Idris references the following verses: "God does not forbid you, regarding those non-Muslims who did not fight you because of your religion, and who did not drive you out of your land, that you be good to them and treat them justly. Allah only forbids you regarding those who fought you because of your religion and drove you out of your homes, and came to the help of those who drove you out, that you should befriend them.
Any of you who befriend them and be their allies are transgressors. It can also be waged against transgressors who are themselves Muslim. Hathout adds: "It is quite clear that if there is any other option to resolve an issue without violence it is preferred no matter what.
While that may be the letter of the scripture, however, there is no escaping the violent contexts within which some extremists wage what they consider jihad. Responding to calls for jihad, fighters leave their own lands to fight in Afghanistan, Iraq, and elsewhere.
Terrorist groups adopt the term and frame their cause under its auspices. One of many examples is Al-Jihad also known as Islamic Jihad and Egyptian Islamic Jihad , the group responsible for the assassination of Egyptian President Anwar Sadat, and committed to the overthrow of the Egyptian government, the establishment of an Islamic state, and attacks against U.
This group has merged with Osama bin Laden's al Qaeda organization, another terrorist faction that has employed the language of jihad. Hathout notes that extremist fringes in Islam, as in other religions, have long used religious philosophies to justify their actions.
And you don't exceed that, you don't transgress. That's the limit. I was startled by the difference between what the Koran is saying and what some self-claimed experts are saying and what other Muslims are saying. I wanted to set the record clear by quoting the highest authority for a Muslim the Koran.
Yet quoting the Koran to promote one's own agenda is a game played by extremists. Aboulmagd-Forster sees an interesting paradoxical correlation between how jihad is defined by extreme political Islamists and by some people who are not Muslims. All rights reserved. Share Tweet Email. Read This Next Wild parakeets have taken a liking to London. Animals Wild Cities Wild parakeets have taken a liking to London Love them or hate them, there's no denying their growing numbers have added an explosion of color to the city's streets.
India bets its energy future on solar—in ways both small and big. Los datos del estudio se recogieron mediante cuestionarios y se analizaron tanto cuantitativa como cualitativamente. In the development of thought and its historical journey, jihad is one of the basic concepts of Islamic teachings that have a multi-dimensional bias in theological dimension, devotion worship , religious, social, cultural, political, economic, scientific, and technological.
Therefore, it is not surprising that jihad becomes a concept that not only vibrates human instincts but also the trajectory of humanity's civilization in its understanding and application so that in its development that never stops making jihad more interesting to talk about, especially when the development of jihad has entered the era of globalization in various parts of the world, as happened in Indonesia.
Unfortunately, the concept of jihad, which offers a maximum effort or a hard struggle to build a human personality within the framework of Islamic teachings as well as fighting for the continuity of the civilizational order in the pleasure of Allah SWT, has also become one of the most misunderstood concepts in both theoretical and practical contexts so it is no wonder gave birth to various controversies in the historiographic tradition of Islam, including those who only understood it as a safeguard and dissemination of Islamic teachings, visions, and missions which were sometimes considered to legitimize various acts of violence in their achievements even by drawing swords or spreading terror Malik: Al-Qaeda group, for example, is known as a group that has a wrong concept of jihad that most Muslims in the world do not agree with the movement of this group.
This wrong concept of jihad in the form of texts and videos spreads through the internet so that it is easily found by those who seek it. That kind of misconception is used to create frames diagnostic, prognostic, and motivational frames to recruit new members. Therefore, of course, a comprehensive viewpoint is needed in understanding jihad because of social, political, legal and economic historical realities that surround it from the classical to the contemporary era are something inseparable, including the elaborations of viewpoint put forward by scholars and experts related both in the form of personal religious jihad and of social movements jihad social-structural jihad.
Education intervention is needed to protect people from radicalism concept. The national education system should design a hidden curriculum to counter radicalism and building tolerance among students with different religions and beliefs. Furthermore, the role of schools in doing preventive actions is getting higher, since schools are now used as a recruitment place Sas et al. On the contrary, they asserted that tolerance to the unbelievers is something that must be prioritized, even more so against the Ahlul Kitab.
Jihad in the form of war is only permissible when Muslims are in a position of attack, in other words, jihad is carried out when they are in a position to defend the existence of every Muslim defensive jihad Malik: The example of this kind of jihad is the war in Aceh during the colonial era in Indonesia, where the Acehnese fighters viewed their anti-colonial struggle against the Dutch as a jihad McFate: , pp.
In recent years, the term jihad which is widely mentioned in the Qur'an and hadith has become one of the issues that are quite inspiring and at the same time controversial both in academic discourse and in the reality of people's lives, not only in the Islamic community but also enough to attract the attention of non-Muslims in various parts of the world. On the one hand, jihad offers a lasting and eternal promise of eschatological happiness that must befought for by all means, and on the other hand, the reality of jihad also shows an impact or phenomenon that has a quite jerky effect in various humanitarian affairs both in its form positive or negative consequences.
For groups of people who hold on to the first idea, if understood narrowly, jihad can shape one's thinking in looking at the world record with a "black and white" view which results in itself feeling called, based on religious zeal, to make changes to the world order that are considered to have contradicted and damaging, according to his view, basic religious values and humanitarian norms.
Whereas for groups who take a look from the second side, especially the views that develop in the Western world, jihad has become a frightening movement while terrorizing human thought and life, whereas jihad wants a comprehensive and peaceful atmosphere of life and upholds values humanity.
In order not to hit the two visions that differ in views on jihad, it is necessary to explore conceptual jihadas desired by the Koran and Hadith, to accelerate the teachings of Islam, especially about jihad, in responding to various problems faced, not only by Muslims but also by all people the nation , so that the understanding of jihad contained in the Qur'an and hadith can be by the development of contemporary human civilization.
Conceptually, jihad, on the one hand, has ideological-eschatological power, and, on the other hand, can mobilize socio-political power, those historical facts have been printed on the sheets of East and West civilization. Historically, of course, these facts cannot be separated from the thoughts and understanding of the scholars who are used as references by the designers of the jihad movement both in positive and negative forms.
As an analogous to a weapon, then jihad can become a "double-edged sword", which on the one side, becomes productive in the hands of intelligent people who have broad and moderate views, and on the other side, it can cause damage when used by people with narrow views, fanatics, and radicals, who take a look of the world only from a black and white perspective.
Indeed, jihad offers the advancement of civilization, however, because of the misuse of jihad in the hands of narrow-minded, hard, and radical groups, it causes damage and terror to the life societies and nations.
Malik Malik: in his book Jihad, Hindutva and The Taliban, there is no mention of significant explanations or elaborations related to the concept of jihad both etymologically and terminologically, let alone interpreting jihad with the meaning of physical warfare against infidels as understood by scholars afterward.
On the contrary, Imam Hanafi emphasizes that tolerance to them is something that must be demonstrated, especially to the group of Ahlul Kitab, and jihad in the form of war can only be done when Muslims are pressed or attacked, commonly referred to as jihad defending defensive jihad.
For Imam Hanafi, as stated by Wahbah Zuhaili, the concept of jihad is understood in a broader perspective such as upholding the da'wah efforts to invite all people into Islam that respects the values of pluralities, and fights jihad to provide moral and material support for the establishment of the true religion.
However, although Imam Hanafi does not mean the concept of jihad directly with war, it does not mean that Imam Hanafi relinquished the link between the concept of jihad and war activities, especially in the context of self-defense, as can be constructed from the opinions of his followers. Meaning: There are two kinds of jihad law, namely fard and sunnah.
As for the legal sunnah to carry outjihad when there is an order to go to the zone of war, then for anyone who wants to do jihad he can go and who ever does not want to go he doen not go.
And anyone still has parents or one of the two, so he or she cannot go to jihad except after getting permission from both. And as for the legal fard, carrying out jihad isbound to two conditions, namely when there is an order from the ruler and when the enemy has come to attack the Islamic territory. Specifically, this type of research is used to find opinions, attitudes, and expectations of the people in this study which are used as objects in the research of North Sumatra Islamic students from various universities in North Sumatra about the concept of jihad.
The data of the study were collected through a questionnaire and then the collected data were analyzed quantitatively and qualitatively. The nature of research is descriptive-analytical, which is a study that aims to provide an overview of a society or a description of a phenomenon that is then analyzed for all the symptoms Singarimbun: Thus, jihad became under this definition an all-embracing world revolution.
Mawdudi also reinterpreted the term jahiliyah so as to fit with his world revolution: originally used to refer to pre-Islamic Arabia, it became any time or place in which the Islamic state has not been actualized. In other words, Mawdudi split the world between a divinely-ordained Islamic world and a jahili infidel world to be overtaken through jihad. Qutb drew on both Mawdudi and Ibn Taymiyyah to argue that a state of jahiliyah dominated any Muslim society living under corrupt rulers.
Qutb perceived the entire modern world as steeped in jahiliyah , stating :. If we look at the sources and foundations of modern ways of living, it becomes clear that the whole world is steeped in Jahiliyyahh, and all the marvellous material comforts and high-level inventions do not diminish this ignorance.
This Jahiliyyahh is based on rebellion against Allah's sovereignty on earth. It transfers to man one of the greatest attributes of Allah, namely sovereignty, and makes some men lords over others. This mid-century argument represents a radical departure from the longstanding traditional view of leadership. Qutb denounced the extant leadership of the Arab world and rejected their claims to either Islam or political power.
Qutb then professed that under current circumstances, jihad was legitimate and justified against said leadership. It is this expansive definition of jihad that has influenced most subsequent radical Sunni groups and sparked a number of modern religiously-driven efforts for political change. He called on Muslims to exert every conceivable effort to establish the Islamic government, restore the caliphate, and expand the abode of Islam.
According to the line of thought established by Mawdudi, Qutb, and Faraj, Sunni Islamists transformed the context and regulations against which jihad was to be carried out, mandating jihad—previously a concept bound to communal obligations—into an individual obligation for all Muslims. Bin Laden addressed his message to Muslims throughout the world, expanding the interpretations that had developed in the Arabian peninsula into a numerically small yet global movement.
Thus, certain Salafists developed a doctrine emphasizing the primacy of jihad. In contrast, quietist Salafism seeks to create the Islamic state through education and indoctrination of individuals, as seen in the Wahabi model of Saudi Arabia. While each strain seeks the broader implementation of an Islam based on their own views, only Salafi-jihadis use a violent version of jihad in an attempt to actualize these ends.
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