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Iran's criminal courts are notorious for meting out severe sentences—according to Amnesty International, the country has the world's highest rate of capital punishment per capita. Less known to outside observers, however, is the Iranian criminal code's recognition of forgiveness, where victims of violent crimes, or the families of murder victims, can request the state to forgo punishing the criminal. This book shows that in the Iranian justice system, forbearance is as much a right of victims as retribution. Drawing on extended interviews and first-hand observations of more than eighty murder trials, the book explores why some families of victims forgive perpetrators and how a wide array of individuals contribute to the fraught business of negotiating reconciliation. Based on Qur'anic principles, Iran's criminal codes encourage mercy and compel judicial officials to help parties reach a settlement. As no formal regulations exist to guide those involved, an informal cottage industry has grown around forgiveness advocacy. Interested parties—including attorneys, judges, social workers, the families of victims and perpetrators, and even performing artists—intervene in cases, drawing from such sources as scripture, ritual, and art to stir feelings of forgiveness. These actors forge new and sometimes conflicting strategies to secure forbearance, and some aim to reform social attitudes and laws on capital punishment. The book examines how an Islamic victim-centered approach to justice sheds light on the conditions of mercy.

Islamic book culture dates back to late antiquity, when Muslim scholars began to write down their doctrines on parchment, papyrus, and paper and then to compose increasingly elaborate analyses of, and commentaries on, these ideas. Movable type was adopted in the Middle East only in the early nineteenth century, and it wasn't until the second half of the century that the first works of classical Islamic religious scholarship were printed there. But from that moment on, as this book reveals, the technology of print transformed Islamic scholarship and Arabic literature. The book tells the story of how a small group of editors and intellectuals brought forgotten works of Islamic literature into print and defined what became the classical canon of Islamic thought. Through the lens of the literary culture of nineteenth- and twentieth-century Arab cities—especially Cairo, a hot spot of the nascent publishing business—the book explores the contributions of these individuals, who included some of the most important thinkers of the time. Through their efforts to find and publish classical literature, the book shows, many nearly lost works were recovered, disseminated, and harnessed for agendas of linguistic, ethical, and religious reform. The book is an examination of the central role printing and its advocates played in the intellectual history of the modern Arab world.

In July 2010, Terry Jones, the pastor of a small fundamentalist church in Florida, announced plans to burn two hundred Qur'ans on the anniversary of the September 11 attacks. Though he ended up canceling the stunt in the face of widespread public backlash, his threat sparked violent protests across the Muslim world that left at least twenty people dead. This book demonstrates how the beliefs of fanatics like Jones are inspired by a rapidly expanding network of anti-Muslim organizations that exert profound influence on American understanding of Islam. The book traces how the anti-Muslim narrative of the political fringe has captivated large segments of the American media, government, and general public, validating the views of extremists who argue that the United States is at war with Islam and marginalizing mainstream Muslim-Americans who are uniquely positioned to discredit such claims. Drawing on cultural sociology, social network theory, and social psychology, the book shows how anti-Muslim organizations gained visibility in the public sphere, commandeered a sense of legitimacy, and redefined the contours of contemporary debate, shifting it ever outward toward the fringe. The book illustrates the author's pioneering theoretical argument through a big-data analysis of more than one hundred organizations struggling to shape public discourse about Islam, tracing their impact on hundreds of thousands of newspaper articles, television transcripts, legislative debates, and social media messages produced since the September 11 attacks. The book also features in-depth interviews with the leaders of these organizations, providing a rare look at how anti-Muslim organizations entered the American mainstream.

Today, two-thirds of all Arab Muslims are under the age of thirty. This book takes readers inside the evolving competition for their support—a competition not simply between Islamism and the secular world, but between different and often conflicting visions of Islam itself. Drawing on extensive ethnographic research among rank-and-file activists in Morocco, the book shows how Islamist movements are encountering opposition from an unexpected source—each other. In vivid detail, the book describes the conflicts that arise as Islamist groups vie with one another for new recruits, and the unprecedented fragmentation that occurs as members wrangle over a shared urbanized base. Looking carefully at how political Islam is lived, expressed, and understood by young people, the book moves beyond the top-down focus of current research. Instead, it makes the compelling case that Islamist actors are shaped more by their relationships to each other than by their relationships to the state or even to religious ideology. By focusing not only on the texts of aging elites but also on the voices of diverse and sophisticated Muslim youths, the book exposes the shifting and contested nature of Islamist movements today—movements that are being reimagined from the bottom up by young Islam. This book, the first to shed light on this new and uncharted era of Islamist pluralism in the Middle East and North Africa, uncovers the rivalries that are redefining the next generation of political Islam.