers a curricular framework for self-learning that could prepare Muslim women for an active role in citizenship and policy making in a pluralistic society and may serve as a guideline for moving toward a ""gender revolution."" Her main thesis, if carried out in the lives of Muslims in America or elsewhere, would be so radical and liberating that her discourse is more powerful than those of many Muslim feminists. She writes, ""I intend this book to affirm the self-identity of the Muslim woman as an autonomous spiritual and intellectual human being.

In the field of medieval Indian historiography, an eight-volume magnum opus, History of India as Told by Its Own Historians, by Sir Henry Myers Elliot (1808-53) and the editor-compiler of his posthumous papers, John Dowson (1820-81), was published from London between 1867 and 1877. These landmark volumes continue to retain their popularity even nearly hundred and fifty years later, and scholars still learn from and conduct their research on the basis of this work. However, an enterprise of this scale and magnitude was bound to suffer from some serious shortcomings. An eminent Indian scholar, S.H. Hodivala undertook the daunting task of annotating Elliot and Dowson's volumes and worked through all the new material, selecting or criticizing and adding his own suggestions where previous comments did not exist or appeared unsuitable. The first volume of Hodivala's annotated Studies, was published in 1939, while the second was published posthumously in 1957. Over the years, while the work of Elliot and Dowson has seen many reprints, and is even available online now, Hodivala's volumes have receded into obscurity. A new edition is presented here for the first time. Hodivala also published critical commentaries on 238 of about 2000 entries included in another very famous work, Hobson-Jobson (London, 1886) by Sir Henry Yule (1820-89) and Arthur Coke Burnell (1840-82). These have also been included in the present edition. These volumes are thus aimed at serving as an indispensable compendium of both, Elliot and Dowson's, and for Yule and Burnell's excellent contributions of colonial scholarship. At the same time these would also serve as a guide for comparative studies and critical appreciation of historical texts. Please note: Taylor & Francis does not sell or distribute the Hardback in India, Pakistan, Nepal, Bhutan, Bangladesh and Sri Lanka

First published in 1992, this book focuses on the Muslim community and how it has developed in North America. Divided into eight sections, it traces the history of the Muslim community in North America from the nineteenth century to the end of the twentieth-century and examines different aspects of the community such as Sectarian Movements, Islam in the African American community and points of contact between Christian and Islamic communities. The text includes a number of bibliographies to aid further study and closes with a helpful directory of Muslim organizations and centers in North America. This book will be of particular interest to those studying Islam and Religion in North America.

Sherman Jackson offers a trenchant examination of the career of Islam among the blacks of America. Jackson notes that no one has offered a convincing explanation of why Islam spread among Blackamericans (a coinage he explains and defends) but not among white Americans or Hispanics. The assumption has been that there is an African connection. In fact, Jackson shows, none of the distinctive features of African Islam appear in the proto-Islamic, black nationalist movements of the early 20th century. Instead, he argues, Islam owes its momentum to the distinctively American phenomenon of "Black Religion," a God-centered holy protest against anti-black racism.
Islam in Black America begins as part of a communal search for tools with which to combat racism and redefine American blackness. The 1965 repeal of the National Origins Quota System led to a massive influx of foreign Muslims, who soon greatly outnumbered the blacks whom they found here practicing an indigenous form of Islam. Immigrant Muslims would come to exercise a virtual monopoly over the definition of a properly constituted Islamic life in America. For these Muslims, the nemesis was not white supremacy, but "the West." In their eyes, the West was not a racial, but a religious and civilizational threat. American blacks soon learned that opposition to the West and opposition to white supremacy were not synonymous. Indeed, says Jackson, one cannot be anti-Western without also being on some level anti-Blackamerican. Like the Black Christians of an earlier era struggling to find their voice in the context of Western Christianity, Black Muslims now began to strive to find their black, American voice in the context of the super-tradition of historical Islam. Jackson argues that Muslim tradition itself contains the resources to reconcile blackness, American-ness, and adherence to Islam. It is essential, he contends, to preserve within Islam the legitimate aspects of Black Religion, in order to avoid what Stephen Carter calls the domestication of religion, whereby religion is rendered incapable of resisting the state and the dominant culture. At the same time, Jackson says, it is essential for Blackamerican Muslims to reject an exclusive focus on the public square and the secular goal of subverting white supremacy (and Arab/immigrant supremacy) and to develop a tradition of personal piety and spirituality attuned to distinctive Blackamerican needs and idiosyncrasies.

" A] very important contribution to various debates on current Danish identity politics and more generally, on the developments of contemporary right-wing politics prevailing in Europe and the West." . Gunvor Jonsson, International Migration Institute (IMI), University of Oxford

"The book offers an insightful background to the increased resistance towards ethnic minorities and the growing Islamophobia in Denmark. This development escalated with the Muhammad Cartoon Crisis that broke out in 2005 and later reverberated in different parts of the world." . Anders Hellstrom, Malmo University

The Muhammad cartoon crisis of 2005 2006 in Denmark caught the world by surprise as the growing hostilities toward Muslims had not been widely noticed. Through the methodologies of media anthropology, cultural studies, and communication studies, this book brings together more than thirteen years of research on three significant historical media events in order to show the drastic changes and emerging fissures in Danish society and to expose the politicization of Danish news journalism, which has consequences for the political representation and everyday lives of ethnic minorities in Denmark.

First published in 1936, this book surveys the changing place of women across the contemporaneous Muslim world, focusing on several nations where they constitute a demographic majority - Iraq, Iran, Egypt, Palestine, Trans-Jordan, Turkey, Syria - and one where they do not, namely India. It begins by outlining some of the areas of change, for example regarding the veil, purdah and divorce. This is followed by in depth examinations of the progress of female education, their changing economic roles, improving health standards, their widening interests and the pressure for change on Islam in general. This title is would be of interest to students of the sociology of religion and the contemporary position of women in Muslim societies.

It is a widely held view that, since the end of the Cold War, attention has focused on Islam as a central force of disruption within a New World Order. Nothing has heightened this more than the assault on the World Trade Center and Pentagon, and the reporting of these events. Reporting Islam is a timely contribution to this debate which looks at the ways in which Muslims are represented in the British news media. Elizabeth Poole examines the claim that Muslims are universally demonized in the British press and comes to some illuminating conclusions. Reporting Islam is of great value to students of media, cultural studies, Islamic studies and politics.

Can democracy flourish in Muslim society? What does the Qur'an say about women, minorities, human rights? Are Islam and the West on a collision course? After 9/11, much has been written about the inevitability of a clash between Islam and the West, as their worldviews compete for global supremacy. Recent developments have done little to challenge this thesis, or the West's negative image of Islam. The author compares and contrasts contributions from "traditional" and progressive" Muslims. Voicing at least two Muslim opinions in each area of debate, this hook challenges the idea that all Muslims think identically. While Muslim and Modernity is designed primarily for use a n undergraduate textbook, reference to accessible Internet material, to literature and to popular as well as scholarly sources will broaden its appeal to a general readership. This book's discussion draws on post-colonial theory, feminist analyses, anthropology, cultural and religious studies, politics and philosophy.

Calfano provides an examination of the pressures faced by Muslims, often considered political and social outsiders in western nations, especially in the United States. Identity is a complex concept, especially when considering the role that group attachments play in affecting how one sees her/his role in the political environment of their country of residence. Perhaps the greatest tension in this regard is felt by those who are often considered outsiders in their home country, despite significant ties to their nation. Though citizens and second generation residents in many cases, American Muslims face a combination of suspicion, government scrutiny, and social segregation in the United States, despite significant education and economic assimilation in America. The crux of the investigation advanced here centres on how group influence, emotions, and religious interpretation contribute to the political orientation and behaviour of a national sample of Muslims living in the American context. A compelling explanation as to how members of an ostracized political group marshal the motivation to push through suspicion to become fully engaged political actors, this book has wide relevance and will be of interest to scholars researching Muslims and political participation across the fields of political science, history, sociology, and religion.

There are 49 Muslim majority countries in the world and Islam, the religion which Muslims follow, is the second largest religion in the world. Despite the significant world presence of a Muslim populace, many in the West are misinformed about Islam and about Muslim worldviews. Issues related to gender and gendered practices are especially subject to misconceptions as to the role of Islam and as to Muslim practices. Given challenges in understandings of the constructions of gender in Muslim dominant countries, the medium of film is uniquely positioned to provide a conduit into gender issues that characterize diverse Muslim cultures. This filmography provides analyses of gender issues featured in 57 contemporary feature films indigenous to the majority Muslim countries of Afghanistan, Algeria, Bangladesh, Egypt, Iran, Iraq, Pakistan, and Turkey. Gender issues include such practices as female genital mutilation/cutting, gender inequality in divorce and custody laws, child marriage, virginity testing, eve teasing, and honor killings. Given these practices, a common question concerns their legitimization by the Islamic religion or by a country's laws. This filmography is distinctive in its provision of commentaries that detail the ongoing debates among scholars as to current legal, cultural, and religious sanctioning of these practices within a given country. Films featured in the filmography are available to viewers in the United States.

This title, first published in 1983, is a significant study of one of the many revivalist movements which flowered in numerous Islamic societies in the late eighteenth and early nineteenth centuries, and attempts to provide one particular assessment of the place of revivalism in the evolution of Islamic societies. The subject of this title is the Padri movement, and the community involved is that of the Minangkabau of Central Sumatra, one of the major communities inhabiting the Indonesian archipelago. In the process of considering the reconstruction of a society in the throes of an agricultural transformation, the historical development of the Indonesian village became the object of attention, encompassing the economic and social histories of individual villages. This title will be of interest to students of history and Islamic Studies.

This title, first published in 1923, examines the historical development of the Islamic faith from its origins through to its position in the early twentieth century. It also examines the historical reactions of Islam to the West, including the Babist Movement in the nineteenth century. This title will be of interest to students of history and M

This book, first published in 1977, aims to present a Muslim view of development and highlights some of the related issues that were being debated in the Muslim world. The author outlines the parameters of the Muslim world as well as the Muslim world-view, and provides an analysis of science, science policy and Muslim culture. This title will be of interest to students of economic and social policy, as well as students of Middle Eastern studies.

The global spread of Islamic movements and the ascendance of a Chinese state that limits religious freedom have aroused anxieties about integrating Islam and protecting religious freedom around the world. Focusing on violent movements like the so-called Islamic State and Uygur separatists in China's Xinjiang Province threatens to drown out the alternatives presented by apolitical and inwardly focused manifestations of transnational Islamic revival popular among groups like the Hui, China's largest Muslim minority. This book explores how Muslim revivalists in China's Qinghai Province employ individual agency to reconcile transnational notions of religious orthodoxy with the materialist rationalism of atheist China. Based on a year immersed in one of China's most concentrated and conservative urban Muslim communities in Xining, the book puts individuals' struggles to navigate theological controversies in the contexts of global Islamic revival and Chinese modernization. By doing so, it reveals how attempts to revive the original essence of Islam can empower individuals to form peaceful and productive articulations with secular societies, and further suggests means of combatting radicalization and encouraging interfaith dialogue. As the first major research monograph on Islamic revival in modern China, this book will be of interest to students and scholars of Anthropology, Islamic Studies, and Chinese Studies.

Clarke engages in a thorough and captivating assessment of the numerous fatwas issued in the context of global Islamic legal scholarship concerning medical ethics, in particular, medically assisted conception . . . This book will be of considerable interest to scholars in the areas of gender and health, reproduction and reproductive technologies, Islamicists, and those engaged in comparative kinship studies. Cont Islam

The book is theoretically sophisticated, beautifully written, and brilliantly cohesive . . . Most admirable is the endeavour to analyse the perspectives revealed "on their own terms" within the societies that produce them. Journal of the Royal Anthropological Institute

A] fascinating and well-written book . . . By thinking through anthropological and Islamic debates of assisted conception in a Middle Eastern setting, Islam and New Kinship is highly valuable for students and scholars interested in medical anthropology, kinship studies, Middle Eastern studies, as well as science and technology studies. Social Anthropology

In this very detailed examination . . . Clarke presents a nuanced look at how both individuals and institutions interpret or manipulate Islamic teachings and concepts . . . the book represents an outstanding piece of scholarship for anyone interested in Islam, kinship, medical anthropology, or gender studies. Highly recommended. Choice

This book is a mine of information, carefully researched and lucidly argued. It opens up a fascinating problematic (that is, a can of worms) that only Muslims (all Muslims, male and female) need seriously to address over the coming decades. The shape of future Muslim attitudes depends on the outcomes of this. Journal of Beliefs and Values

An accomplished piece of work on several levels. Islam and New Kinship not only provides a detailed and nuanced account of how Islamic legal scholars and medical practitioners in Lebanon respond to new reproductive and genetic technologies, but also reveals what is missing from 'new' kinship studies. It is a compelling read and a must, not only for scholars of kinship and religion but for anybody with an interest in the rich complexity of contemporary Lebanese society. Jeannette Edwards, University of Manchester

Making European Muslims provides an in-depth examination of what it means to be a young Muslim in Europe today, where the assumptions, values and behavior of the family and those of the majority society do not always coincide. Focusing on the religious socialization of Muslim children at home, in semi-private Islamic spaces such as mosques and Quran schools, and in public schools, the original contributions to this volume focus largely on countries in northern Europe, with a special emphasis on the Nordic region, primarily Denmark. Case studies demonstrate the ways that family life, public education, and government policy intersect in the lives of young Muslims and inform their developing religious beliefs and practices. Mark Sedgwick's introduction provides a framework for theorizing Muslimness in the European context, arguing that Muslim children must navigate different and sometimes contradictory expectations and demands on their way to negotiating a European Muslim identity.

Islamic Bioethics presents a wide variety of perspectives and debates on how Islamic societies deal with the ethical dilemmas raised by biomedicine and new technologies. The book is a 'constructive dialogue' between contributors selected from a multidisciplinary group of Muslim and non-Muslim scholars from different Islamic countries. The 11 chapters illuminate the diversity and complexity of the issues discussed in Islamic bioethics and pave the way to a better understanding of Islamic bioethics and dialogue in the global bioethics community. The chapters take both theoretical and practical approaches to the topic, and each covers an emerging issue in Islamic bioethics.This book will be useful for academics and professional institutions in both Islamic and non-Islamic countries, and will be instrumental in providing researchers, scholars, students, policymakers and medical professionals with access to the latest issues and debates related to Islamic bioethics.Contributors include: Tariq Ramadan, Abdallah Daar, Ali Albar, Mohsin Ebrahim, Baharouddin Azizan Alastair Campbel, Bagher Larijani, Carol Taylor, Gamal Serour, James Rusthoven, Ilhan Ilkilic, Ingrid Mattson, Hassan Chamsi-Pasha, Jonathan Crane, Hakan Ertin, Mehunisha Suleman.

Sheikh Yusuf al- Qaradawi is regarded as the most influential contemporary Muslim religious figure. His best-selling book, Al-Halal wal-Haram fi al-Islam ("The Forbidden and the Permitted in Islam") is perhaps one of the most widely read Islamic works, after the Qur'an. The subject of jihad in Palestine is a salient feature of Qaradawi's thought and is addressed frequently in his books. His views on Israel and on the Jews shape those of many Muslims throughout the world. This book paints al- Qaradawi's portrait within the context of the subject of the struggle for Palestine and assesses why he is committed so fervently to the Palestinian course. It also sheds light on another important aspect of al-Qaradawi's thought, namely the marked contrast between his ideas regarding the Muslim world and his views on relations with other religions and countries. Whereas al- Qaradawi is considered to be a moderate in Islamic matters, his attitude toward the Jews and to Israel is one of abiding hatred and uncompromising struggle. The book aims to classify Qaradawi's thought along the axis of moderation and extremism by drawing comparisons between Qaradawi's teachings and those of other Muslim jurists. Furthermore, it compares the features of antisemitic writing with that of Qaradawi in order to answer the question as to whether Qaradawi's teachings actually constitute an expression of anti-semitism. Despite the subject of jihad in Palestine being so central to Qaradawi's thought, there has not been a comprehensive and systematic academic study of this to date. The book therefore represents a major contribution to the field and will appeal to anyone studying the Israel-Palestine conflict, Islamic Studies, Jewish Studies, Terrorism and Political Violence.

Why is there a need to rethink madrasah education? What is the positioning of Muslims in contemporary society, and how are they prepared? What is the role of the ulama in the reform process? This book explores these questions from the perspective of madrasah education and analyses curricular and pedagogic innovations in Islamic faith-based education in response to the changing place of Islam in a globalised world. It argues for the need for madrasahs to reconceptualise education for Muslim children. Specifically, it explores the problems and challenges that come with new knowledge, biotechnological advancement and societal transformation facing Muslims, and to identify the processes towards reformation that impinge on the philosophies (both Western and Islamic), religious traditions and spirituality, learning principles, curriculum, and pedagogy. This book offers glimpses into the reform process at work through contemporary examples in selected countries.

Americans' awareness of Islam and Muslims rose to seemingly unprecedented heights in the immediate aftermath of September 11, 2001, but this is not the first time they have dominated American public life. Once before, during the period of the Iranian revolution and hostage crisis of 1979 to 1981, Americans found themselves targeted as a consequence of a militant interpretation of Islam. Daniel Pipes wrote In the Path of God in response to those events, and the heightened interest in Islam they generated. His objective was to present an overview of the connection between in Islam and political power through history in a way that would explain the origins of hostility to Americans and the West. Its relevance to our understanding of contemporary events is self evident. Muslim antagonism toward the West is deeply rooted in historical experience. In premodern times, the Islamic world enjoyed great success, being on the whole more powerful and wealthier than their neighbors. About two hundred years ago, a crisis developed, as Muslims became aware of the West's overwhelming force and economic might. While they might have found these elements attractive, Muslims found European culture largely alien and distasteful. The resulting resistance to Westernization by Muslims has deep roots, has been more persistent than that of other peoples, and goes far to explain the deep Muslim reluctance to accept modern ways. In short, Muslims saw what the West had and wanted it too, but they rejected the methods necessary to achieve this. This, the Muslim trauma, has only worsened over the years.

Indian Muslims form the largest ethnic minority within Singapore's otherwise largely Malay Muslim community. Despite its size and historic importance, however, Singaporean Indian Muslims have received little attention by scholarship and have also felt side-lined by Singapore's Malay-dominated Muslim institutions. Since the 1980s, demands for a better representation of Indian Muslims and access to religious services have intensified, while there has been a concomitant debate over who has the right to speak for Indian Muslims. This book traces the negotiations and contestations over Indian Muslim difference in Singapore and examines the conditions that have given rise to these debates. Despite considerable differences existing within the putative Indian Muslim community, the way this community is imagined is surprisingly uniform. Through discussions of the importance of ethnic difference for social and religious divisions among Singaporean Indian Muslims, the role of 'culture' and 'race' in debates about popular religion, the invocation of language and history in negotiations with the wider Malay-Muslim context, and the institutional setting in which contestations of Indian Muslim difference take place, this book argues that these debates emerge from the structural tensions resulting from the intersection of race and religion in the public organization of Islam in Singapore.

As far too many intellectual histories and theoretical contributions from the 'global South' remain under-explored, this volume works towards redressing such imbalance. Experienced authors, from the regions concerned, along different disciplinary lines, and with a focus on different historical timeframes, sketch out their perspectives of envisaged transformations. This includes specific case studies and reflexive accounts from African, South Asian, and Middle Eastern contexts. Taking a critical stance on the ongoing dominance of Eurocentrism in academia, the authors present their contributions in relation to current decolonial challenges. Hereby, they consider intellectual, practical and structural aspects and dimensions, to mark and build their respective positions. From their particular vantage points of (trans)disciplinary and transregional engagement, they sketch out potential pathways for addressing the unfinished business of conceptual decolonization. The specific individual positionalities of the contributors, which are shaped by location and regional perspective as much as in disciplinary, biographical, linguistic, religious, and other terms, are hereby kept in view. Drawing on their significant experiences and insights gained in both the global north and global south, the contributors offer original and innovative models of engagement and theorizing frames that seek to restore and critically engage with intellectual practices from particular regions and transregional contexts in Africa, South Asia, and the Middle East. This volume builds on a lecture series held at ZMO in the winter 2019-2020