Based on extensive ethnographic research, this book examines how the Islamic community in Java, Indonesia, is actively negotiating both modernity and tradition in the contexts of nation-building, globalisation, and a supposed clash of civilizations. The pesantren community, so-called because it is centered around an educational institution called the pesantren, uses education as a central arena for dealing with globalization and the construction and maintenance of an Indonesian Islamic identity. However, the community's efforts to wrestle with these issues extend beyond education into the public sphere in general and specifically in the area of leadership and politics. The case material is used to understand Muslim strategies and responses to civilizational contact and conflict. Scholars, educated readers, and advanced undergraduates interested in Islam, religious education, the construction of religious identity in the context of national politics and globalization will find this work useful.

From New York Times bestselling author of Seeking Allah, Finding Jesus Nabeel Qureshi—a former Muslim—comes his deeply personal, challenging, and respectful answer book to the many questions surrounding jihad, the rise of ISIS, and Islamic terrorism. San Bernardino was the most lethal terror attack on American soil since 9/11, and it came on the heels of a coordinated assault on Paris. There is no question that innocents were slaughtered in the name of Allah and in the way of jihad (meaning warfare against the enemies of Islam, in this case). But do the terrorists' actions actually reflect the broader religion of Islam? The answer to this question is more pressing than ever, as many Muslim refugees are still migrating to the West, seeking shelter from the violent ideologies of ISIS, Al-Qaida, and other radical Islamic groups. Setting aside speculations and competing voices, Qureshi explores the answers to difficult questions like: What is Islam, and is it a religion of peace or violence? Is there a clear definition and doctrine of jihad? How are we to understand jihad and radical expressions of Islam in relation to our Muslim neighbors and friends? Why is there such a surge of Islamist terrorism in the world today, and how should we respond? How does jihad compare with Old Testament calls to warfare? In Answering Jihad, bestselling author Nabeel Qureshi answers these urgent questions from the perspective of a former Muslim who is deeply concerned for both his Muslim family and his American homeland.

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.

Jihad is one of the most loaded and misunderstood terms in the news today. Contrary to popular understanding, the term does not mean "holy war." Nor does it simply refer to the inner spiritual struggle. This book, judiciously balanced, accessibly written, and highly relevant to today's events, unravels the tangled historical, intellectual, and political meanings of jihad. Looking closely at a range of sources from sacred Islamic texts to modern interpretations, Understanding Jihad opens a critically important perspective on the role of Islam in the contemporary world. As David Cook traces the practical and theoretical meanings of jihad, he cites from scriptural, legal, and newly translated texts to give readers a taste of the often ambiguous information that is used to construct Islamic doctrine. He looks closely at the life and teaching of the Prophet Muhammad and at the ramifications of the great Islamic conquests in 634 to 732 A.D. He sheds light on legal developments relevant to fighting and warfare, and places the internal, spiritual jihad within the larger context of Islamic religion. He describes some of the conflicts that occur in radical groups and shows how the more mainstream supporters of these groups have come to understand and justify violence. He has also included a special appendix of relevant documents including materials related to the September 11 attacks and published manifestoes issued by Osama bin Laden and Palestinian suicide-martyrs.

A groundbreaking investigation into why so many Islamic radicals are engineers The violent actions of a few extremists can alter the course of history, yet there persists a yawning gap between the potential impact of these individuals and what we understand about them. In Engineers of Jihad, Diego Gambetta and Steffen Hertog uncover two unexpected facts, which they imaginatively leverage to narrow that gap: they find that a disproportionate share of Islamist radicals come from an engineering background, and that Islamist and right-wing extremism have more in common than either does with left-wing extremism, in which engineers are absent while social scientists and humanities students are prominent. Searching for an explanation, they tackle four general questions about extremism: Under which socioeconomic conditions do people join extremist groups? Does the profile of extremists reflect how they self-select into extremism or how groups recruit them? Does ideology matter in sorting who joins which group? Lastly, is there a mindset susceptible to certain types of extremism? Using rigorous methods and several new datasets, they explain the link between educational discipline and type of radicalism by looking at two key factors: the social mobility (or lack thereof) for engineers in the Muslim world, and a particular mindset seeking order and hierarchy that is found more frequently among engineers. Engineers' presence in some extremist groups and not others, the authors argue, is a proxy for individual traits that may account for the much larger question of selective recruitment to radical activism. Opening up markedly new perspectives on the motivations of political violence, Engineers of Jihad yields unexpected answers about the nature and emergence of extremism.

All the teachings of Islam are based on the principle of peace.... It is no exaggeration to say that Islam and violence are contradictory to each other. The concept of Islamic violence is so obviously unfounded that prima facie it stands rejected. The fact that violence is not sustainable in the present world is sufficient indication that violence as a principle is quite alien to the scheme of things in Islam. Islam claims to be an eternal religion and, as such, could never afford to uphold any principle which could not stand up to the test of time. Any attempt to bracket violence with Islam amounts therefore, to casting doubt upon the very eternity of the Islamic religion. Islamic terrorism is a contradiction in terms, much like pacifist terrorism. And the truth of the matter is that, all the teachings of Islam are based directly or indirectly on the principle of peace.

Leading the second wave of post 9/11 terrorist books, American Jihad reveals that America is rampant with Islamic terrorist networks and sleeper cells and Emerson, the expert on them, explains just how close they are to each of us.

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.

Now a New York Times bestseller! America is at war. The fight against global jihad has cost 7,000 American lives and almost $2 trillion, and yet, most Americans do not understand what is at stake. The public lacks knowledge and safety because two presidents and their administrations neglected the most basic strategic question: who is the enemy? Presidents Bush and Obama both named the global jihadi movement—a movement with an intent to destroy the West—“violent extremism.” Their tidy term was an attempt to maintain peace with the Muslim community. But when they failed to appropriately name the enemy, they failed to fully understand Islamic extremism. This failure is why the U.S. has been in Afghanistan for sixteen years with no end in sight. But this war is eminently winnable if we remove our ideological blinders, accurately name our enemy, and draw up a strategy to defeat the ideas that inspire terrorism. So says Dr. Sebastian Gorka, one of the most experienced and sought-after authorities on counterterrorism. Dr. Gorka has been one of the intelligence community’s go-to experts on counterterrorism since 9/11. He’s been called to brief Congress and the Marine Corps and was asked to analyze the Patriot’s Day Boston Marathon Bombing for the US government. Dr. Gorka’s report for the trial of Dzhokhar "Jahar" Tsarnaev was widely circulated in counterterrorism circles and the media because it accurately painted a picture, not of a teenager on the cover of Rolling Stone, but of a terrorist. Dr. Gorka is respected by peers because he understands our enemy is not "terror" or "violent extremism." Our enemy is the global jihadi movement, a modern totalitarian ideology rooted in the doctrines and martial history of Islam whose goals are to build an empire, suppress “false Muslims,” and engage in guerilla warfare against infidels. Taking his cue from the formerly top-secret analyses that shaped the U.S. response to the communist threat, Dr. Gorka has produced a compelling profile of the jihadi movement—its mind and motivation—and a plan to defeat it.

In the post-September 11 world, Al Qaeda is no longer the central organizing force that aids or authorizes terrorist attacks or recruits terrorists. It is now more a source of inspiration for terrorist acts carried out by independent local groups that have branded themselves with the Al Qaeda name. Building on his previous groundbreaking work on the Al Qaeda network, forensic psychiatrist Marc Sageman has greatly expanded his research to explain how Islamic terrorism emerges and operates in the twenty-first century. In Leaderless Jihad, Sageman rejects the views that place responsibility for terrorism on society or a flawed, predisposed individual. Instead, he argues, the individual, outside influence, and group dynamics come together in a four-step process through which Muslim youth become radicalized. First, traumatic events either experienced personally or learned about indirectly spark moral outrage. Individuals interpret this outrage through a specific ideology, more felt and understood than based on doctrine. Usually in a chat room or other Internet-based venues, adherents share this moral outrage, which resonates with the personal experiences of others. The outrage is acted on by a group, either online or offline. Leaderless Jihad offers a ray of hope. Drawing on historical analogies, Sageman argues that the zeal of jihadism is self-terminating; eventually its followers will turn away from violence as a means of expressing their discontent. The book concludes with Sageman's recommendations for the application of his research to counterterrorism law enforcement efforts.