Islamist Networks

Al-Qaeda was unable to realize its lethal potential until it found sanctuary in Afghanistan, where Osama bin Laden fled after being expelled from Sudan. But why wasn't Al-Qaeda attacked before September 2001? Mariam Abou Zahab and Olivier Roy argue that the Taliban in Afghanistan was part of a much wider radical Islamist network in the region, whose true center was Pakistan. Al-Qaeda, the Taliban, the Pakistani Deobandis-all of these groups are based in Pakistan, which continues to serve as the regional hub for Islamist movements and their terrorist offshoots. In this critically acclaimed book, Abou Zahab and Roy investigate the almost twenty-five-year gestation of these interlinked radical Islamist networks of Pakistan, Central Asia, and Afghanistan. Taking into account the networks' divergent histories and doctrinal rifts, Abou Zahab and Roy lay bare the political contingencies that enabled these disparate Islamist movements to coordinate with the aim of attacking what would become their common adversary: the United States.

Crucial to understanding Islam is a recognition of the role of Muslim networks. The earliest networks were Mediterranean trade routes that quickly expanded into transregional paths for pilgrimage, scholarship, and conversion, each network complementing and reinforcing the others. This volume selects major moments and key players from the seventh century to the twenty-first that have defined Muslim networks as the building blocks for Islamic identity and social cohesion. Although neglected in scholarship, Muslim networks have been invoked in the media to portray post-9/11 terrorist groups. Here, thirteen essays provide a long view of Muslim networks, correcting both scholarly omission and political sloganeering. New faces and forces appear, raising questions never before asked. What does the fourteenth-century North African traveler Ibn Battuta have in common with the American hip hopper Mos Def? What values and practices link Muslim women meeting in Cairo, Amsterdam, and Atlanta? How has technology raised expectations about new transnational pathways that will reshape the perception of faith, politics, and gender in Islamic civilization? This book invokes the past not only to understand the present but also to reimagine the future through the prism of Muslim networks, at once the shadow and the lifeline for the umma, or global Muslim community. Contributors: H. Samy Alim, Duke University Jon W. Anderson, Catholic University of America Taieb Belghazi, Mohammed V University, Rabat, Morocco Gary Bunt, University of Wales, Lampeter miriam cooke, Duke University Vincent J. Cornell, University of Arkansas Carl W. Ernst, University of North Carolina at Chapel Hill Judith Ernst, Chapel Hill, North Carolina David Gilmartin, North Carolina State University Jamillah Karim, Spelman College Charles Kurzman, University of North Carolina at Chapel Hill Bruce B. Lawrence, Duke University Samia Serageldin, Chapel Hill, North Carolina Tayba Hassan Al Khalifa Sharif, United Nations High Commission for Refugees, Egypt Quintan Wiktorowicz, Rhodes College Muhammad Qasim Zaman, Brown University

This collection of twelve papers provides case studies and thematic reflections on the growing transnational networking of European Muslims and their involvement with contemporary global Islam. The volume pays particular attention to the mechanisms and significance of this phenomenon.

Radical Islamists spread their message using extensive networks spanning the Muslim world, but moderates have not created similar networks. This book evaluates US programs of engagement with the Muslim world, and develops a road map to foster the construction of moderate Muslim networks.

Irfan Ahmad makes the far-reaching argument that potent systems and modes for self-critique as well as critique of others are inherent in Islam--indeed, critique is integral to its fundamental tenets and practices. Challenging common views of Islam as hostile to critical thinking, Ahmad delineates thriving traditions of critique in Islamic culture, focusing in large part on South Asian traditions. Ahmad interrogates Greek and Enlightenment notions of reason and critique, and he notes how they are invoked in relation to "others," including Muslims. Drafting an alternative genealogy of critique in Islam, Ahmad reads religious teachings and texts, drawing on sources in Hindi, Urdu, Farsi, and English, and demonstrates how they serve as expressions of critique. Throughout, he depicts Islam as an agent, not an object, of critique. On a broader level, Ahmad expands the idea of critique itself. Drawing on his fieldwork among marketplace hawkers in Delhi and Aligarh, he construes critique anthropologically as a sociocultural activity in the everyday lives of ordinary Muslims, beyond the world of intellectuals. Religion as Critique allows space for new theoretical considerations of modernity and change, taking on such salient issues as nationhood, women's equality, the state, culture, democracy, and secularism.

South Asia is today the region inhabited by the largest number of Muslims---roughly 500 million. In the course of the Islamisation process, which begaun in the eighth century, it developed a distinct Indo-Islamic civilisation that culminated in the Mughal Empire. While paying lip service to the power centres of Islam in the Gulf, including Mecca and Medina, this civilisation has cultivated its own variety of Islam, based on Sufism. Over the last fifty years, pan-Islamic ties have intensified between these two regions. Gathering together some of the best specialists on the subject, this volume explores these ideological, educational and spiritual networks, which have gained momentum due to political strategies, migration flows and increased communications. At stake are both the resilience of the civilisation that imbued South Asia with a specific identity, and the relations between Sunnis and Shias in a region where Saudi Arabia and Iran are fighting a cultural proxy war, as evident in the foreign ramifications of sectarianism in Pakistan. Pan-Islamic Connections investigates the nature and implications of the cultural, spiritual and socio-economic rapprochement between these two Islams.

In the period c. 1880-1940, Sufism in East Africa was the vehicle both for conversion to Islam and for reform of Islamic practice. In this book, Sufi expansion is traced and situated within the wider framework of Islamic reform.

Dutch investigative journalists Janny Groen and Annieke Kranenberg offer an indispensable corrective to the conventional view that Muslim women in jihad are either pacifist nurturers who steer their husbands and brothers away from violence or passive bystanders who play a mere supporting role in networks run by domineering men.