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\"Farhana Qazi draws on her background as a pioneering counterterrorism professional and a devout Muslim to offer an insider's view of what drives girls and women to join radical Islamic movements, and identifies what America and the world community can do to keep them from making this terrible choice Why would a girl from Denver join ISIS, a radical movement known for its mistreatment of women? Why would a teenage Iraqi girl strap on a suicide bomb and detonate it? Farhana Qazi, the first Muslim woman to work for the U.S. government's Counterterrorism Center, has been fascinated, even obsessed, by this phenomena for over a decade and has circled the globe searching for answers. What she has found are women, sometimes confused, sometimes taken advantage of, and sometimes as radical and dedicated as their male counterparts, women whose stories she tells. Here is the book that reframes the story so readers can see the female terrorists as they are-- ordinary women co-opted by radical men, other extremist women, or motivated by their own experience of oppression. The untold story of the women of these movements is important to understand and recognize if the world hopes to contain the expansion of these ever present threats\"-- Provided by publisher

Sulh is a centuries-old Arab-Islamic peacemaking process. InShades of Sulh, Rasha Diab explores the possibilities of the rhetoric of sulh, as it is used to resolve intrapersonal, interpersonal, communal, national, and international conflicts, and provides cases that illustrate each of these domains. Diab demonstrates the adaptability and range of sulh as a ritual and practice that travels across spheres of activity (juridical, extra-juridical, political, diplomatic), through time (medieval, modern, contemporary), and over geopolitical borders (Cairo, Galilee, and Medina). Together, the cases prove the flexibility of sulh in the discourse of peacemaking-and that sulh has remarkable rhetorical longevity, versatility, and richness.Shades of Sulhsheds new light on rhetorics of reconciliation, human rights discourse, and Arab-Islamic rhetorics.

There is a struggle for the hearts and minds of Muslims unfolding across the Islamic world. The conflict pits Muslims who support pluralism and democracy against others who insist such institutions are antithetical to Islam. With some 1.3 billion people worldwide professing Islam, the outcome of this contest is sure to be one of the defining political events of the twenty-first century. Bringing together twelve engaging essays by leading specialists focusing on individual countries, this pioneering book examines the social origins of civil-democratic Islam, its long-term prospects, its implications for the West, and its lessons for our understanding of religion and politics in modern times. Although depicted by its opponents as the product of political ideas \"made in the West\" civil-democratic Islam represents an indigenous politics that seeks to build a distinctive Islamic modernity. In countries like Turkey, Iran, Malaysia, and Indonesia, it has become a major political force. Elsewhere its influence is apparent in efforts to devise Islamic grounds for women's rights, religious tolerance, and democratic citizenship. Everywhere it has generated fierce resistance from religious conservatives. Examining this high-stakes clash,Remaking Muslim Politicsbreaks new ground in the comparative study of Islam and democracy. The contributors are Bahman Baktiari, Thomas Barfield, John R. Bowen, Dale F. Eickelman, Robert W. Hefner, Peter Mandaville, Augustus Richard Norton, Gwenn Okruhlik, Michael G. Peletz, Diane Singerman, Jenny B. White, and Muhammad Qasim Zaman.

In an environment of increasing conservatism, in a world where a woman's right to wear the headscarf has become a touchstone for issues of all sorts, and at a time when racial and religious profiling has become commonplace, it is our political and social responsibility to gain a deeper understanding of veiling.

InPragmatism in Islamic Law,Ibrahim presents a detailed history of Sunni legal pluralism and the ways in which it was employed to accommodate the changing needs of society. Since the formative period of Islamic law, jurists have debated whether it is acceptable for a law to be selected based on its utility, rather than weighing conflicting articulations of the law to determine the most likely expression of the divine will. Virtually unanimous opposition to the utilitarian approach, referred to as \"pragmatic eclecticism,\" emerged among early Islamic jurists. However, due to a host of changing institutional and socioeconomic transformations, a trend toward the legitimization of pragmatic eclecticism arose in the thirteenth century. Subsequently, the Mamluk authorities institutionalized this pragmatism when Sultan Baybars appointed four chief judges representing the four Sunni schools in Cairo in 1265 CE. After a brief attempt to reverse Mamluk pluralism by imposing the Hanafi school in the sixteenth century, Egypt's new rulers, the Ottomans, embraced this pluralistic pragmatism. In examining over a thousand cases from three seventeenth- and eighteenthcentury Egyptian courts, Ibrahim traces the internal logic of pragmatic eclecticismunder the Ottomans. An array of archival sources documents the manner in which Egyptian society's subaltern classes navigated Sunni legal pluralism as a tool to avoid more austere legal doctrines. The ensuing portrait challenges the assumption made by many modern historians that the utilitarian approaches adopted by nineteenth- and twentieth-century Muslim reformers constituted a clear rupture with early Islamic legal history. In contrast, many of the legal strategiesexercised in Egypt's partial codification of family law in the twentieth century were rooted in premodern Islamic jurisprudence.

Across much of the world today, Muslim women of all ages are increasingly choosing to wear the veil. Is this trend a sign of rising piety or a way of asserting Muslim pride? And does the veil really provide women freedom from sexual harassment? Written in the form of letters addressing all those interested in this issue, Questioning the Veil examines the inconsistent and inadequate reasons given for the veil, and points to the dangers and limitations of this highly questionable cultural practice. Marnia Lazreg, a preeminent authority in Middle East women's studies, combines her own experiences growing up in a Muslim family in Algeria with interviews and the real-life stories of other Muslim women to produce this nuanced argument for doing away with the veil. An incisive mix of the personal and political, supported by meticulous research, Questioning the Veil will compel all readers to reconsider their views of this controversial and sensitive topic.

Amidst successive episodes of interreligious violence in Myanmar between 2012 and 2014, interfaith dialogue emerged as a crucial conflict resolution and prevention mechanism. The 2011-16 Union Solidarity and Development Party administration often indirectly promoted the use of interfaith dialogue to defuse interreligious tensions and conflicts, though its political will was questionable. Various governmental, intergovernmental, and non-governmental actors have engaged in interfaith dialogue, peace, and harmony initiatives in the past seven years.

In The Promise of Piety , Arsalan Khan examines the zealous commitment to a distinct form of face-to-face preaching (dawat) among Pakistani Tablighis, practitioners of the transnational Islamic piety movement the Tablighi Jamaat. This group says that Muslims have abandoned their religious duties for worldly pursuits, creating a state of moral chaos apparent in the breakdown of relationships in the family, nation, and global Islamic community. Tablighis insist that this dire situation can only be remedied by drawing Muslims back to Islam through dawat, which they regard as the sacred means for spreading Islamic virtue. In a country founded in the name of Muslim identity and where Islam is ubiquitous in public life, the Tablighi claim that Pakistani Muslims have abandoned Islam is particularly striking. The Promise of Piety shows how Tablighis constitute a distinct form of pious relationality in the ritual processes and everyday practices of dawat and how pious relationality serves as a basis for transforming domestic and public life. Khan explores both the promise and limits of the Tablighi project of creating an Islamic moral order that can transcend the political fragmentation and violence of life in postcolonial Pakistan.

Humanitarian Islam refers to the efforts of Nahdlatul Ulama (NU) to promote peaceful coexistence among people of different faiths in the world, with a focus on rahmah (universal love and compassion).The main vehicles for promoting Humanitarian Islam have been North Carolina-registered non-governmental organizations (NGOs), namely Bayt ar-Rahmah (Home of the Divine Grace) and the Center for Shared Civilizational Values. Key advocates of this campaign include current Nahdlatul Ulama (NU) chairman Yahya Cholil Staquf and North Carolina native Holland Taylor.The Humanitarian Islam message promoted under Yahya Cholil Staquf's leadership goes back to the philosophy of Abdurrahman Wahid (Gus Dur) and NU's promotion of Islam Nusantara under Said Aqil Siroj's chairmanship. It focuses on recontextualizing orthodox religious teachings through the establishment of various inter- and intra-religious partnerships globally.NU and Bayt ar-Rahmah leaders have witnessed early-stage successes in promoting the Humanitarian Islam vision to forge ties with other large religious organizations across the world such as the Imam Warith Deen Muhammad (IWDM) community and World Evangelical Alliance through utilizing universal vocabularies such as indigeneity, human dignity and humanitarian Islam.

Between Care and Criminality examines social welfare's encounter with migration and marriage in a period of intensified border control in Melbourne, Australia. It offers an in-depth ethnographic account of the effort to prevent forced marriage in the aftermath of a 2013 law that criminalized the practice. Disproportionately targeted toward Muslim migrant communities, prevention efforts were tasked with making the family relations and marital practices of migrants objects of policy knowledge in the name of care and community empowerment. Through tracing the everyday ways that direct service providers, police, and advocates learned to identify imminent marriages and at-risk individuals, this book reveals how the domain of social welfare becomes the new frontier where the settler colonial state judges good citizenship. In doing so, it invites social welfare to reflect on how migrant conceptions of familial care, personhood, and mutual obligation become structured by the violence of displacement, borders, and conditional citizenship.