The next speaker, Husain Haqqani, continued with an overview of the historical development of jihad. He noted that the subject of jihad has been much debated throughout Muslim history. Ibn An-Nahhas represents a somewhat extreme view of jihad because he wrote his treatise at a particularly difficult time for Muslims. The Islamic world had been ravaged by the Mongols some years earlier, and was confronting Crusaders when Ibn An-Nahhas wrote his work on jihad. Thus, literature such as that produced by Ibn An-Nahhas consisted not of detached analysis, but rather of recruitment texts and mobilization tools.
They also fabricated sayings, or ahadith, according to which martyrs would want to return to this world in order to be martyred again. Millions of pages have been devoted in the Muslim world in the debate over the nature of jihad. In the last hundred years, virtually every Muslim country has declared jihad, whether against non-Muslims or other Muslims. Jihad has thus often been a doctrine of convenience. Saudi Arabia and Iran have made much use of it.
Modern jihadis manipulate the concept of jihad to suit their needs. In the Middle Ages, learned discourse as such was religious, and it was harder to twist concepts. The concept of jihad as explained by Ibn An-Nahhas, however, was structured and rule-bound. These eight include the elimination of oppression and evil; establishing the supremacy of Islam; humiliation of non-believers into paying tax; assisting the weak and dispossessed; revenge for the spilled blood of believers; punishment for broken treaties; and securing occupied Muslim land.
Jihad has been reinterpreted by modern radicals and given a global dimension. Lashkar-e Taiba, a militant Kashmiri separatist group, has the recovery of occupied Muslim land as its objective. Therefore, it sees any international system that perpetuates this occupation as unjust, and considers the United States a legitimate target of attack because of its role in upholding the current international order. A book produced by the Lashkar-e Taiba, which Mr.
Haqqani showed to the audience, calls on Muslims to fund jihad if they cannot participate in it themselves. This appeal points out a relatively new phenomenon of worldwide money transfers to further jihadi movements. Alexei Malashenko commented on jihad movements in Russia. Mujahideen in Russia do not read thick books like that of Ibn An-Nahhas, and gain their theoretical knowledge about jihad from pamphlets in poor Russian translation.
They do not understand the concept of jihad. For Dagestani mujahideen, for example, the greater jihad is the struggle against Russian President Vladimir Putin and the United States, and the lesser jihad is the struggle against their local authorities.
Thus, Dr. It is impossible to know the thoughts of female jihad participants on the subject. 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. Maher Hathout, author of Jihad vs. Terrorism , believed there was a twofold need to set the record straight about jihad.
This is why I made the book very textual. I tried to use verses from the Koran, from the Prophet… It includes personal opinion of course, but the backbone is textual. The concept of jihad as a struggle for self-improvement is little known among non-believers. While inner struggle is one meaning of jihad, many others evidently use it to describe engagement with external enemies. It is there that the concept encounters the notions of other faiths.
Idris explained that he recognizes two kinds of jihad because there are two kinds of violations of justice: jihad with words against false beliefs, and jihad with the sword against acts of injustice.
God said to His Prophet, 'Do not obey the kafireen those who reject the truth but wage jihad with it the Qur'an against them. But it is the jihad of the sword that has received the lion's share of global attention. The concept began when early Muslims were driven from their land by enemies, said Idris, and were first given permission and later ordered by God to fight those enemies.
They were not, Idris stresses, given permission to fight non-believers or those who rejected the faith—only those who transgressed against them. 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. A recent study by Thomas Hegghammer of the Norwegian Defence Research Establishment identified five prominent objectives:.
Jihadists divide the world into the "realm of Islam" dar al-Islam , lands under Muslim rule where Sharia prevails, and the "realm of war" dar al-harb , lands not under Muslim rule and where under certain circumstances war in defence of the faith can be sanctioned. Muslim rulers and governments who jihadists believe have abandoned the prescriptions of Sharia are considered by them to be outside dar al-Islam and therefore legitimate targets for attack.
Jihadist groups targeted civilians before the emergence of al-Qaeda, but it resorted to violence against them on a scale which no other had until then envisaged. In , Osama Bin Laden and the heads of four jihadist groups in Egypt, Pakistan and Bangladesh signed a declaration of total war against the United States and its allies, and called for the targeting of both soldiers and civilians.
The Prophet Muhammad said Muslim armies should do their best to avoid harming children and other non-combatants. But the declaration says that killing them is an act of reciprocity for the death of Muslim civilians. After 11 September , Bin Laden sought to justify attacking American civilians by arguing that as citizens of a democratic state who elected its leaders, they bore responsibility for their leaders' actions. The targeting of Muslim civilians has proved more controversial.
In , Bin Laden's then deputy, Ayman al-Zawahiri, advised the late leader of al-Qaeda in Iraq AQI , Abu Musab al-Zarqawi, that killing Shia civilians - particularly by beheading them - "won't be acceptable to the Muslim populace however much you have tried to explain it".
Islamic State: Can its savagery be explained? In his declaration, Osama Bin Laden accused the US of "occupying the lands of Islam in the holiest of places, the Arabian Peninsula, plundering its riches, dictating to its rulers, humiliating its people, terrorising its neighbours, and turning its bases in the Peninsula into a spearhead through which to fight the neighbouring Muslim peoples".
These "crimes and sins" amounted to a "clear declaration of war on Allah, his messenger, and Muslims", it concluded. In , two years after Bin Laden's death, Ayman al-Zawahiri wrote in his General Guidelines for Jihad that "the purpose of targeting America is to exhaust her and bleed her to death, so that it meets the fate of the former Soviet Union and collapses under its own weight as a result of its military, human, and financial losses.
Consequently, its grip on our lands will weaken and its allies will begin to fall one after another. Many jihadist groups seek to establish Islamic states in their respective countries of origin, such as Boko Haram in Nigeria and the Islamic Movement of Uzbekistan.
Other groups want to establish a "caliphate" - governed in accordance with Sharia by God's deputy on Earth khalifa, or caliph - that extends across regions. Some, like al-Qaeda, want to re-establish the caliphate that once stretched from Spain and North Africa to China and India.
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