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? 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 innovative book—now brought up-to-date to include 9/11 and the Iraq war—Melani McAlister argues that U.S. foreign policy, while grounded in material and military realities, is also developed in a cultural context. American understandings of the region are framed by narratives that draw on religious belief, news media accounts, and popular culture. This remarkable and pathbreaking book skillfully weaves lively and accessible readings of film, media, and music with a rigorous analysis of U.S. foreign policy, race politics, and religious history. The new chapter, titled "9/11 and After: Snapshots on the Road to Empire," considers and brilliantly analyzes five images that have become iconic: (1) New York City firemen raising the American flag out of the rubble of the World Trade Center, (2) the televised image of Osama bin-Laden, (3) Afghani women in burqas, (4) the statue of Saddam Hussein being toppled in Baghdad, and (5) the hooded and wired prisoner in Abu Ghraib. McAlister's singular achievement is to illuminate the contexts of these five images both at the time they were taken and as they relate to current events, an accomplishment all the more remarkable since—to paraphrase her new preface—we are today struggling to look backward at something that is still rushing ahead.

    This is incorrect, for at the very outset the movement was stigmatized as aberrant by the leading Sunni scholars of the day, because it rejected many of the traditional beliefs and practices of Sunni Islam and declared permissible warfare against all Muslims that disputed Wahhabi teachings. Nor can Wahhabism be regarded as a movement of “purification” or “renewal,” as the source of the genuinely revivalist movements that were underway at the time. Not until Saudi oil money was placed at the disposal of its propagandists did Wahhabism find an echo outside the Arabian Peninsula. The author discusses the rise of Wahhabism at the hands of Muhammad b. `Abd al-Wahhab, a native of Najd in the eastern part of the Arabian peninsula, the doctrines he elaborated to serve as the basis of the Wahhabi sect, and the alliance he concluded with the Saudi family, then rulers of the principality of al-Dir'iya. An early result of this union was a creeping conquest of the Arabian Peninsula, misnamed as jihad; it culminated in the sacking of Taif and the occupation of Mecca in 1803. This first Wahhabi occupation was short-lived but Wahhabism triumphed anew with the foundation of the Kingdom of Saudi Arabia in 1925. Among the extensions of Wahhabism beyond Arabia must be accounted the perverse and brutal regime of the Taliban in Afghanistan.

    It argues that peace with the Palestinians will leave Israel vulnerable to Iraq and Iran.