Of all the world’s Muslim communities, the multiethnic Muslims of China are perhaps the least known, as though secluded by a Great Wall of linguistic, geographical and political dimensions. Yet preserved in mosques and shrines across the whole length of China—as well as India and Thailand —are manuscripts, woodblock prints and lithographs that reveal the interconnections of China’s Muslims with their coreligionists in other parts of Asia.  In this episode, we travel far and wide by following these books and their authors from Nanjing and Xinjiang to Kanpur, Sri Lanka and Mecca. We learn about such influential figures as Wang Daiyu (c.1570-1660) and Ma Lianyuan (1842-1903), who not only wrote books in Chinese and Persian but also pioneered the development of Muslim printing. We also see how their teachings and travels linked China’s Muslims to various regions of Asia beyond that illusory Great Wall. Nile Green talks to Rian Thum, author of Islamic China: An Asian History (Harvard University Press, 2025).

In the years after 9/11, madrasas became a major concern of serious newspapers throughout the Western world. But two decades later, how many of us can really say we know what a madrasa is – still less, what actually goes on in one of them? This episode dispenses with theoretical abstractions to explore the realities of lived experience, with a focus on South Asia (specifically India). We’ll learn what madrasa students actually do day to day. Then we’ll turn to the kinds of texts that are taught, along with the distinct modes of teaching that characterize a madrasa education. Here we examine the concept of the maslak (meaning ‘way’ or ‘method’)—and the disagreements between proponents of rival maslaks. We’re fortunate in being guided by an ‘insider/outsider’ and self-described ‘friendly critic’ of the traditional madrasa system. Nile Green talks to Ebrahim Moosa, author of What is a Madrasa? (University of North Carolina Press, 2015).

How should one go about translating a text that is untranslatable? Especially when the text is believed to be the living word of God? Muslims have pondered this dilemma for more than a millennium, because a standard doctrine of Islam is the ‘inimitability of the Quran’ (i‘jaz al-Qur’an). This principle was often taken to imply the untranslatability of the Quran. But even in the first centuries of Islam, the conversion on non-Arabs created the practical need for translation. This episode explores the different solutions Muslims found, whether through interlinear summaries and tafsir commentaries in premodern times or via the proliferation of full-blown translations in the modern age of print—and nationalism. From multilingual manuscripts to state-sanctioned translations, we trace the different ways in which the Quran has been read over the centuries. Nile Green talks to M. Brett Wilson, author of Translating the Qur’an in an Age of Nationalism: Print Culture and Modern Islam in Turkey (Oxford University Press, 2014).

Over the past few decades, archaeologists have excavated the remnants of a little-known Muslim kingdom from beneath hotels, parking lots, and even a convent in the Spanish city of Murcia. Cast into the shadows by the splendors of Granada, in its heyday Murcia was a flourishing kingdom that welcomed both Sufi mystics and Italian merchants. The main figure responsible for this was a man of many names. He was officially known on the coins he minted as Muhammad ibn Saʿd, but he was more widely known in Arabic by the mysterious moniker Ibn Mardanish. And to the Christians of Spain—who were often his allies—he was el Rey Lobo: the Wolf King. In this episode, we take a historical tour of medieval Murcia and the stylish palace of Ibn Mardanish, before tracing how in later centuries his memory was burdened with various competing messages.  Nile Green talks to Abigail Krasner Balbale, author of The Wolf King: Ibn Mardanish and the Construction of Power in al-Andalus (Cornell University Press, 2022).

Everyone has heard of Mecca. But few people outside Pakistan have heard of Makli, or “Little Mecca,” the sacred cemetery that is both the holiest place in Sindh and a UNESCO World Heritage site. The site is actually huge, with up to a million people buried there, so the “little” reflects respect for Mecca rather than the size of Makli. More important than Makli’s size, though, is its beauty. From the fourteenth onwards, rulers and aristocrats from the local Samma, Arghun, then Mughal dynasties commissioned elegant carved stone mausoleums around the burial places of the saints who rendered Makli sacred. In this episode, we’ll take an audio tour of its beautiful buildings, looking at their decorative symbolism and Arabic inscriptions, before delving further into the history of this extraordinary necropolis of the holy, powerful, and poor alike. Nile Green talks to Fatima Quraishi, author of Palimpsests Past and Present: The Sufis and Sultans of the Makli Necropolis (1380–1660) (University of North Carolina Press, 2026).

Today nearly a third of Ethiopians are Muslims. At around 37 million, that’s a larger Muslim population than many Middle Eastern countries. According to Islamic tradition, fourteen centuries ago the first person appointed by the Prophet Muhammad to call Muslims to prayer was an Ethiopian called Bilal ibn Rabbah. Moreover, some of the Prophet’s companions sought refuge in the Ethiopian Christian kingdom of Axum. Over the following centuries, Islam spread to other regions and ethnic groups in what is now Ethiopia, developing a rich tradition of manuscript written in Arabic and local languages alike. Using the Arabic script (or more recently the Fidäl script), Islamic manuscripts were written in languages as varied as Somali, Harari, Oromo, Afar and Tigrinya. This episode explores the multilingual manuscripts, Sufi traditions, and modern technologies through which Ethiopia’s Muslims have maintained their religious and cultural heritage from the time of Bilal to today.  Nile Green talks to Alessandro Gori, co-editor of The Writings of the Muslim Peoples of Northeastern Africa (Brill, 2022).

The Muslims of Bosnia in southeast Europe treasure a centuries-long tradition of writing about the journey to Mecca. These treatises and travelogues help us trace the changing ways in which the hajj was experienced and described by these European Muslims who lived under the Ottoman and Austro-Hungarian empires, then socialist Yugoslavia, before the independence of Bosnia-Herzegovina in the early 1990s. To explore these different meanings of the hajj for the Bosnian Muslims—or Bosniaks—this episode looks at the fascinating texts they wrote in Arabic and Ottoman Turkish as well as the Bosnian language. We’ll follow not only the impact of changing political conditions, but also the way new forms of transport and changing literary fashions reshaped the experience and interpretation of a pilgrimage which both was and wasn’t the same over the centuries.  Nile Green talks to Dženita Karić, author of Bosnian Hajj Literature: Multiple Paths to the Holy (Edinburgh University Press, 2022).

Islam and the occult may seem like odd bedfellows. But during the medieval and early modern periods, Muslim thinkers wrote vast numbers of manuscripts on a panoply of occult sciences, ranging from numerology and astrology to alchemy and lettrism. Just as the English word occult derives from the Latin occultus (meaning ‘hidden’), so in Arabic were these arcane disciplines collectively known as the ‘ulum al-khafiyya (‘hidden sciences’). Both the Latin and Arabic terms were references to the invisible rather than visible dimensions of the cosmos that, as the scientists of their time, such occultists sought to manipulate. So important were these Islamic occult sciences that they formed a crucial part of high imperial politics, patronized by emperors and other courtly elites who deployed these hidden sciences for everything from hiring personnel and military success to urban and even party planning. Nile Green talks to Matthew Melvin-Koushki, co-editor of Islamicate Occult Sciences in Theory and Practice (Brill, 2021).

Whether in newspaper articles, books, or conversations about Islam, the ‘Muslim world’ is a commonplace term. Yet it was only coined in the late nineteenth century, and didn’t gain wider currency till the 1920s. Moreover, the ‘Muslim world’ wasn’t even a Muslim invention. In this episode, we trace the history of this term which, over the course of a century, came to serve many different purposes when it was taken up by a range of political and religious figures, Muslim and non-Muslim alike. We begin by asking how Muslims thought about geography before this new term was invented, then we follow the changing geopolitical contexts in which this relatively recent label acquired the familiarity of apparent commonsense. Along the way, we travel from the late Ottoman Empire and the US Philippines to the Muslim World Congress and Muslim World League through which Pakistan and Saudi Arabia staked rival claims of leadership over the Muslims of the world. Nile Green talks to Cemil Aydin, author of The Idea of the Muslim World: A Global Intellectual History (Harvard University Press, 2017).

As anyone will know who has so much has flicked through the pages of the Quran, the Islamic scripture contain many discussions of the Virgin Mary and Jesus. Yet Muslim tradition also venerates many Christian saints. The model was set by the Quran itself, in the chapter al-Kahf (‘The Cave’), which alludes to the Christian story of the Seven Sleepers of Ephesus as a moral lesson for Muslims. Over the following centuries, Muslim authors recounted the lives of various other Christian saints, ranging from such famous figures as the hermit St Anthony and the martyr St George to the less familiar likes of John of Edessa and Paul of Qentos. Writing in Arabic, Muslim authors highlighted the ‘excellent qualities,’ or fada’il, of these Christians who had such steadfast faith in God. Underlying this collective veneration was a shared scriptural universe, in which the Quran referred to stories from the Bible, and a shared sacred landscape, in which Muslims venerated the shrines of Biblical prophets and Christian saints. Nile Green talks to Reyhan Durmaz, author of Stories between Christianity and Islam: Saints, Memory, and Cultural Exchange in Late Antiquity and Beyond (University of California Press, 2022).