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Da‘wa and Other Religions: Indian Muslims and the Modern Resurgence of Global Islamic Activism

Islamophobia that is sure to come whether the culprit is proved to be a Muslim or a non-Muslim white “lone wolf”’ (198). Beydoun points out that, even after white supremacist Timothy McVeigh was identified as the Oklahoma City bomber, and it was known that Muslims had not committed the atrocity, CNN’s Wolf Blitzer still speculated that Muslims might be connected with the event (74–75). The ‘Epilogue’ expresses the hope that Muslim activism will ‘bring to life the civil liberties that, though enshrined in the Constitution, have been systematically denied them’ (208) in a country to which Muslims have contributed much. Even as his own father is buried in American soil, Beydoun’s hope is that Islamophobia will be buried ‘deep in the very soil that spawned it’ (208). This book is essential reading for anyone concerned with civil rights, justice and combatting racism in the USA. The University of California Press is to be congratulated for publishing a book that in many respects parts company from the style of most scholarly volumes by advancing an activist agenda. Beydoun tells us that his life’s work aims to bring about societal change because his mentor, Kimberlé Crenshaw, taught him that ‘innovative scholarship’ does not, ‘and should not, have to be confined to the world of ivory towers’ (ix).