Academic literature on the topic 'Holy war (jihâd)'

Abstract There are various verses in the Qurʾan which apparently lead to the meaning of war. With regard to its intepretation of its related verses, there are mainly two different views. The first view argues that war in Islam will not happen but in a defensive manner. In other words, a war among Muslims would not happen unless they have been attacked and their reaction is in the form of counter attack in order to protect their dignity and life. The second view sees war in offensive manner. It is considered as a holy war (jihād) which is under the category of striving in the cause of Allah, and recommended to gain the status of martyrdom (syahīd). These different views create variant intepretations of the word jihād and war. The existance of certain groups related to terrorism such as Islamic State of Iraq and al-Syam (isis), al-Qaeda, Abu Sayyaf, Jemaah Islamiyyah and others, abusing the name of Islam and using hostile approaches in order to achieve their aims, have clearly a negative impact on Islam. This article reviews the meaning of jihād and war in accordance to the Qurʾanic perspective in order to address this issue fairly. Relevant data have been taken from selected authoritative Qurʾanic exegesis pertaining to verses of jihād and war. It uses content analysis to analyse those related data.The article concludes that jihad in Islam is subject to sincere intention and a clear objective: it does not simply mean fighting. A war should be viewed from different aspects whether defensive or offensive because different backgounds will lead to the both. Both jihad and war are clearly different from terrorism, and both of them are associated with the meaning of fī sabīllah as commonly understood.

In the wake of 9/11, the Islamic concept of jihad has been described as both “holy war” and “terrorism.” In this paper, I unpack this twofold conflation within the context of a broader discussion of the problem of some Muslims’ interpretive extremism and the West’s long-standing and willful politics of misrecognition of Islam.2 This politics confuses Islam with Muslims; disregards the role of political, economic, cultural, and historical factors in shaping Muslims’ attitudes, actions, and readings of Islam; and denies western complicity in creating conducive conditions for extremism. In critiquing both Muslims and non-Muslims, the idea is to alert them to what may equally be at stake for them in the egalitarian readings of Islam.

In the wake of 9/11, the Islamic concept of jihad has been described as both “holy war” and “terrorism.” In this paper, I unpack this twofold conflation within the context of a broader discussion of the problem of some Muslims’ interpretive extremism and the West’s long-standing and willful politics of misrecognition of Islam.2 This politics confuses Islam with Muslims; disregards the role of political, economic, cultural, and historical factors in shaping Muslims’ attitudes, actions, and readings of Islam; and denies western complicity in creating conducive conditions for extremism. In critiquing both Muslims and non-Muslims, the idea is to alert them to what may equally be at stake for them in the egalitarian readings of Islam.

<p>There are two mistaken blocks in looking upon the essence of the holy war that apparently influence the religious and social life. It implies that there is a group that sees sarcastically to the terminology of the holy war even there is one that tries to eliminate from the Islamic Shari�a. On the other hand, it appears a group that behaves in extreme way and sees the holy war in narrow outlook, that is war. This is the importance of propagating the education of the holy war with the right way referring to the authoritative Islamic scholars. This research focuses on the holy war education of Imam Bukhari by studying chapters and hadiths arranged in the book of the holy war in his shahih book. So that it can be known how the idea of Imam Bukhari in the holy war education with the focus on four education components, those are goal, program, method and evaluation then how the implementation in the contemporary world of education. According to the Title of the research, so the kind of research used is the library research. The library research is a research which is carried out both with literature and non-literature. Among the samples of literature are books, notes, or the report of research from previous researches. As for the samples of non-literature, such as audio record and visual record. This research reveals the finding of the Imam Bukhari�s holy war education that� consists of goals those are related to the urgency of aqeedah, morals (akhlaq), the wide meaning of the holy war, and the urgency of healthe body. The Material of Aqeedah related faith, obedient, sincere, receive (tawakal), love, scare,and hope to Allah. The Materials of morals (akhlaq), such as patience, honesty, enthusiastic in doing war, courage, genorosity, keeping promise, compassionate, modesty (tawadhu�), wisdom, and avoiding evil character. The spiritual Material such as cumpolsory prayer (shalat), sunnah prayer, fasting, pray,reciting Al-Qur�an, saying takbeer, tahlil, and tasbih. The Physical Material such as keeping body hygiene, protecting and caring of body in order not to get wound, keeping physical hygiene by treating wound, keeping stamina and body hygiene by consuming good food and doing exercises before war. The methods applied are not less than 20 methods. And the evaluation by considering the quantity and the power of soldiers, security condition, preparing reserve commander, the couse of loss, joining in the holy war and administering sanctions. The ide of Imam Bukhari in the holy war education is very comprehensive, effective, and aplicative. So it is important to study his idea so that the comprehension of the holy war conception can be comprehensive and unimpaired. And it is possible, that the thing discovered in the research would be implemented in the world of education and can be used as one of referrence in learning.</p><strong>Keyword</strong>: jihad education, library research, Shahih Bukhari

The political theology of Islamic fundamentalism is a religious-political movement that wants the total application of Islamic teachings in the political system and at the same time rejects all modern political ideologies. Meanwhile, bayani epistemology is one of the epistemological concepts found by al-Jabiri in expressing Arabic-Islamic reasoning based on holy texts, as well as being the basis for criticism of the tendency of textual epistemology in the tradition of Islamic historical literature. Therefore, research on the logical construction of Islamic fundamentalism political theology from the perspective of Muhammad Abid al-Jabiri's bayani epistemology is very relevant. The method used in this research is the literature review method of al-Jabiri's thinking with critical analysis. The results of this study: first, the method of thinking of Islamic fundamentalism political theology is based on text (nash) or literalism-takfirism. They make holy texts (al-Qur'an and Sunnah) as the only basis for knowledge to arrive at the truth. Their way of thinking revolves around the problem of the concept of text, namely the relationship between lafadz and meaning, Uṣūl and furu ', as well as the position of the text between substance and accident. Second, the bayani dimension really colors the political theology of Islamic fundamentalism, which is textualistic and rejects all other epistemologies such as irfani and burhani. Based on textual reasoning, the theological reasoning of Islamic fundamentalism rests on three elements; (1) The dichotomous-dialectical paradigm, which sees everything in two opposing poles, such as black-and-white, right-wrong, and good-bad. (2) Islamic reasoning, which is politically-theocentric, namely a thought that understands that Islam and the state are integral and Islamic law must be applied in the divine political order. (3) Political jihad as Jihād fī Sabīlillāh, the jihad referred to here is war, both mental and physical. Jihad must be carried out to fight for an Islamic state as well as to fight against the enemies of Islam, both from within and from outside. This jihad is political in nature, but because it is based on religion, this jihad is considered as Jihād fī Sabīlillāh, which is a form of struggle in the path of Allah.

The article analyzes the widespread interpretations of the concept of jihad as a holy war, a war with the infidels, as well as lesser known ones struggle, diligence, effort. Its ambiguity is determined by the impossibility of an unambiguous definition of jihad. The author has made an attempt to reconstruct and group approaches to the definition of jihad, on the basis of which jihad is proposed to be understood as an idea that is implemented in the practices of various levels, depending on the sociocultural context. The connotative constant highlighted by the author in the variety of meanings of jihad effort (effort in the way) is proposed to be recognized as a cultural universal that can be found in different cultures and in practices.

This article re-evaluates Paul Wittek's famous gaza thesis, which until the 1980s was the dominant explanation of the Ottoman state and remains influential. It situates Wittek within the intellectual genealogy of Ottoman Studies, which exhibits two major lines: the Ottomans were either barbarians without an understanding of state-building, or fanatical Muslims who were engaged in continuous holy war. Since Wittek, many scholars have believed that holy war was central to the Ottoman state and ideology. Wittek wrongly interpreted the concept gaza as equivalent to the western term ‘holy war’, seeing the terms gaza, jihad, and holy war as synonyms. In fact each of these concepts has a different semantic and historical context. Although the gaza ideology was relevant to Ottoman expansion and dynastic legitimacy, it was not the all-defining ideological motif.

&nbsp;The current study aims to re-approach the issue of holy war in Byzantium by exploring Byzantine attitudes towards the ideology of the Crusade in the period 1096-1024. The starting-point of the study is the comparison of Byzantine reactions towards the ideology of jihād, which date in the period before the Crusades, with the Byzantine reactions towards the Crusade during the twelfth and the beginning of the thirteenth centuries. The main part of the paper focuses on the exploration of Byzantine attitudes towards the two main Latin ideas that made the Crusade a notion of holy war, the ideas of deus vult and remissio peccatorum.&nbsp;

Le shi’isme est avant tout la religion de la figure sainte du Guide divin, de l’Imam. L’imamisme duodécimain (à douze imams), branche principale et de loin majoritaire du shi’isme (actuellement plus de 200 millions de fidèles) et religion d’Etat en Iran depuis le X/XVIe siècle, porte ce nom car sa lignée d’Imams se termine avec le douzième. D’après la tradition, celui-ci s’est occulté dans la première moitié du IV/Xe siècle, devenant ainsi « l’Imam caché », pour revenir à la Fin des temps en tant que Sauveur eschatologique. Or, sur le plan juridique, l’absence de l’Imam rend problématiques un certain nombre de pratiques religieuses. En l’occurrence, c’est le cas de ce qu’on appelle en droit imamite « les Quatre Préceptes » (al-aḥkām al-arba‘a). Il s’agit de : 1) la guerre sainte, le jihād, plus particulièrement le jihād offensif. 2) La collecte et la distribution de certaines taxes religieuses, plus précisément le Cinquième (al-khums), l’aumône (al-zakāt) et dans certains cas l’impôt foncier (al-kharāj). 3) Les peines légales (ḥadd, pluriel ḥudūd), c’est-à-dire les peines prévues par le Coran pour punir certaines fautes comme couper la main du voleur ou fouetter l’adultère. 4) Enfin, les prières collectives et plus singulièrement la prière collective du vendredi (ṣalāt al-jumu‘a). C’est que selon le droit imamite ancien, consigné dans le corpus des enseignements attribués aux Imams historiques et compilé dans les plus anciens ouvrages de Hadith tout le long des III-IV/IX-Xe siècles, ces prescriptions, pour être pratiquées et mises en application de manière adéquate, doivent être directement dirigées par la personne de l’Imam infaillible ou le représentant de l’Imam, explicitement et nommément désigné par ce dernier. Dans la période de l’Occultation qui, selon l’imamisme duodécimain, dure encore et durera jusqu’à la Fin des temps, l’Imam étant lui-même physiquement absent et n’étant pas capable de désigner nommément un représentant, l’application de ces Quatre Préceptes devient problématique. La thèse est l’étude de l’évolution des théories juridiques autour de ces Quatre Préceptes, les débats voire les conflits entre différents courants à leur sujet ainsi que la présentation des sources les concernant depuis l’avènement de l’Occultation au IV/Xe siècle jusqu’à nos jours. Une attention particulière y est accordée à l’époque safavide (X/XVIe au XII/XVIIIe siècle), époque de la déclaration de l’imamisme comme religion d’Etat dans l’empire iranien et celle de la naissance de ce qui est conventionnellement appelé « le clergé shi’ite ». A travers l’examen historique des différentes théories sur la légalité ou l’illégalité de la pratique des Quatre Préceptes pendant l’Occultation, on peut se rendre compte d’un phénomène historique majeur : le remplacement progressif de la figure de l’Imam et de son autorité spirituelle par celle du Docteur de la Loi, juriste-théologien mujtahid, et son autorité théologico-politique. Ce phénomène, commencé il y a plus d’un millénaire dans la Bagdad des Bouyides avec la rationalisation du shi’isme, atteint son apogée dans l’Iran révolutionnaire du XXe siècle et l’arrivée au pouvoir, pour la première fois, du clergé « rationaliste » à la tête d’un grand Etat
Shi’ism is above all the religion of the holy figure of the Divine Guide, the Imam. Twelver Imamism (with twelve Imams), by far the main branch of Shi’ism (currently more than 200 million faithfuls) and the state religion in Iran since the 10th/16th century, bears this name because its lineage of Imams ends with the twelfth one. According to the Tradition, the latter became hidden in the first half of the 4/10th century, becoming “the hidden Imam” who will return at the End of Time as the eschatological Saviour. However, from a legal point of view, the absence of the Imam makes a number of religious practices problematic. This is especially the case of what is known in Imami law as the “Four Prescriptions” (al-aḥkām al-arba‘a). These are : 1) the holy war, the jihād, more specifically the offensive jihād. 2) the collection and distribution of some religious taxes, more specifically the Fifth (al-khums), almsgiving (al-zakāt) and in some cases property tax (al-kharāj). (3) Legal penalties (ḥadd, plural ḥudūd), i.e. the penalties laid down in the Qur’an for certain faults such as cutting off the thief’s hand or whipping the adulterer. 4) Finally, the collective prayers and especially the collective Friday prayer (ṣalāt al-jumu‘a). According to ancient Imamite law, recorded in the corpus of teachings attributed to historical Imams and compiled in the oldest works of Hadith throughout the 3-4/9-10th centuries, these prescriptions, in order to be adequately practiced, must be personnaly directed by the infallible Imam or the Imam’s representative, explicitly designated by the latter. In the period of Occultation which, according to Twelver Imamism, still lasts and will last until the End Times, the Imam himself being physically absent and not being able to name a representative, the application of these Four Prescriptions becomes problematic. The present thesis consists of the study of the evolution of legal theories around these Four Prescriptions, the debates and even conflicts between different currents about them, and the presentation of the sources concerning them from the advent of the Occultation in the 4th/10th century to the present day. Particular attention is paid to the Safavid period (10th/16th to 12th/18th centuries), when Imamism was declared the state religion in the Iranian empire and what is conventionally called the “Shi’ite clergy” was born. Through the historical examination of the different theories on the legality or illegality of the practice of the Four Prescriptions during the Occultation, one can realize a major historical phenomenon: the progressive replacement of the figure of the Imam and his spiritual authority by that of the Doctor of the Law, the mujtahid lawyer-theologian, and his theological-political authority. This phenomenon, which began more than a millennium ago in the Boutid Baghdad with the “rationalisation” of Shi’ism, reached its apogee in the revolutionary Iran of the 20th century and the arrival in power, for the first time, of the “rationalist” clergy at the head of a great State

碩士
輔仁大學
宗教學系
92
This research aims at understanding the concept of “holy war” from the point of view of the scriptures of Christianity and Islam, we make a study of the original texts the key words “herem” and “jihad”, their causes, definitions, contents and intentions, etc. We also take notice of the evolution of their theology, using the comparative method to analyze the similarities and dissimilarities of these two concepts. The methodology of this research includes scripture study, second-hand literature analysis, and parallel research. The Holy Bible, Qur’an and some important Hadith are the main resources for information data. Our research first collects, arranges and interprets the texts in the scriptures of Christianity and Islam, then re-interprets the scriptures and the doctrines from a analytical angle, examining some well-known scholars who has written on the subject of the “holy war”, and finally uses the generalizing and comparative methods to discuss the topic--“holy war” of two religions. The arrangement of the thesis is: chapter 1, introduction; chapter 2, the background, content and meanings of the concept of “Herem” in the Old Testament; chapter 3, the background, content and meanings of the concept of “Jihad” of the Islamic scriptures; chapter 4, a comparative study of herem and jihad. By way of the above study, we arrive at the following three research conclusions: A. The dissimilarities of Herem and Jihad are more than their similarities. B. Herem and Jihad are not exactly equal to “holy war” in the modern sense. C. In order to comprehend the meaning of “holy war”, interpreters and the users needs to consider the original background of the word in the scriptures of Christianity and Islam seriously.

Includes bibliographic references (leaves 184-195)"
In this thesis, I contrast Qutbs approach towards jihad with that which is found in the primary sources of Islam and as espoused by the proponents of the four schools of thought, as well as key Islamic scholars. This study also attempts to explore the conceptual confusion between terrorism, jihad, and legitimate defense and resistance by comparing the legislation on jihad in Islam with that which exists in international law and conventions. I then turn my attention to the focal point of this study, the writings of Sayyid Qutb on jihad..."

The present study covers the causes of victory and defeat in the light of chapter eight of the Holy Qur'an. It has been prompted by the current situation facing Muslims in many parts of the world, which is characterized by despair, reversals and loss, This study is thus reflexive in nature. In order to obtain a satisfactory response to this predicament, the relevant text in addition to several of its commentaries were scrutinized. The latter search remained unsatisfactory since their focus of inquiry was merely exegetical and failed to reveal any didactic element, which is crucial for obtaining guidance. This work has successfully managed to deduce this aspect from the text which amplifies the importance of extensive sacrifice for gaining glory.
Religious Studies and Arabic
M.A. (Islamic studies)

‘Raging holy wars’ examines holy wars, beginning with an analysis of the integration of war and religion in the ancient world. Is a particular holy war fought to achieve a religious goal, such as converts or possession of a holy place; or is the war a religious activity in itself? In classical civilizations, it has quite often been the latter. As one moves toward the modern world, with its more universal sense of religion, and a less total integration of religion into communal life, the former becomes more of a factor. Perhaps the most controversial way to raise this question is the case of jihad. The chapter then considers the crusades.