Analysis of the Resource Mobilization Mechanism of the Islamic State
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Poverty and Economics in the Qur'an Author(S): Michael Bonner Source: the Journal of Interdisciplinary History, Vol
Massachusetts Institute of Technology and the editors of The Journal of Interdisciplinary History Poverty and Economics in the Qur'an Author(s): Michael Bonner Source: The Journal of Interdisciplinary History, Vol. 35, No. 3, Poverty and Charity: Judaism, Christianity, and Islam (Winter, 2005), pp. 391-406 Published by: The MIT Press Stable URL: http://www.jstor.org/stable/3657031 Accessed: 27-09-2016 11:29 UTC JSTOR is a not-for-profit service that helps scholars, researchers, and students discover, use, and build upon a wide range of content in a trusted digital archive. We use information technology and tools to increase productivity and facilitate new forms of scholarship. For more information about JSTOR, please contact [email protected]. Your use of the JSTOR archive indicates your acceptance of the Terms & Conditions of Use, available at http://about.jstor.org/terms Massachusetts Institute of Technology and the editors of The Journal of Interdisciplinary History, The MIT Press are collaborating with JSTOR to digitize, preserve and extend access to The Journal of Interdisciplinary History This content downloaded from 217.112.157.113 on Tue, 27 Sep 2016 11:29:33 UTC All use subject to http://about.jstor.org/terms Journal of Interdisciplinary History, xxxv:3 (Winter, 2oo5), 39I-4o6. Michael Bonner Poverty and Economics in the Qur'an The Qur'an provides a blueprint for a new order in society, in which the poor will be treated more fairly than before. The questions that usually arise regarding this new order of society concern its historical con- text. Who were the poor mentioned in the Book, and who were their benefactors? What became of them? However, the answers to these apparently simple questions have proved elusive. -
Pre-Islamic Arabia
Pre-Islamic Arabia The Nomadic Tribes of Arabia The nomadic pastoralist Bedouin tribes inhabited the Arabian Peninsula before the rise of Islam around 700 CE. LEARNING OBJECTIVES Describe the societal structure of tribes in Arabia KEY TAKEAWAYS Key Points Nomadic Bedouin tribes dominated the Arabian Peninsula before the rise of Islam. Family groups called clans formed larger tribal units, which reinforced family cooperation in the difficult living conditions on the Arabian peninsula and protected its members against other tribes. The Bedouin tribes were nomadic pastoralists who relied on their herds of goats, sheep, and camels for meat, milk, cheese, blood, fur/wool, and other sustenance. The pre-Islamic Bedouins also hunted, served as bodyguards, escorted caravans, worked as mercenaries, and traded or raided to gain animals, women, gold, fabric, and other luxury items. Arab tribes begin to appear in the south Syrian deserts and southern Jordan around 200 CE, but spread from the central Arabian Peninsula after the rise of Islam in the 630s CE. Key Terms Nabatean: an ancient Semitic people who inhabited northern Arabia and Southern Levant, ca. 37–100 CE. Bedouin: a predominantly desert-dwelling Arabian ethnic group traditionally divided into tribes or clans. Pre-Islamic Arabia Pre-Islamic Arabia refers to the Arabian Peninsula prior to the rise of Islam in the 630s. Some of the settled communities in the Arabian Peninsula developed into distinctive civilizations. Sources for these civilizations are not extensive, and are limited to archaeological evidence, accounts written outside of Arabia, and Arab oral traditions later recorded by Islamic scholars. Among the most prominent civilizations were Thamud, which arose around 3000 BCE and lasted to about 300 CE, and Dilmun, which arose around the end of the fourth millennium and lasted to about 600 CE. -
'Muhajirun' from Austria. Why They Left to Join ISIS and Why They Don't Return
Spring 2020 Nr. 22 ISSN: 2363-9849 ‘Muhajirun’ from Austria. Why they left to join ISIS and why they don’t return. Veronika Hofingera1, Thomas Schmidingerb aScientific Management, Institute for the Sociology of Law and Criminology (IRKS), bLecturer, Department of Political Science, University of Vienna Abstract Article History After the proclamation of the so-called Islamic State in June 2014 thousands of Received Feb 18, 2020 Europeans, including hundreds of Austrian residents, went to fight and live with Accepted Mar 23, 2020 ISIS or other extremist groups in Syria or Iraq. Austria is one of the European countries with the highest per-capita share of foreign fighters. The article gives a Published Mar 27, 2020 broad overview of the situation in Austria: Who are the different groups relevant in this field? How did young people who grew up in Austria become radicalised, and what is their current status? The data from two Austrian commissioned research projects and one EU-funded project are supplemented by the findings of recent research in northern Syria focusing on the current situation of Austrian foreign fighters and their families and supporters in the region. Keywords: Foreign Fighters, ISIS, Islamic State, Austria, Syria, radicalisation Introduction ISIS and other jihadist groups use an old Arabic term for migrant, ‘Muhajirun’, to refer to those who migrated to the ‘Islamic State’ or to other jihadi-controlled territory in Syria. In the self-conception of male and female activists, this term covers both armed foreign fighters, their wives, and various civilian supporters of jihadist groups. The region still has those Muhajirun who did not die in combat or return to Europe, many are detained by Iraqi, Syrian, or Kurdish forces. -
The Rise of Islam As a Constitutive Revolution
Chapter 5 Revolution in Early Islam: The Rise of Islam as a Constitutive Revolution SAÏD AMIR ARJOMAND We conceive of revolution in terms of its great social and political consequences. In a forthcoming comparative and historical study of revolutions, I contrast to the state-centered revolutions of modern times with another ideal-type of revolution which I call the ‘integrative’ revolution (see the Appendix). This ideal type of revolution – which is an aspect of all revolutions – expresses two simple ideas: revolutions 1) bring to power a previously excluded revolutionary elite, and 2) enlarge the social basis of the political regime. This makes integrative revolu- tions not just political but also ‘social revolutions.’ Integrative revolution is in turn divided into three subtypes, the two sub-types I derive from Aristotle-Pareto and Ibn Khaldun are so labeled. The ‘constitutive’ type is my own invention, of- fering the sharpest contrast to the state-centered or ‘Tocquevillian’ type in that it is the typical pattern of radical change in the political order through the enlarge- ment of political community in ‘stateless societies,’ be they of 6th century BCE Greece or 7th century CE Arabia. In addition to this structural typology, we need to come to terms with the mo- tives and goals of the revolutionaries as historical actors, and here I do what may be politically incorrect from the viewpoint of the theory community by using the term teleology, not in the strict Aristotelian sense but rather as a term denoting the directionality of revolution. Through teleology, I seek to capture the distinc- tive direction of a revolution, its intended or intentionally prefigured conse- quences. -
LINGUISTIC MEANING “Be in This World As If You Were a Stranger Or A
“Be in this world as if you were a stranger or a traveler.” ~Prophet Muhammad (pbuh) The concept of being a stranger and how to interact with the stranger is a common theme in Islamic religious texts. The two primary sources of Islamic teachings are the Qur’an, the Holy Book of Islam, and the Hadith/Sunnah traditions of Prophet Muhammad (peace be upon him). To Muslims, the Qur’an is the literal Word of God, revealed to Prophet Muhammad (pbuh) through Angel Gabriel, who recited the Qur’an to Muhammad (pbuh) in installments for over twenty-three years. The Hadith on the other hand, refers to the statements, actions, and approvals of the Prophet (pbuh) throughout his mission. They are traced back to the Prophet through a chain of narrators and recorded in canonical books. So, what does Islam say and how do Muslims view the stranger? LINGUISTIC MEANING The concept of being a stranger takes TEXT OF THE HADITH OF THE STRANGER various forms and shapes in the The text of focus for this program is the Prophetic statement teachings of Islam. Some key words narrated by Mujahid: that might help us understand the concept include: ‘Abdullah bin ‘Umar said, “Allah's Messenger (pbuh) took hold of my shoulder and said, ‘Be in this world as if you were Gharib – (Singular) strange, alien, a stranger or a traveler.” The sub-narrator added: Ibn ‘Umar foreign, unknown, unfamiliar used to say, “If you survive till the evening, do not expect to Ghurabaa’ – (Plural) strangers aliens, be alive in the morning, and if you survive till the morning, foreigners do not expect to be alive in the evening, and take from your Ghurbah – Strangeness health for your sickness, and (take) from your life for your death.” (Related by Al-Bukhari)1 These words connote being new or unknown in a place or setting. -
THE MASSACRE of the BANU QURAYZA a Re-Examination of a Tradition
THE MASSACRE OF THE BANU QURAYZA A re-examination of a tradition The story of the massacre of the Banu Qurayza (April 627 A.D./Dhu l-Qa'da 5 A.H.), l as recorded in various compilations of the Sira-litera- ture, is concerned with the final blow which the prophet Muhammad struck at the last Jewish tribal group in Medina. According to the widely current tradition, transmitted by the early Muslim scholars of hadith, biographers of the Prophet, jurists and his- torians, Qurayza are said to have concluded a pact with the Prophet in which they committed themselves not to help the enemies of the Proph- et. But when the enemies of the Prophet (i.e. the Confederates, Quraysh and their Allies, the Ahzab - K.) besieged Medina the Banu Qurayza are alleged to have aided the forces of the Prophet's enemies, the Ahzab. Huyayy b. Akhtab, a former leader of the exiled Jewish tribe of the Banu Nadlr is blamed for having instigated Ka'b b. Asad, the leader of Qurayza, to violate the agreement with the Prophet and for having pressed him to negotiate with the leaders of the Ahzab. The Prophet succeeded by stratagem to undermine the mutual confidence between Qurayza and the Ahzab and to spoil their strategic plans against him and against the Muslim community at Medina. The failure of the siege of Medina by the Ahzab and their disordered and hasty retreat marked a manifest victory for the Prophet and left Qurayza in a precarious posi- tion, facing the forces of the Prophet in isolation. -
Quran and Conquest
01ch.qxp 5/20/15 5:35 PM Page 5 ONE QURAN AND CONQUEST MUHAMMAD, THE QURAN, AND JIHAD Islam did not begin with violence. Rather, it began as the peaceful proclamation of the absolute unity of God by the Prophet Muhammad (ca. 610 c.e.) in the pagan-dominated town of Mecca. The early suras (chapters) of the Quran proclaim this basic message: “Say: He is Allah, the only One, Allah, the Everlasting. He did not beget and is not begot- ten, and none is His equal” (Quran 112). Initially, Muhammad was instructed merely to communicate this message to his immediate family and close friends, who, together with a number of social outcasts and slaves, formed the original community of Muslims. Within a few years, the Prophet and his adherents found themselves increasingly persecuted for their beliefs by the elite of the Quraysh (the tribe that dominated Mecca). Muhammad proselytized among the tribesmen of the oasis of Yathrib, about 150 miles to the north of Mecca, who accepted his mes- sage. In 622 he, together with the other Muslims, emigrated to this oasis, which was subsequently called Medina. Muslim history begins with the hijira—Muhammad’s emigration to Medina (although there continue to be major, unresolved problems with the historicity of the events narrated below concerning the life of the Prophet Muhammad and the first conquests). Medina was not a town in the conventional sense but rather a collection of small villages and forts spread over the oasis, divided politically among two pagan Arab tribes— the Aws and the Khazraj—and three smaller Jewish tribes: the Banu 5 01ch.qxp 5/20/15 5:35 PM Page 6 6 /QURAN AND CONQUEST Qaynuqa, the Banu al-Nadir, and the Banu Qurayza. -
(AS) and Prophet Isma'il
Lesson # 1 1. Allah has blessed the city of Makkah and Madinah. 2. Prophet Ibrahim (AS) and Prophet Isma’il (AS) built Ka’bah. 3. Prophet Muhammad (S) was born in the city Makkah 4. Prophet Muhammad (S) received first Wahi of the Qur’an in Makkah. 5. Before Prophet Muhammad (S) migrated to Madinah, it used to be known as Yathrib. 6. The sacred Masjid un_Nabawi is in Madinah. Lesson # 2 1. The kuffar decided to kill Prophet Muhammad (S) to stop the message of Islam. 2. Angel Jibril told Prophet Muhammad (S) about kuffar’s plan to kill him and that he has to migrate to Madinah. 3. Prophet Muhammad (S)’s cousin Ali stayed behind in the house when Prophet Muhammad (S) migrated to Madinah. 4. Prophet Muhammad (S) and Abu Bakr (RA) stayed in Cave Thawr for 3 days as Kuffar were searching for them after they found out that Prophet Muhammad (S) left Makkah. Lesson # 3 1. The meaning of the word Hijrah is migration. 2. Prophet Muhammad (S) and Abu Bakr (RA) arrived in Madinah after 2 weeks. 3. Prophet Muhammad (S) camel’s name was Qaswa. 4. Prophet Muhammad (S) stayed at the house of Abu Ayyub when he arrived in Madinah. 5. The tribes of Aws and Khazraj used to fight before accepting Islam. Prophet Muhammd (S) asked them to stop fighting and live in peace. 6. The people who migrated from Makkah were known as Muhajirun. 7. The people of Madinah were known as Ansars. Lesson #4 1. Prophet Muhammad (S) said “Whoever builds a Masjid on earth, Allah (SWT) will build a house for him in Jannah” 2. -
Religious Pluralism and Peace: Lessons from the Medina Charter
www.rsis.edu.sg No. 035 – 16 February 2016 RSIS Commentary is a platform to provide timely and, where appropriate, policy-relevant commentary and analysis of topical issues and contemporary developments. The views of the authors are their own and do not represent the official position of the S. Rajaratnam School of International Studies, NTU. These commentaries may be reproduced electronically or in print with prior permission from RSIS and due recognition to the author(s) and RSIS. Please email: [email protected] for feedback to the Editor RSIS Commentary, Yang Razali Kassim. Religious Pluralism and Peace: Lessons from the Medina Charter By Mohamed Bin Ali Synopsis The Medina Charter constituted by Prophet Muhammad in 622 in Arabia was intended to end inter-tribal conflicts and maintain peace and cooperation among the Medinan people 1,400 years ago. Many lessons can be drawn from the Charter to enhance peaceful inter-religious relations today amid current moves to revive this historic document. Commentary THE MEDINA Charter (Arabic: Sahifah Medina or Dustur Medina) is arguably known to be the first constitution ever written incorporating religion and politics. Drawn up by Prophet Muhammad, the Charter was intended to end inter-tribal conflicts and maintain peace and cooperation among the people of Medina, which, after Mecca, is Islam’s second holiest place where the first Muslim community was established. It constituted a formal agreement between Prophet Muhammad and all the tribes and families of Yathrib (the old name for Medina) including Muslims, Jews, Christians and pagans. The Charter serves as an example for resolving disputes where peace and pluralism were achieved not through violence but rather respect, tolerance, and peaceful means. -
David Drennan – an Introduction to Islam
David Drennan An Introduction to Islam ISLAM IS A WORLD RELIGION followed by around one-fifth of the world’s population. At one stage it was the dominant religion everywhere between what is now Western China in the ‘Far East’, and Spain/Morocco in the West. Although Islam is most often portrayed as a Middle Eastern – specifically Arab – religion, the countries with the largest numbers of Muslims are, respectively, Indonesia, Pakistan and India.1 The two main rites of Islam are Sunni (about 85%) and the Shi‘a (about 10-15%), the latter being most closely associated with Iran.2 This article will give an overview of key Islamic beliefs and practices, as well as a brief account of the life of Islam’s most important person: the Prophet Muhammad. Tracing it back to its Arabic root, the word ‘islam’ comes from salima, which means ‘to be safe and secure’ with the connotation of being complete or whole.3 From a religious perspective, Islam describes the believer’s spiritual state in ‘surrendering’ or ‘submitting’ (aslama in Arabic) throughout life in a state of deference and service to God in the hope of attaining spiritual peace and wholeness (salam in Arabic) both in this life and the next. This is achieved by believing in the oneness of God, the messengership of Muhammad, and acting according to Islam’s teachings. Adherents believe that in being obedient to God and living a pious life, they will attain nearness to the divine and be granted paradise in the afterlife, as opposed to being punished in the hellfire for disbelief and disobedience. -
The Strategies in the Battles and Struggles of Prophet Muhammad: How It Can Be Applied in Modern Business
International Business Research; Vol. 8, No. 11; 2015 ISSN 1913-9004 E-ISSN 1913-9012 Published by Canadian Center of Science and Education The Strategies in the Battles and Struggles of Prophet Muhammad: How It Can Be Applied in Modern Business GholamReza Zandi¹, Naser Zandi Pour Joupari² & Ayesha Aslam³ ¹ Graduate School of Business, SEGi University, Malaysia ² Department of Management, Rafsanjan Branch, Islamic Azad University, Iran ³ Scholar, SEGi University, Malaysia Correspondence: GholamReza Zandi, Associate Professor Dr., Graduate School of Business, SEGi University, Kuala Lumpur, 47810, Malaysia. Tel: 60-3-6145-3148. E-mail: [email protected] Received: September 23, 2015 Accepted: September 28, 2015 Online Published: October 26, 2015 doi:10.5539/ibr.v8n11p84 URL: http://dx.doi.org/10.5539/ibr.v8n11p84 Abstract The main purpose of this study is to investigate the strategies of Prophet Muhammad PBUH in wars and struggles, and how they are practiced now in contemporary businesses and organizations. This study is interested to read the biography oh Prophet Muhammad, the strategies which He made during wars and migration, their execution and consequences and how modern businesses adopt these strategies to improve the organizational graph. The purpose of this paper is thoroughly study the biography of beloved Prophet and to recall the Holy Prophet (PBUH) strategies, which He used during his life and mostly implemented in wars and battles for victory. The concept of making strategies is came from Him, which now world widely followed by everyone even by Muslims or not Muslims. Prophet presented the thought of environmental Analysis, for the purpose to get information from external and internal environment about enemies. -
Khadīja and ʻā'isha: a Study of Premodern and Modern Scholarly Portrayals By
KHADĪJA AND ʻĀ’ISHA: A STUDY OF PREMODERN AND MODERN SCHOLARLY PORTRAYALS BY NASEEHA S. HUSSAIN THESIS Submitted in partial fulfillment of the requirements for the degree of Master of Arts in Religion in the Graduate College of the University of Illinois at Urbana-Champaign, 2015 Urbana, Illinois Master's Committee: Professor Valerie J. Hoffman, Chair and Director of Research Professor Wayne Pitard Professor Eric S. Calderwood ABSTRACT This is a study of the portrayals of two of the most influential women in Islamic history: Khadīja bint Khuwaylid and ‘A2’isha bint Abū Bakr. This paper will outline the descriptions of these women made by both premodern and modern scholars. The eighth volume of Muḥammad Ibn Sa‘d’s Al-Ṭabaqa̅t al-Kubrá and Badr al-Dīn al- Zarkashī’s Al-Ijāba li-īrād mā istadrakathu ʻĀʾisha ʻala al-ṣaḥāba make up the premodern scholarly works studied. The modern works included in the study are ʻĀ'isha ʻAbd al-Raḥmān's The Wives of the Prophet and Fatima Mernissi's The Veil and the Male Elite. ii To Mummy and Abba iii ACKNOWLEDGMENTS This thesis was written only because I had the support of many people. The advice and guidance of my advisor, Professor Valerie J. Hoffman, have been invaluable to me in this project and beyond. I greatly appreciate the time Professor Pitard took to advise me about the master's thesis process. I am extremely grateful for Professor Calderwood’s advice and for encouraging me to find my “academic swagger.” I would like to thank the Department of Religion for supporting me and giving me the opportunity to learn and teach.