In December, Palgrave MacMillan released Jihad in Premodern Sufi Writings by Harry S. Neale (UC Berkley). The publisher’s description follows:
This book is the only comprehensive study in a European language that analyzes how Sufi treatises, Qur’anic commentary, letters, hagiography, and poetry define and depict jihad. Harry S. Neale analyzes Sufi jihad discourse in Arabic and Persian texts composed between the eleventh and seventeenth centuries, providing access to many writings that have hitherto been unavailable in English. Despite the diversity of practice within Sufism that existed throughout the premodern period, Sufi writings consistently promulgated a complementary understanding of jihad as both a spiritual and military endeavor. Neale discusses the disparity between contemporary academic Sufi jihad discourse in European languages, which generally presents Sufis as peaceful mystics, and contemporary academic writing in Arabic that depicts Sufis as exemplary warriors who combine spiritual discipline with martial zeal. The book concludes that historically, Sufi writings never espoused a purely spiritual interpretation of the doctrine of jihad.
Prophets and Patriots takes readers inside two of the most active populist movements of the Obama era and highlights cultural convergences and contradictions at the heart of American political life. In the wake of the Great Recession and amidst rising discontent with government responsiveness to ordinary citizens, the book follows participants in two very different groups—a progressive faith-based community organization and a conservative Tea Party group—as they set out to become active and informed citizens, put their faith into action, and hold government accountable. They viewed themselves as the latest in a long line of prophetic voices and patriotic heroes who were carrying forward the promise of the American democratic project. Yet the practical ways in which they each pursued this common vision reflected subtly different understandings of American democracy and citizenship.
This study analyzes the commentaries of four Muslim intellectuals who have turned to scripture as a liberating text to confront an array of problems, from patriarchy, racism, and empire to poverty and interreligious communal violence. Shadaab Rahemtulla considers the exegeses of the South African Farid Esack (b. 1956), the Indian Asghar Ali Engineer (1939-2013), the African American Amina Wadud (b. 1952), and the Pakistani American Asma Barlas (b. 1950). Rahemtulla examines how these intellectuals have been able to expound this seventh-century Arabian text in a socially liberating way, addressing their own lived realities of oppression, and thus contexts that are worlds removed from that of the text’s immediate audience. Through a close reading of their works, he underlines the importance of both the ethico-social content of the Qur’an and their usage of new and innovative reading practices.
This volume explores the rich diversity of the Franciscan contribution to the life of the order and its ministry throughout England between 1224 and c. 1350. The 21 contributions examine the friars’ impact across the different strata of English society, from the parish churches, the missions, the royal courts and the universities. Friars were ubiquitous in England throughout this period and they participated in various programmes of renewal.Contributors are (in order of appearance) Amanda Power, Philippa M. Hoskin, Jens Röhrkasten, Michael F. Custato, OFM, Michael W. Blastic, OFM, Jean-François Godet-Calogeras, Peter V. Loewen, Lesley Smith, Eleonora Lombardo, Nigel Morgan, Cecilia Panti, Hubert Philipp Weber, Timothy J. Johnson, Mary Beth Ingham, CSJ, Takashi Shogimen, Susan J. Ridyard, Michael J. Haren, Christian Steer, Anna Campbell, and Michael J. P. Robson.
Fordham University’s 
From its birth in the late 1990s as the jihadist dream of terrorist leader Abu Musab al Zarqawi, the Islamic State (known by a variety of names, including ISIS, ISIL, and al Qaeda in Iraq) has grown into a massive enterprise, redrawing national borders across the Middle East and subjecting an area larger than the United Kingdom to its own vicious brand of Sharia law.
Since the 2006 coup d’état, Thailand has been riven by two opposing political visions: one which aspires to a modern democracy and the rule of law, and another which holds to the traditional conception of a kingdom ruled by an exemplary Buddhist monarch. Thailand has one of the world’s largest populations of observant Buddhists and one of its last politically active monarchies. This book examines the Theravada Buddhist foundations of Thailand’s longstanding institution of monarchy. Patrick Jory states that the storehouse of monarchical ideology is to be found in the popular literary genre known as the Jātakas, tales of the Buddha’s past lives. The best-known of these, the Vessantara Jātaka, disseminated an ideal of an infinitely generous prince as a bodhisatta or future Buddha—an ideal which remains influential in Thailand today. Using primary and secondary source materials largely unknown in Western scholarship, Jory traces the history of the Vessantara Jātaka and its political-cultural importance from the ancient to the modern period. Although pressures from European colonial powers and Buddhist reformers led eventually to a revised political conception of the monarchy, the older Buddhist ideal of kingship has yet endured.
In Maximum Harm, veteran investigative journalist Michele R. McPhee unravels the complex story behind the public facts of the Boston Marathon bombing. She examines the bombers’ roots in Dagestan and Chechnya, their struggle to assimilate in America, and their growing hatred of the United States—a deepening antagonism that would prompt federal prosecutors to dub Dzhokhar Tsarnaev “America’s worst nightmare.” The difficulties faced by the Tsarnaev family of Cambridge, Massachusetts, are part of the public record. Circumstances less widely known are the FBI’s recruitment of the older brother, Tamerlan Tsarnaev, as a “mosque crawler” to inform on radical separatists here and in Chechnya; the tracking down and killing of radical Islamic separatists during the six months he spent in Russia—travel that raised eyebrows, since he was on several terrorist watchlists; the FBI’s botched deals and broken promises with regard to his immigration; and the disenchantment, rage, and growing radicalization of Tamerlan and Dzhokhar, along with their mother, sisters, and Tamerlan’s wife, Katherine.
Since 1967, more than 60,000 Jewish-Americans have settled in the territories captured by the State of Israel during the Six Day War. Comprising 15 percent of the settler population today, these immigrants have established major communities, transformed domestic politics and international relations, and committed shocking acts of terrorism. They demand attention in both Israel and the United States, but little is known about who they are and why they chose to leave America to live at the center of the Israeli–Palestinian conflict.
American Muslim identity presently hangs under a dark cloud of suspicion. Ironically, as Amir Hussain demonstrates, there has never been an America without Muslims. The American tapestry is woven, in part, with Muslim threads.