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Mohd Khambali@Hambali, Khadijah, Mustaffa Abdullah, and Abdul Karim Ali. "Idealism of Jihad and War from the Qurʾanic Perspective." Al-Bayān – Journal of Qurʾān and Ḥadīth Studies 15, no. 2 (November 21, 2017): 240–60. http://dx.doi.org/10.1163/22321969-12340053.
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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.
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Barlas, Asma. "Jihad, Holy War, and Terrorism." American Journal of Islamic Social Sciences 20, no. 1 (January 1, 2003): 46–62. http://dx.doi.org/10.35632/ajiss.v20i1.516.
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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.
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Barlas, Asma. "Jihad, Holy War, and Terrorism." American Journal of Islam and Society 20, no. 1 (January 1, 2003): 46–62. http://dx.doi.org/10.35632/ajis.v20i1.516.
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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.
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Al-Hamat, Anung, Endin Mujahidin, Abas Mansur Tamam, and Didin Hafidhuddin. "Pendidikan Jihad Menurut Imam Bukhari (Studi Naskah Hadits-Hadits Kitab al Jihad Dalam Shahih Bukhari)." Ta'dibuna: Jurnal Pendidikan Islam 5, no. 2 (September 8, 2016): 204. http://dx.doi.org/10.32832/tadibuna.v5i2.588.
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<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
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Lawrence, Bruce B. "Reconsidering ‘holy war’ (jihād) in Islam." Islam and Christian–Muslim Relations 1, no. 2 (December 1990): 261–68. http://dx.doi.org/10.1080/09596419008720939.
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Izad, Rohmatul. "Konstruksi Nalar Teologi Politik Fundamentalisme Islam dalam Perspektif Epistemologi Bayani Muhammad Abid Al-Jabiri." Khazanah Theologia 2, no. 3 (December 5, 2020): 132–41. http://dx.doi.org/10.15575/kt.v2i3.9710.
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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.
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Elizabeth Teresa Howe. "Fernando de Herrera's “Canciones”: Jihad Meets Holy War." Calíope 11, no. 1 (2005): 49. http://dx.doi.org/10.5325/caliope.11.1.0049.
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Kuzmenko, Nataliya S. "Jihad: From the word to the cultural universal." Aspirantskiy Vestnik Povolzhiya 20, no. 7-8 (April 26, 2020): 37–43. http://dx.doi.org/10.17816/2072-2354.2020.20.4.37-43.
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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.
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Kaçar, Hilmi. "‘Moedige krijgers’ of het zwaard van God? - Een conceptuele herevaluatie van Paul Wittek’s gaza-thesis over de Osmaanse staatsvorming." Tijdschrift voor geschiedenis 127, no. 2 (June 1, 2014): 247–69. http://dx.doi.org/10.5117/tvgesch2014.2.kaca.
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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.
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STOURAITIS, Ioannis. "Jihād and Crusade: Byzantine positions towards the notions of "holy war"." BYZANTINA SYMMEIKTA 21, no. 1 (September 30, 2011): 11. http://dx.doi.org/10.12681/byzsym.994.
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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.
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Sachedina, Abdulaziz. "Jihad: The Origins of Holy War in Islam. Reuven Firestone." Journal of Religion 81, no. 3 (July 2001): 506–7. http://dx.doi.org/10.1086/490920.
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Lerner, Ralph. "The Jihād of St. Alban." Review of Politics 64, no. 1 (2002): 5–26. http://dx.doi.org/10.1017/s0034670500031594.
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The imperative for a people to become bearers of light and proselytizers of truth is present in differing degrees and modes in the great monotheistic religions. This set of mind has struck some philosophers in the past as problematic, especially when it manifested itself as a call for a war of civilization. It is from this perspective that the present essay reexamines a relatively neglected small dialogue by Sir Francis Bacon, An Advertisement Touching a Holy War. The anarchy resulting from religious conflict in 16th- and 17th-century Europe casts its shadow over every page of this puzzling little work. Bacon's enactment shows that while zeal is in some sense the problem, it might also contribute toward a solution. Religious passions ought to be tamed and redirected, not extirpated. In proposing that Christianity itself be reconstituted, Bacon sees a way of rendering it a willing handmaiden in his farreaching humanitarian project to make man comfortably at home in this world.
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Zada, Khamami. "Jihad: Memperebutkan Makna Perang Suci." Ulumuna 10, no. 1 (June 30, 2006): 1–20. http://dx.doi.org/10.20414/ujis.v10i1.429.
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Jihad is nowadays often misunderstood and misused, especially by militant Moslems translating it as a fight against unbelievers in order to destroy them and/or to convert them to Islam. Such a view has reduced the real meaning of jihad. In the time of Muhammad, jihad was not necessarily acted as a fight against the “enemy” of God or the holy war as it is being widely understood today. It was applied as a hard effort to establish Islamic values in society.
This article is all about the reduction and misunderstanding of jihad among moslems and nonmoslems. It delivers a historical analysis of view shifting on jihad, from its,wider meaning to its specific one that is using forces and practicing violance. It also launches some cases of misuse of jihad in society from its precedent to modern era. This article suggests a way back to the meaning of jihad as it was.
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Bowman, Steven. "Louis H. Feldman. “Remember Amalek!” Vengeance, Zealotry, and Group Destruction in the Bible According to Philo, Pseudo-Philo, and Josephus. Cincinnati, OH: Hebrew Union College Press, 2004. x, 272 pp." AJS Review 29, no. 2 (November 2005): 363–64. http://dx.doi.org/10.1017/s0364009405220172.
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Genocide, a neologism coined during World War II and now enshrined in international law, reflects an ancestral phenomenon as old as human history, if not older. It is a secularized version of what our predecessors understood by holy war, just war, and jihad as divine sanctions of murder and mayhem. The twentieth century anachronistically has applied the term to the Armenian massacres of World War I, and the United Nations today struggles how not to apply its definition to similar actions such as the tragic events in Rwanda, Bosnia, and Sudan, let alone threats of mass terrorist murder by a bevy of religious killers. While our contemporary market is nearly saturated with books on the rebirth of jihad in its current terrorist manifestation, and a number of studies have examined the biblical antecedents of genocide, Louis Feldman offers a unique perspective on several ancient rereadings of a revered text that can be read as potentially genocidal.
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Aksakal, Mustafa. "‘Holy War Made in Germany’? Ottoman Origins of the 1914 Jihad." War in History 18, no. 2 (April 2011): 184–99. http://dx.doi.org/10.1177/0968344510393596.
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Ali, Mikhail. "Islamic Fundamentalism and the Doctrine of Jihad." American Journal of Islam and Society 21, no. 3 (July 1, 2004): 162–64. http://dx.doi.org/10.35632/ajis.v21i3.1783.
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A. J. Abraham, a professor at CUNY and the New York Institute of Technology,as well as a scholar of Near and Middle Eastern History, accuratelystates that the “Islamic Tendency” has been a significant phenomenonin contemporary times and has “attracted a great deal of negative attention”(p. 2). This compendium packages two prior works: The Warriors of God:Jihad (Holy War) and the Fundamentalists of Islam and a monograph entitledKhoumani and Islamic Fundamentalism: Contributions of IslamicSciences to Modern Civilization. The former is based largely on thesismaterial coauthored with George I. Haddad at Princeton; the latter is amonograph presented during the 1979 hostage crisis in Iran. The intent ofbringing these two works together is ambitious: to foster a “sympathetic”but objective lay understanding of jihad (p. 2) that excludes the sensationalistviews exploited by all factions for political aspirations. The author’spremise, as noted in the preface, is the need for “balanced yet opposingpoints of view” (p. 3).The first work provides a background and insight on jihad that delvesbeyond the “holy war versus internal struggle” discussion. A methodologicalbreakdown of jihad into seven chapter topics, starting with thehermeneutical “Doctrine of Jihad” and ending with the legalistic “Status ofNon-Moslems,” follows a logical pedagogy in the conventional understandingof jihad from an ideological framework to an actual interpretedlaw. Abraham also acknowledges factors leading to the rise of Islamic fundamentalism(p. 12), and thereby provides a succinct framework for furtherdiscussion. Inasmuch as these factors could have been more seamlessly tiedto current developments across the Middle East, Abraham treats the defunctclash between the Islamic world and the Soviet empire as more a symptomof “resisting secularism” than of addressing the actual appeal of Islamicfundamentalism itself to individuals and the collective Muslim psyche ...
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Rizvi, Sajjad H. "Arguing the Just War in Islam." American Journal of Islam and Society 27, no. 1 (January 1, 2010): 127–30. http://dx.doi.org/10.35632/ajis.v27i1.1353.
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Jihad has become a normal English word, a term to describe irrational violence,“holy war,” terrorism, and the generally rather nasty things that “badMuslims do.” John Kelsay, in this wonderfully succinct and accessible work,wants to argue that the real issue in discussing jihad is to make sense of legitimateviolence and how it may be deployed, and hence to locate the discoursewithin an existing discussion about just war theory. I am not generally sympatheticto the use of the comparable frame of just war theory because, as ajuridical and ethical concept it is rather limited, arising as it does out of a particularpolitico-theological context of medieval Catholicism. Having saidthat, any serious attempt to nuance jihad’s meaning in the contemporaryworld, to contextualize the discourse adequately and historically, and to posedifficult questions to those who appropriate it on the basis of a claim towardestablishing justice and acting in a just cause is welcome.
Kelsay is interested in the contemporary debate about the nature ofpolitical ethics among Muslims. His book is not just an attempt to “whitewash”Muslims and their theologies from any culpability in the acts and ideologiesof the likes of al-Qaeda. While he does interrogate the theologicaland juridical reasoning of such terrorists, what he wants to show is not onlytheir distance from historically grounded narratives of jihad, but alsohow their reasoning may be shared. It is indeed foolish to argue that jihadiideology has nothing to do with reasoning about jihad as such; it is counterintuitiveand unhelpful. He also wants to indicate how the language of justwar is mutually supportive between the rhetoric of the “war on terror” andal-Qaeda’s war on the “Zionist-Crusaders” (which is, in theological terms,the subject of a forthcoming book by Alia Brahimi to be published by CambridgeUniversity Press) ...
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Shaffat, Idri. "Konsepsi jihad dalam konteks kehidupanmodern: pemikiran Sayyid Sabiq dan Abu Bakar Jabir al-Jazayri." Ijtihad : Jurnal Wacana Hukum Islam dan Kemanusiaan 11, no. 1 (June 1, 2011): 41. http://dx.doi.org/10.18326/ijtihad.v11i1.41-59.
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Recently, the term of jihad has been used by certain people for improper purposes. At the time of theProphet and the classical Islamic period, jihad meant as an effort to uphold and fight for Islam with awealth, soul, body, mind, and deeds. Nowdays certain people have been understanding and applyingthis term in the form of terror. They understand it solely as ‘the holy war’ against the unbelievers withparadise as a reward for martyrs who died for it. In the name of jihad, in this decade there are manybombings in Indonesia and other hemisphere. Bomb terrors not only occur in non-Muslim countriesbut also in Muslim countries which also cause Muslim victims. The question then is what are theiractions really the jihad as it is thought by Islam? To answer this question, this paper tries to explain theconcept of jihad in the perspective of two scholars who live in contemporary era, namely Sayyid Sabiqand Abu Bakr Jabir al-Jazayri by examining definition of jihad concept, legal basis and implementationof jihad, categories of jihad, and orientation of jihad understanding in the context of modern life.Through this study it is expected that the solution of jihad formulation in the context of modern lifecan be clarified and resolved.
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Ansari Moghadam, Mojtaba, and Morteza Fazeli. "Investigating the Dimensions of Military Defense Strategy (Security Approach) of Islamic Community from the Qur'an and Hadith Perspective." International Journal of Multicultural and Multireligious Understanding 6, no. 5 (November 13, 2019): 638. http://dx.doi.org/10.18415/ijmmu.v6i5.1131.
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One of the most important issues in the Holy Quran and hadiths is the issue of jihad and defense. War is, in fact, a traumatic and violent phenomenon that is perpetrated by enemies in different dimensions; in fact, Islam, which is a religion of security and peace, considers war a kind of situation; This is why Islam is for the sake of security in society He commands jihad. The purpose of this study was to investigate and explain the quantitative and qualitative dimensions of military defense strategy with a security approach (in the direction of security stability) in the Holy Quran and Islamic narrations. This is one of the most important causes of the endurance and stability of the Islamic state. The present study is a theoretical one and has been done by descriptive-analytical method. The results of the study show that Islam is not a religion of indifference and holds itself accountable to all sections of society. The religion of Islam never accepts oppression, corruption, injustice and discrimination, and advocates jihad for the liberation of man, the fight against oppression, the elimination of corruption, the establishment of justice, and the various aspects of his military defense strategy. The present study also shows with a qualitative and quantitative approach that Muslims must think in different military dimensions and defend their lives, property, honor and land by developing and producing scientific knowledge in these dimensions.
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Hayward, Joel. "Justice, Jihad and Duty: The Quranic Concept of Armed Conflict." ICR Journal 9, no. 3 (July 15, 2018): 267–303. http://dx.doi.org/10.52282/icr.v9i3.101.
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The Quran is among the most widely read books on earth, yet it is also commonly misunderstood and misquoted. Islams critics say that it contains exhortations of violence against non-Muslims and a concept of war that is far more unbridled and indiscriminate than the western Just War theory. This study is not a general overview or critique of the Islamic laws of war, which are the varied and sometimes contradictory opinions of medieval Islamic jurists, mainly from the ninth to thirteenth centuries CE. Instead, this study analyses only the Quranic text itself and, by putting its verses into historical context, attempts to explain its codes of conduct in order to determine what it actually requires or permits Muslims to do in terms of the use of military force. It concludes that the Quran is clear: Muslims must not undertake offensive violence and are instructed, if defensive warfare should become unavoidable, always to act within a code of ethical behaviour that is closely similar to the western Just War tradition. This study attempts to dispel any misperceptions that Islams holy book advocates the subjugation or killing of non-Muslims and reveals that, on the contrary, its key and unequivocal concepts governing warfare are based on justice and a profound belief in the sanctity of human life.
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Jevtic, Miroljub. "Jihad in the world and domestic public." Zbornik Matice srpske za drustvene nauke, no. 116-117 (2004): 77–101. http://dx.doi.org/10.2298/zmsdn0417077j.
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Jihad ? a system of all activities and procedures implemented by the Moslems to achieve the triumph of their faith ? became specially interesting because of its belligerent variant. In the European visualization, it acquires the characteristics of the holy war. Under the influence of the ideas about globalization, the Moslems should also be included into that project, so the idea of jihad became an obstacle. Therefore the Euro-American practice in the media tried to disregard and neglect this idea, with the wrong belief that the problem itself would disappear within this negligence. In Yugoslavia the situation was similar. The Moslem media concealed that idea, and the greatest part of the non-Moslems discussed that problem in such a way that the phenomenon remained completely uninvestigated or wrongly presented, which in the end gave a bad result for the globalization itself.
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Mukhtar Yakhyaevich, Yakhyaev, and Arsen Mukhtarovich Yakhaev. "The phenomenon of Jihad in Islam." Islamovedenie 11, no. 4 (December 2020): 81–94. http://dx.doi.org/10.21779/2077-8155-2020-11-4-81-94.
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Based on a critical analysis of the definitions of Jihad in popular science, dictionary refer-ence, commentary, and educational literature, the article establishes the methodological flaw of the abstract, one-sided representation of Jihad exclusively as a call to Muslims to wage a "Holy war". It concludes that such a one-sided definition of Jihad, imposed on the world community by Western Islamism, which is critical of everything Muslim, is used by the inspirers of interna-tional terrorism as a religious justification for the need to wage an armed war against non-believers and apostates. Understanding the Quranic provisions about Jihad, the historical en-richment of the content of Jihad, the various forms and varieties of its manifestation allows the authors to outline methodologically verified research principles and offer a conceptual defini-tion of Jihad that expresses its deep essence. The article defines Jihad as an Islamic phenome-non that consists in the concentration of consciousness, will, desires, and efforts of every Mus-lim and the entire Islamic Ummah in General to strengthen the faith in the One Allah, to protect and spread this faith, and to subordinate personal and public life to the requirements of Islam. This deep essence of Jihad is manifested in the most diverse efforts made by believers on the path of Islam, in the zeal that contributes to the qualitative improvement of the Muslim Ummah, its quantitative growth. The author of the article considers it inappropriate to claim that the religious phenomenon named by the Arabic term "Jihad" is exclusively an Islamic phenomenon. He puts forward the thesis that, although the term "Jihad" is used only in Islam to express the concentration of all ef-forts of Muslims on the path of establishing faith in the One Allah, a similar phenomenon occurs in other religions. The selfless service of Muslims to Islam should not become the basis for its characterization as a bloodthirsty religion associated with wars, battles, violence, suicides, and other negative aspects, since no religious and cult system can be established, strengthened, and spread except on the basis of the diligent service of its adherents.
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Rosser-Owen, Daoud. "Islam and Global Dialogue." American Journal of Islam and Society 24, no. 1 (January 1, 2007): 127–40. http://dx.doi.org/10.35632/ajis.v24i1.1578.
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Edited by Dr Roger Boase with Foreword by HRH Prince Hassan binTalal. Essays by John Bowden, Diana Eck, Muhammad Legenhausen,Francis Robinson, William Dalrymple, Akbar Ahmed, Fred Halliday,Jonathan Sacks, Antony Sullivan, Robert Crane, Khaled Abou El Fadl,Tony Bayfield, Norman Solomon, Marcus Braybrooke, Frank Gelli,Murad Hofmann, Roger Boase, Jeremy Henzell-Thomas, MahmudAyoub, Wendell Berry.SPEAKERSRoger Boase: The question that we are discussing this evening is “What rolecan religion play in promoting peace instead of war and other forms of violence?”This is the one of the main questions that my book Islam and GlobalDialogue seeks to answer.I began the book in October 2001 after participating in a conferenceorganised by the Association of Muslim Social Scientists, entitled “Unityand Diversity: Islam, Muslims, and the Challenge of Pluralism.” Alreadybefore 11 September 2001 Islam was widely portrayed in the media as a belligerentand intolerant religion, incompatible with democracy and civilisedvalues. Half of those who responded to an opinion poll in the United Statesin the year 2000 thought that Islam supported terrorism.There was, and still is, much discussion about holy war, as if war canever be holy! I do not now intend to define jihad. That would take too long ...
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Hamid, Sadek. "Striving in the Path of God." American Journal of Islam and Society 32, no. 3 (July 1, 2015): 107–10. http://dx.doi.org/10.35632/ajis.v32i3.992.
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The term jihad is perhaps the most contentious Arabic word to enter the Englishlanguage in recent decades. In public discourse it has become shorthandfor “holy war” and synonymous with violent Muslim extremism. This scholarlyexamination of jihad and martyrdom by Asma Afsaruddin, a professorof Islamic studies at Indiana University, carefully disentangles their multivalentmeanings within Islamic scholarship from early Muslim history up tothe present day. It also challenges the assertions of those who focus only uponmartial connotations. Instead, she argues that “conceptualizations of jihad asprimarily armed combat and of shahada as primarily military martyrdomare relatively late and contested ones and deviate considerably from theQur’anic significations of these terms” (p. 5). In this substantial, dense text,comprising nine chapters in addition to the introduction and conclusion, shedemonstrates an impressive command of materials by skillfully engaging arepresentative range of Qur’anic exegetical works, Prophetic sayings, andfaḍā’il literature.The first chapter is prefaced with a detailed discussion of the first term’setymological origin and semantic usage. Rooting her analysis in the Qur’an,she points out that its polyvalent nature cannot be reduced only to a combative ...
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Makinudin, Makinudin. "Resolusi Jihad di Indonesia Perspektif Ketatanegaraan dalam Al- Qur’an." Al-Daulah: Jurnal Hukum dan Perundangan Islam 8, no. 1 (August 2, 2018): 131–64. http://dx.doi.org/10.15642/ad.2018.8.1.131-164.
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Abstract: This article discusses Resolusi Jihad issued by KH Hasyim Asy’ari in 1945 from the perspective of tafsir (Quran interpretation). Among the verses that order to establish Islamic state and defend it are QS. 24: 55; 8: 60; 2: 190-191); 22: 39-40. These verses become justifications to oust colonial power from Indonesia which resulted in proclamation of independence on 17th of August 1945. The returning Dutch were resisted. KH. Hasyim Asy’ari issued a fatwa on 17th of September 1095 that defending newly proclaimed independent Indonesia is a religious duty and considered as jihad (holy war) after the question was posed by Soekarno, the president. This fatwa then was reinforced as Resolusi Jihad on 22nd of October 1945. The Quran does not explain clearly about the necessity to establish an Islamic state. Instead, it only stipulates principles of governance so that the maxim of mâ lâ yatim al-wâjib illâ bih fa huwa wâjib or al-amr bi al-syay’ amr bi wasâilihi is employed. (2) the Quran order muslims to oust and resist colonial power because this colonial power had done injustice, exploitation, and crimes against indigenous muslim population. 3). Resolusi Jihad is an inevitability for a free nation to defend freedom. It has become religiously obligatory to defend nation as it is stipulated in the Quran, especially QS. 2: 190-191 and 8: 60.
Key words: Jihad, Resolusi Jihad, tafsir al-Qur’an
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Hawting, G. R., and Michael Bonner. "Aristocratic Violence and Holy War: Studies in the Jihad and the Arab-Byzantine Frontier." Journal of the American Oriental Society 119, no. 2 (April 1999): 318. http://dx.doi.org/10.2307/606119.
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Johnson, James Turner, and Michael Bonner. "Aristocratic Violence and Holy War: Studies in the Jihad and the Arab-Byzantine Frontier." American Historical Review 102, no. 4 (October 1997): 1195. http://dx.doi.org/10.2307/2170729.
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Demichelis, Marco. "Arab Christian Confederations and Muhammad’s Believers: On the Origins of Jihad." Religions 12, no. 9 (September 1, 2021): 710. http://dx.doi.org/10.3390/rel12090710.
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The meaning and elaboration of Jihad (just-sacred war) hold an important place in Islamic history and thought. On the far side of its spiritual meanings, the term has been historically and previously associated with the Arab Believers’ conquest of the 7th–8th centuries CE. However, the main idea of this contribution is to develop the “sacralization of war” as a relevant facet that was previously elaborated by the Arab Christian (pro-Byzantine) clans of the north of the Arabian Peninsula and the Levant and secondarily by the Arab confederation of Muhammad’s believers. From the beginning of Muhammad’s hijra (622), the interconnection between the Medinan clans that supported the Prophet with those settled in the northwest of the Hijaz is particularly interesting in relation to a couple of aspects: their trade collaboration and the impact of the belligerent attitude of the pro-Byzantine Arab Christian forces in the framing of the early concept of a Jihad. This analysis aimed to clarify the possibility that the early “sacralization of war” in proto-Islamic narrative had a Christian Arab origin related to a previous refinement in the Christian milieu.
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Czapnik, Slawomir. "Circumstances of the rise of the so-called Islamic State according to Patrick Cockburn’s perspective." Scientific Journal of the Military University of Land Forces 188, no. 2 (June 30, 2018): 5–18. http://dx.doi.org/10.5604/01.3001.0012.2483.
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The aim of this article is to analyze the rise of the so-called Islamic State in the perspective of a Middle Eastern and commentator for “The Independent”, Patrick Cockburn, who also publishes in the “London Review of Books. The text begins with a sketch of the geopolitical determinants for the spread of the Islamic holy war, i.e. jihad. Then, it focuses on the disturbing phenomenon of sectarianism – directed mainly at the Shia branch of Islam – the attitudes of extremist Sunni preachers. The third chapter presents the complex combination of events that has contributed to the growth of extremist tendencies in Iraq. The subject of further deliberations is the conversion of the initially secular resistance to the regime of Bashar al-Assad in Syria into a civil war, in which jihadists are the main opponents of the president.
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Dinal Maula, Haris Fatwa. "The Exploitation of Religious Narratives: The Study of “Jihad Nikah” Narratives in ISIS Al-Qur’an Perspective." Dialog 44, no. 1 (June 29, 2021): 12–24. http://dx.doi.org/10.47655/dialog.v44i1.438.
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ISIS uses the term “marriage jihad” narrative to attract new recruits, especially among women. Although ISIS was declared defeated in 2016, the seeds of the “jihadi brides” narrative can still be found in some acts of terrorism around the world even today. Hence, the study of “marriage jihad” is seen very relevant and urgent to be conducted. “Marriage jihad” narrative, according to them, emphasizes the importance of expecting mothers who will deliver warriors and soldiers who involved in their holy war. On the other hand, this narrative is also used to legitimize biological motives of ISIS combatants. Based on human rights perspective, this narrative is the kind of women slavery who are perceived as sexual objects. This is often wrapped in religious terminology, such “for the sake of Islam”. The “marriage jihad”phrase which has never been found in the history of Islamic discourse is analyzed through the perspectives of the Qur’an based on Ma’na Cum Maghza approach. According to the Qur’anic perspectives, both jihad and marriage have the same goal, that is to build a vision of peace and compassion. So the narrative of the “marriage jihad” initiated by ISIS is certainly at odd with the Islamic principles.
ISIS menggunakan narasi “jihad nikah” untuk menarik calon anggota baru, khususnya perempuan. Meskipun ISIS sudah dinyatakan kalah pada 2016, benih-benih narasi “jihadi brides” masih bisa ditemui dalam aksi-aksi terorisme di seluruh dunia bahkan hingga saat ini. Hal ini yang membuat kajian tentang narasai “jihad nikah” menjadi relevan dan urgen. Artikel ini membahas tentang eksploitasi terminologi agama dalam agenda propaganda ISIS yaitu “jihad nikah”. Narasi ini, menurut mereka, menekankan pentingnya perempuan untuk dihamili agar kelak anak-anak yang lahir menjadi pejuang dan prajurit yang memperjuangkan mereka. Di sisi lain, narasi ini juga digunakan sebagai legitimasi kebutuhan syahwat para kombatan ISIS yang sedang berada di medan perang. Frase jihad nikah tidak pernah ditemukan dalam sejarah diskursus Islam. Tulisan ini mengupas narasi jihad nikah dalam perspektif al-Qur’an dengan pendekatan Ma’na Cum Maghza. Menurut sudut pandang tafsir al-Qur’an, jihad dan nikah mempunyai tujuan yang serupa yaitu membangun visi perdamaian dalam kasih sayang. Maka narasi jihad nikah yang diprakarsai oleh ISIS tersebut tentu bertolak belakang dengan prinsip-prinsip Islam.
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Cobb, Paul M. "Aristocratic Violence and Holy War: Studies in the Jihad and the Arab-Byzantine Frontier.Michael Bonner." Speculum 73, no. 3 (July 1998): 813–14. http://dx.doi.org/10.2307/2887507.
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Nurani, Herlina, and Ahmad Ali Nurdin. "Pandangan Keagamaan Pelaku Bom Bunuh Diri di Indonesia." Journal of Islamic Studies and Humanities 3, no. 1 (February 12, 2019): 79. http://dx.doi.org/10.21580/jish.31.2936.
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<p><em>This journal discusses most of the religious discussions launched in Indonesia. This research is library research. Is the result of being found first, understanding the religious texts textually. Second, there are differences of opinion that influence the text that improves development that accommodates modernization theories, thereby increasing disappointment with the government. Third, the existence of understanding as jihad is a holy war against unbelievers because it considers the government system in Indonesia to be changed based on the justice of their religious understanding.</em><em></em></p><p><strong>Keyword: </strong><em>globalization; religion; radicalism; jihad;</em></p><p> </p><p><strong>Abstrak</strong></p><p>Jurnal ini menelusuri tentang sebagian pandangan keagamaan pelaku bom bunuh diri di Indonesia. Penelitian ini adalah library riset. Adapun hasil yang ditemukan pertama, pemahaman nash-nash agama secara tekstual. Kedua, adanya sikap protes yang mempengaruhi pemahaman teks serta kegagalan pembangunan yang mengakomodasi teori-teori modernisasi, sehingga terjadinya kekecewaan terhadap pemerintah. Ketiga, adanya paham bahwa jihad adalah perang suci sebagai perang untuk melawan orang kafir karena menganggap sistem kepemerintahan di Indonesia harus dirubah berdasarkan kebenaran pemahaman keagamaan mereka. </p><p><strong>Kata Kunci : </strong>globalisasi; agama; radikalisme; jihad;</p>
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Sunier, Thijl. "Jihad and Islam in World War I. Studies on the Ottoman Jihad on the Centenary of Snouck Hurgronje’s “Holy War made in Germany”, edited by Zürcher, Erik-Jan." Journal of Muslims in Europe 8, no. 2 (May 17, 2019): 235–37. http://dx.doi.org/10.1163/22117954-12341395.
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Rogan, Eugene. "Jihad and Islam in World War 1: Studies on the Ottoman Jihad on the Centenary of Snouck Hurgronje’s ‘Holy War Made in Germany’ Edited by Erik-Jan Zürcher." Journal of Islamic Studies 28, no. 3 (March 31, 2017): 404–7. http://dx.doi.org/10.1093/jis/etx031.
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Kaegi, Walter E. "Aristocratic Violence and Holy War: Studies in the Jihad and the Arab-Byzantine Frontier. Michael Bonner." Journal of Near Eastern Studies 61, no. 4 (October 2002): 293–95. http://dx.doi.org/10.1086/469054.
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Ashhatuly, J., and O. Samet. "Jıһad uǵymynyń balama anyqtamasy [Alternative Definition of Understanding Jihad]." Iasaýı ýnıversıtetіnіń habarshysy 3, no. 117 (October 10, 2020): 60–68. http://dx.doi.org/10.47526/2020/2664-0686.006.
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Today, the term jihad is considered a unilaterally geopolitical concept in the interests of powers. In the beginning of the XXI century in the result of the 11th of September this term is interpreted as part of the war in the West. In recent years, this term has also been introduced into the circle of Islamic science and it has a political character. As a result, the concept of jihad has become narrower, is defined regarding the holy war of Islam and is formed as a way of manifesting true evil. Thanks to the rapid dissemination of any information, today it becomes necessary to correctly define the term «jihad» in the media. The basic principles of jihad can be used in the daily life of any society. These principles are set out in the article: environmental political jihad, humanitarian jihad and international anti-terrorism jihad. Examples from scientific studies of such outstanding scientists as sociologist Anthony Giddens and theologians Rizvan Maxim and Rashid Reed, as well as the results of studies of international organizations are given. In general, having carefully studied other aspects, it is possible to distinguish jihad from its modern definition and highlight new areas through which jihad can have a positive impact on societies. That is why the article carefully considers the semantic concept of the term «jihad», adopted by classical Islamic scholars, with examples of the positive impact of jihad on the development of society as a whole. In addition, the concept of jihad can be considered as a mechanism that plays an important role in solving environmental problems, ecology, injustice, human rights violations, as well as the importance and peculiarity of jihad in Islam and its unique role in the person. Бүгінде жиһад термині тек бір бағытта алпауыт елдердің мүддесін көздеген геосаяси сипатта ғана тұжырымдама ретінде қарастырылып келеді. XXI ғасырдың басында орын алған 11 қыркүйек (2001 ж.) оқиғасының нәтижесінде бұл термин Батыста көптеген еңбектердің мазмұнында терроризммен бара-бар түсіндірілуде. Соңғы уақытта исламдық ғылым айналымына да бұл термин анықтамасы еніп үлгерді және саясиланып тұжырымдалуда. Осының салдарынан жиһадтың ұғымы тарылып, дін жолындағы «қасиетті соғыс» анықтамасына айналып, нағыз зұлымдыққа апарар жол ретінде түсіндірілуде. Осыған байланысты бүгінгі заманауи технологияны тиімді пайдалану арқылы бұқаралық ақпараттар құралдары тарапынан қандай да бір мәліметті тез таратуға болатынын ескерсек, БАҚ арқылы жиһад сөзінің анықтамасын дұрыс бағытта насихаттау заман талабына айналып отыр. Адамзат өмір сүріп жатқан қоғамды мейлінше жақсы жаққа өзгерту, реттеу үшін жиһадтың басты қағидаларын негізге ала отырып, қол жеткізуге болады. Дәл осындай қағидалар жұмыстың мазмұнында үшке бөлініп жеке қарастырылған. Олар: экологиялық саяси жиһад, гуманитарлық жиһад және халықаралық терроризмге қарсы жиһад. Осы ретте аталмыш тақырыптар аясында белгілі әлеуметтанушы Энтони Гидденс пен дінтанушы Ризван Максим, Рашид Рида секілді ғалымдардың көзқарасы және халықаралық ұйымдардың зерттеу жұмыстарының нәтижесі негізге алынған. Жалпы, жиһадтың бұдан басқа да қырларын жіті талқылау арқылы оны заманауи қалыптасқан теріс анықтамадан ажыратып, позитивті бағытын айқындауға болады. Сол үшін бұл еңбекте «жиһад» сөзі көптеген мағына беретіндігін және оның классикалық ислам ғалымдары бекіткен негізгі концепциясы әрбір қоғамды ілгерілетуге игі ықпалын тигізетіні туралы жан-жақты талқыланады. Сондай-ақ, аталмыш концепцияны бүгінде жаһандық кеңістікте орын алып жатқан эко-логия, әділетсіздік, адамзат құқын бұзу секілді келеңсіздіктердің жолын кесуге елеулі ықпал ететін механизм ретінде қарастырып, жиһадтың ислам дініндегі орны мен маңыздылығын, адамның тұлға ретінде қалыптасудағы оның ерекше рөлі жөнінде кеңірек баяндалады.
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Herman, RN, Mukhlis Mukhlis, Firman Parlindungan, Lia Lisyati, and Rahmad Nuthihar. "Character Education in an Acehnese Cultural Saga: Hikayat Prang Sabi." Lingua Cultura 14, no. 2 (December 30, 2020): 179–86. http://dx.doi.org/10.21512/lc.v14i2.6623.
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The research sought to understand the value of patriotism in the Hikayat Prang Sabi by using a qualitative approach. Hikayat was referred to narratives (saga) of war rooted in Acehnese cultural tradition, and Prang Sabi in Acehnese language meant ‘Holy War’. As a literary work, Hikayat Prang Sabi embodied the concept of jihad, which was usually sung during the time of war in the Acehnese history: Portuguese in 1511, Dutch in 1873, Japan in 1942, and the Republic of Indonesia in 1976. The source of the data was verses or stanzas of Hikayat Prang Sabi that contained patriotic values. These verses were then treated as the unit of analysis. A hermeneutic approach was employed to analyze the data. The findings show that Hikayat Prang Sabi contains two types of patriotic values: national and religious. National value refers to the sense of nationalism, ethnicity, and humanity. Religious value, on the other hand, displays the value of spirituality, prophecy, and peace. These values indicate the foundation of thinking and doing of the Acehnese people manifested in a literary work, which then can be transferred into the notion of character education.
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Noureen, Shabana, and Dr Naseem Akhtar. "Critical Review of Justice Verdicts Regarding (Hijjrat) Migration." Fahm-i-Islam 3, no. 1 (June 30, 2020): 189–206. http://dx.doi.org/10.37605/fahm-i-islam.3.1.13.
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Migration is an esteem worship and is the primary, significant and essential component of Islamic Sharia, that becomes the expression for framing the ideology, deeds and actions of the believers. Emigration does not merely mean translocation but it is indeed defying the limits that have restricted human imagination. Emigration is doing away with all these boundaries and entering new horizons of freedom. It is the concept of migration that has provided strength to the idea of Jihad (holy war) which in turn inculcates the quality of sacrificial deeds in human beings in the presence of which they whole heartedly sacrifice even their lives to please the Almighty Allah. It is based on it that Islamic Jurists have devised various Islamic rulings regarding migration in the light of Qura’an and Hadith. Therefore in this article given are some of the important points of Islamic Jurists in this regard
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Bennett, C. "Jihad: The Origin of Holy War in Islam. By Reuven Firestone. New York: Oxford University Press, 1999. 195 pp. np." Journal of Church and State 42, no. 2 (March 1, 2000): 378–79. http://dx.doi.org/10.1093/jcs/42.2.378.
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Cobb, Paul M. "Jihad: The Origin of Holy War in Islam. By Reuven Firestone. Oxford: Oxford University Press, 1999. Pp. xi + 195. $25." Journal of Near Eastern Studies 62, no. 3 (July 2003): 222–23. http://dx.doi.org/10.1086/380335.
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Hanson, John H. "Islam, Migration and the Political Economy of Meaning: Fergo Nioro from the Senegal River Valley, 1862–1890." Journal of African History 35, no. 1 (March 1994): 37–60. http://dx.doi.org/10.1017/s0021853700025950.
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The Muslim social movement known as the fergo Nioro provides a case of popular elaboration of the message of a leader of jihad. Umar Tal's call to holy war led to the conquest of Karta in the mid-1850s, and his call to hijra resulted in the migration of perhaps 20,000 Senegal-valley Fulbe to form a Muslim settler community. In the years after Umar's departure from Karta in 1859, military leaders and others in the Fulbe settler community sent envoys to recruit additional settlers from the Senegal valley. At least 16,000 and perhaps as many as 30,000 Fulbe responded to this recruitment effort and left Bundu, Futa Toro and the lower Senegal valley between 1862 and 1890. Two periods of more massive migration coincided with the residence at Nioro of Amadu Sheku, Umar's son and designated successor. During the late 1860s and early 1870s, a cholera epidemic swept up the Senegal valley, claimed thousands of victims, and encouraged Fulbe to leave the region for Karta. During the mid-1880s, French policies in the Senegal valley, notably the emancipation of slaves and moves to halt Fulbe raids in the lower Senegal valley, influenced the social movement.In both periods of large-scale migration and at other times, the Umarian envoys constructed an appeal which elaborated and even transformed Umar's call to hijra. Umar's insistence on holy war was a dominant theme in all periods, and resonated with the young men who left the valley in hopes of accumulating wealth through warfare. His condemnation of French influence in the Senegal valley was also expressed in the Arabic letters delivered by envoys. Umar's emphasis on the cutting of social bonds was not emphasized, as Fulbe settlers sought to attract relatives and neighbors to the new Fulbe communities in Karta.
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Abubakar, Ghazali Bello. "Strengthening Nigeria-India Intelligence Cooperation: Much To Do In Fighting Boko Haram." International Journal of social Sciences and Economic Review 2, no. 1 (March 23, 2020): 1–06. http://dx.doi.org/10.36923/ijsser.v2i1.41.
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Purpose of the study: This paper examines the span period of time that has passed since when terrorist group, loosely known as Boko Haram otherwise Jama'at ahlus-Sunnah lid-Da'awat wal-Jihad (the people committed to the teaching of Prophet, for provocation and Jihad), launched atrocities against innocent civilians mainly in the dominant Muslim northeast Nigeria as an ostensible process of paving the way for the implementation of Shari'ah law in the country.
Methodology: Qualitative data analysis is applied to conduct this research. Books, journals, and research reports compiled on Boko Haram atrocities were consulted as sources of information. The Indo-Nigeria bilateral ties on the economy and intelligence guide this research to the conclusion.
Finding: On one side, this study concludes that the fertile ground of the ongoing crisis is championed by the rampant poverty, disparity in the distribution of wealth, and a high rate of illiteracy. While in the other, it finalizes that the long-term experience India has on terrorist-related activities within its territories equip her to develop soft landing-approaches that hold various attacks carried out by the insurgents so much undermined. It nevertheless, finalizes that the alleged relationship between the sect and some top political elites and even some higher-ranking security officers began against a backdrop of faceless insurgents. However, Nigeria's domestic pressures, including poverty, illiteracy, religio-tribalism as well as regional sentimentalism, among other factors that bolster the heavyweight size and bulky of the insurgency in the region.
Application: This work is most usefully crucial for both students and readers those that develop an interest in African Studies, International Relations, and Conflict resolution as well.
Novelty/Originality: Boko Haram claims that waging war against the current leadership of Nigeria seized by corrupt individuals and forged Muslims is obligatory. As India faces similar threats and thus passes through experience of dealing with terror insurgents, this paper aims at exploring how India and Nigeria can multiply efforts to fighting the Boko Haram sect.
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Rachmawati, Tety, and Gita Karisma. "Konstruksi Identitas ISIS Melalui Digital Media “Youtube” di Indonesia." POLITEA 1, no. 2 (December 1, 2018): 125. http://dx.doi.org/10.21043/politea.v1i2.4315.
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<p><em>The Post-Cold War turning to globalizations era, evokes a variety of issues, particularly, identity and religion. Some scholars had stated strongly the relations between religion and identity. Some, not all, religious actors demonstrate terrorism trait and performed symbol which was identically close with Islam. One of the phenomenon of Islamist terrorism was Islamic State in Iraq and Syria (ISIS). ISIS was known as terrorist bringing Islamic doctrine that has mission to jihad (holy struggle). Islam was not different with other religions, it promote peace and harmony in the world. On the contrary, ISIS spread fear and intimidation. ISIS not only did terror in Iraq, Syria, or the Middle East countries but also in other countries such as countries in Europe, Asia, and America. This article attempted to answer how ISIS construct their transnational identity through digital media, Youtube. The method was using qualitative approach and data collection technique was literature study. The result of this paper described a process of building up ISIS identity cross national border and explained how could ISIS convince and recruit member beyond the state in case their movement in digital media, Youtube. </em></p><p>Key words: Identitas, ISIS, Youtube</p><p><strong> </strong></p>
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التحرير, هيئة. "عروض مختصرة." الفكر الإسلامي المعاصر (إسلامية المعرفة سابقا) 11, no. 42-43 (January 1, 2006): 158–53. http://dx.doi.org/10.35632/citj.v11i42-43.2793.
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إشكالية تجديد أصول الفقه، أبو يعرب المرزوقي ومحمد سعيد رمضان البوطي. دمشق: دار الفكر، سلسلة حوارات لقرن جديد، 2006م، 328ص.
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The Failure of Democratic Nation Building, Albert Sommit and Westeven Peterson, NewYork: MacMillan, 2005, 276p.
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Moussalli, A. S. "Jihad: The Origin of Holy War in Islam By Reuven Firestone (Oxford: Oxford University Press, 1999), 206 pp. Price HB 17.99. ISBN 0-19-512580-0." Journal of Islamic Studies 12, no. 3 (September 1, 2001): 325–27. http://dx.doi.org/10.1093/jis/12.3.325.
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Caldecott, Stratford. "The Crisis of Islam: Holy War and Unholy Terror, by Bernard Lewis; The Shade of Swords: Jihad and the Conflict between Islam and Christianity, by M. J. Akbar." Chesterton Review 33, no. 1 (2007): 220–24. http://dx.doi.org/10.5840/chesterton2007331/294.
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Okagbue, Osita. "Deviants and Outcasts: Power and Politics in Hausa Bori Performances." New Theatre Quarterly 24, no. 3 (August 2008): 270–80. http://dx.doi.org/10.1017/s0266464x08000328.
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The jihad of Uthman dan Fodio in the early ninteenth century had by 1806 established Islamic cultural and religious hegemony over the Hausa territory of present-day Northern Nigeria. In the process, Islam had succeeded in pushing indigenous religious and cultural practices such as Bori to the margins or underground. However, while most of the other indigenous forms died or became inactive and ineffectual, Bori has managed to hold its own against the persecution and cultural war waged against it by Islam, mainly because the belief in the power and ability of the spirits to influence human life which is at the centre of Bori practice was never lost. In this article, Osita Okagbue argues that marginalization has made Bori attractive to groups and individuals in Hausa society who feel themselves similarly marginalized and oppressed for articulating alternative identities and viewpoints to those of the mainstream society. He also examines how the possession performances of the Bori cult enable members to subvert and occasionally to use moments of trance and possession to invert the power relationships between oppressed groups and their oppressors. Osita Okagbue teaches at Goldsmiths, University of London, and is the author of African Theatres and Performances (Routledge, 2007). He is President of the African Theatre Association (AfTA) and editor of African Performance Review.
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Gausset, Quentin. "Historical Account or Discourse on Identity? A Reexamination of Fulbe Hegemony and Autochthonous Submission in Banyo." History in Africa 25 (1998): 93–110. http://dx.doi.org/10.2307/3172182.
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Traditional accounts of the nineteenth-century Fulbe conquest in northern Cameroon tell roughly the same story: following the example of Usman Dan Fodio in Nigeria, the Fulbe of Cameroon organized in the beginning of the nineteenth century a “jihad” or a “holy war” against the local pagan populations to convert them to Islam and create an Islamic state. The divisions among the local populations and the military superiority of the Fulbe allowed them to conquer almost all northern Cameroon. They forced those who submitted to give an annual tribute of goods and servants, and they raided the other groups. In these traditional accounts the Fulbe are presented as unchallenged masters, while the local populations are depicted as slaves who were powerless over their fate; their role in the conquest of the region and in the administration of the new political order is supposed to have been insignificant.I will show that, on the contrary, in the area of Banyo the Wawa and Bute played a crucial role in the conquest of the sultanate and in its administration. I will then re-examine the cliche that all members of the local populations were the slaves of the Fulbe by distinguishing the fate of the Wawa and Bute on one side from that of the Kwanja and Mambila on the other, and by showing the importance of the Fulbe's identity in shaping the definition of slavery. Finally I will argue that, if the historical accounts found in the scientific literature invariably insist on Fulbe hegemony and minimize the role played by the local populations, it is because those accounts are often based on Fulbe traditions, and because these traditions are remodeled by the Fulbe in order to correspond to their discourse on identity.
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Rosli, Muhammad Fauzan, and Ermy Azziaty Rozali. "[‘Uthmaniyyah’ Relationship with Muslim Community East Africa Africa] Hubungan ‘Uthmaniyyah dengan Komuniti Muslim Timur Laut Afrika." Jurnal Islam dan Masyarakat Kontemporari 18, no. 1 (September 30, 2018): 157–69. http://dx.doi.org/10.37231/jimk.2018.18.1.304.
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After the conquest of Egypt in 1517M, the relationship between the Ottoman and the northeast African Muslim community was served. On 1555M, the eyalet of Habesha was established in order to protect the Two Holy Cities of Muslims and the Muslim community in Red Sea shores particulary the northeast Africa. Apart from that, the establishment of the Habesha eyalet was to secure the political and trade route for the Ottoman on that region. Unfortunately, the Ottoman’s initiative were seen as provocations to the Bani Funj, ruler of the Sinnar Sultanate in Nubia which eventually led to centuries of feud between them.The objective of this article is to identify the relationship dynamics between the Ottoman and the Muslim community in northeast Africa, mainly in the regions of Nubia and Ethiopia. This qualitative study is carried out through literature and historical analysis to observe similarities, make comparisons and deduce interpretations of related historical events in that relationship. This study found that, the Ottoman’s relationship throughout the 16th and the 18th centuries, changes allies and foes constantly between the Sinnar Sultanate as well as the Ethiopian kingdoms. Meanwhile, even after the collapse of the Adal Sultanate’s holy war, the Ottoman’s commitment on the destiny of Ethiopian Muslim remained unchanged.
Keywords: Ottoman, Muslim community, Sinnar Sultanate, Ethiopia
Setelah menguasai Mesir pada 1517M, hubungan antara ‘Uthmaniyyah dan komuniti Muslim timur laut Afrika mula terjalin. Pada 1555M, eyalet Habesha telah diasaskan untuk melindungi Dua Kota Suci umat Islam serta komuniti Muslim di persisiran pantai Laut Merah terutamanya di timur laut Afrika. Selain itu, penubuhan eyalet Habesha juga bertujuan mengukuhkan kedudukan politik dan penguasaan perdagangan ‘Uthmaniyyah ke atas rantau tersebut. Walau bagaimanapun, tindakan ‘Uthmaniyyah itu dilihat sebagai sebuah provokasi kepada Bani Funj yang menguasai kesultanan Sinnar di Nubia. Keadaan ini telah membawa kepada perseteruan lebih daripada dua abad. Objektif artikel ini adalah untuk mengenal pasti hubungan dinamik ‘Uthmaniyyah dengan komuniti Muslim di timur laut Afrika terutama di dua wilayah utama iaitu Nubia dan Ethiopia. Kajian kualitatif ini dijalankan melalui kaedah kepustakaan dan analisa sejarah bagi melihat persamaan, membuat perbandingan serta menghasilkan interpretasi terhadap peristiwa-peristiwa sejarah yang terkait dalam hubungan tersebut. Kajian ini mendapati bahawa sepanjang abad ke-16M hingga ke-18M, hubungan antara ‘Uthmaniyyah dan kesultanan Sinnar serta kerajaan Ethiopia menjadikan status lawan dan kawan sering kali berubah. Manakala, komitmen ‘Uthmaniyyah terhadap nasib Muslim Ethiopia tidak berubah walaupun setelah kekalahan gerakan jihad kesultanan ‘Adal.
Kata kunci: Uthmaniyyah, Komuniti Muslim, Kesultanan Sinnar, Ethiopia
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Boase, Roger. "God of Battles." American Journal of Islam and Society 17, no. 1 (April 1, 2000): 101–3. http://dx.doi.org/10.35632/ajis.v17i1.2075.
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This is a study of warfare fought in the name of God by Jews, Christians, andMuslims from biblical until modem times. The book is impressive in its scopeand in the wide range of authorities consulted; the author has gone out of hisway to be neutral and impartial. In his introduction, for example, Partner recognizesthat "less than half a century ago, unconscious of their own arroganceand inaccuracy. Westerners used to write confidently about something theycalled the Arab mind" (p. xix). The book's critical apparatus is nearly perfect:there is a glossary, a chronological table, and an index; and, in addition to ashort bibliography with the notes to each chapter, there is a brief reading list ondifferent topics. This means that students will find the book easy to use.Having said this, readers should be warned that, like most academicresearch, the general tone is dogmatically secular and cynical about spiritualmotives. Although the author criticizes the prejudices of earlier historians, hehimself speaks of Islam as "a program of conquest" and states that "Muslimsset themselves almost from the outset the task of Islamizing the whole worldby force of arms" (p. 38). Despite his remarks on the greater jihad, referring tothe inner spiritual struggle against evil, there is little recognition of Islam as aspiritual message; he says that Muhammad ''came to warn, perhaps also to conquer"(p. 42). Indeed, the striving denoted by the verb jahada is primarily spiritualor moral as in the admonition to the Prophet: "Strive hard against thedeniers of the truth and the hypocrites" (9:73). Other passages indicate that theQur'an itself is the instrument with which believers must strive against unbelievers(25:52; 66:9). As Seyyed Hossein Nasr says, concerning the concept ofjihad, "Its translation into 'holy war,' combined with the erroneous notion ofIslam prevalent in the West as the 'religion of the sword,' has helped to eclipseits inner and spiritual significance."1 All external forms of struggle, such asfighting ignorance and injustice, are incomplete without the inner struggle, andthe result of that struggle will be peace and love: "Repel evil with that whichis better. Then he between whom and thee there was enmity will become asthough he had always been a bosom friend" (41:34) ...