This editions includes a new chapter on the"Notion of Jihad at the Turn of the 21st Century, n upadated bibliography and a new introduction.Review of the 1996 Edition:" It helps us understand the wider social and moral senses of Jihad"-_Library JournalThis book demonstrates that the notion of jihad (?Holy War?) is very much alive in the Islamic world, and plays a prominent political role. Western observers usually associate jihad with fanaticism, while Islamists emphasize its mission as a crusade against drugs and other societal scourges. ?Six Islamic texts are presented which compiler Peters has translated. These texts include, first of all, a number of hadiths which present the ?raw material? for Islamic law. The texts that follow include portions from Malik?s Al-Muwatta, the chapter on Jihad from Averrroes? legal handbook al-Bidaya, teachings of Ibn Taymiyya on Jihad, the Ottoman Jihad Fatwa of 1914, and Mahmud Shaltut?s treatise Koran and Fighting (which is a modernist interpretation of jihad). These texts are followed by two well-written articles by Peters. This is a very valuable work for all who wish to understand the meaning, importance, and practice of Jihad for Muslims today as well as in the past. Highly recommended.? ?ChoiceRudolph F. Peters, University of Amsterdam and director of the Netherlands Institute in Cairo, is the author of Islam and Colonialism and numerous other books.

On the different meanings of Islamic jihad

The series Religion and Society (RS) contributes to the exploration of religions as social systems– both in Western and non-Western societies; in particular, it examines religions in their differentiation from, and intersection with, other cultural systems, such as art, economy, law and politics. Due attention is given to paradigmatic case or comparative studies that exhibit a clear theoretical orientation with the empirical and historical data of religion and such aspects of religion as ritual, the religious imagination, constructions of tradition, iconography, or media. In addition, the formation of religious communities, their construction of identity, and their relation to society and the wider public are key issues of this series.

What is jihad? Does it mean violence, as many non-Muslims assume? Or does it mean peace, as some Muslims insist? Because jihad is closely associated with the early spread of Islam, today's debate about the origin and meaning of jihad is nothing less than a struggle over Islam itself. In Jihad in Islamic History, Michael Bonner provides the first study in English that focuses on the early history of jihad, shedding much-needed light on the most recent controversies over jihad. To some, jihad is the essence of radical Islamist ideology, a synonym for terrorism, and even proof of Islam's innate violence. To others, jihad means a peaceful, individual, and internal spiritual striving. Bonner, however, shows that those who argue that jihad means only violence or only peace are both wrong. Jihad is a complex set of doctrines and practices that have changed over time and continue to evolve today. The Quran's messages about fighting and jihad are inseparable from its requirements of generosity and care for the poor. Jihad has often been a constructive and creative force, the key to building new Islamic societies and states. Jihad has regulated relations between Muslims and non-Muslims, in peace as well as in war. And while today's "jihadists" are in some ways following the "classical" jihad tradition, they have in other ways completely broken with it. Written for general readers who want to understand jihad and its controversies, Jihad in Islamic History will also interest specialists because of its original arguments.

What are the motives behind Osama bin Laden's and Al-Qaeda's jihad against America and the West? Innumerable attempts have been made in recent years to explain that mysterious worldview. In Landscapes of the Jihad, Faisal Devji focuses on the ethical content of this jihad as opposed to its purported political intent. Al-Qaeda differs radically from such groups as Egypt's Muslim Brotherhood and Indonesia's Jemaah Islamiyah, which aim to establish fundamentalist Islamic states. In fact, Devji contends, Al-Qaeda, with its decentralized structure and emphasis on moral rather than political action, actually has more in common with multinational corporations, antiglobalization activists, and environmentalist and social justice organizations. Bin Laden and his lieutenants view their cause as a response to the oppressive conditions faced by the Muslim world rather than an Islamist attempt to build states.Al-Qaeda culls diverse symbols and fragments from Islam's past in order to legitimize its global war against the "metaphysical evil" emanating from the West. The most salient example of this assemblage, Devji argues, is the concept of jihad itself, which Al-Qaeda defines as an "individual duty" incumbent on all Muslims, like prayer. Although medieval Islamic thought provides precedent for this interpretation, Al-Qaeda has deftly separated the stipulation from its institutional moorings and turned jihad into a weapon of spiritual conflict. Al-Qaeda and its jihad, Devji suggests, are only the most visible manifestations of wider changes in the Muslim world. Such changes include the fragmentation of traditional as well as fundamentalist forms of authority. In the author's view, Al-Qaeda represents a new way of organizing Muslim belief and practice within a global landscape and does not require ideological or institutional unity.Offering a compelling explanation for the central purpose of Al-Qaeda's jihad against the West, the meaning of its strategies and tactics, and its moral and aesthetic dimensions, Landscapes of the Jihad is at once a sophisticated work of historical and cultural analysis and an invaluable guide to the world's most prominent terrorist movement.

This book, first published in 2006, is an account of the theory and practice of Islamic criminal law.

Today, more than ever, jihad signifies the political opposition between Islam and the West. As the line drawn between Muslims and non-Muslims becomes more rigid, Jalal seeks to retrieve the ethical meanings of this core Islamic principle in South Asian history. Drawing on historical, legal, and literary sources, Jalal traces the intellectual itinerary of jihad through several centuries and across the territory connecting the Middle East with South Asia.