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The voices in this book belong to parliamentarians, city councillors, doctors and engineers, a few professors, lawyers and social workers, owners of small businesses, translators, and community activists. They are also all Muslims, who have decided to become engaged in political and civic organisations. And for that reason, they constantly have to explain themselves, mostly in order to say who they are not. They are not fundamentalists, not terrorists, and most do not support the introduction of Islamic religious law in Europe—especially not its application to Christians. This book is about who these people are, and what they want. This book is based on three hundred interviews with European Muslim leaders from six European countries: Sweden, Denmark, the Netherlands, Great Britain, France, and Germany. The question of Islam in Europe is not a matter of global war and peace but raises difficult questions about the positions of Christianity and Islam in public life, and about European identities. Europe's Muslim political leaders are not aiming to overthrow liberal democracy and to replace secular law with Islamic religious law. Those are the positions of a minority. There is not one Muslim position on how Islam should develop in Europe but many views, and most Muslims are rather looking for ways to build institutions that will allow European Muslims to practice their religion in a way that is compatible with social integration.

... [Will] have an impact on two important fields of scholarship: social movement theory and the study of Islamic activist movements. -- John Voll, Georgetown University This volume represents the first comprehensive attempt to incorporate the study of Islamic activism into social movement theory. It argues that the dynamics, processes, and organization of Islamic activism can be understood as important elements of contention that transcend the specificity of Islam as a system of meaning and identity and a basis for collective action. Drawing on extensive fieldwork, the contributors show how social movement theory can be utilized to address a wide range of questions about the mobilization of contention in support of Muslim causes. The book covers myriad examples of Islamic activism (Sunni and Shi'a) in eight countries (Arab and non-Arab), including case studies of violence and contention, networks and alliances, and culture and framing.

Raphael Israeli's overview of Islamic martyrology focuses upon the situation that has developed worldwide since the World Trade Centre was destroyed. His thesis is that a sea-change has occurred in international terrorism that supersedes all other perspectives.

This book, based on extensive original research in the field, analyses the political, social and cultural implications of the rise of Islam in post-Soviet Russia. Examining in particular the situation in Tatarstan and Dagestan, where there are large Muslim populations, the authors chart the long history of Muslim and orthodox Christian co-existence in Russia, discuss recent moves towards greater autonomy and the assertion of ethnic-religious identities which underlie such moves, and consider the actual practice of Islam at the local level, showing the differences between \"official\" and \"unofficial\" Islam, how ceremonies and rituals are actually observed (or not), how Islam is transmitted from one generation to the next, the role of Islamic thought, including that of radical sects, and Islamic views of men and women's different roles. Overall, the book demonstrates how far Islam in Russia has been extensively influenced by the Soviet and Russian multi-ethnic context.

Can West and East ever understand each other? In this extraordinary book one of the world's leading Muslim scholars explores an area which has which has been almost entirely neglected by scholars in the field - the area of postmodernism and Islam. This landmark work is startling, constantly perceptive and certain to be debated for years to come.

Three faith-based development organizations (FBDOs) in Cairo and the popular religious star, Amr Khaled, illustrate the melding of Islamic piety and neoliberal development. Together they produce a \"pious neoliberalism\" that transforms both Islamic charity and neoliberalism as they narrate an Islamic solution to social problems. Their narration links volunteerism, self-help rhetoric, and management science to piety. Focusing on three Islamic development organizations, this study demonstrates how they promote financial investment, entrepreneurship, and business skills as important components of religiosity. The combination of piety and neoliberal values illustrates a new space of compatibility between neoliberalism and Islamism that changes both the spaces for and impact of Islamic da'wa (preaching) in Cairo. FBDOs alter socioeconomic space in Cairo as they insert religiosity into spaces previously seen as un-Islamic. The research contributes to our understanding of the compatibility between religious and neoliberal values through an introduction to the concept of pious neoliberalism. It contributes to our understanding of the changing role of FBDOs in the Middle East and the spatiality of such transformations.

In economic geography and cognate disciplines, a good deal of attention has been paid to the roles of investors, lenders, analysts, advisors, actuaries, and other skilled financial professionals in forming and reproducing financial and other markets. Relatively neglected, by contrast, is the work of lawyers, judges, and other legal agents. This article redresses this imbalance by making two contributions. First, we highlight the role of legal labor in financial market formation in Malaysia, specifically the role of Shariah jurists and translators in institutionalizing the (re)production of Islamic values in market life. Second, drawing on cases of financial litigation and interviews with Shariah scholars, we argue that Malaysia's strategy to develop its Islamic financial governance institutions, to bolster its international stature, and to extend the regional, national, and international reach and mobility of its Islamic values is intrinsically geographical in nature. The strategy involves a rescaling and consolidation of legal spaces and institutions-including the Central Bank, the juridical system, Islamic universities, research think tanks, and their Shariah bureaucrats and professionals-to facilitate the geographical mobility of Malaysian sharia expertise to otherwise secular legal spaces. Yet, we argue that this strategy has not led to a retreat from neoliberal influence but rather to a reordering of market values and norms that collateralize moral risks in addition to market risks.

Islamic Thought is a fresh and contemporary introduction to the philosophies and doctrines of Islam. Abdullah Saeed, a distinguished Muslim scholar, traces the development of religious knowledge in Islam, from the pre-modern to the modern period. The book focuses on Muslim thought, as well as the development, production and transmission of religious knowledge, and the trends, schools and movements that have contributed to the production of this knowledge. Key topics in Islamic culture are explored, including the development of the Islamic intellectual tradition, the two foundation texts, the Qur'an and Hadith, legal thought, theological thought, mystical thought, Islamic Art, philosophical thought, political thought, and renewal, reform and rethinking today. Through this rich and varied discussion, Saeed presents a fascinating depiction of how Islam was lived in the past and how its adherents practise it in the present. Islamic Thought is essential reading for students beginning the study of Islam but will also interest anyone seeking to learn more about one of the world's great religions.