“Delicate, heart-wrenching and poetic, this is a novel of great poise and power.” —Tash Aw, author of The Harmony Silk Factory The Good Muslim is an epic story about faith, family, the rise of religious fundamentalism, and the long shadow of war from prize-winning Bangladeshi novelist Tahmima Anam. In the dying days of a brutal civil war in Bangladesh, Sohail Haque stumbles upon an abandoned building. Inside he finds a young woman whose story will haunt him for a lifetime to come. Almost a decade later, Sohail's sister, Maya, returns home after a long absence to find her beloved brother transformed. While Maya has stuck to her revolutionary ideals, Sohail has shunned his old life to become a charismatic religious leader. And when Sohail decides to send his son to a madrasa, the conflict between brother and sister comes to a devastating climax.

In this brilliant look at the rise of political Islam, the distinguished political scientist and anthropologist Mahmood Mamdani brings his expertise and insight to bear on a question many Americans have been asking since 9/11: how did this happen? Mamdani dispels the idea of “good” (secular, westernized) and “bad” (premodern, fanatical) Muslims, pointing out that these judgments refer to political rather than cultural or religious identities. The presumption that there are “good” Muslims readily available to be split off from “bad” Muslims masks a failure to make a political analysis of our times. This book argues that political Islam emerged as the result of a modern encounter with Western power, and that the terrorist movement at the center of Islamist politics is an even more recent phenomenon, one that followed America’s embrace of proxy war after its defeat in Vietnam. Mamdani writes with great insight about the Reagan years, showing America’s embrace of the highly ideological politics of “good” against “evil.” Identifying militant nationalist governments as Soviet proxies in countries such as Nicaragua and Afghanistan, the Reagan administration readily backed terrorist movements, hailing them as the “moral equivalents” of America’s Founding Fathers. The era of proxy wars has come to an end with the invasion of Iraq. And there, as in Vietnam, America will need to recognize that it is not fighting terrorism but nationalism, a battle that cannot be won by occupation. Good Muslim, Bad Muslim is a provocative and important book that will profoundly change our understanding both of Islamist politics and the way America is perceived in the world today.

As she plans a party for her son and daughter, Rehana Haque's life will be transformed forever in a story of one family caught in the middle of the 1971 Bangladesh war of independence, as they face changes and decisions that will have a profound impact on their lives forever.

Why does a country with religious liberty enmeshed in its legal and social structures produce such overt prejudice and discrimination against Muslims? Sahar Aziz’s groundbreaking book demonstrates how race and religion intersect to create what she calls the Racial Muslim. Comparing discrimination against immigrant Muslims with the prejudicial treatment of Jews, Catholics, Mormons, and African American Muslims during the twentieth century, Aziz explores the gap between America’s aspiration for and fulfillment of religious freedom. With America’s demographics rapidly changing from a majority white Protestant nation to a multiracial, multireligious society, this book is an in dispensable read for understanding how our past continues to shape our present—to the detriment of our nation’s future.

A study of modern Muslim ethics, focussed upon the lives and writings of Sayyid Ahmad Khan and Mawlana Mawdudi, this monograph sheds light upon the modern ethical problems of contemporary Islam. Sayyid Ahmad Khan, often called a liberal, a modernist, or an acculturationist, represents the "liberal" trend of Sunni Muslim ethics. Khan's approach borrows much from reason, yet for Khanreason and revelation are not in conflict. Reason guides the interpretation of Islam when revelation is insufficient. In contrast, Mawlana Mawdudi's fundamentalism is, at least in part, anti-rational; it depends upon revelation (as it comes to one man in particular) and is very autocratic. McDonough is concerned with Khan and Mawdudi, both writers within the Indo-Pakistan Muslim tradition. Their conflicting views, their differing interpretations of ethics that suit Islam in the contemporary world, exemplify the difficulties and turmoil faced by Muslims the world over. For these men, modernity has not spelled the end of Islam; yet each has found a different way of relating Islam to the present and the future in faithfulness to traditional Islam. This monograph will be of interest to students of contemporary Islam, as well as to those interested in questions of comparative ethics, for the liberal/fundamentalist conflicts outlined in this monograph are analogous to manifestations of the same dichotomy in all world religions.

This book explores the production of Muslim youth identities, with respect to nation, religion and gender in Pakistan, Senegal, Nigeria and Lebanon. As Muslim-majority, post-colonial states with significant youth populations, these countries offer critical case studies for the exploration of the different grammars of youth identities, and ‘trouble’ the perceived homogeneity of Muslims in local and global imaginaries. The authors offer rigorous and detailed accounts of the local, situated and contingent ways in which youth articulate their identities and sense of belonging, and the book reflects on the importance of affect, belonging and affiliation in the construction of youth narratives of identity as well as highlighting their political and contested nature. Troubling Muslim Youth Identities will be of interest to students and scholars in the fields of development studies, social and cultural studies, gender, geography, education, and peace and conflict studies.

Understanding the religious beliefs and practices of the other raises hermeneutic questions on the extent to which the dialogical call to openness is related to commitment, the meaning of religious identity, and whether openness to the beliefs of the other poses a threat to one's religious identity. If interreligious learning demands that the interlocutors unite their attitude of commitment and openness, how does this occur without the loss of alterity? This book addresses these questions within the context of Christian-Muslim dialogue on Christology as an exercise in learning - a new form of dialogue which leads Christians and Muslims to the discovery of common values such as prayer and submission to God; peace and peaceful co-existence, and solidarity with the poor and marginalised.

Swahili Muslim Publics and Postcolonial Experience is an exploration of the ideas and public discussions that have shaped and defined the experience of Kenyan coastal Muslims. Focusing on Kenyan postcolonial history, Kai Kresse isolates the ideas that coastal Muslims have used to separate themselves from their "upcountry Christian" countrymen. Kresse looks back to key moments and key texts—pamphlets, newspapers, lectures, speeches, radio discussions—as a way to map out the postcolonial experience and how it is negotiated in the coastal Muslim community. On one level, this is a historical ethnography of how and why the content of public discussion matters so much to communities at particular points in time. Kresse shows how intellectual practices can lead to a regional understanding of the world and society. On another level, this ethnography of the postcolonial experience also reveals dimensions of intellectual practice in religious communities and thus provides an alternative model that offers a non-Western way to understand regional conceptual frameworks and intellectual practice.

I.B.Tauris in association with the Institute of Ismaili Studies Socrates famously said that the unexamined life is not worth living. In keeping with this dictum, taking ethics seriously means engaging with the real world where the human sense of right and wrong is daily tested. At their best, all faith traditions are challenged by such testing; and if faith-inspired ethics are thought to goven the whole of life, their guiding values need constantly to be interpreted by the believer to achieve a practical result. In the Muslim tradition, this is what the Qur'an really amounts to: a call to strive for belief with a social conscience. For fourteen centuries Muslim scholars have grappled with the implications of that call in matters of law, social practice and theology. And in our own time, the quests for civil society and the rule of law have much to do with the response given to these ethical questions. 'A Companion to Muslim Ethics' explores Islam's core conception of the good, shared with other great traditions. Leading experts examine issues such as gender equality, nonviolence, dispute resolution, the environment, health and finance. The volume will appeal to all those interested in how reason, faith and circumstance shape difficult moral choices in an increasingly globalised world.

Based on interviews and discourse of the Muslim Brotherhood members, this book offers a comprehensive overview of the ways in which their historical heritage is appropriated and continued beyond the movement's internal tensions and pretension to represent the Islamic orthodoxy.