For the last several decades an influential group of Egyptian scholars and public intellectuals has been having a profound effect in the Islamic world. Raymond Baker offers a compelling portrait of these New Islamists--Islamic scholars, lawyers, judges, and journalists who provide the moral and intellectual foundations for a more fully realized Islamic community, open to the world and with full rights of active citizenship for women and non-Muslims.

The New Islamists have a record of constructive engagement in Egyptian public life, balanced by an unequivocal critique of the excesses of Islamist extremists. Baker shows how the New Islamists are translating their thinking into action in education and the arts, economics and social life, and politics and foreign relations despite an authoritarian political environment. For the first time, Baker allows us to hear in context the most important New Islamist voices, including Muhammad al Ghazzaly, Kamal Abul Magd, Muhammad Selim al Awa, Fahmy Huwaidy, Tareq al Bishry, and Yusuf al Qaradawy--regarded by some as the most influential Islamic scholar in the world today. A potentially transformative force in global Islam, the New Islamists define Islam as a civilization that engages others and searches for common ground through shared values such as justice, peace, human rights, and democracy.

Islam without Fear is an impressive achievement that contributes to the understanding of Islam in general and the possibilities of a centrist Islamist politics in particular.

Most analyses of Egyptian politics present the limitations and failures of official political life as the complete story of politics in Egypt. Raymond Baker's direct observation of Egyptian politics has convinced him that alternative political groups have sustained themselves and carved out spaces for promising political action despite official efforts at containment.

In this compelling study, Baker recreates the public worlds of eight groups on the periphery of Egyptian politics. They range in their political stances from Communists to the Muslim Brothers and include shifting clusters of critical intellectuals who gather around influential journals or in research centers, as well as the quiescent aestheticists of the Wissa Wassef community. Taken together, the experiences of Egyptians in alternative groups reveal that Egyptians are more than the objects of diverse external pressures and more than the sufferers from multiple internal problems. They are also creative political actors who have stories to tell about the human potential to struggle for humane values and goals in the modern world.

In examining Egypt from the margins rather than from the center, Baker proposes a new direction for Third World political studies. He suggests a way out of the impasse in the current development literature, which is fixed on a scientific study of causes and determinants, by focusing on actual political struggles and alternative political visions.