Food, Faith and Gender in South Asia: The Cultural Politics of Women's Food Practices (Criminal Practice Series), editor, withNita Kumar, 2020Bloomsbury Academic (20 February 2020).[3]
Muslim Voices: Community and Self in South Asia (New Perspectives on Indian Pasts) with David Gilmartin, and Sandria Freitag, eds. Delhi:Yoda Press, 2013.[4]
Devotional Islam and Politics in British India received a positive review from the scholar and translator of South Asian literature Aditya Behl inThe Journal of Religion. He described it as "a well-researched and welcome addition to the literature on Islamic reform in colonial India".[5]
Her articles include:
"South Asian Islamic Education in the Pre-Colonial, Colonial, and Postcolonial Periods" In Global Education Systems. Handbook of Education Systems in South Asia, eds. Padma M. Sarangapani and Rekha Pappu (Forthcoming,Springer Nature India)
"Sufism through the Prism of Shari‘a: A Reformist Barelwi Girls’ Madrasa in Uttar Pradesh, India" In Katherine P. Ewing and Rosemary Corbett, eds., Modern Sufis and the State: Rethinking Islam and Politics in South Asia and Beyond (Columbia University Press, forthcoming).
"Discipline and Nurture: Living in a Girls’ Madrasa, Living in Community," co-authored with Sumbul Farah, inModern Asian Studies (2018)[6]
"Al-Huda International: How Muslim Women Empower Themselves through Online Study of the Qur’an," in Hawwa: Journal of Women of the Middle East and the Islamic World (2015) 13(3): 449–460.
"Changing Concepts of the Person in Two Ahl-e Sunnat/Barelwi Texts for Women: The SunniBihishti Zewar and Jannati Zewar, in Usha Sanyal, David Gilmartin, and Sandria Freitag, eds., Muslim Voices: Community and the Self in South Asia, eds. Usha Sanyal, David Gilmartin, and Sandria Freitag (New Delhi: Yoda Press. 2013)
"Ahl-i Sunnat Madrasas: The Madrasa Manzar-i Islam, Bareilly, and Jamia Ashrafiyya, Mubarakpur." In Jamal Malik ed., Madrasas in South Asia. Routledge, 2008.
"The [Re-]Construction of South Asian Muslim Identity in Queens, New York." In Carla Petievich, ed., The Expanding Landscape: South Asians and the Diaspora, pp. 141–152. New Delhi: Manohar, 1999.
"Generational Changes in the Leadership of theAhl-e Sunnat Movement in North India during the Twentieth Century." Modern Asian Studies 32, 3 (1998): 635–656.
"Are Wahhabis Kafirs? Ahmad Riza Khan Barelwi and His Sword of the Haramayn." InMuhammad Khalid Masud, Brinkley Messick, and David S. Powers, eds., Islamic Legal Interpretation: Muftis and Their Fatwas, pp. 204–213. Cambridge, Mass.:Harvard University Press, 1996.
"Barelwis." InJohn L. Esposito, ed., The Oxford Encyclopedia of the Modern Islamic World, vol. 1, pp. 200–203. New York: Oxford University Press, 1995.
"Pir, Shaikh, and Prophet: The Personalization of Religious Authority in Ahmad Riza Khan’s Life." In Contributions to Indian Sociology 28, 1 (1994): 35–66. (Also published inT. N. Madan, ed., Muslim Communities of South Asia: Culture, Society, and Power, pp. 405–428. New Delhi: Manohar, 1995.)
^Kumar, Nita; Sanyal, Usha (20 February 2020).Food, Faith and Gender in South Asia: The Cultural Politics of Women's Food Practices. Bloomsbury Academic.ISBN978-1350137066.
^Behl, Aditya (January 1999). "Devotional Islam and Politics in British India: Ahmad Riza Khan and His Movement, 1870-1920. Usha Sanyal".The Journal of Religion.79 (1):178–179.doi:10.1086/490387.
