The most recommended books about Islam and politics

This book was a milestone in the study of tsarist Russia as a multiethnic and multireligious empire, especially its large Muslim population.

By the 2000s, we had become used to thinking that the Russian Empire had suppressed or ignored its religious minorities who, in turn, had avoided state institutions as much as possible. Crews’ book shattered that idea.

Exploring court cases and other disputes across time and space, he boldly argued that Muslims turned to the state as protector of their faith and that Islam became a pillar of Russian imperial policy. Many scholars have attacked his argument since then, partly for good reasons.

And yet, his contribution has proven to be more important and long-lived than those of most of his critics. On top, it’s a wonderful read. 

What are the constituents of the risk Iran poses to the Arab Gulf states? Military? Yes. Ideological? Yes. Rival in the regional influence game? Definitely. But, among all, in my personal view, the trans-border distribution of Shias in the Middle East and in the Gulf is the most serious one. For worse, this book shows, the Shias also constitute a transnational community linked through religious networks. Hence Iran’s hegemonic rise will seriously complicate the problem the presence of Shias poses for at least two, potentially three Gulf states: Saudi Arabia, Bahrain, and potentially Kuwait. To see the root cause of the Gulf’s Iran/Shia problem, read this book.

Kane’s book offers readers a rich portrait of the northern Nigerian religious movement Izala. Kane shows how the movement brought together preachers, businessmen, and ordinary Muslims who sought to change how Islam was practiced in Nigeria and beyond. Izala sparked bitter debates by challenging the Sufi orders – mass organizations headed by shaykhs who wielded special spiritual charisma. Rejecting Sufism, Izala offered a new way of being Muslim in a rapidly changing country.

Politicization of Islam is a tour de force of the late Ottoman landscape wherein religions became politics in reaction to perceptions and interventions made by Europeans (British, French, and Russian). I enjoy this book because it is an authentic and non-orientalist look at the roots of the Islamist lifeworld.

The exquisite blue-domed mosques and madrasahs in the fabled Silk Road cities of Samarkand and Bukhara took my breath away when I first visited them while living in Uzbekistan in the early 2000s. But behind this dazzling façade lay an ugly truth: the persecution of thousands of Muslims incarcerated, tortured, demonised, and dehumanised for the crime of being too pious for the liking of Islam Karimov, the paranoid dictator who ruled for a quarter of a century. Bukharbayeva tracks down victims of these atrocities to give a voice to the voiceless, aiming to show the “real people behind the terrible but cold and faceless statistics of human rights abuses.” In this important chronicle that records this repression for posterity, written with passion and oozing with empathy, she succeeds beyond measure.

Cassette tapes of Muslim sermons played by taxi drivers in Cairo set the stage for this profound investigation of the intersection of sound, spiritualism, and technology. The tapes, Hirschkind argues, are not mechanisms for social control as much as jumping-off points for Muslims to find their way towards ethical self-improvement. 

Similarly contributing to a broadening of perspective on the French Revolution, Ian Coller’s new book examines the way in which Muslims figured into the history of this world-historical event.  Making creative use of scattered and fragmentary sources on Muslims in eighteenth-century France and its empire, he shows how they were central to discussions of the “universalism” of the rights guaranteed by the revolutionary government. While this government was initially supported by much of the Muslim world, it ultimately undermined Muslim support—and the republic itself—by attempting to impose its vision of universal “liberty” in the invasion of Egypt in 1798, which brought the young general Napoleon Bonaparte to power.

I’m going to be sneaky here and wedge two books in for the price of one. Kim Ghattas’ Black Wave is a beautifully written and reported, intimate history of the destructive ideological rivalry between Sunni Saudi Arabia and Shia Iran, a rivalry fuelled by the “tilt” policy of the Ronald Reagan administration that pitted the former allies against each other in an effort to keep them both weak (and unlikely to lead OPEC to attack the West again as they did in 1973). Ghattas, a Beiruti journalist who was friends with Jamal Khashoggi, grounds her history of the devastating cultural and geopolitical upheaval that followed in the personal and highly emotional stories of public intellectuals and other progressive thinkers who fought the Dark Age descending on the Middle East.

She finds her creation moment in the 1979 Iranian revolution, which occurred in the same year as the siege of the… show more.

This book focuses on Iran, but like the Niebuhr book has broader applications.

Tabaar is an expert on Iranian politics who conducted incredibly in-depth research on Islamic politics in the country before and after its revolution in 1979. He pushes back on the simplistic idea that religious ideas drove politics in Iran; instead, a “politics of Islam” dominated,” in which actors drew on Islamic symbols and practices to advance their political goals.

Tabaar’s book gives a compelling example of the way religion can both drive politics and be caught up in political actors’ strategic calculations, leading to unexpected effects. It provided a foundation for my book’s argument that religion is both an influence on and tool of foreign policy that rarely works out the way it was intended.

Straddling the boundaries between academic history and historical non-fiction, this book is difficult, if not impossible, to put down and draws the reader into the rich and multifaceted world of Iran’s history, politics, culture, and religion. The book is narrated through the life and lens of an ayatollah who is caught between tradition and modernity, religiosity and secularism, and east and west, much like Iran itself. Seamlessly weaving the past and present, the book reveals the inherent complexities and contradictions of Iranian identity that have been superimposed on a state and society torn between notions and aspirations of divine and popular sovereignty.