There has been a rapid increase in the interest in the study of Islamic finance, resulting in a dramatic rise in financing since the beginning of the century. By the end of 2017 global industry assets had reached $2.4 trillion and were forecasted to reach $3.2 trillion by 2020, despite historic challenges to Islam itself at the same time. This collection of chapters provides key theoretical, empirical, and policy insights into Islamic finance from an overall complex financial and economic systems perspective. Within the complex financial and economic systems framework, this book addresses questions such as how to conceptualize Islamic financial institutions in a nonlinear general equilibrium system, how to promote Islamic Finance in Africa, how "Islamic" is Islamic finance, and how it affects price stability, among other topics. The book provides case studies in Africa and Asia, addresses the subject in a structural financial CGE model, demonstrates the development impact of Islamic finance, and presents an Islamic version of the Iceland Plan for Monetary Reform.

The Politics of the Headscarf in the United States investigates the social and political effects of the practice of Muslim-American women wearing the headscarf (hijab) in a non-Muslim state. The authors find the act of head covering is not politically motivated in the US setting, but rather it accentuates and engages Muslim identity in uniquely American ways. Transcending contemporary political debates on the issue of Islamic head covering, The Politics of the Headscarf in the United States addresses concerns beyond the simple, particular phenomenon of wearing the headscarf itself, with the authors confronting broader issues of lasting import. These issues include the questions of safeguarding individual and collective identity in a diverse democracy, exploring the ways in which identities inform and shape political practices, and sourcing the meaning of citizenship and belonging in the United States through the voices of Muslim-American women themselves. The Politics of the Headscarf in the United States superbly melds quantitative data with qualitative assessment, and the authors smoothly integrate the results of nearly two thousand survey responses from Muslim-American women across forty-nine states. Seventy-two in-depth interviews with Muslim women living in the United States bolster the arguments put forward by the authors to provide an incredibly well-rounded approach to this fascinating topic. Ultimately, the authors argue, women's experiences with identity and boundary construction through their head-covering practices carry important political consequences that may well shed light on the future of the United States as a model of democratic pluralism.

The Politics of the Headscarf in the United States investigates the social and political effects of the practice of Muslim-American women wearing the headscarf (hijab) in a non-Muslim state. The authors find the act of head covering is not politically motivated in the US setting, but rather it accentuates and engages Muslim identity in uniquely American ways. Transcending contemporary political debates on the issue of Islamic head covering, The Politics of the Headscarf in the United States addresses concerns beyond the simple, particular phenomenon of wearing the headscarf itself, with the authors confronting broader issues of lasting import. These issues include the questions of safeguarding individual and collective identity in a diverse democracy, exploring the ways in which identities inform and shape political practices, and sourcing the meaning of citizenship and belonging in the United States through the voices of Muslim-American women themselves. The Politics of the Headscarf in the United States superbly melds quantitative data with qualitative assessment, and the authors smoothly integrate the results of nearly two thousand survey responses from Muslim-American women across forty-nine states. Seventy-two in-depth interviews with Muslim women living in the United States bolster the arguments put forward by the authors to provide an incredibly well-rounded approach to this fascinating topic. Ultimately, the authors argue, women's experiences with identity and boundary construction through their head-covering practices carry important political consequences that may well shed light on the future of the United States as a model of democratic pluralism.

Working and living as an authentic Muslim-comporting oneself in an Islamically appropriate way-in the global economy can be very challenging. How do middle-class Muslims living in the Middle East navigate contemporary economic demands in a distinctly Islamic way? What are the impacts of these efforts on their Islamic piety? To what authority does one turn when questions arise? What happens when the answers vary and there is little or no consensus? To answer these questions, Everyday Piety examines the intersection of globalization and Islamic religious life in the city of Amman, Jordan. Drawing on in-depth ethnographic fieldwork in Amman, Sarah A. Tobin demonstrates that Muslims combine their interests in exerting a visible Islam with the opportunities and challenges of advanced capitalism in an urban setting, which ultimately results in the cultivation of a "neoliberal Islamic piety." Neoliberal piety, Tobin contends, is created by both Islamizing economic practices and economizing Islamic piety, and is done in ways that reflect a modern, cosmopolitan style and aesthetic, revealing a keen interest in displays of authenticity on the part of the actors. Tobin highlights sites at which economic life and Islamic virtue intersect: Ramadan, the hijab, Islamic economics, Islamic banking, and consumption. Each case reflects the shift from conditions and contexts of highly regulated and legalized moral behaviors to greater levels of uncertainty and indeterminacy. In its ethnographic richness, this book shows that actors make normative claims of an authentic, real Islam in economic practice and measure them against standards that derive from Islamic law, other sources of knowledge, and the pragmatics of everyday life.

Working and living as an authentic Muslim-comporting oneself in an Islamically appropriate way-in the global economy can be very challenging. How do middle-class Muslims living in the Middle East navigate contemporary economic demands in a distinctly Islamic way? What are the impacts of these efforts on their Islamic piety? To what authority does one turn when questions arise? What happens when the answers vary and there is little or no consensus? To answer these questions, Everyday Piety examines the intersection of globalization and Islamic religious life in the city of Amman, Jordan. Drawing on in-depth ethnographic fieldwork in Amman, Sarah A. Tobin demonstrates that Muslims combine their interests in exerting a visible Islam with the opportunities and challenges of advanced capitalism in an urban setting, which ultimately results in the cultivation of a "neoliberal Islamic piety." Neoliberal piety, Tobin contends, is created by both Islamizing economic practices and economizing Islamic piety, and is done in ways that reflect a modern, cosmopolitan style and aesthetic, revealing a keen interest in displays of authenticity on the part of the actors. Tobin highlights sites at which economic life and Islamic virtue intersect: Ramadan, the hijab, Islamic economics, Islamic banking, and consumption. Each case reflects the shift from conditions and contexts of highly regulated and legalized moral behaviors to greater levels of uncertainty and indeterminacy. In its ethnographic richness, this book shows that actors make normative claims of an authentic, real Islam in economic practice and measure them against standards that derive from Islamic law, other sources of knowledge, and the pragmatics of everyday life.