New Books in Islamic Studies

In this episode hosts Claudia Radiven and Amina Easat-Daas were joined by Amani Hassani, to discuss her most recent work around Islamophobia and Muslimness in Denmark. Hassani discussed Danish colonial histories and the surveilling nature of the Danish welfare state, and how these are employed to construct a narrative of Danish benevolence while simultaneously marking Muslims in Denmark as ‘other’ and deserving of intolerance in an otherwise tolerant nation. Amani Hassani is a lecturer at Brunel University and her work spans urban ethnography, sociology, anthropology and human geography.
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Samiha Rahman’s Black Muslim Freedom Dreams: Islamic Education, Pan-Africanism, and Collective Care (New York University Press, 2026) follows three generations of Black American Muslims as they pursue education through the Tijani Sufi order in Medina Baye, Senegal, outside the anti-Black and anti-Muslim racism of the United States. This deeply rich ethnographic book captures the transatlantic flows of Black American religious life through the prism of Black mothers and othermothers (as conceptualized by Patricia Hill Collins “motherwork”) and the young people whose lives are transformed through the process. By focusing on the Islamic education offered by the Tijani Order, such as Qur’an education, we learn about the intricate networks of kin that step in to support the young Black Muslims who have migrated for schooling, highlighting the tangible realities of collective care and service that circulates within the Tijani Order. These registers of care and service are informed by Shaykh Ibrahim Niasse, the Senegalese Islamic scholar, Sufi Shaykh, and pan-Africanist, whose teachings define these networks of education, organizing, and care work. The book then offers critical insights into the flow of one particular Sufi community between the United States and Senegal, and how dreams of better futures for Black Muslim youth and the liberatory goals of Pan-Africanism intersect to co-constitute a significant economy of collective care, Sufi service, and Islamic piety. This book will be of interest to anyone who works on education, Sufism, Black and African Islam and much more.
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In this episode, Claudia Radiven and Saeed Khan spoke with Haris Tagari about his recent journey to Sarajevo in a 20 year old Toyota Yaris. Along the way he documented lost Islamic history throughout Europe, before arriving in Bosnia where he discusses genocide, solidarity and Muslim identity. Haris is a freelance journalist working as a reporter and videographer, with a degree in history from the University of Lancaster. Haris is widely known for his Instagram series, travelling to and reporting on destroyed and lost Muslim heritage across the world. He has filmed documentaries and political explainers from Syria, Iraq, Turkiye, Bosnia, Kosovo, Hungary, Serbia and Montenegro. You can follow the journeys of Haris in a Yaris on Instagram @harristory.
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Edith Szanto’s Twelver Shi'i Self-Flagellation Rites in Contemporary Syria: Mourning Sayyida Zaynab (Edinburgh UP, 2025) is a striking and deeply immersive ethnographic study that takes the reader into the shrine town of Sayyida Zaynab in Syria. This town was a vibrant center of Shi‘i life, pilgrimage, and healing, especially for Iraqi refugees until the 2011 Syrian uprising. By combining meticulous fieldwork conducted between 2004 and 2010 with rich historical and social context, Szanto shows how these contested rituals served as both spiritual expression and pathways to worldly and psychological healing. The book examines controversial Muharram practices, especially self-flagellation, not simply as ritual acts but as deeply meaningful responses to trauma, displacement, and the search for justice and healing. In doing so, Szanto pays close attention to how people actually live their religion: through relationships with saints, engagement with religious authorities, media, ritual performance, and forms of spiritual healing.

In this conversation, Szanto and I explore specific Muharram practices, including self-flagellation, the wedding of Qasim, and other ritualized forms of mourning, as well as gendered dynamics in who participates and why. We discuss what these practices looked like on the ground—what Muharram in Sayyida Zaynab felt like, how different communities understood and debated these rituals, and what purposes they served for those who participated in them. We talk about the Zaynabiyya seminary and how changes in its physical and institutional structure reshaped how knowledge was taught and who held authority. We also discuss relationships with saints, spiritual healers like Shaykh Abu Ahmad, and the ways that media, music, and ritual performance mediate piety. Szanto also treats us to reflecting on some of her experiences observing and engaging with these rituals.

This book is essential reading for anyone interested in Islamic studies generally, Shi‘i studies, Middle Eastern religious life, or the ways that communities navigate devotion, trauma, and healing through ritual.
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Racializing the Ummah: Muslim Humanitarians Beyond Black, Brown and White (U Minnesota Press, 2026) is an ethnography of Islamic Relief (IR), the largest Islamic NGO based in the West. Racializing the Ummah explores how a Muslim organization can do good in a world that defines Muslimness as less than human. Rooted in more than a decade of international research, Rhea Rahman’s study on the organization’s projects, methods, and limitations reveals how racial capitalism permeates all aspects of humanitarianism.

Beginning with a counterhistory of Muslims in the United Kingdom following World War II, Rahman analyzes IR’s mission and transnational activities in and across places including the UK, South Africa, and Mali in the broader context of global white supremacy. She shows how IR’s approaches often effectively secularize Islam to evade anti-Muslim racism and Islamophobia, implicating concepts such as the “good” Muslim aid worker, who complies with War on Terror surveillance while attending to victims of Western colonialism. Meanwhile, Rahman theorizes the tactics of aid workers on the ground, who creatively draw on an Islamic Black radical tradition to drive real change.
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