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International Coop.Indd APA Newsletters Volume 05, Number 2 Spring 2006 NEWSLETTER ON INTERNATIONAL COOPERATION FROM THE EDITOR, OMAR DAHBOUR ARTICLES HAFIZ PROFESSOR NAZEEM GOOLAM “Understanding Jihad in Islam” ANTÓNIO MARQUES “An Expressivist Point of View on the Inner and Outer Relations” MARIA FILOMENA MOLDER “The Productive Inactuality of Benjamin’s Concept of Criticism” PHILOSOPHICAL STUDIES IN CHINA IN VIEW OF CONSTRUCTIVE ENGAGEMENT BO MOU “Introduction” ZHAO DUNHUA “Some Progressive and Problematic Features of Current Philosophy in China” XIANGLONG ZHANG “Studies of Continental Philosophy in China and Its Comparative Engagement of Traditional Chinese Philosophy” BO MOU “Analytic Movement in Modern Chinese Philosophy and Its Constructive Engagement with Traditional Chinese Philosophy” JINFEN YAN “The Study of Ethics in China” © 2006 by The American Philosophical Association ISSN: 1067-9464 WEIMIN SUN “Studies of Logic in China” CONTRIBUTORS ANNOUNCEMENTS APA NEWSLETTER ON International Cooperation Omar Dahbour, Editor Spring 2006 Volume 05, Number 2 Where is the sense of honour of the Muslims, the ROM THE DITOR pride of the believers, the zeal of the faithful?...They F E have become negligent and lazy...If, God forbid, Islam should draw rein, obscure her splendour, blunt her sword, there would be no one, East or West, far or This issue of the Newsletter on International Cooperation near, who would blaze with zeal for God’s religion or includes several articles that have been written for conferences choose to come to the aid of truth against error. This in the past year, some sponsored or cosponsored by the APA’s is the moment to cast off lethargy, to summon from Committee on International Cooperation: [1] continuing far and near all those men who have blood in their our informal series of articles dealing with various issues in veins…God-willing, the unbelievers shall perish and contemporary Islamic philosophy and history, we publish an the faithful have a sure deliverance.2 article by Professor Nazeem Goolam, which he presented at the Twenty-Second World Congress of Philosophy of Law and Social Philosophy in Granada, Spain, in May 2005; [2] two articles from These were the words of Salahuddin’s cry for jihad against the a session on “Current Topics in Portuguese Philosophy” at the united might of Europe in 1191. APA Eastern Division meeting in New York City in December The word jihad is derived from the Arabic word al-jahd, 2005 are also published herein; and, finally, [3] a session at meaning a struggle, or striving. It does not necessarily mean this same conference on “Philosophical Studies in China” is war or resorting to the use of the sword and the shedding of published here in its entirety. blood. The word jihad includes a striving, undergoing hardship and forbearance in great difficulty, while standing firm against one’s enemies. The actual words for war in Arabic are al-harb and al-qital.3 ARTICLES Jihad denotes the exertion of one’s power in the path of Allah and encompasses the struggle against evil in whatever form or shape it may arise. Al-Kasani, in his work, Bada’i al- Sana’i, states that in terms of the Shari’ah the word jihad is used Understanding Jihad in Islam in expending ability and power in struggling in the path of Allah Hafiz Professor Nazeem Goolam by means of life, property, words, and other means.4 In the same Department of Jurisprudence, University of South Africa vein, the great Pakistani scholar Mawlana Abu’l A’la Mawdudi explained that jihad “was not war, but a struggle—a struggle 1. Introduction and Meaning of “Jihad” not in the name of God but along the path set by God.”5 In Islam, the primary purpose of the human being on O you who believe, what is earth is to fulfill his or her duty to Allah, the Supreme Being, to strive and struggle in the enjoining of good (ma’aruf) and The matter with you? that the forbidding of evil (munkar). No doubt, then, that the word When you are asked to go jihad has been described as the most glorious word in the Forth in the Cause of Allah vocabulary of Islam.6 Malik states that the word jihad, broadly You cling heavily to the earth speaking, means “to strive,” “to struggle,” or “to further the 7 Do you prefer the life of this world Divine Cause or Purpose.” Although different Muslim scholars have distinguished various types of jihad,8 wars of public To the Hereafter? But little is interest, and wars against polytheists and apostates, one can The comfort of this life as compared struggle or strive to further Allah’s purpose primarily through With the Hereafter... four types of jihad, namely: (1) that of the heart (faith); Unless you go forth (2) that of the tongue (good speech); He will punish you (3) that of the hand (good works), and With a grievous penalty (4) that of the sword (jihad or holy war).9 And put others in your place The first three categories comprise what has been termed But Him you would not harm the “greater jihad,” that is, the struggle to purify oneself and to In the least. For Allah submit fully to Allah. The fourth category refers to the “lesser 1 jihad,” or warfare. And it is this “lesser jihad” with which this Hath power over all things. paper is concerned. — APA Newsletter, Spring 2006, Volume 05, Number 2 — 2. The Qur’an and Ahadith on Jihad exemplified in the life of the Prophet. They believe in The Qur’anic verses (ayat) on jihad were revealed to the courage, obedience, discipline, duty and a constant Prophet Muhammad (on whom be peace) in Medina because striving by all the means in their power, physical, moral, the enemies of Islam refused to leave the Muslims at peace intellectual and spiritual, for the establishment of truth notwithstanding the fact that the Prophet and his followers had and righteousness. They know that war is an evil, but migrated thereto. In such conditions, it was imperative to defend they will not flinch from it if their honour demands it the cause of Islam and the recently established capital of the and a righteous Imam (such as Muhammad was per Islamic state. According to Doi, the first verse (ayah) revealed excellence) commands it, for then they know that they concerning jihad was the following: are not serving carnal ends.16 To those against whom war is made, permission is Sayyed Qutb,17 too, after examining the theory of war and given to fight, because they are wronged, and verily peace in Islamic international law, concludes that peace is the Allah is Most Powerful for their aid.10 rule while war is the exception. Qutb argues that war should only be resorted to in order to achieve one of the following Johnson adds that the warrant for jihad in the sense four objectives: of defensive warfare or military action can be traced to the (i) to uphold the rule of Allah on earth, so that the permission given to the first Muslims in Medina to fight back complete submission of human beings would be to against those who broke their solemn pledges. Allah speaks: Him exclusively; Will you not fight against them who violated their (ii) to eliminate oppression, extortion, and injustice by oaths, instituting the word of Allah; plotted to drive out the Messenger and took the initiative by first attacking you (iii) to achieve the human values that are considered by Do you fear them? Nay, it is Allah to underlie the purpose of life; Allah Whom you should more justly fear (iv) to secure people against terror, coercion, and If you believe.11 injury.18 Thus, while some may regard jihad as the most glorious The treatment to be meted out to such unbelievers is very word in the vocabulary of Islam, perhaps the word salaam clear. Again, Allah speaks: (peace) is the most glorious word in Islam’s vocabulary. The If they withdraw not from you, and do not offer you striving and struggling is thus for the sole purpose of attaining (guarantees of) peace and do not restrain their a truly just social order based on Islamic law and precepts. hands Thus, in Islamic legal theory, as Majid Khadduri argues, jihad Seize them and slay them is a temporary legal device designed to achieve the ideal Wherever you come across them Islamic public order and to secure justice and equality for all In their case We have provided you with people.19 Clear authority against them.12 Notwithstanding the fact that peace is the rule and war is the exception in Islamic legal theory, the Qur’an condones But perhaps the most oft-quoted Qur’anic verses in respect offensive military action in certain circumstances. Allah of jihad are the following: declares: Fight in the cause of Allah those who fight you, And fight them until there is no more But do not transgress limits Tumult and oppression For Allah loveth not transgressors. And there prevails justice and faith And slay them wherever you find them In Allah everywhere And drive them out from where they But if they cease, indeed Allah Have driven you out. Doth see all that they do. For tumult and oppression are If they refuse, be sure Worse than slaughter... That Allah is your Protector Fight them until God’s religion The Best to Protect and the Reigns supreme Best to Help.20 But if they cease God is Oft-Forgiving, Most Merciful.13 As far as the ahadith is concerned, the Prophet Muhammad (on whom be peace) had the following, inter alia, to say on In his commentary on verse 190, Yusuf Ali states that war is jihad: permissible in self-defense and within well-defined limits.
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