Secularizing Islamists? provides an indepth analysis of two Islamist parties in Pakistan, the highly influential Jama'at-e-Islami and the more militant Jama'at-ud-Da'wa, widely blamed for the November 2008 terrorist attack in Mumbai, India. Basing her findings on thirteen months of ethnographic work with the two parties in Lahore, Humeira Iqtidar proposes that these Islamists are involuntarily facilitating secularization within Muslim societies, even as they vehemently oppose secularism. This book offers a fine-grained account of the workings of both parties that challenges received ideas about the relationship between the ideology of secularism and the processes of secularization. Iqtidar illuminates the impact of women on Pakistani Islamism, while arguing that these Islamist groups are inadvertently supporting secularization by forcing a critical engagement with the place of religion in public and private life. She highlights the role that competition among Islamists and the focus on the state as the center of their activity plays in assisting secularization. The result is a significant contribution to our understanding of emerging trends in Muslim politics.

"Secularizing Islamists?" provides an in-depth analysis of two Islamist political parties in Pakistan, the highly influential Jama'at-e-Islami and the more militant Jama'at-ud-Da'wa, widely blamed for the November 2008 terrorist attack in Mumbai, India. Basing her findings on thirteen months of ethnographic work with the two parties in Lahore, Humeira Iqtidar proposes that these Islamists are facilitating secularization within Muslim societies, even as they vehemently oppose secularism. This book offers a fine-grained account of the workings of both parties that challenges received ideas about the relationship between the ideology of secularism and the processes of secularization. Iqtidar particularly illuminates the impact of women on Pakistani Islamism, while arguing that these Islamist groups are inadvertently aiding secularization by forcing a critical engagement with the place of religion in public and private life. She highlights the role that competition among Islamists and the focus on the state as the center of their activity plays in supporting secularization. The result is a significant contribution to our understanding of emerging trends in Muslim politics.

Secularizing Islamists? provides an in-depth analysis of two Islamist parties in Pakistan, the highly influential Jama‘at-e-Islami and the more militant Jama‘at-ud-Da‘wa, widely blamed for the November 2008 terrorist attack in Mumbai, India. Basing her findings on thirteen months of ethnographic work with the two parties in Lahore, Humeira Iqtidar proposes that these Islamists are involuntarily facilitating secularization within Muslim societies, even as they vehemently oppose secularism.

This book offers a fine-grained account of the workings of both parties that challenges received ideas about the relationship between the ideology of secularism and the processes of secularization. Iqtidar particularly illuminates the impact of women on Pakistani Islamism, while arguing that these Islamist groups are inadvertently supporting secularization by forcing a critical engagement with the place of religion in public and private life. She highlights the role that competition among Islamists and the focus on the state as the center of their activity plays in assisting secularization. The result is a significant contribution to our understanding of emerging trends in Muslim politics.

The term ‘fundamentalism’ carries a wide range of meanings, some of them pejorative. Here it is used to refer to what the French call ‘integrism’, meaning a religious code which encompasses and governs with its prescriptions the entire private and public life of individuals and the collectivity. The prime examples in the contemporary world are Muslim renewal; Christian evangelical and charismatic churches, sects, and tendencies; and Ultra-Orthodox Judaism.These three varieties of movement represent radical departures from the traditions out of which they have grown. These new forms can be characterized in terms of their ability to plug into local cultural practices and incorporate them without theorizing; ability to provide a framework for coping with serious social ills among the marginalized; ability to create transcultural communities of individuals without regard to prior political, linguistic, or ethnic frontiers; obsessive attention to the control of sexuality, especially female; belief in the literal truth of every word in the holy text; and their emphasis on conversion as a crisis and rupture in the life of individuals.Even in its early days, Pentecostalism was a multicultural, multi-ethnic movement, drawing on black Americans, and the Mexican, European, and Asian migrant communities in America for its following. Today, in some countries (such as Nigeria and Ghana) the appeal seems to be more to the middle-class groups, while in others, such as in Latin America and the Philippines, it is most successful among the urban poor and among indigenous peoples, and represents a profound change after five centuries of a virtual Catholic monopoly.In Islam and Judaism an erudite strand of learning has co-existed with a proliferation of healers and seers. Modern Jewish fundamentalists are however overwhelmingly focused on texts, and although their heritage in Eastern Europe has a strong element of ecstatic prayer, that has tended to take second place in the post-Holocaust era to an institutionalization of learning. In Islam, likewise, the renewal movements, led usually by lay people rather than clergy (except in Iran), focus on the text of the Qur’an and are hostile to mystical heritage embodied by Sufism.This new, four-volume collection from Routledge makes available a range of materials which represent: (a) the most important recent analytical and descriptive contributions to the subject; (b) some doctrinal and historical texts; and (c) a representative coverage of the subject by theme and geographical area. It is sure to be welcomed by scholars and students as an indispensable resource for reference and research.

The twentieth-century consolidation of the nation-state as the dominant political institution has meant that political theorists have conceptualised justice primarily through the provision of statist rights. This book argues that the concept of haqq allows us to recognise and move past some limitations of justice as statist rights. Engaging with critical theory, given its sympathetic substantive focus on liberatory struggles against oppression, and methodological emphasis on combining empirical detail with theoretical insight, this monograph argues that dominant strands are locked in a circular debate due to their investment in statist visions of justice. This renders their theorising irrelevant to the concerns of many especially in the Global South, and importantly, truncates imagination of alternatives. Building upon oral histories of refugees from the Tribal Areas of Pakistan and their articulation of haqq, the larger claim here is for approaching haqq as enabling actually existing non-statist justice that foregrounds the agency of the oppressed and opens new avenues for critical theory.

What is the relationship between secularization and tolerance? Critically analyzing the empirical and theoretical foundations of a putatively linear relationship between the two, this volume argues for moving past both romanticised readings of pre-modern tolerance and the unthinking belief that secularization will inevitably lead to tolerance. The essays collected in this volume include contributions from across South Asia that suggest that democratic politics have added a layer of complexity to questions of peaceful co-existence. Modern transformations in religious thought and practice have had contradictory implications for tolerance, which offer rich insights into contemporary debates in the region. This multi-disciplinary volume, which spans history, sociology, anthropology and political theory, questions the uncritical acceptance of tolerance as the best framework for engaging with difference, and probes the complications created by and through democratic politics.

Secularizing Islamists? provides an indepth analysis of two Islamist parties in Pakistan, the highly influential Jama'at-e-Islami and the more militant Jama'at-ud-Da'wa, widely blamed for the November 2008 terrorist attack in Mumbai, India. Basing her findings on thirteen months of ethnographic work with the two parties in Lahore, Humeira Iqtidar proposes that these Islamists are involuntarily facilitating secularization within Muslim societies, even as they vehemently oppose secularism. This book offers a fine-grained account of the workings of both parties that challenges received ideas about the relationship between the ideology of secularism and the processes of secularization. Iqtidar illuminates the impact of women on Pakistani Islamism, while arguing that these Islamist groups are inadvertently supporting secularization by forcing a critical engagement with the place of religion in public and private life. She highlights the role that competition among Islamists and the focus on the state as the center of their activity plays in assisting secularization. The result is a significant contribution to our understanding of emerging trends in Muslim politics.

"Secularizing Islamists?" provides an in-depth analysis of two Islamist political parties in Pakistan, the highly influential Jama'at-e-Islami and the more militant Jama'at-ud-Da'wa, widely blamed for the November 2008 terrorist attack in Mumbai, India. Basing her findings on thirteen months of ethnographic work with the two parties in Lahore, Humeira Iqtidar proposes that these Islamists are facilitating secularization within Muslim societies, even as they vehemently oppose secularism. This book offers a fine-grained account of the workings of both parties that challenges received ideas about the relationship between the ideology of secularism and the processes of secularization. Iqtidar particularly illuminates the impact of women on Pakistani Islamism, while arguing that these Islamist groups are inadvertently aiding secularization by forcing a critical engagement with the place of religion in public and private life. She highlights the role that competition among Islamists and the focus on the state as the center of their activity plays in supporting secularization. The result is a significant contribution to our understanding of emerging trends in Muslim politics.

Secularizing Islamists? provides an in-depth analysis of two Islamist parties in Pakistan, the highly influential Jama‘at-e-Islami and the more militant Jama‘at-ud-Da‘wa, widely blamed for the November 2008 terrorist attack in Mumbai, India. Basing her findings on thirteen months of ethnographic work with the two parties in Lahore, Humeira Iqtidar proposes that these Islamists are involuntarily facilitating secularization within Muslim societies, even as they vehemently oppose secularism.

This book offers a fine-grained account of the workings of both parties that challenges received ideas about the relationship between the ideology of secularism and the processes of secularization. Iqtidar particularly illuminates the impact of women on Pakistani Islamism, while arguing that these Islamist groups are inadvertently supporting secularization by forcing a critical engagement with the place of religion in public and private life. She highlights the role that competition among Islamists and the focus on the state as the center of their activity plays in assisting secularization. The result is a significant contribution to our understanding of emerging trends in Muslim politics.

The term ‘fundamentalism’ carries a wide range of meanings, some of them pejorative. Here it is used to refer to what the French call ‘integrism’, meaning a religious code which encompasses and governs with its prescriptions the entire private and public life of individuals and the collectivity. The prime examples in the contemporary world are Muslim renewal; Christian evangelical and charismatic churches, sects, and tendencies; and Ultra-Orthodox Judaism.These three varieties of movement represent radical departures from the traditions out of which they have grown. These new forms can be characterized in terms of their ability to plug into local cultural practices and incorporate them without theorizing; ability to provide a framework for coping with serious social ills among the marginalized; ability to create transcultural communities of individuals without regard to prior political, linguistic, or ethnic frontiers; obsessive attention to the control of sexuality, especially female; belief in the literal truth of every word in the holy text; and their emphasis on conversion as a crisis and rupture in the life of individuals.Even in its early days, Pentecostalism was a multicultural, multi-ethnic movement, drawing on black Americans, and the Mexican, European, and Asian migrant communities in America for its following. Today, in some countries (such as Nigeria and Ghana) the appeal seems to be more to the middle-class groups, while in others, such as in Latin America and the Philippines, it is most successful among the urban poor and among indigenous peoples, and represents a profound change after five centuries of a virtual Catholic monopoly.In Islam and Judaism an erudite strand of learning has co-existed with a proliferation of healers and seers. Modern Jewish fundamentalists are however overwhelmingly focused on texts, and although their heritage in Eastern Europe has a strong element of ecstatic prayer, that has tended to take second place in the post-Holocaust era to an institutionalization of learning. In Islam, likewise, the renewal movements, led usually by lay people rather than clergy (except in Iran), focus on the text of the Qur’an and are hostile to mystical heritage embodied by Sufism.This new, four-volume collection from Routledge makes available a range of materials which represent: (a) the most important recent analytical and descriptive contributions to the subject; (b) some doctrinal and historical texts; and (c) a representative coverage of the subject by theme and geographical area. It is sure to be welcomed by scholars and students as an indispensable resource for reference and research.

The twentieth-century consolidation of the nation-state as the dominant political institution has meant that political theorists have conceptualised justice primarily through the provision of statist rights. This book argues that the concept of haqq allows us to recognise and move past some limitations of justice as statist rights. Engaging with critical theory, given its sympathetic substantive focus on liberatory struggles against oppression, and methodological emphasis on combining empirical detail with theoretical insight, this monograph argues that dominant strands are locked in a circular debate due to their investment in statist visions of justice. This renders their theorising irrelevant to the concerns of many especially in the Global South, and importantly, truncates imagination of alternatives. Building upon oral histories of refugees from the Tribal Areas of Pakistan and their articulation of haqq, the larger claim here is for approaching haqq as enabling actually existing non-statist justice that foregrounds the agency of the oppressed and opens new avenues for critical theory.

What is the relationship between secularization and tolerance? Critically analyzing the empirical and theoretical foundations of a putatively linear relationship between the two, this volume argues for moving past both romanticised readings of pre-modern tolerance and the unthinking belief that secularization will inevitably lead to tolerance. The essays collected in this volume include contributions from across South Asia that suggest that democratic politics have added a layer of complexity to questions of peaceful co-existence. Modern transformations in religious thought and practice have had contradictory implications for tolerance, which offer rich insights into contemporary debates in the region. This multi-disciplinary volume, which spans history, sociology, anthropology and political theory, questions the uncritical acceptance of tolerance as the best framework for engaging with difference, and probes the complications created by and through democratic politics.