Mediating Desire: Yūsuf Al-Qaraḍāwī and the Circulation of Norms on Gender Sexuality in the Transnational Muslim Public

Total Page:16

File Type:pdf, Size:1020Kb

Mediating Desire: Yūsuf Al-Qaraḍāwī and the Circulation of Norms on Gender Sexuality in the Transnational Muslim Public Zurich Open Repository and Archive University of Zurich Main Library Strickhofstrasse 39 CH-8057 Zurich www.zora.uzh.ch Year: 2018 Mediating desire: Yūsuf al-Qaraḍāwī and the circulation of norms on gender sexuality in the transnational Muslim public Hamid, Amir Posted at the Zurich Open Repository and Archive, University of Zurich ZORA URL: https://doi.org/10.5167/uzh-144829 Dissertation Published Version Originally published at: Hamid, Amir. Mediating desire: Yūsuf al-Qaraḍāwī and the circulation of norms on gender sexuality in the transnational Muslim public. 2018, University of Zurich, Faculty of Arts. Mediating Desire YŪSUF AL-QARAḌĀWĪ AND THE CIRCULATION OF NORMS ON GENDER & SEXUALITY IN THE TRANSNATIONAL MUSLIM PUBLIC Thesis presented to the Faculty of Arts and Social Sciences of the University of Zurich for the degree of Doctor of Philosophy by Amir Hamid Accepted in the fall semester 2017 on the recommendation of the doctoral committee: Prof. Dr Andreas Kaplony (main supervisor) PD Dr Rainer Brunner Prof. Dr Ulrich Rudolph Zurich, 2018 Picture Credit: “Nisāʾ”, 15 June 2008. Table of Contents Acknowledgements 3! Prologue 5! 1.! Introduction .............................................................................................................................. 6! 2.! Al-Qaraḍāwī and Academic Scholarship Revisited ............................................................ 24! 3.! The Condition of Exile ............................................................................................................ 43! I. The Production of Norms 48! 1.! The Subject of Desire .............................................................................................................. 49! 2.! The Subject of Knowledge ..................................................................................................... 55! 3.! The Materiality of Knowledge .............................................................................................. 61! II. The Circulation of Norms 66! 1.! Reimagining the Muslim Reader .......................................................................................... 67! 2.! Revisiting the Subject of Desire ............................................................................................ 78! 3.! The Beauty of the Question ................................................................................................... 86! 4.! The Conscious Muslim Viewer ........................................................................................... 104! III. The Normative Force of Reality 113! 1.! Mediating Reality .................................................................................................................. 114! 2.! The Two Jāhiliyyas ................................................................................................................. 123! 3.! Human Nature (Fiṭra) and Divine Revelation - A Perfect Harmony ............................. 127! 4.! “Filling the Void” – Reinscribing Fiqh into the Public Sphere ....................................... 144! 5.! Revisiting the Subject of Desire: Female Circumcision & the Right to Pleasure ........ 156! Conclusion and Epilogue 177! Bibliography 181! Publications by al-Qaraḍāwī ........................................................................................................ 182! Other Literature ............................................................................................................................. 190! 2 Acknowledgements When submitting a thesis at the University of Zurich, each PhD candidate is required to sign a declaration that he has written his dissertation without any illegal assistance. Despite spending my short academic life in tedious innocence and unspoiled integrity, I have to admit that I would not have been able to begin, let alone complete, this book without … … my “Doktorvater” Professor Andreas Kaplony and his ongoing moral and intellectual support, his patience and persistent encouragement to write this work – despite my profound doubts until the end; … Professor Ulrich Rudolph, who awakened my interest in the profound historicity of Muslim thought; … Professor Bettina Dennerlein and her indispensable inputs on how to interweave the fine thread of philology with the larger texture of theory; ... PD Dr Rainer Brunner and his vigilant eye on the boundaries of the discipline; … Dr Johannes Thomann, who guided me through the arcane labyrinth of an impeccable Orientalist library; … Dr James Weaver, who shared with me his profound fascination and expertise on the intellectual history of Muslim thought; … Dr Tobias Heinzelmann and his intellectual sensibility for the materiality of the text; … Dr Philipp Hetmanzic, who shared the ordeals of “PhD-ing”; 3 … Professor Ralph Weber who introduced me to the methods and ideas of comparative thinking; … Dr Alexandre Caeiro, who drank a cup of coffee with me in Doha; … Shaykh Dr Yūsuf al-Qaraḍāwī and his staff and their warm reception and kind support of my research; … the intellectual and financial support and the impeccable reception by the University Research Priority Program (URPP) Asia and Europe at the University Zurich; … the most generous financial support of the Humer Foundation for Academic Talent. Finally, I would like to thank my friends, who kept taking me for strolls on the sunny and the wild side of life, and my beloved Sarah, my son Arun and my family, whom I thank from the bottom of my heart for being there. Zurich/Munich, 10 November 2017 4 Prologue 5 1. Introduction { ْ)' ِﺪﻧَﺎ ﱢ#ﻟﺼ َﺮ َ#" ْ,ﻟ ُﻤ ْﺴﺘَﻘِ"ﻢ} {Guide us in the straight path} AL-FĀTIḤA, Q 1: 6 It is Sunday evening, 5 November 2006, 10.15 p.m. local time in Mecca. A camera captures the panorama of a city from the edge of a bridge under which a broad river flows. The silhouettes of red house roofs and a pointed church tower stand out on the horizon of the opposite bank. Then the images depicts a long drawn arch, until the church tower finally moves into focus. A male voice starts off-screen. ﻓﻲ ﻣﺪ#ﻨﺔ ﺑ#ﺮ! *ﻻﺳﻜﺘﻠﻨﺪ"ﺔ #ﺬ! #"! 'ﻟﻤﻨﺎ"ﺮ 'ﻟﺴﺎﺣﺮ! ﺣﻂ &ﻟﺮﺣﺎ! ﺑﺎﻟﺪﻛﺘﻮ! ﻋﻤﺎ! #ﻟﺴﻌﺪ#"! &%ﺳﺮﺗ! ﻗﺒﻞ $ﻛﺜﺮ ﻣﻦ ﻋﺸﺮ ﺳﻨﻮ"! ﻟ$ﻌ$ﺸﻮ! ﻓﻲ ﺑ#ﺌﺔ ﻟ#ﺴﺖ ﺑﺒ%ﺌﺘ"ﻢ 'ﻹﺳﻼﻣ"ﺔ In this Scottish town, Perth, endowed with enchanting views, Dr ʿImād al-Saʿdāwī and his family settled down more than ten years ago to live in an environment that is not their Islamic environment. For a moment, the church gable appears in the image close-up. This is followed by a jump cut to the profile of a man sitting at the wheel of a car. Whitewashed facades of houses pass behind green bushes along the edge of the road. The next shot is the river again, this time in close-up. Waves and whirlpools curl its surface. ﻛﺎﻧﺖ #ﻟﺒﺪ#"ﺔ ﺻﻌﺒﺔ ﻓﺎﻟﻤﺨﺎ"! 'ﻧﺘﺎﺑﺘ"ﻢ ﻣﻦ ﻛﻞ ﺟ"ﺔ &%ﻟﻘﻠﻖ ﺳﺎ$#"ﻢ ﺑﺸﺄ! ﺗﻨﺸﺌﺔ 'ﺑﻨﺎﺋ"ﻢ )'ﻟﺘﻮﻓ"ﻖ ﺑ"ﻦ &ﻟﺘﻤﺴﻚ ﺑﺜﻘﺎﻓﺘ"ﻢ )'ﻟﺘﻌﺎ"ﺶ ﻣﻊ &ﻟﻤﺠﺘﻤﻊ &ﻟﻐﺮﺑﻲ The beginning was hard. Fears afflicted them from every side, and concerns assaulted them about the education of their children and the compromise between adherence to their culture and coexistence with Western society. Dr al-Saʿdāwī gets out of his car. A boy hurries towards him and stretches out his hand. The doctor gently pulls him to him, bends down and kisses him on the cheek: a picture of family intimacy. 6 و.Y\X. ? 9 [R أ ن وc#ت أ<0ة ا.#F*Gر D-?د n9?!05 : ; ?V*.?m ا.6B80Z وا.o)?ة ا.Pي أ!?ر ا.80p_ أV9?9?. However, it was not long before the family of Dr ʿImād al-Saʿdāwī found the object of their long-cherished desire (ḍālla) in the programme al-Sharīʿa wa-l-ḥayāt, which illuminated the way (ṭarīq) before them. Global flows of persons, objects, images and ideas have unsettled and reconfigured many of the intimate ties that bound society to territory, culture to place and religion to region in a now distant – and presumedly more sedentary – past.1 At the same time, new scapes of ideology, technology, finance and media have emerged, and have established novel territories, collective identities and individual desires that cut across the imaginary boundaries of postcolonial nation–states.2 The visible appearance of Muslim actors in these transnational territories has not only disturbed prior sensibilities and understandings of Islam and Muslim identity, as some scholars have pointedly remarKed.3 It has also brought into question many supposedly unquestionable ideas, profound convictions and teleological narratives of secularism, modernity and the liberal public in so-called “Western” societies.4 The female body, gendered identities, sexuality, marriage and the 1 Academic research on the different dimensions of globalization has multiplied since the 1990s (Steger et al. 2014). A central analytical contribution, on which my introductory statement draws, has been made by Arjun Appadurai (1996) and his notion of scapes as cultural and deterritorialized spaces that enable the global exchange of persons, objects and ideas. For a lucid overview on the genealogy of globalization and the career of the concept, see the essay by James and Steger (2014) published in the journal Globalizations, as well as their subsequent interviews with some major contributors to the debate, including Appadurai (2014), Roland Robertson (2014), David Held (2014), SasKia Sassen (2014), Joseph E. Stiglitz (2014) and Jonathan Friedman (2014). For an early and much referenced study on the effects of globalization on Islam, see Roy 2002. 2 Appadurai 1996. 3 See e.g. Göle 2002; Roy 2002. 4 The inverted commas indicate the problematization of the “West” as an ontological category that is naturally
Recommended publications
  • The Existence of Maslahah Mursalah As the Basis of Islamic Law Development in Indonesia
    Jurnal Krtha Bhayangkara, Volume 13 Nomor 2, Desember 2019 THE EXISTENCE OF MASLAHAH MURSALAH AS THE BASIS OF ISLAMIC LAW DEVELOPMENT IN INDONESIA Adi Nur Rohman Fakultas Hukum, Universitas Bhayangkara Jakarta Raya [email protected] Naskah diterima: Revisi: Naskah disetujui: 2/09/2019 22/09/2019 4/10/2019 Abstrak Makalah ini bertujuan untuk menganalisis konsepsi maslahah dalam wacana perkembangan hukum Islam. Selanjutnya, makalah ini menguraikan keberadaan masalah dan melihat lebih dalam ke dalam implementasi masalah sebagai dasar untuk pengembangan hukum Islam di Indonesia. Makalah ini adalah yuridis normatif menggunakan pendekatan doktrinal. Pada akhirnya, dapat disimpulkan bahwa konsepsi maslahah adalah metode penggalian hukum Islam yang didasarkan pada aspek manfaat dan kebaikan bagi manusia selama tidak bertentangan dengan norma syariah Islam. Selain itu, implementasi masalah sebagai dasar untuk penemuan hukum Islam di Indonesia tidak dapat disangkal. Hal ini dapat dilihat dari daruratnya undang-undang atau peraturan di bawahnya yang mengatur berbagai aspek hukum Islam di Indonesia dalam menanggapi masalah kehidupan masyarakat sebagai dampak dari zaman dan teknologi. Kata Kunci: eksistensi, maslahah mursalah, hukum Islam. Abstract This paper aims to analyze the conception of maslahah in the discourse of the development of Islamic law. Furthermore, this paper elaborates the existence of maslahah mursalah and looks deeper into the implementation of maslahah as a basis for the development of Islamic law in Indonesia. This paper is normative juridical using a doctrinal approach. In the end, it can be concluded that the conception of maslahah is a method of extracting Islamic law which is based on aspects of benefit and goodness for humans as long as it does not conflict with Islamic sharia norms.
    [Show full text]
  • Ijtihad Institutions: the Key to Islamic Democracy Bridging and Balancing Political and Intellectual Islam Adham A
    Richmond Journal of Global Law & Business Volume 9 | Issue 1 Article 4 2010 Ijtihad Institutions: The Key To Islamic Democracy Bridging And Balancing Political And Intellectual Islam Adham A. Hashish Alexandria University Follow this and additional works at: http://scholarship.richmond.edu/global Part of the Comparative and Foreign Law Commons, and the Religion Law Commons Recommended Citation Adham A. Hashish, Ijtihad Institutions: The Key To Islamic Democracy Bridging And Balancing Political And Intellectual Islam, 9 Rich. J. Global L. & Bus. 61 (2010). Available at: http://scholarship.richmond.edu/global/vol9/iss1/4 This Article is brought to you for free and open access by the Law School Journals at UR Scholarship Repository. It has been accepted for inclusion in Richmond Journal of Global Law & Business by an authorized administrator of UR Scholarship Repository. For more information, please contact [email protected]. \\server05\productn\R\RGL\9-1\RGL103.txt unknown Seq: 1 2-FEB-10 14:13 IJTIHAD INSTITUTIONS: THE KEY TO ISLAMIC DEMOCRACY BRIDGING AND BALANCING POLITICAL AND INTELLECTUAL ISLAM Adham A. Hashish* “Be conscious of God, And speak always the truth.”1 Religion is a timeless culture in the Middle East. This article interprets Islam not only as part of the problem of democracy in the Middle East, but rather part of the solution. It proposes a formula of checks and balances that has its origins in Islamic history. In order to introduce this topic, first, I will focus on three stories; second, I will tell some history; and third, I will make my argument. Wikipedia, a free online encyclopedia, is a common source of information.
    [Show full text]
  • Understanding Islamic Law (Sharī’A)
    Understanding Islamic Law (Sharī’a) bhala understanding 2e.indb 1 7/6/16 8:09 AM bhala understanding 2e.indb 2 7/6/16 8:09 AM Understanding Islamic Law (Sharī’a) second edition Raj Bhala Associate Dean for International and Comparative Law and Rice Distinguished Professor, University of Kansas School of Law Carolina Academic Press Durham, North Carolina bhala understanding 2e.indb 3 7/6/16 8:09 AM Copyright © 2016 Carolina Academic Press LLC All Rights Reserved Library of Congress Cataloging-in-Publication Data Names: Bhala, Raj, author. Title: Understanding Islamic law / Raj Bhala. Description: Second Edition. | Durham, North Carolina : Carolina Academic Press, [2016] | Includes bibliographical references and index. Identifiers: LCCN 2016027161 | ISBN 9781632849502 (alk. paper) Subjects: LCSH: Islamic law. Classification: LCC KBP144 .B49 2016 | DDC 340.5/9--dc23 LC record available at https://lccn.loc.gov/2016027161 Carolna Academic Press LLC 700 Kent Street Durham, NC 27701 Telephone (919) 489-7486 Fax (919) 493-5668 www.caplaw.com Printed in the United States of America bhala understanding 2e.indb 4 7/6/16 8:09 AM Bismillah ir Raḥmān ir Raḥīm (In the Name of God, the Most Gracious, the Most Merciful) Christians and Muslims are brothers and sisters. We must therefore consider ourselves and conduct ourselves as such. Together, we must say no to hatred, to revenge and to violence, particularly that violence which is perpetrated in the name of a religion or of God himself. God is peace, salām. His Holiness, Pope Francis (1936–), Bishop of Rome Address and Meeting with the Muslim Community Central Mosque Bangui, Central African Republic 30 November 2015 May the pure, brilliant sun of bodhicitta [enlightened mind] Dawn in each and every heart and mind Dispelling the darkness of suffering and confusion Unstoppably — until all are illumined and awakened.
    [Show full text]
  • Interpreting the Qur'an and the Constitution
    INTERPRETING THE QUR’AN AND THE CONSTITUTION: SIMILARITIES IN THE USE OF TEXT, TRADITION, AND REASON IN ISLAMIC AND AMERICAN JURISPRUDENCE Asifa Quraishi* INTRODUCTION Can interpreting the Qur’an be anything like interpreting the Constitution? These documents are usually seen to represent overwhelming opposites in our global legal and cultural landscapes. How, after all, can there be any room for comparison between a legal system founded on revelation and one based on a man-made document? What this premise overlooks, however, is that the nature of the founding legal text tells only the beginning of the story. With some comparative study of the legal cultures that formed around the Qur’an and the Constitution, a few common themes start to emerge, and ultimately it turns out that there may be as much the same as is different between the jurisprudence of Islam and the United States. Though set against very different cultures and legal institutions, jurists within Islamic law have engaged in debates over legal interpretation that bear a striking resemblance to debates in the world of American constitutional theory.1 We will here set these debates next to * Assistant Professor, University of Wisconsin Law School. The author wishes to thank Frank Vogel and Jack Balkin for their support and advice in the research that contributed to this article, and Suzanne Stone for the opportunity to be part of a stimulating conference and symposium. 1 Positing my two fields as “Islamic” and “American” invokes a host of potential misunderstandings. First, these are obviously not mutually exclusive categories, most vividly illustrated by the significant population of American Muslims, to which I myself belong.
    [Show full text]
  • Untangling the Complex Web of Islamic Law: Revolutionizing the Sharia Maliha Masood
    The Fletcher School Online Journal for issues related to Southwest Asia and Islamic Civilization Fall 2003, Article 4 Untangling the Complex Web of Islamic Law: Revolutionizing the Sharia Maliha Masood The Foundation of the sharia is wisdom and the safeguarding of people’s interests in this world and the next. In its entirety, it is justice, mercy and wisdom. Every rule which transcends justice to tyranny, mercy to its opposite, the good to the evil and wisdom to triviality does not belong to the sharia although it might have been introduced therein by implication. The sharia is God’s justice and mercy among His people. —Ibn al‐Qayyim al‐Jawziya, Medieval Muslim Jurist Seeking knowledge is mandatory for every Muslim. —Prophet Muhammad (PBUH) hotly contested decisions. Therefore, the The Concept of Law in Islam peculiarity inherent in Islamic law is its dual When scholars, politicians or lay observers nature as both divine law and jurists’ law. speak of “Islamic law,” it is presumed that they It is important to keep in mind that the sharia are referring to “the sharia.” However, as becomes law through the process of interpretation, 2 demonstrated in this analysis, there is a subtle, codification and legislation. This is the but important, distinction between these two fundamental goal of Muslim jurisprudence: to terms. The sharia is the totality of divine reach an understanding (fiqh) of God’s categorizations of human acts as laid out in the articulations (sharia). Consequently, Muslim legal Quran and the Hadith, constituting issues of both theory is referred to as usul‐al‐fiqh or the sources 1 3 legality and morality.
    [Show full text]
  • An Introduction to Collective Ijtihad (Ijtihad Jama‘I): Concept and Applications
    An Introduction to Collective Ijtihad (Ijtihad Jama‘i): Concept and Applications Aznan Hasan Abstract This article explores the concept of collective ijtihad as a means of determining new judicial judgments. Accordingly, it analyzes the theoretical framework of this kind of ijtihad and its applica- tion by discussing the various institutions that practice it. In gen- eral, this article seeks to present this as a practical mechanism for ascertaining the Shari‘ah’s opinion concerning the Muslim ummah on a variety of current issues. At the outset, it will pre- sent briefly the controversy concerning the closure of the gate of ijtihad, for this kind of ijtihad relies heavily upon our recogni- tion that, throughout the history of Islamic law, jurists have never abandoned the task of ijtihad. The Controversy Surrounding the Theory of the Closure of the Gate of Ijtihad In his introduction, Joseph Schacht asserted that Islamic law is no longer relevant to modern life, due to its inflexibility and consequent inability to meet the constant changes therein. He stated further that the nature of Islamic law’s unchanging principles had inevitably resulted in this situa- tion. At the time of the classical jurists, although the nature of the system was the same, those involved in legal matters found a remedy for Islamic Aznan Hasan has a B.A. (Hons.) from al-Azhar, an M.A. from Cairo University, and is cur- rently working on his Ph.D. in Islamic law at the University of Wales, Lampeter, England. He is a lecturer at the Ahmad Ibrahim Kulliyyah of Law, International Islamic University of Malaysia, Selangor, Malaysia.
    [Show full text]
  • Why Forbidden Alcohol in the Islam? It Is a Well Known Fact That Muslims Don’T Drink Alcohol
    Why forbidden alcohol in the Islam? It is a well known fact that Muslims don’t drink alcohol. It is haraam, forbidden. They don’t eat foods with ethanol, they don’t wear perfumes containing alcoholic ingredients and they stay away from all forms of intoxicating substances . For most Muslims, alcohol is "haraam," or forbidden. Muslims abstain from alcohol because the Prophet Muhammad , to whom Muslims believe the word of God was revealed in the Qur'an, spoke against it. Though Muhammad said alcohol may have some medicinal value, as recorded in the Qur'an, he believed its potential for sin was "far greater" than its benefits. Muhammad also forbade Muslims from consuming other intoxicants, including hashish, believing the substances would cloud judgment and lead to unlawful behavior in the same way as alcohol. Alcohol in Islam Arabic for “wine”, is alcohol derived from grapes. This is what is (ر رر) Linguistically, khamr prohibited by specific texts of the Quran (see 5:90). Therefore alcohol is categorically unlawful (haraam) and considered impure (najis). Consuming any amount is unlawful, even if it doesn’t create any drunken effects. The Prophet Muhammad of Islam said, “Intoxicants are from these two trees,” while pointing to grapevines and date-palms. Alcohol derived from dates or raisins is also prohibited, again regardless of the amount consumed, as explained on Islamic site Seekers Guidance. At first, a general warning was given to forbid Muslims from attending prayers while in a drunken state (Quran, 4:43). Then a later verse was revealed to Prophet Muhammad which said that while specifically alcohol had some medicinal benefits, the negative effects of it outweighed the good (Quran, 2:219).
    [Show full text]
  • PENDAPAT MADZHAB HANAFI TENTANG PERBEDAAN KHAMR DAN NABIZ DAN IMPLIKASINYA TERHADAP PENENTUAN HUKUM SKRIPSI Diajukan Untuk Memen
    PENDAPAT MADZHAB HANAFI TENTANG PERBEDAAN KHAMR DAN NABIZ DAN IMPLIKASINYA TERHADAP PENENTUAN HUKUM SKRIPSI Diajukan untuk Memenuhi Tugas dan Melengkapi Syarat Guna Memperoleh Gelar Sarjana Hukum (SH) dalam Ilmu Syari’ah dan Hukum oleh: Faisal Nur Arifin NIM : 140202613 HUKUM PIDANA ISLAM FAKULTAS SYARI’AH DAN HUKUM UNIVERSITAS ISLAM NEGERI WALISONGO SEMARANG 2019 Drs. H. Eman Sulaeman, M.H. Tugurejo A. 3 RT. 02/RW. 01 Tugu Semarang Dr. Hj. Naili Anafah, S.H.I, M.Ag Jl. Sendang Utara RT. 05 RW. 08 Gemah Semarang PERSETUJUAN PEMBIMBING Lamp : 4 (empat) eksemplar Hal : Naskah Skripsi An. Faisal Nur Arifin Kepada Yth. Dekan Fakultas Syari’ah dan Hukum UIN Walisongo Semarang Assalamu’alaikum Wr. Wb. Setelah kami meneliti, mengoreksi dan mengadakan perbaikan seperlunya, bersama ini kami kirimkan naskah skripsi saudara: Nama : Faisal Nur Arifin NIM : 1402026133 Jurusan : Hukum Pidana Islam Judul Skripsi : Pendapat Madzhab Hanafi tentang Perbedaan Khamr dan Nabiz dan Implikasinya Terhadap Penentuan Hukum Dengan ini kami mohon kiranya skripsi mahasiswa tersebut dapat segera di munaqasyahkan. Demikian harap menjadi maklum adanya dan kami ucapkan terimakasih. Wassalamu’alaikum Wr.Wb. Semarang, 25 Juli 2019 Pembimbing I Pembimbing II Drs. H. Eman Sulaeman, M.H. Hj. Naili Anafah, S.H.I, M.Ag NIP. 19650605 199203 1 003 NIP. 19810622 200804 2 022 .ii PENGESAHAN ii. i MOTTO . “Hai orang-orang yang beriman, Sesungguhnya (meminum) khamr, berjudi, (berkorban untuk) berhala, mengundi nasib dengan panah adalah Termasuk perbuatan syaitan. Maka jauhilah perbuatan- perbuatan itu agar kamu mendapat keberuntungan” iv. PERSEMBAHAN Bismillahirrahmanirrahim Segala puji syukur bagi Allah SWT yang telah memberikan segala kenikmatan kepada penulis.
    [Show full text]
  • The Concept of Jihad in Islam
    IOSR Journal Of Humanities And Social Science (IOSR-JHSS) Volume 21, Issue 9, Ver. 7 (Sep. 2016) PP 35-42 e-ISSN: 2279-0837, p-ISSN: 2279-0845. www.iosrjournals.org The Concept of Jihad In Islam Ramlan TengkuErwinsyahbana Nurul Hakim Abstract.:-It is an undisputable fact that jihad is an Islamic teaching that is explicitly mentioned in Quran, Hadith, ijma'as well as various fiqh literature from classical time to the contemporary time. Jihad term often used for things that are destructive by western scholars and society. For them, jihad is synonymous with terrorism. The similarization of the word Jihad with the word terrorism in the Western perception is strongly reinforced by a series of terror committed by Muslims in the name of jihad. These acts have been increasingly affecting the interpretation of the word jihad in a negative way although in reality that is not the case in a contemporary context. Jihad in contemporary understanding is not just a war against visible enemies but also a war against the devil and carnality. Even a war against visible enemies that are written in classical fiqh books has now replaced by a contemporary interpretation of jihad against the enemies, as was done by Dr. ZakirNaik. KEYWORDS:Concept, Jihad and Islam I. INTRODUCTION When the 9/11 attack hit the United States more than a decade ago, the term jihad became a trending topic worldwide. The US and other Western countries in general claim that the perpetrators of the 9/11 attack were following the doctrine of Jihad in Islam in order to fight against America and its allies around the world.
    [Show full text]
  • Defining Shariʿa the Politics of Islamic Judicial Review by Shoaib
    Defining Shariʿa The Politics of Islamic Judicial Review By Shoaib A. Ghias A dissertation submitted in partial satisfaction of the Requirements for the degree of Doctor of Philosophy in Jurisprudence and Social Policy in the Graduate Division of the University of California, Berkeley Committee in Charge: Professor Malcolm M. Feeley, Chair Professor Martin M. Shapiro Professor Asad Q. Ahmed Summer 2015 Defining Shariʿa The Politics of Islamic Judicial Review © 2015 By Shoaib A. Ghias Abstract Defining Shariʿa: The Politics of Islamic Judicial Review by Shoaib A. Ghias Doctor of Philosophy in Jurisprudence and Social Policy University of California, Berkeley Professor Malcolm M. Feeley, Chair Since the Islamic resurgence of the 1970s, many Muslim postcolonial countries have established and empowered constitutional courts to declare laws conflicting with shariʿa as unconstitutional. The central question explored in this dissertation is whether and to what extent constitutional doctrine developed in shariʿa review is contingent on the ruling regime or represents lasting trends in interpretations of shariʿa. Using the case of Pakistan, this dissertation contends that the long-term discursive trends in shariʿa are determined in the religio-political space and only reflected in state law through the interaction of shariʿa politics, regime politics, and judicial politics. The research is based on materials gathered during fieldwork in Pakistan and datasets of Federal Shariat Court and Supreme Court cases and judges. In particular, the dissertation offers a political-institutional framework to study shariʿa review in a British postcolonial court system through exploring the role of professional and scholar judges, the discretion of the chief justice, the system of judicial appointments and tenure, and the political structure of appeal that combine to make courts agents of the political regime.
    [Show full text]
  • Interpretive Communities and the Origins of Islamic Finance
    Originally published in 48 Va. J. Int'l L. 249 (2008). © 2008 by the Virginia Journal of International Law Association. Posted with permissions. You Say You Want a Revolution: Interpretive Communities and the Origins of Islamic Finance *† HAIDER ALA HAMOUDI TABLE OF CONTENTS Introduction.......................................................................................... 250 I. Langdellian Formalism in the Islamic Experience.................... 259 A. Islamic Langdellianism Defined ..................................... 259 B. Islamic Langdellianism in Application ........................... 262 II. Shi’ism’s Organizational and Religious Authority ................... 264 A. Shi’ism and the Imamate................................................. 264 B. Shi’i Religious Authority in the Modern Era .................. 266 1. Principles of Usuli Shi’ism................................... 266 2. The Role of the Mujtahids.................................... 269 3. The Rise of Sadr ................................................... 270 III. The Discovery of Islamic Economics ....................................... 273 A. Conceptions of Economic Order ..................................... 274 1. Delineation of Objectives..................................... 274 2. Doctrinal Theory of Economics ........................... 275 B. Neutral Role for Shari’a in a Functional System............. 277 1. Shari’a as Limitation ............................................ 277 2. Shari’a as Signpost ............................................... 278
    [Show full text]
  • Corak Pemikiran Dan Metode Ijtihad Ibn Taymiyyah
    31 CORAK PEMIKIRAN DAN METODE IJTIHAD IBN TAYMIYYAH Zainal Abidin STAIN Datokrama Palu Email: [email protected] Abstract This article discusses the thought color and methods of ijtihad of Ibn Taymiyyah, one of the most influential figures in the movement of of Islamic thought renewal. He raised a number of criticisms of the logician. The arguments he used indicated that he is a thinker of empiricism. This empiricism complexion coloring intellectual works in various fields. In the field of fiqh, in the beginning he was a follower of the school of Hanbaliyah, however, in further development he performed ijtihad independently without being tied down by other schools. That is why Ibn Taymiyya was known as a mujtahid mutlaq. Although in performing ijtihad he remains grounded in the Qur’an and Sunnah as well as admits the ijmâ’ and qiyâs as a source of Islamic law, his thoughts are often different from other scholars of his time, both on the aspect of methodology and the results of his ijtihad. Keywords: empirisme, logika, ijtihad, mujtahid mutlak, metodologi hukum 32 Millah Edisi Khusus Desember 2010 A. Pendahuluan Kebudayaan Islam pernah memberikan andil dalam perjalanan sejarah dunia (dari abad ke-7 sampai ke-14), dan kemudian tenggelam dalam masa enam abad terakhir. Di sini keinginan untuk mengembalikan peran dunia Islam dalam peradaban dunia menjadi penting untuk dicermati. Respons terhadap itu setidaknya adalah dengan melakukan tajdîd al-fahm (pembaharuan pemahaman). Bagi pendukung tajdîd, ada sesuatu yang salah dalam pemahaman kaum muslim terhadap ajaran-ajaran dasar Islam. Umat Islam terdahulu, khususnya generasi enam abad terakhir, terlalu terpaku pada aturan-aturan fikih yang rigid, dan terpola oleh pemikiran kalam yang bersifat klasik skolastik1.
    [Show full text]