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From the cleric-led Iranian revolution to the rise of the Taliban in Afghanistan, many people have been surprised by what they see as the modern reemergence of an antimodern phenomenon. This book helps account for the increasingly visible public role of traditionally educated Muslim religious scholars (the `ulama) across contemporary Muslim societies. Muhammad Qasim Zaman describes the transformations the centuries-old culture and tradition of the `ulama have undergone in the modern era--transformations that underlie the new religious and political activism of these scholars. In doing so, it provides a new foundation for the comparative study of Islam, politics, and religious change in the contemporary world. While focusing primarily on Pakistan, Zaman takes a broad approach that considers the Taliban and the `ulama of Iran, Egypt, Saudi Arabia, India, and the southern Philippines. He shows how their religious and political discourses have evolved in often unexpected but mutually reinforcing ways to redefine and enlarge the roles the `ulama play in society. Their discourses are informed by a longstanding religious tradition, of which they see themselves as the custodians. But these discourses are equally shaped by--and contribute in significant ways to--contemporary debates in the Muslim public sphere. This book offers the first sustained comparative perspective on the `ulama and their increasingly crucial religious and political activism. It shows how issues of religious authority are debated in contemporary Islam, how Islamic law and tradition are continuously negotiated in a rapidly changing world, and how the `ulama both react to and shape larger Islamic social trends. Introducing previously unexamined facets of religious and political thought in modern Islam, it clarifies the complex processes of religious change unfolding in the contemporary Muslim world and goes a long way toward explaining their vast social and political ramifications.

This article provides the first academic analysis of the popular Pakistani Islamic scholar and Urdu-speaking preacher Maulana Tariq Jamil. Drawing on years of ethnographic study of the Tablighi Jama’at, the revivalist movement to which Jamil belongs, as well as content analysis of dozens of his recorded lectures, the article presents a detailed biography of the Maulana in five stages. These comprise: (a) his upbringing and early life (1953–1972); (b) his conversion to the Tablighi Jama’at and studies at the Raiwind international headquarters (1972–1980); (c) his meteoric rise to fame and ascendancy up the movement’s leadership ranks (1980–1997); (d) his development into a national celebrity (1997–2016); and (e) major causes of controversy and criticism (2014–present). Tracing his narrative register within the historical archetypes of the quṣṣāṣ (storytellers) and wuʿʿāẓ (popular preachers), the paper identifies core tenets of the Maulana’s revivalist discourse, key milestones in his life—such as the high-profile conversion to the Tablighi Jama’at of Pakistani popstar Junaid Jamshed—and subtle changes in his approach over the years. The article deploys the classical sociological framework of structure-agency to explore how Maulana Tariq Jamil’s increasing exercise of agency in preaching Islam has unsettled structural expectations within traditionalist ʿulamāʾ (religious scholar) circles as well as the Tablighi leadership. It situates his emergence within a broader trend of Islamic media-based personalities who embrace contemporary technological tools to reach new audiences and respond to the challenges of postcolonial modernity.

Centering Pakistan in a story of transnational Islam stretching from South Asia to the Middle East, Simon Wolfgang Fuchs offers the first in-depth ethnographic history of the intellectual production of Shi'is and their religious competitors in this \"Land of the Pure.\" The notion of Pakistan as the pinnacle of modern global Muslim aspiration forms a crucial component of this story. It has empowered Shi'is, who form about twenty percent of the country's population, to advance alternative conceptions of their religious hierarchy while claiming the support of towering grand ayatollahs in Iran and Iraq. Fuchs shows how popular Pakistani preachers and scholars have boldly tapped into the esoteric potential of Shi'ism, occupying a creative and at times disruptive role as brokers, translators, and self-confident pioneers of contemporary Islamic thought. They have indigenized the Iranian Revolution and formulated their own ideas for fulfilling the original promise of Pakistan. Challenging typical views of Pakistan as a mere Shi'i backwater, Fuchs argues that its complex religious landscape represents how a local, South Asian Islam may open up space for new intellectual contributions to global Islam. Yet religious ideology has also turned Pakistan into a deadly battlefield: sectarian groups since the 1980s have been bent on excluding Shi'is as harmful to their own vision of an exemplary Islamic state.

Muslim Zion argues that Pakistan has never been a nation-state, grounded in the historic connections of lands and peoples. Just as Israel is the only Jewish state, Pakistan is the only Muslim state to make religion the sole basis of its nationality. Faisal Devji offers a penetrating critique of founding a state on nothing but the idea of belonging.

How can people in the West make sense of contemporary unrest in the Muslim world? Is Islamic fundamentalism to be understood purely in religious terms?In Resistance and Control in Pakistan, one of the world's leading authorities on Islam, Akbar S. Ahmed, illuminates what is happening in the Muslim world today and assesses the underlying causes. He does this by telling the dramatic story of the revolt of the Mullah of Waziristan in northwest Pakistan and by placing it within the context of other movements occurring elsewhere in the Islamic world. He also examines the social structure and operative principles in Muslim society and scrutinizes the influence of religion in a society that is undergoing modernization. Till now, there has been little available literature on this topic. This book, written by an eminent scholar with an international reputation fills this gap, giving students of politics, sociology and Asian studies a revealing examination of the Muslim world today.

Ziauddin Sardar questions the question mark that is always placed in front of Pakistan, Robin Yassin-Kassab asks why Pakistan has not imploded, Taimur Khan breaks bread with the gangsters and bookies of Karachi, Muhammad Idrees Ahmad revisits Peshawar, Mahvish Ahmad tracks down the separatist in Quetta, Ehsan Masood watches Pakistani television, Merryl Wyn Davies deconstructs 'imaginariums' of Pakistan, Aamer Hussein discusses Pakistani modern classic fiction, Bina Shah asks if there is boom in Pakistani literature, Bilal Tanweer listens to 'Coke Studio', Muneeza Shamsie discovers the literary secrets of her family, Taymiya R. Zaman overcomes her fear of talking about Pakistan, Ali Maraj assesses Imran Khan, Shazia Mirza tells rude jokes in Lahore, and a fake novel by Ibn-e-Safi is spotted in Bahwalnagar. Plus a new translation of an old short story by A R Khatoon, a new story by Yasir Shah, poems by Ghalib, John Siddique and Zehra Nigah, Atia Jilani's Quranic art, photographs by Ayesha Malik, and 'Ten Things We Love About Pakistan'. About Critical Muslim: A quarterly publication of ideas and issues showcasing groundbreaking thinking on Islam and what it means to be a Muslim in a rapidly changing, interconnected world. Each edition centers on a discrete theme, and contributions include reportage, academic analysis, cultural commentary, photography, poetry, and book reviews.

Since its inception in 1947, Pakistan has used Islamist militants to wage jihad and compensate for severe state weakness. Although initially successful, this strategy has become extremely dangerous. In order to avoid catastrophe, Pakistan will have to abandon it and thoroughly reconceptualize the Pakistani state.

Western media coverage of Afghanistan and Pakistan paints a simplistic picture of ageless barbarity, terrorist safe havens, and peoples in need of either punishment or salvation. Under the Drones looks beyond this limiting view to investigate real people on the ground, and analyze the political, social, and economic forces that shape their lives.

This assessment of the struggle for Pakistan's identity, from its birth in 1947 to the present day, provides a political and cultural understanding of the role and use of Islam in its evolution. The author, a Pakistani scholar, shows how Pakistan's viability as a state depends in large part on its ability to develop a new and progressive Islamic narrative.

This book provides a fascinating look at the creation of contemporary Muslim jihadists. Basing the book on her long-term fieldwork in the disputed borderlands between Pakistan and India, Cabeiri deBergh Robinson tells the stories of people whose lives and families have been shaped by a long history of political conflict. Interweaving historical and ethnographic evidence, Robinson explains how refuge-seeking has become a socially and politically debased practice in the Kashmir region and why this devaluation has turned refugee men into potential militants. She reveals the fraught social processes by which individuals and families produce and maintain a modern jihad, and she shows how Muslim refugees have forged an Islamic notion of rights—a hybrid of global political ideals that adopts the language of human rights and humanitarianism as a means to rethink refugees’ positions in transnational communities. Jihad is no longer seen as a collective fight for the sovereignty of the Islamic polity, but instead as a personal struggle to establish the security of Muslim bodies against political violence, torture, and rape. Robinson describes how this new understanding has contributed to the popularization of jihad in the Kashmir region, decentered religious institutions as regulators of jihad in practice, and turned the families of refugee youths into the ultimate mediators of entrance into militant organizations. This provocative book challenges the idea that extremism in modern Muslim societies is the natural by-product of a clash of civilizations, of a universal Islamist ideology, or of fundamentalist conversion.