A Companion to Environmental Philosophy is a pioneering work in the burgeoning field of environmental philosophy. This ground-breaking volume contains thirty-six original articles exemplifying the rich diversity of scholarship in this field. Contains thirty-six original articles, written by international scholars. Traces the roots of environmental philosophy through the exploration of cultural traditions from around the world. Brings environmental philosophy into conversation with other fields and disciplines such as literature, economics, ecology, and law. Discusses environmental problems that stimulate current debates.

Addresses the evidence for the belief that enjoyment of fashion is necessarily inconsistent with feminist values, from a feminist point of view. This book begins by establishing that many feminists hold this belief, and argues that disagreeing does not mean claiming that feminism was unnecessary or that it is rendered redundant by social mores.

This volume examines the dynamic, mutually constitutive, relationship between religion and mobility in the contemporary era of Asian globalisation in which an increasing number of people have been displaced, forcefully or voluntarily, by an expanding global market economy and lasting regional political strife. Seven case studies provide up-to-date ethnographic perspectives on the translocal/transnational dimension of religion and the religious/spiritual aspect of movement. The chapters draw on research into Buddhism, Islam, Chinese qigong, Christianity and communal ritual as these religious beliefs and practices move in and across Singapore, Taiwan, China, Malaysia, Hong Kong, the upper Mekong region, the Thai-Burma border, the Middle East and France. With these diverse and rich ethnographic cases on translocal/transnational Asian religious practices and subjectivities, the book transcends the conventional nation-state centered framework to look into how mobile religious agents are redefining boundaries of local, regional, national identities and recreating translocal, transnational and interregional connectivity. In so doing, it illustrates the importance of promoting a dynamic understanding of Asia not just as a geopolitical entity but as an ongoing social and religious formation in late modernity. This book was published as a special issue of the Asia Pacific Journal of Anthropology.

In the wake of radical Islamist terrorist attacks described as jihad worldwide and in South Asia, it is imperative that there should be a book-length study of this idea in this part of the world. The focus of the study is the idea of jihad with its changing interpretations mostly those available in exegetical literature of key figures in South Asia. The hermeneutic devices used to understand the meaning of the Quranic verses and the Prophetic traditions relating to jihad will be the focus of this study. The main thrust of the study is to understand how interpretations of jihad vary. It is seen as being both defensive and aggressive by traditionalists; only defensive and mainly about moral improvement by progressive Muslims; and being insurrectionist, aggressive, eternal and justifying violence against civilians by radical Islamists. One purpose of the book is to understand how the radical interpretation came to South Asia. The book also explains how theories about jihad are influenced by the political and social circumstances of the period and how these insights feed into practice legitimizing militant movements called jihad for that period.

The Hidayah has dominated the field of Islamic jurisprudence since the day it was written over 800 years ago. It has been the primary text used by Muslims jurist to issue authentic and reliable rulings on Islamic law according to the school of Imam Abu Hanifa (d 150H/767CE). The Hidayah commands such an authoritative position amongst the doctors of law that the knowledge of a scholar who has not read it is not considered reliable. It has been a standard text in the curricula of Islamic law schools since the 12th century. It was first translated into English by Charles Hamilton in 1791. Around 70 huge commentaries, some spread over more than a dozen volumes have been written on it. The number of explanatory glosses is in thousands. Comprehensive in content and conveniently organized, with the publication of this all previous works that discussed Islamic jurisprudence according to the Hanafi law become outmoded and soon fell into disuse. If revealed books are not taken into account, never has a book received so much attention as the Hidayah. This landmark publication of the Hidayah not only has been translated in its entirety for the first time but has been done so from Arabic, the language in which it was written. The author, Shaykh Al Islam, Burhan Al-Din Marghanani (d 593 AH/ 1197 CE) was considered to be the leading jurist of the Muslim world in his times. "The hidayah is justly celebrated as the most practical and useful summary compilation of Hanafi jurisprudence. It has been a standard text in the curricula of Islamic law schools since the 12th century. It was first translated by Charles Hamilton in 1791. A new translation into modern English has been long overdue. This translation by Imran Ahsan Khan Nyazee is both precise and straight forward. With his knowledge of Islamic law and jurispudence combined with his command of both the Arabic and English languages, he has conveyed the meaning of the original with great clarity. The hidayah is a dense work, intended for use in teaching Hanafi fiqh - it is a work that needs explication if its arguments are to be understood fully. This the translator has provided through this valuable notes" Dr Mohammad Akram Nadwi, research fellow, Oxford centre for Islamic studies, Oxford