DOCSLIB.ORG

Jihad in Islam

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Jihad in Islam GJAT | DECEMBER 2012 | VOL 2 ISSUE 2 | 7 ISSN : 2232-0474 | E-ISSN : 2232-0482 www.gjat.my Jihad in Islam Hayati Aydin Commentary Department, Divinity Faculty, Yuzuncu Yil University, Van 65100, Turkey Tel: +905072119031 E-mail: [email protected]; [email protected] Abstract hajar” that is “He struggled bearing the rock”. Otherwise they do not use this word for the The word Islam as a verbal form is derived easy works as “Ijtahada fi hamli al-Khardala” from the infinitive Arabic trilateral root ofsilm, or “He struggled bearing the mustard” (At- salamet (peace and security). Therefore, if its Tahanavî, 1998). From the beginning, we have nature has been peace and salvation, how can been told Jahada ash-Shakhsu: Jadde, kane we interpret Jihad verses? The subject of this yajhadu li’an yukmila dirasatahu fi waktin article focuses on this point. In this article, the mubakkirin. s’aa hatta wasala ila al-ghaya writer discusses the subject and the impact of or The man struggled (Jadde, kana yajhadu) this apparent paradox on the direction of Islam to finish his lesson in early time and finally he according to Quranic verses. The interpretation reached to his aim (Jamaatun, 1989). So, Jihad of Jihad that the writer intends to explore best refers to the maxim of struggle and sacrifice fits the religion which in its nature is peace and of a Muslim, physically, orally, mentally and salvation. materially, in the cause of Islam. Keywords: Verse; Jihad; Revealed Cause; War Therefore, Jihad not only means combat against enemies but also has other meanings. For this Introduction reason, Jihad in Hadith sources has used these meanings: (1) “ the (true) believer and he who The Arabic word Jihad is a very comprehensive struggles against his nature” (Tirmidhi, 1992); term. It includes every kind of effort, exertion, (2) “The most deserving fight is (to speak) just conflict and war. The etymological origin of words before an iniquitous sovereign” (Abu the word Jihad is derived from j-h-d which Daud, 1992; Tirmidhi, 1992); (3) “Person’s means striving one’s utmost or exerting one’s combat against his self or personality in serving utmost power, efforts, endeavours, toil or his parent is Jihad” (Bukhari, 1992; Muslim, hardwork and ability in contending with an ,1992); (4) “The best Jihad is accepted as object of disapprobation (Ibn Manzur, 1955; pilgrimage to Macca” (Bukhari, 1992) “Mumin Al-Tahanawi, 1998; M’aluf, 1884; Baalbaki, (Believer) combat by his sword and tongue” 1997; Jamaatun, 1989; Steingasa, 1884). As the (Ahmed Ibn Hanbal, 1992). root of this word carries this meaning, ijtihad, which comes from the same root, is the spending As it is seen this expression means to make an of man’s power to get meaning from works that effort for Allah in many fields of life. require great effort to understand. For instance, saying bazala juhdahu in Arabic means that he The Aim of Jihad exerts his utmost power. Jihad or ijtihad thus means, “striving one’s utmost in any matter” In reality the doctrine of Jihad mobilizes and (Firuzabadi, 1977; Az-Zabidi, undated). motivates Muslim people to protectiveness in all areas. This mobilization and motivation is Al-Tahânawî says that this is the reason why this strongly fed by the Quran. If a man acts in a word is especially being used for the hardness. way according to Qur’anic verses and gets The Arab people say “Ijtahada fi hamli al- God’s consent he will be awarded with paradise. This journal is a member of and subscribes to the principles of the Committee on Publication Ethics (COPE) GJAT | DECEMBER 2012 | VOL 2 ISSUE 2 | 8 ISSN : 2232-0474 | E-ISSN : 2232-0482 www.gjat.my Jihad manifests its true character in the Quran historical context and has a revealed cause when it represents a move from aimlessness to (sabab al-nuzûl) and this is primarily related an aim for the sake of Allah. to its first event and manifests a character that belongs to this event. For a good understanding The characteristic term used in the Quran is of these verses one must refer to the historical “Jihad fi sebiliallah”i.e. “strive in the way of background or Sabab al-Nuzul (Revealed Allah” This shows the aim of Jihad has to be Causes) of these verses. These two verses for the sake of Allah, even if it is in war. belong to At-Taubah which was revealed in Madina, especially revealed in the latter There are certain verses in the Qur’an conveying period in Madina. The contents of the surah the command to do battle (qital) Al-Quran, are related to events arising from the Treaty of 22:39-40. The first point in this connection is that Hudaybiyah. The ancient Jahiliyah of Arabia the launching of an offensive by the believers resorted to desperate acts of belligerency. On is not totally forbidden, it is permissible with the occasion of the Battle of Hunayn other certain conditions. For example, “Fight (fa tribes loyal to jahiliyah mustered their military qatilu) in the way of Allah those who fight you forces together in a bid to prevent the spread of (yuqatilukum) but do not transgress. Indeed, Islam’s reformative revolution which, after the Allah does not like transgressors” (Al-Quran, capture of Mecca, had almost reached its zenith 2:190). This clearly shows that defensive (Razi, undated). Therefore, the time of these war is permitted in Islam. The believers are two verses is in a context of extreme hostility allowed to fight in self defence. According to increased against Islam. the verse committing hostility is not permitted for Muslims. In reality the first permission given aboutqital is in the Quranic verses, Al-Quran 22:39- 40, In particular, there are two verses in the Qur’an as mentioned above (Al-Tabari, 1999). When which are normally quoted by those most eager Muslims were persecuted by all and threatened to criticise Quranic teaching on war: “Kill them by the Quraysh of Mecca who were declared wherever you come upon them, and drive them war against them, God gave permission to fight out from where they drove you out” (Al-Quran, in these words: “Permission [to fight] has been 2:191) and verse “ When the sacred months given to those who are being fought, because they have passed, then kill (faqtulu) the idolaters were wronged. And indeed, Allah is competent wherever you find them, and capture them and to give them victory. [They are] those who have besiege them and sit in wait for them at every been evicted from their homes without right- place of ambush” (Al-Quran, 9:5); the name of only because they say: “Our Lord is Allah” this last verse is Sword Verse (Al-Alusi,1987; (Al-Quran, 22:39- 40). This is considered the Al-Qurtubi, 1988). This verse has been made the first revelation allowing the Muslims to engage basis of attack upon Islam. However, according in fighting. This was the first passage of the to some Muslim scholars the sword verse is Qur’an which allowed Muhammad and his “And fight against the disbelievers collectively companions to defend themselves against their as they fight against you collectively…” (At- enemies by force and was revealed a little before Taubah, 9:36) (Zamakhsahari, 1987), whereas the emigration to Madina. some other scholars say that both or other verses are sword verses (Rashid Rida, undated). Prophet Muhammad (pbuh) had not been given permission to fight (qital) or allowed to shed The Historical Concept of Verses blood before this verse. He (pbuh) had simply Commanding Qital been ordered to call men to God and to endure insult and forgive the ignorant (A. Guillaume, Every verse that includes qital (war) has a 1955). Until that time Prophet Muhammad This journal is a member of and subscribes to the principles of the Committee on Publication Ethics (COPE) GJAT | DECEMBER 2012 | VOL 2 ISSUE 2 | 9 ISSN : 2232-0474 | E-ISSN : 2232-0482 www.gjat.my (pbuh) had exhorted his Muslims to suffer the The Quran says “Permission [to fight] has injuries given to them with patience which is been given to those who are being fought, also commanded in 70 different places of the because they were wronged.” Permission had Qur’an. Commentators say that Allah related been given to them for Muslims were under the cause of this permission to be exposed to oppression and cruelty. We understand from persecution because until this verse companions this that for Muslims to participate in war there of Muhammad (pbuh) had been coming to must be valid justifications, and strict conditions Him (pbuh) wounded. He (pbuh) had always must be fulfilled. So because of events like advised them to be patient and He (pbuh) said, these sometimes war may become necessary “I haven’t been ordered to make war” (Al- for Muslims to stop evil attacks against them. Wahidi, 1988; Al-Khazin, undated; Al-Baghawi, Under these circumstances, fighting becomes 1993; Ash-Shawkani, 1964). This, was the first obligatory on all Muslims in order to protect verse which allowed Muslims to make war after not only their ideology and beliefs but their some 70 verses had been revealed (sent down) homes, lives, property and everything else. that rejected going war (Zamakhsahari, 1987; Thus, whenever a Muslim state is attacked by Baydâwî, 1991; Abu Hayyan, 2001; al-Alusi any other state or states, it becomes the religious 1987). duty of every Muslim of that state to join in fighting (qital) against the invaders (Afzalur The translator of Ibn Ishaq A.
Load more

Recommended publications
  • Marshall Communicatingthewo
    COMMUNICATING THE WORD Previously Published Records of Building Bridges Seminars The Road Ahead: A Christian-Muslim Dialogue, Michael Ipgrave, Editor (Church House Publishing) Scriptures in Dialogue: Christians and Muslims Studying the Bible and the Qur’a¯n Together, Michael Ipgrave, Editor (Church House Publishing) Bearing the Word: Prophecy in Biblical and Qur’a¯nic Perspective, Michael Ipgrave, Editor (Church House Publishing) Building a Better Bridge: Muslims, Christians, and the Common Good, Michael Ipgrave, Editor (Georgetown University Press) Justice and Rights: Christian and Muslim Perspectives, Michael Ipgrave, Editor (Georgetown University Press) Humanity: Texts and Contexts: Christian and Muslim Perspectives, Michael Ipgrave and David Marshall, Editors (Georgetown University Press) For more information about the Building Bridges seminars, please visit http://berkleycenter.georgetown.edu/networks/building_bridges Communicating the Word Revelation, Translation, and Interpretation in Christianity and Islam A record of the seventh Building Bridges seminar Convened by the Archbishop of Canterbury Rome, May 2008 DAVID MARSHALL, EDITOR georgetown university press Washington, DC ᭧ 2011 Georgetown University Press. All rights reserved. No part of this book may be reproduced or utilized in any form or by any means, electronic or mechanical, including photocopying and recording, or by any information storage and retrieval system, without permission in writing from the publisher. Library of Congress Cataloging-in-Publication Data Communicating the word : revelation, translation, and interpretation in Christianity and Islam : a record of the seventh Building Bridges seminar convened by the Archbishop of Canterbury, Rome, May 2008 / David Marshall, editor. p. cm. Includes bibliographical references and index. ISBN 978-1-58901-784-9 (pbk. : alk. paper) 1.
    [Show full text]
  • Jihād As Defense: Just-War Theory in the Quran and Sunnah
    Yaqeen Institute for Islamic Research Insert Full Title of Research Publication Jihād as Defense: Just-war theory in the Quran and Sunnah Justin Parrott 1 | Jihād as Defense: Just-war theory in the Quran and Sunnah maintain international peace Introduction and security.2 International just-war theory The Charter was originally ratified crystalized after the Second World in 1945 by a number of Muslim- War with the signing of the United majority states including Egypt, Nations Charter in 1945 and the Saudi Arabia, Iran, Iraq, Syria, and subsequent Geneva Conventions of Turkey. 3 Other Muslim states 1949. Article 2 of the Charter would follow until a total of 57 states: Muslim-majority member states would come together to form the All Members shall settle UN affiliated Organisation of their international disputes Islamic Cooperation (OIC) by peaceful means in such a (formerly Organization of the manner that international Islamic Conference) in 1969. The peace and security, and OIC member states pledge to justice, are not endangered.1 “commit themselves to the purposes and principles of the This article enshrines a concept of United Nations Charter,” part of jus ad bellum (“justice to war”), or which is adherence to just-war the principle of war as a last resort, theory in international conflicts.4 that all non-violent means of conflict resolution must be The ratification of the Charter was a exhausted before states enter into milestone in the history of war with each other. Nevertheless, humanity as it established rules of the Charter does not negate the war based upon humanitarian values right of states to defend themselves common to nearly all religions and from attack, as stated in Article 51: philosophies.
    [Show full text]
  • Warfare in the Quran
    WARFARE in the QuraN Dr Joel Hayward English Monograph Series — Book No. 14 �﷽ And if they incline to peace, incline thou also to it, and trust in Allah. Qur’an Al-Anfal, 8:61 OTHER BooKS IN THE SERIES 1. The Amman Message 2008 2. A Common Word Between Us and You 2009 3. Forty Hadith on Divine Mercy 2009 4. Jihad and the Islamic Law of War 2009 5. Body Count 2009 6. The Holy Qur’an and the Environment 2010 7. Address to H. H. Pope Benedict XVI 2010 8. Keys to Jerusalem 2010 9. Islam, Christianity and the Environment 2011 10. The First UN World Interfaith Harmony Week 2011 11. Islam and Peace 2012 12. Reason and Rationality in the Qur’an 2012 13. The Concept of Faith in Islam 2012 14. Warfare in the Qur’an 2012 Dr Joel Hayward № 14 English Monograph Series · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · MABDA · Engilsh Monograph Series · No. 14 Warfare in the Qur’an ISBN: 978-9957-428-50-1 · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · · © 2012 The Roal Aal Al-Bayt Institute for Islamic Thought 20 Sa'ed Bino Road, Dabuq PO BOX 950361 Amman 11195, JORDAN www.rissc.jo/ All rights reserved. No part of this book may be reproduced or utilised in any form or by any means, electronic or mechanic, inclding photocopying or recording or by any information storage and retrieval system, without the prior written permission of the publisher. Views expressed in the Essay Series do not necessarily reflect those of RABIIT or its advisory board. Typeset by Besim Brucaj Set in Arno Pro Printed by Jordanian Press LEGAL DEPOSIT NUMBER The Hashemite Kingdom of Jordan National Library 2012/1/127 Contents WARFARE IN THE QUR’AN | 1 The Importance of the Qur’an | 3 Understanding Abrogation | 14 Explaining the Verse of the Sword | 20 The Origins of Self-defensive Concepts of War | 28 Proportionate Response, Last Resort and Discrimination | 36 Jihad | 42 Conclusion | 52 Warfare in the Qur’an frequently quoted saying, with slight varia- tions, insists that, while not all Muslims are terrorists, all terrorists are Muslims.
    [Show full text]
  • Sword Verse’ Abrogate the Peaceful Verses?
    2 | Abrogated rulings in the Qur'an: Discerning their Divine Wisdom Author Biography Justin Parrott has BAs in Physics, English from Otterbein University, MLIS from Kent State University, MRes in Islamic Studies from the University of Wales, and is currently Research Librarian for Middle East Studies at NYU in Abu Dhabi. Disclaimer: The views, opinions, findings, and conclusions expressed in these papers and articles are strictly those of the authors. Furthermore, Yaqeen does not endorse any of the personal views of the authors on any platform. Our team is diverse on all fronts, allowing for constant, enriching dialogue that helps us produce high-quality research. Copyright © 2018. Yaqeen Institute for Islamic Research 3 | Abrogated rulings in the Qur'an: Discerning their Divine Wisdom Abstract Abrogation in the Qur'an refers to the phenomenon of a later verse changing or altering a ruling established by a verse revealed earlier, either in whole or in part. Later scholars developed diverging technical definitions of abrogation that differed slightly from the linguistic usage of earlier generations, leading to significant disagreements over the nature of abrogation, how many verses were abrogated, and even whether abrogation is a legitimate interpretive mechanism. This article seeks to clarify the meaning of abrogation as it was intended by the righteous predecessors, who often used the word ‘abrogation’ to refer to making exceptions to an earlier rule rather than completely repealing it. The wisdom of abrogation is explored in relation to the gradual prohibition of alcohol consumption, as further evidence of the divine nature of the Qur'an. Finally, the claim that the peaceful verses of the Qur'an were invalidated by the ‘verse of the sword’ is challenged.
    [Show full text]
  • Religion and the Formation of Empires Charles Sawicki
    Religion and the Formation of Empires Charles Sawicki Small stars are links to documentation and further information in this PowerPoint In slide show mode, just click on link to go to the information In non-slide show mode after double clicking on this file to open it, Hold down CTRL key and click on the lnk to go to the information. Links to external web sites look like: https://www.alislam.org/book/truth-about-ahmadiyyat/claim-promised-messiah/ Access these in the same way described above Many slides have overlapping material so they have to be viewed in slide show mode. 1 I added a lot of extra explanatory material to the talk I gave on 12/5/19, since I’m not there to comment on questions. The main problem that required addressing, was that many people are unfamiliar with Islam and its holiest books the Quran and Sahih hadith. Verses in the Quran are not organized by the progression of time. Roughly they are ordered in terms of length. The actual time order in which they were revealed to Mohammad is known in part from its content and in part from other holy texts like the hadith and the sira (biographical information about the life of Mohammad). Later verses in the Quran abrogate earlier verses. Ahmadis reject this, since some of the latest are the most violent. Caution to readers: Most Muslims in the US are not fundamentalists. That is, they don’t closely follow the holy books, for example, with regard to strict separation of the sexes, and a lowered status for women.
    [Show full text]
  • Journal of Religion & Society
    ISSN 1522-5668 Journal of Religion & Society The Kripke Center Volume 13 (2011) Islam’s War and Peace Signals Context, Chronology, and Consequences Saleem Ahmed, Honolulu, HI An Essay Introduction [1] The November 2, 2009 killing of 13 innocent people at Fort Hood by Major Nidal Malik Hasan, a Muslim, was praised by Anwar al-Awlaki, a radical Muslim leader, who added: “The fact that fighting against the U.S. army is an Islamic duty today cannot be disputed. Nidal has killed soldiers who were about to be deployed to Iraq and Afghanistan in order to kill Muslims” (Isikoff). But this was condemned by the Islamic Society of North America, which clarified: . ISNA vigorously condemns Al-Awlaki’s message of violence that reportedly urges attacks on America. Such calls to perpetrate violent acts find no ground in Islamic teachings. Renowned Muslim American scholars have rejected Al-Awlaki’s extremist views which are based on lack of proper traditional Islamic training and discipline, a prerequisite for issuing Islamic opinions. Islam strictly condemns religious extremism and the use of violence against innocent lives. There is no justification in Islam for extremism or terrorism. Targeting civilian life and property through suicide bombings or any other method is haram – or forbidden – and those who commit such barbaric acts are criminals, not “martyrs” (2010). 1 Islam’s War and Peace Signals [2] The challenge Muslims face in interpreting the Qur’an (their holy book); and hadith (Muhammad’s purported guidance) is highlighted by the fact that, while an ISNA’s position paper quoted over fifty Qur’anic verses and several hadith underscoring Islam as religion of peace, Sheikh Abdullah, a former Saudi chief quoted over fifty other Qur’anic verses and hadith to incite Muslims to fight Jews, Christians, and pagans continuously.
    [Show full text]
  • Interpreting the Qur'an: Towards a Contemporary Approach
    Chapter number 1111 Interpreting the Qur∞a¯n 2 3 4 5111 6 7 8 9 1011 1 2 3111 Debates among Muslims over the conception of the authority of the 4 Qur∞ån underlie much of what is read about Islam in the popular media 5 these days. This book by Abdullah Saeed will add a new voice to those 6 debates and, as its impact is felt, broaden the popular conception of 7 what Islam is all about today. 8 Andrew Rippin, University of Victoria, Canada 9 20111 How is the Qur∞ån – central to all Muslim societies – to be understood 1 today in order to meet the needs of these societies? Abdullah Saeed, a 2 distinguished Muslim scholar, explores the interpretation of the ethico- 3 legal content of the Qur∞ån, whilst taking into consideration the changing 4 nature of the modern world. 5 Saeed explores the current debates surrounding the interpretation of the 6 Qur∞ån, and their impact on contemporary understanding of this sacred 7 text. As he attempts to determine the text’s relevance to modern issues 8 without compromising the overall framework of the Qur∞ån and its core 9 beliefs and practices, he proposes a fresh approach, which takes into 30111 account the historical and contemporary contexts of interpretation. 1 This book is likely to inspire healthy debate and appeal to a genera- 2 tion of students and scholars seeking a contemporary approach to the 3 interpretation of the Qur∞ånic text. 4 5 Abdullah Saeed is the Sultan of Oman Professor of Arab and Islamic Studies 6 and the Director of the Centre for the Study of Contemporary Islam at 7 the University of Melbourne, Australia.
    [Show full text]
  • Chapter Nineteen Muhammad and the Beginnings of Islam
    Chapter Nineteen Muhammad and the Beginnings of Islam Between the third century and the sixth God replaced the gods throughout much but not all of western Eurasia and North Africa. Still pagan were the people living in regions that were not readily accessible from the great centers of civilization in the Mediterranean and the Near East: like sub-Saharan Africa, the far north of Europe was too remote to have been affected by Christianity, Judaism, Manichaeism or Zoroastrianism. Another largely pagan region, closer to the Mediterranean but difficult to traverse because of its lack of water, was the Arabian peninsula. Most of the bedouin tribes that roamed this land in the sixth century still worshiped their ancestral gods. Arabia and its inhabitants before the birth of Muhammad: the Hijaz, Asir and Saba The Arabian peninsula lies on the same latitude as the Sahara desert, divided from it by the Red Sea. Like the Sahara, the peninsula receives little or no rain and much of it either is barren or supports only scrub vegetation. Although much of the peninsula was too dry even for pastoralists, an exception was the land bordering the Red Sea. At the southwestern tip of the peninsula was Saba, roughly corresponding to today‟s Yemen, from which came frankincense, myrrh and spices. Stretching northward from Saba was Asir, a narrow corridor several hundred miles long and hemmed in between the sea and the Asir mountains, some of which rise to 10,000 feet. Here rainfall was sufficient (up to twenty inches annually) to permit farming of grain, fruit and vegetables on the terraced foothills.
    [Show full text]
  • This Is an Informal Refutation and Master List for Almost All Mainstream
    This is an informal refutation and master list for almost all mainstream misconceptions about Islam and lies propagated against it; it will contain resources for everything you will need to refute allegations against Islam and evidences for Islam and links to other useful resources. With the help of Allah, we hope this will be the end of many people’s doubts. All the sources complete each other, so check out all the links to learn about a topic. Spread this everywhere & Share the knowledge [36:21] Follow those who do not ask of you [any] payment, and they are [rightly] guided. [16:125] “Invite to the way of your Lord with wisdom and good instruction, and argue with them in a way that is best” 1 This noble intention was penned by the illustrious scholar of Tarim, Hadramawt, Imam AbdAllah bin Alawi al- Haddad, may Allah enshroud him in his mercy. He was blind from a very young age but grew in knowledge and stature to become the foremost educator in the Islamic sciences and spirituality of his time. His books are published until this day and he continues to be a source of benefit for many around the world. May Allah benefit us by him, ameen. Imam al-Dhahabi (Allah have mercy on him) points out to the signs of having a sincere intention or otherwise, He mentions that the one who seeks knowledge for the sake of Allah Most High, then that knowledge creates in him humility, humbleness and the fear of Allah. And the one who seeks knowledge for worldly gains, he becomes proud with his knowledge, thus argues and quarrels with other Muslims.
    [Show full text]
  • Quran (English Translation)
    oxford world’s classics THE QURAN The Quran is the supreme authority in Islam. It is the fundamental and paramount source of the creed, rituals, ethics, and laws of the Islamic religion. This supreme status stems from the belief that the Quran is the word of God, revealed to the Prophet Muhammad via the archangel Gabriel, and intended for all times and all places. The Quran was the starting point for all the Islamic sciences, which were developed in order to study its grammar, pronunciation, and style, and it is the basis of Islamic law and theology; indeed, as the celebrated fifteenth-century scholar and author Suyuti said, ‘Everything is based on the Quran’. The entire religious life of the Muslim world is built around the text of the Quran. As a consequence of the Quran, the Arabic language moved far beyond the Arabian peninsula, deeply penetrating many other languages within the Muslim lands––Persian, Turkish, Urdu, Indonesian, and others. The first sura (or section) of the Quran, al-Fatiha, which is an essential part of the ritual prayers, is learned and read in Arabic by Muslims in all parts of the world, and many other verses and phrases in Arabic are also incorporated into the lives of non-Arabic-speaking Muslims. M. A. S. Abdel Haleem was born in Egypt, and learned the Quran by heart from childhood. Educated at al-Azhar, Cairo, and Cambridge Universities, he has taught Arabic at Cambridge and London Universities since 1966, including courses in advanced practical translation and the Quran. He is now Professor of Islamic Studies at the School of Oriental and African Studies, University of London.
    [Show full text]
  • Muslims' Challenge Greatest
    Muslims’ Greatest ChallengeCopyright Choosing between Tradition materialand Islam O m a r M . R a m a h i ψࣝกඓສ঱΋Ϫॽ༚Ϧ૤Ϝ΋ϛେ΁߮Ϡ΋Ϫ࠷ࣝಧ΋ϟࢯঀສࣱम΋Ω΅ϩ Ϸϟক΃߮ΏͿϡ̯߮Ϫॽϩ΁ฬ˯߮ΏͿϦ૟ൎω߮Ϥඇൔॹ΁߮Ϡ ϡϩΨΖੀ৪Ϸϩ߮ΊඇඍϡϪ࢖ϖࡁ৒ ª¤­ª¡£¤ªª¤£¡¨ထ¤­£ª¡ ¤¤£¤ªªª¤ª¨¦¦¡¡¤¡£န¦¤¨ ¤¡¡¤¡¤¦¡£¤­¤¡ª¡£¦ ¦£ဓ¤¡ၺထ¡£ၹၿၸ Muslims’ Greatest Challenge Muslims’ Greatest Challenge Choosing between Tradition and Islam Omar M. Ramahi Black Palm Books Copyright © Omar M. Ramahi 2019 All rights reserved. No part of this book may be reproduced in any form without written permission from the publisher. Printed and bound in the United States of America Published by Black Palm Books To my father who provided me space to think; ¹ to all who value the truth more than their parents, family, health, profession, and religion; ¹ to all who do not aspire for superiority, authority, power or gran- deur; ¹ to that person who I met somewhere in the world and encouraged me to write this book; ¹ and to that little giant who initiated my journey, I humbly dedicate this work. ¹ Contents ¹ Author’s Note x Conventions xiv The Cause for the Beginning 1 Science of Marginalization 18 War on Reason 54 Manufactured Extremism 110 Guidance or Magic 159 The Mushaf 184 Naskh: Fraud in the Name of God 236 New Doctrines: Sunnah and Hadith 261 Legislation beyond the Revelation 335 Towards a Muslim Renaissance 394 Bibliography 402 Index 409 Author’s Note This book is an attempt to find why Muslims are in conflict with them- selves, why Muslims have been living in an intellectual isolation and in- tellectual vacuum.
    [Show full text]
  • INTERPRETATION of JIHAD in the QUR`AN By: M.Yusuf Yahya the Lecturer of IAI Al Muslim Bireuen, Aceh Email: [email protected]
    INTERPRETATION OF JIHAD IN THE QUR`AN By: M.Yusuf Yahya The Lecturer of IAI Al Muslim Bireuen, Aceh Email: [email protected] Abstract There are a lot of meanings given by the experts about jihad. In board outline, jihad means the war against the enemies, the exertion of every capability and every power as well as the upholding of the truth. In the contemporary context, jihad means an intensive effort of one or a group for the public purpose that could improve a certain realm in a certain region, such as the elimination of terrorism and the abolition of poverty in Indonesia. The context of jihad in the Qur`an verses even one verse does not point deliberately to the war with the exception of a country is colonized or it is under attack. It neither points to the violence nor the terrorism. The research of this article is intended to strengthen the meaning of jihad due to various sorts of terrorism that happen in Indonesia, as a result of the inquiry and the case trial in court conducted to the perpetrators, they are occasionally influenced with jihad doctrine and revenge versus forgiveness. In another part, the psychological indications such as frustration, disappointment, injustice, anger versus empathy are the factors that lead to their violent acts too. Unfortunately, the terrorism is propagated in various regions that are made as the basic training camps. The research of this article depicts the meaning of Jihad based on the Qur`an. The data for completing this work is based on the classic manuscripts and the contemporary viewpoints.
    [Show full text]