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“Delicate, heart-wrenching and poetic, this is a novel of great poise and power.” —Tash Aw, author of The Harmony Silk Factory The Good Muslim is an epic story about faith, family, the rise of religious fundamentalism, and the long shadow of war from prize-winning Bangladeshi novelist Tahmima Anam. In the dying days of a brutal civil war in Bangladesh, Sohail Haque stumbles upon an abandoned building. Inside he finds a young woman whose story will haunt him for a lifetime to come. Almost a decade later, Sohail's sister, Maya, returns home after a long absence to find her beloved brother transformed. While Maya has stuck to her revolutionary ideals, Sohail has shunned his old life to become a charismatic religious leader. And when Sohail decides to send his son to a madrasa, the conflict between brother and sister comes to a devastating climax.
As she plans a party for her son and daughter, Rehana Haque's life will be transformed forever in a story of one family caught in the middle of the 1971 Bangladesh war of independence, as they face changes and decisions that will have a profound impact on their lives forever.
In this brilliant look at the rise of political Islam, the distinguished political scientist and anthropologist Mahmood Mamdani brings his expertise and insight to bear on a question many Americans have been asking since 9/11: how did this happen? Mamdani dispels the idea of “good” (secular, westernized) and “bad” (premodern, fanatical) Muslims, pointing out that these judgments refer to political rather than cultural or religious identities. The presumption that there are “good” Muslims readily available to be split off from “bad” Muslims masks a failure to make a political analysis of our times. This book argues that political Islam emerged as the result of a modern encounter with Western power, and that the terrorist movement at the center of Islamist politics is an even more recent phenomenon, one that followed America’s embrace of proxy war after its defeat in Vietnam. Mamdani writes with great insight about the Reagan years, showing America’s embrace of the highly ideological politics of “good” against “evil.” Identifying militant nationalist governments as Soviet proxies in countries such as Nicaragua and Afghanistan, the Reagan administration readily backed terrorist movements, hailing them as the “moral equivalents” of America’s Founding Fathers. The era of proxy wars has come to an end with the invasion of Iraq. And there, as in Vietnam, America will need to recognize that it is not fighting terrorism but nationalism, a battle that cannot be won by occupation. Good Muslim, Bad Muslim is a provocative and important book that will profoundly change our understanding both of Islamist politics and the way America is perceived in the world today.
In this thought-provoking book, Mona Siddiqui reflects upon key themes in Islamic law and theology. These themes, which range through discussions about friendship, divorce, drunkenness, love, slavery, and ritual slaughter, offer fascinating insights into Islamic ethics, and the way in which arguments developed in medieval juristic discourse. These pre-modern religious works contained a richness of thought, hesitation and speculation on a wide range of topics, which were socially relevant but also presented intellectual challenges to the scholars for whom God's revelation could be understood in diverse ways. These subjects remain relevant today, for practicing Muslims and scholars of Islamic law and religious studies. Mona Siddiqui is an astute and articulate interpreter who relays complex ideas about the Islamic tradition with great clarity. These are important attributes for a book, which charts the authors own journey through the classical texts, and reflects upon how the principles expounded there have guided her own thinking and impacted her teaching and research.
Good Muslim Boy tells the story of Osamah Sami’s journey from Iran during the Iraq war to the suburbs of Australia and his quest to fit into his new life whilst trying to stay a good Muslim boy. In turns comic and tragic, Osamah’s story explores the universal truths of growing up, falling in love, marriage, family and following one's dream; whilst also telling the immigrant’s story of straddling two cultures and the difficult expectations of family and faith versus fitting in. Osamah begins by recounting his youth under Islamic rule in Iran: the mischievous antics that he and his friends would get up to, and the lengths they would go to for a little contact with girls – resulting in hilarious reprimands from the ‘Piety Police’. But the inescapable impacts of war are never far away and Osmah details the trauma his family suffered from the violence in Iran and their desperation to reach safer shores in Australia. Cut to Australia years later where Osamah is pretending to attend university after lying to his family about his final high school results, afraid of the shame it will it cause to learn that their son didn’t make it into medical school. While embroiled in his lie, Osamah meets the girl of his dreams – but as neither of their parents would approve of their relationship, they must carry out their affair in secret... What ensues must be read to be believed, an arranged marriage is escaped; true love is embraced; and an acting career evolves, as Osamah goes on the road staging a show entitled ‘Saddam The Musical’. With a distinct authorial voice, Osamah Sami’s A Good Muslim Boy unfolds and enchants us; both funny and entertaining, we are enlightened, shocked, saddened, made to laugh, and ultimately uplifted in a tale that couldn’t come at a more prescient time.
The book uses an ethnographic approach to explore why the Tablighi Jamaat movement remains so successful in contemporary times. It shows that this success results from the positive image that it cultivates, and the systematic preaching activities of Tablighi Jamaat followers, and that the organisation’s apolitical image, the public profile of the ijtema, the humbleness of Tablighi followers, and the attraction of belonging to the global Tablighi community all help to create a positive image of the Tablighi Jamaat among ordinary Muslims. The book also argues that the Tablighi Jamaat remains successful because of its ability to hold its followers within a Tablighi-guided life, which is perceived as protection against the Western lifestyle. Many elements of contemporary Western lifestyle are considered non-Islamic, and so by clearly defining what is Islamic and non-Islamic in modern society, the Tablighi Jamaat provides a way in which Muslims can live in the contemporary world, but remain good Muslims.
Literary, cinematic and media representations of the disputed category of the ‘South Asian Muslim’ have undergone substantial change in the last few decades and particularly since the events of September 11, 2001. Here we find the first book-length critical analysis of these representations of Muslims from South Asia and its diaspora in literature, the media, culture and cinema. Contributors contextualize these depictions against the burgeoning post-9/11 artistic interest in Islam, and also against cultural responses to earlier crises on the subcontinent such as Partition (1947), the 1971 Indo-Pakistan war and secession of Bangladesh, the 1992 Ayodhya riots , the 2002 Gujarat genocide and the Kashmir conflict. Offering a comparative approach, the book explores connections between artists’ generic experimentalism and their interpretations of life as Muslims in South Asia and its diaspora, exploring literary and popular fiction, memoir, poetry, news media, and film. The collection highlights the diversity of representations of Muslims and the range of approaches to questions of Muslim religious and cultural identity, as well as secular discourse. Essays by leading scholars in the field highlight the significant role that literature, film, and other cultural products such as music can play in opening up space for complex reflections on Muslim identities and cultures, and how such imaginative cultural forms can enable us to rethink secularism and religion. Surveying a broad range of up-to-date writing and cultural production, this concise and pioneering critical analysis of representations of South Asian Muslims will be of interest to students and academics of a variety of subjects including Asian Studies, Literary Studies, Media Studies, Women’s Studies, Contemporary Politics, Migration History, Film studies, and Cultural Studies.
A major question regarding Islam in Europe concerns the religiosity of “Muslim youth” – a category currently epitomizing both the fears and hopes of multicultural Europe. How are Islamic traditions engaged and reworked by young people, born and educated in European societies, and which modes of religiosity will they shape in the future? Providing an in-depth ethnographic account from Norway, this book engages comparative research on Islam and young Muslims from across Europe, focusing on Islamic revitalization, Muslim identity politics, changing configurations of religious authority, and the formation of gendered religious subjectivities. The author discusses anthropological and other social science theorizing in order to examine religious continuities and discontinuities in a context of international migration, globalization, and secular modernity.
Explores how young people from communities targeted in the War on Terror engage with the “political,” even while they are under constant scrutiny and surveillance Since the attacks of 9/11, the banner of national security has led to intense monitoring of the politics of Muslim and Arab Americans. Young people from these communities have come of age in a time when the question of political engagement is both urgent and fraught. In The 9/11 Generation, Sunaina Marr Maira uses extensive ethnography to understand the meaning of political subjecthood and mobilization for Arab, South Asian, and Afghan American youth. Maira explores how young people from communities targeted in the War on Terror engage with the “political,” forging coalitions based on new racial and ethnic categories, even while they are under constant scrutiny and surveillance, and organizing around notions of civil rights and human rights. The 9/11 Generation explores the possibilities and pitfalls of rights-based organizing at a moment when the vocabulary of rights and democracy has been used to justify imperial interventions, such as the U.S. wars in Iraq and Afghanistan. Maira further reconsiders political solidarity in cross-racial and interfaith alliances at a time when U.S. nationalism is understood as not just multicultural but also post-racial. Throughout, she weaves stories of post-9/11 youth activism through key debates about neoliberal democracy, the “radicalization” of Muslim youth, gender, and humanitarianism.
Young Muslim America explores the perspectives and identities of the American descendants of immigrant Muslims and converts to Islam. Whether their parents were new Muslims or new Americans, the younger generations of Muslim Americans grow up bearing a dual heritage and are uniquely positioned to expound the meaning of both. In this ethnographic study, Muna Ali explores the role of young Muslim Americans within America and the ummah through four dominant narratives that emerge from discussions about and among Muslims. Cultural differences purportedly cause an identity crisis among young Muslims torn between seemingly irreconcilable Islamic and Western heritages. Additionally, culture presumably contaminates a "pure" Islam and underlies all that divides Muslim America's diverse subgroups. Some propose creating an American Muslim culture and identity to overcome these challenges. But in this historical moment when Muslims have become America's newest "problem people" and political wedge, some Americans are suspicious of this identity and fear a Muslim cultural takeover and the "Islamization of America." Situating these discussions in the fields of identity, immigration, American studies, and the anthropology of Islam, Ali examines how younger Muslims see themselves, their faith community, and their society, and how that informs their daily life and helps them envision an American future.