Journal articles on the topic 'Jihad'
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Qotadah, Hudzaifah Achmad, Maisyatusy Syarifah, and Adang Darmawan Achmad. "MISINTERPRETATION OF SALAFI JIHADIST ON JIHĀD VERSES: AN ANALYSIS." Asy-Syari'ah 23, no. 2 (September 2, 2022): 297–316. http://dx.doi.org/10.15575/as.v23i2.14757.
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Nowadays, the term "Jiha̅d" has taken on the connotation of a frightening term (logophobia). This is due to the fact that religious extremists use it in a very narrow context. Unfortunately, the concept of pure and vast Jihad has been tainted by insights and actions that have transcended its borders, resulting in the term Jihad being viewed negatively by some segments of the world's society. The study examines how these scholars (of Salafi Jihadism) interpret these specific verses of the Holy Quran, as well as how their concepts and explanations regarding Jihad verses differ from other scholars. A thorough qualitative method is used in this article to examine the misinterpretation of the Jiha̅d verses used by Salafi Jihadism. The study shows, first, the Salafi-Jihadi movement interprets jihad verses only based on literal meanings, ignoring the context of the asbab nuzul verses, pay less attention to the period and socio-historical verses revealed. Second, considering jihad as a physical struggle only and war in the way of Allah as a natural obligation for Muslims.
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Bunyamin. "Aspek-Aspek Nilai Kebahasaan Jihad Dalam Pandangan Al-Qur,an." AL-MUTSLA 1, no. 1 (July 29, 2019): 64–81. http://dx.doi.org/10.46870/almutsla.v1i1.5.
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The interpretation of the verses of jihad, a few theories were found. First, ontologically, jihad can be divided into general and specific meaning. Generally speaking, jihad is all activities undertaken in earnest to uphold the good and resist damage in the midst of society. Meanwhile, in particular, jihad is a seriousness to defend the establishment of Islamic teachings on the battlefield. Second, epistemologically, the forms of jiha>d can be divided into jihad amwal and jihad anfus. Jihad amwal is the sacrifice of property to the maximum, both in connection with jihad in general or specifically. While jihad anfus is totality of the human soul is a sacrifice to defend the teachings of Islam, both in relation to jihad jihad in general or specifically. Third, axiologically, the implications of jihad can be distinguished on worldly and hereafter interests. In earthly life, the mujahid will always be guided by God for the right path and rewarded in kind, such as recognition, power, peace, and abundant sustenance.
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Fithriyawan, Husni Fithriyawan. "Jihad dalam Perspektif Muhammad Fethullah Gulen." Al-Jinayah: Jurnal Hukum Pidana Islam 3, no. 1 (March 22, 2018): 226–52. http://dx.doi.org/10.15642/aj.2017.3.1.226-252.
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Abstract: According to Fethullah Gulen, Jihad in a muslim spiritual life is a process to know closer one’s God. There are two kinds of jihad in his opinion; major jihad which is a jihad for oneself and minor jihad, which is directed toward others. Jihad toward oneself is considered a major jihad because it is directed to fight against one’s destructive ego as well as negative thought. Such things could deny a muslim to attain the ultimate perfection. By subduing oneself negative aspects, he or she will discover his/her true identity and finally discover and love his/her God.by doing so, he or she will get spiritual happiness. In contrast, minor jihad is an active fulfilment of a Muslim toward his or her religion. Major jihad influences dearly to minor jihad. Both jihads should work hand in hand. While major jihad has spiritual nature, minor jihad is physical. A good muslim will always perform jihad so that he or will have a balance of spiritual and physical life.
Key words: Jihad, Muhammad Fethullah Gulen.
Abstrak: Jihad dalam pandangan Fethullah Gulen merupakan sebuah proses dalam kehidupan seorang muslim agar lebih dekat dan mengenal Allah. Menurutnya, ada dua kategori jihad, yakni jihad besar yang merupakan jihad terhadap diri sendiri dan jihad kecil yang merupakan jihad terhadap orang lain. Jihad terhadap diri sendiri masuk dalam kategori jihad besar karena memerangi ego, emosi dan pikiran yang negatif dalam diri manusia sebagai upaya mengatasi hambatan antara diri sendiri dan jati dirinya, mengenali jiwa, dan akhirnya mengenali Tuhan, mencintai Tuhan, dan berbahagia secara spiritual. Sedangkan jihad kecil merupakan pemenuhan aktif seseorang terhadap perintah dan tugas dalam Islam, proses untuk membuat orang lain bisa mencapai jati dirinya didasarkan pada mengatasi hambatan antara manusia dan keimanan sehingga mereka dapat memilih secara bebas untuk beriman atau tidak beriman. Jihad yang pertama kali harus dilakukan adalah jihad besar, karena ia memiliki pengaruh yang signifikan bagi jihad kecil. Jihad dalam Islam yang menekankan pada harmonisasi antara jihad besar yang bersifat batiniah dan jihad kecil yang bersifat lahiriah, maka orang beriman yang selalu berjihad, baik jihad kecil maupun besar, akan memiliki keseimbangan fisik dan spiritual yang sangat bagus.
Kata Kunci: Jihad, jihad besar, jihad kecil, Muhammad Fethullah Gulen.
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Hartini, Dwi. "KONSEP JIHAD DALAM AL-QUR’AN; APLIKASI PENAFSIRAN KONTEKSTUAL ABDULLAH SAEED." Mafatih 1, no. 1 (September 23, 2021): 11–24. http://dx.doi.org/10.24260/mafatih.v1i1.385.
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This paper describes about the meaning of concept Jihad by using the theory of Abdullah Saeed. There are four things be discussed in the theory, namely: Language Analysis, Historical Context, Parallel Texts or intertext connection, and Value Hierarchy. These four things are processing of application the contextualization theory of Abdullah Saeed. And the result of this discussed the concept of Jihad that expressed in Al-Qur’an is very broad. Not only about fighting on the battlefield to uphold the religion of God, but also embraces the struggle to uphold Amal Ma’ruf Nahi Munkar, jihad against lust, jihat stating the truth of Islam, Jihad to wipe tyranny and oppression, jihad against the enemies of Islam and etc.
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Dinal Maula, Haris Fatwa. "The Exploitation of Religious Narratives: The Study of “Jihad Nikah” Narratives in ISIS Al-Qur’an Perspective." Dialog 44, no. 1 (June 29, 2021): 12–24. http://dx.doi.org/10.47655/dialog.v44i1.438.
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ISIS uses the term “marriage jihad” narrative to attract new recruits, especially among women. Although ISIS was declared defeated in 2016, the seeds of the “jihadi brides” narrative can still be found in some acts of terrorism around the world even today. Hence, the study of “marriage jihad” is seen very relevant and urgent to be conducted. “Marriage jihad” narrative, according to them, emphasizes the importance of expecting mothers who will deliver warriors and soldiers who involved in their holy war. On the other hand, this narrative is also used to legitimize biological motives of ISIS combatants. Based on human rights perspective, this narrative is the kind of women slavery who are perceived as sexual objects. This is often wrapped in religious terminology, such “for the sake of Islam”. The “marriage jihad”phrase which has never been found in the history of Islamic discourse is analyzed through the perspectives of the Qur’an based on Ma’na Cum Maghza approach. According to the Qur’anic perspectives, both jihad and marriage have the same goal, that is to build a vision of peace and compassion. So the narrative of the “marriage jihad” initiated by ISIS is certainly at odd with the Islamic principles.
ISIS menggunakan narasi “jihad nikah” untuk menarik calon anggota baru, khususnya perempuan. Meskipun ISIS sudah dinyatakan kalah pada 2016, benih-benih narasi “jihadi brides” masih bisa ditemui dalam aksi-aksi terorisme di seluruh dunia bahkan hingga saat ini. Hal ini yang membuat kajian tentang narasai “jihad nikah” menjadi relevan dan urgen. Artikel ini membahas tentang eksploitasi terminologi agama dalam agenda propaganda ISIS yaitu “jihad nikah”. Narasi ini, menurut mereka, menekankan pentingnya perempuan untuk dihamili agar kelak anak-anak yang lahir menjadi pejuang dan prajurit yang memperjuangkan mereka. Di sisi lain, narasi ini juga digunakan sebagai legitimasi kebutuhan syahwat para kombatan ISIS yang sedang berada di medan perang. Frase jihad nikah tidak pernah ditemukan dalam sejarah diskursus Islam. Tulisan ini mengupas narasi jihad nikah dalam perspektif al-Qur’an dengan pendekatan Ma’na Cum Maghza. Menurut sudut pandang tafsir al-Qur’an, jihad dan nikah mempunyai tujuan yang serupa yaitu membangun visi perdamaian dalam kasih sayang. Maka narasi jihad nikah yang diprakarsai oleh ISIS tersebut tentu bertolak belakang dengan prinsip-prinsip Islam.
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Darmawan, Darmawan. "Interpretasi Esoteris Jihad dalam Tafsīr Ibn 'Arabi (Ta'wīlāt al-Kasyani)." JOURNAL OF QUR'AN AND HADITH STUDIES 9, no. 1 (June 30, 2020): 25–50. http://dx.doi.org/10.15408/quhas.v9i1.15244.
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Reading the Qur'an which is limited to outward level is basically contrary to Islamic scientific traditions which give great attention to the inner aspects. As a result, the breadth of key concepts of Qur’anic teachings, including the teachings of jihad, became narrow and dry. That will trigger the issue of religious social pathology in the form of tolerance crisis, radicalism even terrorism. So an effort is needed to bring back Sufi interpretation of the verses of jihad that focuses on the inner dimension and not negate the outward dimension. The method used in this research is maudhu'i and descriptive-analytical interpretation. This study finds that jihad is an effort to encourage the soul to endure bodily difficulties and to oppose lust in everything that aims to pick up self-perfection. In Tafsīr Ibn 'Arabi, there are three meanings of jihad esoterically; First, jihad is an attempt to eliminate the reprehensible traits which brings up a concept of jihad: “the key to the success of jihād fī sabīlillah which is fanā bi kulliyāt or total self-annihilation”. Second, jihad is an effort towards maqām of human spiritual perfection which brings up a rule of jihad: “the higher or the more perfect a person is, the greater his jihad”. Third, jihad is an attempt to sacrifice wealth, body and soul. This sacrifice is a result of fulfillment of the above principles of jihad
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Foucher, Vincent. "Last Words of Abubakar Shekau: A Testament in the Politics of Jihadi Extraversion." Varia 3 (2021): 1–27. http://dx.doi.org/10.4000/11tan.
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The last audio put out by Nigerian jihadi leader Abubakar Shekau before his death is a rare source, distinct from his usual public propaganda. Addressed to internal jihadi audiences, it sheds light on a number of key aspects, from the events that led to his death to the political economy of plunder, a key issue in Shekau’s jihad. Its most interesting takeaway, however, is about the relation between a local jihadi organisation and the global jihadi structures of Al-Qaeda and the Islamic State. It illustrates Shekau’s complex and ultimately unsuccessful strategies of extraversion—using the appeal and resources of global jihad while trying to contain its demands.
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Ahmadiy, Ahmadiy. "Perang dalam Al-Qur`an dan Alkitab." Syariati: Jurnal Studi Al-Qur'an dan Hukum 8, no. 1 (September 5, 2022): 41–52. http://dx.doi.org/10.32699/syariati.v8i1.2364.
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Dalam Islam, peperangan selalu identik dengan kata jihad. Legitimasi terhadap kebolehan berperang pun sering disandarkan pada ayat-ayat yang secara eksplisit memuat kata ini. Ada sebanyak 35 kata jihad dengan berbagai derivasinya yang tersebar di berbagai ayat dan surat yang berbeda. Banyak dalil-dalil nāqli yang berkaitan dengan mulianya menegakkan jihâd fî sabîlillâh bahkan perintah untuk menumbuhkan keberanian mengorbankan harta dan jiwa. Dengan demikian terasa wajar jika seseorang dengan prespektif religious normatifnya sangat antusias mengorbankan jiwa raganya atas nama jihad. Meskipun banyak tujuan jihad dilakukan, namun secara khususnya, kata jihad dimaksudkan untuk i’lâ`an li kalimâtillâh atau mengangkat agama Islam ke derajat tertinggi, membela, dan memeliharanya dari segala upaya perusakan. Secara teknis, jihad dalam Alkitab juga mengandung unsur yang metafisis berupa ketaatan pada Tuhan. Jihad merupakan perjuangan yang tidak dibatasi pada upaya fisik semata tapi termasuk pada perjuangan menjaga ajaran agama. Ayat ini dipertegas dengan ayat II Tim 2:5 dan I Kor 9:25. Ayat tersebut menjelaskan bahwa jihad merupakan kesungguhan yang tidak hanya jiwa tapi juga raga. Sebagaimana jihad dalam Al Quran, interpretasi seruan jihad dalam Alkitab juga tidak benarkan hanya berpijak pada makna literal teks semata. Pemahaman tekstual akan menjadikan perang sebagai pembenaran teologis bagi oknum jihad. Perang yang menghalalkan darah musuh termasuk mereka yang tidak terlibat perang, pembakaran, penjarahan, semua kejahatan kemanusiaan itu (crimes against humanity) bukanlah ajaran yang dimaksudkan oleh agama. Namun, jika interpretasi berhenti disitu, sikap-sikap fundamentalistik dapat menguat dalam penyelesaian masalah melalui kekerasan dan perang. Mengedepankan aspek teologis berarti melestarikan hak asasi manusia.
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Shakoor, Abdul. "The Rise of Jihad in the Pakhtun Region: The Role of Culture." Global Political Review 2, no. 1 (December 30, 2017): 108–19. http://dx.doi.org/10.31703/gpr.2017(ii-i).12.
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Using secondary data, the study is an attempt to analyze the rise of jihad in the Pakhtun region. The objective is to investigate the transformation of jihad and the role of Pakhtun culture in the process. The study provides a thorough analysis of the historical background of Jihadi activities in the region, the role of religious figures, the establishment and role of the Darul Uloom Deoband before the creation of Pakistan, and the Afghan jihad and its aftermath after the creation of Pakistan. The study concludes that the concept of jihad has been manipulated historically by non-state actors to gain political authority and lately by the state actors themselves for the achievement of certain foreign policy goals. The study further concludes that although much of this process of jihad has historically been pronounced on the Pakhtun land, however, it is important to note that it is not culturally driven.
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Jacobsen, Sara Jul. "“Mother”, “martyr wife” or “mujahida”: the Muslim woman in Danish online jihadi Salafism. A study of the assigned role of the Muslim woman in online jihadi communication." Tidsskrift for Islamforskning 10, no. 1 (November 28, 2016): 165. http://dx.doi.org/10.7146/tifo.v10i1.24880.
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The jihadi Salafi woman is generally portrayed as excluded from the battlefield. However, studies on the issue are few, and in the Danish context non-existent. This paper therefore explores how three Danish so-called jihadi Salafi groups construct the Muslim woman’s role in defensive jihad in their online communication. The paper is based on an open-source study of social media. It finds that while some Danish jihadi Salafi uploads exclude Muslim women from combat, others construct defensive jihad as an individual obligation even for women. The paper proposes and reflects upon three conceptual types of online construction: “mother”, “martyr wife”, and “mujahida”.
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Irama, Dedi, Arafah Pramasto, and Widya Ardila Pratama. "TASAWUF DAN JIHAD CINTA TANAH AIR DALAM KETELADANAN AL-PALIMBANI." Hudan Lin Naas: Jurnal Ilmu Sosial dan Humaniora 3, no. 1 (June 11, 2022): 17. http://dx.doi.org/10.28944/hudanlinnaas.v3i1.560.
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The term of “Jihad” or “Jihad fi Sabilillah” is often become an interesting theme to attract attention from some people, either inside Islam or outside this religious community. Apart from the pros and cons in a case of religiousity, study of Jihad is also fulfilled with theological overview, meaning, procedure, and examples. Contrary to Jihad, Tasawuf / Sufism, so far, considered as negation term and relatively tend to be liked caused of its mystical (esoteric) impression and universal love. However, Islamic History contains the facts of involvement of Sufis in waging Jihad actions, some names like Sheikh Yusuf Al-Maqassari and the most noted one, Sheikh Abdus Shamad Al-Palimbani, were two prominent figures that well known as “Warrior Cleric”. Library research method is deployed in this article to answer three main questions : 1) How is the relationship between Sufism and Jihad ?, 2) How was the role of Sheikh Abdus Shamad Al-Palimbani in Indonesian archipelago’s Jihad activism ?, and, 3) What is the impact of Sufi’s Jihad activism toward Indonesia ?. This research proves the involvement of Sufis in Indonesian archipelago Jihads were based on Quranic value to honor the safety of bloods and properties belonged to people, with the result that Jihad in the term of ‘Qital’ / Warfare is a defensive reaction not an aggressive action, keep obeying to ‘Ulil Amri (legitimate government) not subversive-terror movement, and not based on hatred for other religious adherents. Such an essential meaning of this Jihad even formed a sense of Godly love for the country in accordance with Islamic mission of Rahmatan lil-‘alamin (mercy for the whole world). Keywords : Jihad, Sufism, Love for the country, Sheikh Abdus Shamad Al-Palimbani
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Hasan, Moh Abdul Kholiq, Dhestina Religia Mujahid, Rochmat Budi Santoso, Wakhid Musthofa, and Adang Kuswaya. "Exploring the Shifting Understanding of Jihad Among Former Terrorists in their Journey Towards Disengagement: Transforming the Sword." Journal of Law and Sustainable Development 12, no. 1 (January 31, 2024): e2990. http://dx.doi.org/10.55908/sdgs.v12i1.2990.
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Purpose: This article explores the transformation of former terrorists' understanding of jihad verses to promote non-violence and disengagement. Method: The research uses a qualitative, narrative-phenomenological approach to analyze this shift. Data collection techniques with interviews (in deph interview), observation, and documentation. The depth of the data was obtained by searching for additional informants with snowball sampling techniques.Conventional content analysis techniques for open coding in this study. Open coding is obtained from the narration of informants. Result: The findings indicate a change in perception among former terrorists, but it does not completely eliminate their desire for holy war. Instead, they now view global jihad as defensive rather than offensive, and the law of jihad has shifted from an individual to a collective obligation. Former terrorists have replaced acts of terror with peaceful, humanistic actions. This transformation occurs during the process of indoctrination and later reflection on their perceived jihad actions. The informants' reflections are influenced by holistic interpretations of jihad verses, considering the impact of terror acts and social interactions with outgroups, family, and humanity. Ultimately, the research recommends a contextual examination of jihad verses to form the basis of deradicalization programs. Providing ongoing support to former terrorists during their reflection is crucial. Conclusion: Based on previous discussions, it can be concluded that a shift in understanding the meaning of jihadi verses occurred in all informants in this study. The shift in understanding of global jihad to defensive jihad; the law of jihad from fard 'ain (individual obligation) to the law of fard kifayah (collective obligation); jihad with acts of terror to jihad with peaceful and humanist action. This shift in understanding occurs in two stages, namely when the process of indoctrination of terror and when they reflect on actions that have been believed to be jihad.
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Suratno, Suratno. "Ideology and identity transformation in the deradicalization of Muslim extremists in Indonesia." IJoReSH: Indonesian Journal of Religion, Spirituality, and Humanity 1, no. 2 (December 28, 2022): 189–214. http://dx.doi.org/10.18326/ijoresh.v1i2.189-214.
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This article used a biographical approach to follow the lives of former Muslim extremists in examining individual deradicalization from the actors' perspective. The results of the extremists' deradicalization were examined using theories of Salafi ideology and identity transformation. Deradicalization marks a period of transformation - a process of taking a new ideology and identity and initiating a new power. The doers adopt a new jihad ideology after being influenced by a colorful interpretation of jihad. The deradicalization also shifts from the Salafi jihadi/irhabi to the Salafi Purist, or from a violent to a less-violent jihad. They continue to support violent jihad but restrict how its principles are used. Few extremists decide to engage in moderate or non-violent jihad on their own initiative and without the influence of others. In conclusion, deradicalization does not ensure their eradication. It implies a certain amount of transformation into a new identity, which has profound short- and long-term effects. The first demonstrates that former Muslim extremists who still identify as jihadists, adhere to their ideology, and engage in a variety of jihad-related activities. The deradicalization of the extremists will be more challenging the more in-depth the knowledge and experience of violent jihad. On the other hand, the latter is dedicated to leaving the violent jihad group and ending recidivism.
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Nursidik, Ihsan. "SEMIOTICS ANALYSIS OF THE QURAN TEXT ABOUT JIHᾹD FĪ SABĪLILLAH IN JULIA KRISTEVA'S SEMANALISYS TO INTERTEXTUALITY APPROACH." Jurnal At-Tibyan: Jurnal Ilmu Alqur'an dan Tafsir 7, no. 1 (June 23, 2022): 17–35. http://dx.doi.org/10.32505/at-tibyan.v7i1.3016.
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The interpretation of the Qur'an, especially the word jihād fī sabīlillāh, is often trapped in a standard interpretation legitimized by closed interpretations. The secure interpretations make the meaning of the word lose its original purpose. This specific interpretation makes the meaning of the word jihād fī sabīlillāh lose its original meaning. This article aims to find a methodological review that might be able to open the veil that closes the interpretation of ijtihad in the original meaning of the jihād fī sabīlillāh pronunciation. Julia Kristeva, as one of the thinkers of poststructuralism, introduced the semanalist concept known for its revolutionary interpretation methodology. This research is a type of qualitative research with the analytical-descriptive method. This study will explain the concepts of Kristeva's interpretation of a text and then applied to the interpretation of the pronunciation of Jihad. The study results conclude that the interpretation of Jihad as war is an institutional meaning. In contrast, the hidden meaning of the pronunciation of Jihad, such as 'sincerity', does not get attention and tends to be neglected.
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Halevi, Leor. "THE CONSUMER JIHAD: BOYCOTT FATWAS AND NONVIOLENT RESISTANCE ON THE WORLD WIDE WEB." International Journal of Middle East Studies 44, no. 1 (January 27, 2012): 45–70. http://dx.doi.org/10.1017/s0020743811001243.
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AbstractThis article deals with the origins, development, and popularity of boycott fatwas. Born of the marriage of Islamic politics and Islamic economics in an age of digital communications, these fatwas targeted American, Israeli, and Danish commodities between 2000 and 2006. Muftis representing both mainstream and, surprisingly, radical tendencies argued that jihad can be accomplished through nonviolent consumer boycotts. Their argument marks a significant development in the history of jihad doctrine because boycotts, construed as jihadi acts, do not belong to the commonplace categories of jihad as a “military” or a “spiritual” struggle. The article also demonstrates that boycott fatwas emerged, to a large degree, from below. New media, in particular interconnected computer networks, made it easier for laypersons to drive the juridical discourse. They did so before September 11 as well as, more insistently, afterward. Their consumer jihad had some economic impact on targeted multinationals, and it provoked corporate reactions.
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Brigaglia, Andrea. "“SLICING OFF THE TUMOUR”: THE HISTORY OF GLOBAL JIHAD IN NIGERIA, AS NARRATED BY THE ISLAMIC STATE." POLITICS AND RELIGION JOURNAL 12, no. 2 (February 13, 2019): 199–224. http://dx.doi.org/10.54561/prj1202199b.
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This paper provides a detailed summary and analysis of “Slicing Off the Tumour,” a text written by two sons of Muhammad Yusuf (d. 2009), founder of the Nigerian Jihadi movement known as “Boko Haram,” and recently (2018) published by the Islamic State. The paper argues that although obviously biased, this book provides important insights into the history of Jihad in Nigeria as seen through the lenses of Global Jihadi actors, which the analysts should not dismiss. In the conclusion, the author questions the heuristic usefulness of the term “Boko Haram” in the literature on local and global manifestations of Jihad in contemporary Nigeria. Finally, the author locates his position in the recent debate around the nature of the global links entertained by Nigerian Jihadi actors and around the role of these links in the development of the “Boko Haram phenomenon.”
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Alshech, Eli. "Salafi-Jihadis in the United States: Using Social Media to Forge a Secluded Community." Journal for Interdisciplinary Middle Eastern Studies 9, no. 2 (2023): 91–118. http://dx.doi.org/10.26351/jimes/9-2/2.
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This analysis of Salafi-jihadi online posts by American posters shows that the seemingly unsystematic online discourse in fact focuses on two main topics: the doctrines of al-wala’ wal-bara’ and takfir. In addition, it highlights the markers that distinguish Salafi-jihadi writers from Salafi-taqlidi ones. Further, the article explains how Salafi-jihadis utilize their online discussions to try to create and maintain a virtual community and a reallife enclave of like-minded individuals, committed to separating both ideologically and socially from their “impure” surroundings. It shows that the ultimate goal of many of the Salafi-jihadi posters is to ensure that followers of their creed do not integrate into their surrounding communities. Finally, the article shows that the online Salafi-jihadi discourse analyzed seeks to maintain a community of devoted Salafi-jihadis who are dedicated to the notion of jihad and willing to carry out jihad if and when the opportunity presents itself.
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Anwar, Saeful anwar. "Geneologi dan Gerakan Militansi Salafi Jihadi Kontemporer." An-Nas 2, no. 1 (May 7, 2018): 169–84. http://dx.doi.org/10.36840/an-nas.v2i1.99.
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Tulisan geneologi dan gerakan militansi salafi jihadi kontemporer ini, berusaha menjelaskan bagaimana suatu ide tertentu dalam salafi-jihadisme muncul, tipologi dan doktrin jihad salafism, dinamika gerakan jihad salafism dan karakteristik yang menentukannya. Tulisan ini juga akan menjelaskan cara yang unik dan berbeda yang mana para salafi-jihadis memahami, mengembangkan atau menterjemahkan ide-ide tersebut yang berbeda dengan bagaimana kelompok Muslim yang lain mempersepsikan ide tersebut melalui sebuah gerakan. Salafisme sendiri menurut penulis adalah sebuah konsep yang masih terlalu luas untuk dimaknai. Penulis mengutip perkataan Bernard Haykel bahwa Istilah salafi, dan hal-hal lain yang dikaitkan dengannya, masih belum didefinisikan dengan baik dan sering difahami secara salah dalam banyak literatur tentang pergerakan ini, dan dalam kajian Islam yang lebih umum. Dalam konstruksinya yang paling sederhana, salafisme Mengacu pada para pendahulu yang sholih dari tiga generasi awal Muslim. Karena itu salafisme adalah pandangan keagaaman yang menginginkan untuk menghidupkan kembali praktek-praktek tiga generasi awal Islam yang secara kolektif dikenal sebagai as-salafush shalihin. Penulis menjelaskan adanya banyak opini yang berbeda dari para ilmuwan tentang karakteristik tertentu yang secara presisi mendefinisikan gerakan salafi-jihadi sebagai sebuah kesatuan, yang merupakan salah satu bagian dari spektrum salafi yang luas. Dengan mengacu dan mengkompromikan pendapat yang berbeda dari para ilmuwan, penulis berpendapat bahwa ada lima ciri/fitur mendasar dari gerakan salafi-jihadi yaitu: tauhid, hakimiyyah, wala’ wal baro’, jihad, dan takfir. Kelima ciri ini dipilih berdasarkan arti pentingnya terhadap gerakan salafi-jihadi.
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Kepel, Gilles. "Jihad." Pouvoirs 104, no. 1 (2003): 135. http://dx.doi.org/10.3917/pouv.104.0135.
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Alexander, M. "Jihad." Literary Imagination 12, no. 2 (September 18, 2009): 153. http://dx.doi.org/10.1093/litimag/imp056.
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Bin Abdul Hamid, Ahmad Sarji. "Jihad." American Journal of Islam and Society 10, no. 4 (January 1, 1993): 556–62. http://dx.doi.org/10.35632/ajis.v10i4.2482.
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It is a great privilege and honor for me, as the founding chairman ofthe Institute of Islamic Understanding, Malaysia, to be invited to addressthis distinguished Second Parliament of the World's Religions. Thistopic-Jihad: Struggle for Peace and Justice-is very relevant, as we arestill searching for a universally acceptable world order that can guaranteea true state of intematfonal peace through absolute justice. The world hasyet to be completely free from a number of bloody atrocities andaggression that are direct infringements on human and individual rights.There is the unending Middle East conflict between the Palestinians andIsrael for more than four decades, the "ethnic cleansing" of the Bosniansby the Serbs, and the Somali political and economic convulsion. The relevant world bodies have yet to exhibit their ability to handleand manage effectively, and with the desired firmness and vigor, suchdelicate intemational conflicts. It is quite apparent that the intemationalcommunity seems to depend on the world bodies that serve only the interestsof a powerful few. Actions taken seem to be rather selective, tothe extent that they create a degtee of bias and injustice.The problems of environmental degradation and resource distributionstill loom large despite rapid and unprecedented advancement in scienceand technology. Abject poverty, undernourishment, and malnutrition remainprevalent in parts of Africa and Asia. The world now sees a systemthat concentrates political, military, economic, social, and cultural powerin the hands of a privileged few located largely in the North. More specifically,within this global system the poor South had to "pay" the richNorth approximately 132 billion dollars in debt servicing during 1988. Ithas been estimated that six hundred fifty thousand Third World childrendie each year. If we consider the global distribution of income -both betweenand within countries-we would discover that the richest 20 percentof the world's population receives at least 150 times more than thepoorest 20 percent. What is even more distressing is a United Nations'study showing that "the poorest of the developing countries have morethan half of the world's population and 5.6 per cent of world income." ...
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Ahmed, Rumee. "Jihad." American Journal of Islam and Society 22, no. 3 (July 1, 2005): 131–34. http://dx.doi.org/10.35632/ajis.v22i3.1686.
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Richard Bonney laments what he deems a misappropriation of the termjihad by both pundits in the West seeking to portray Islam as inherently violent,and a small faction of Muslim fanatics seeking political gain. Jihad, hecontends, has been perverted from its original intent of encouraging spiritualathleticism and allowing for physical defense when transgression occurs. He endeavors to return to the term’s roots to detail how and whyit has been manipulated over time to take on exclusively violent andaggressive connotations. By doing so, Bonney hopes to empower Muslimmoderates to publicize the concept of jihad as purely defensive, as wellas to enlighten non-Muslims of Islam’s true message of peace, balance,and pluralism.The author goes back to the original sources, the Qur’an and theSunnah, to make his case. He demonstrates his familiarity with the Qur’anby citing verses on jihad, contextualizing them in purely spiritual anddefensive terms, and briefly mentions how they could be misinterpreted ifone did not view the Qur’an holistically and in its proper context. However,Bonney betrays his ignorance of the Qur’anic sciences in his rather superficialdescription and application of classical hermeneutics and abrogationtheory. Rather than engage the prolific tradition of Qur’anic exegesis, herelies on a few modern commentators (e.g., Qamaruddin Khan and ReuvenFirestone) to promote his views. He acknowledges that these interpretationsmay differ with the tradition, but he does not address or attempt to resolvethe tension between the two ...
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Hartmann, Noga. "Landscapes of the Jihad." American Journal of Islam and Society 24, no. 4 (October 1, 2007): 95–98. http://dx.doi.org/10.35632/ajis.v24i4.1513.
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In recent years, more has been written about jihad than any other single topicrelated to Islam. Faisal Devji tries to shed light on the people behind the slogans, documents concerning terrorism, and their inner logic by analyzing thewritings, interviews, and communiqués of Osama bin Laden and Ayman al-Zawahiri, as well as the will of Muhammad Atta (pp. 113-15). These andother illustrations clearly reflect the ideological viewpoint of the “jihadists.”This book, an interesting historical and cultural analysis of the so-called“jihadi” movement and its representatives today, focuses on the globalizationof jihad’s moral and aesthetic dimensions. The author deals with its conceptuallandscapes, namely, al-Qaeda’s models of belief and action. In his preface,Devji suggests that both the 1998 terror attacks against the Americanembassies in Dar al-Salaam and Nairobi and 9/11, all undertaken by al-Qaeda, turned jihad into a global weapon of spiritual conflict. Thus, its focushas extended far beyond its original struggle against the Soviet occupation ofAfghanistan. Devji explains: “Two factors make the Jihad into a globalmovement: the failure of local struggle and the inability to control a globallandscape of operations by the politics of intentionality” (p. 31) ...
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Banerjee, Jyotirmoy. "Jihad and Counter-jihad in Germany." Jadavpur Journal of International Relations 18, no. 2 (December 2014): 103–36. http://dx.doi.org/10.1177/0973598415569933.
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Abd Razak, Muhd Imran, Mohd Farhan Abd Rahman, Azzaat Ahsanie Lokman, Mohd Zaid Mustafar, and Amir Mohd Nason. "Analysis of Woman Fiqh Jihad Based on Selected Malaysian Woman Extremism Cases." Jurnal Islam dan Masyarakat Kontemporari 23, no. 2 (August 30, 2022): 170–82. http://dx.doi.org/10.37231/jimk.2022.23.2.648.
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Statistical information shared by the Royal Malaysia Police (PDRM) suggests women engagement in religious extremism groups has increased in recent years. There is an urgent need to address the severe cases of extremism involving women abroad to prevent a similar incident in Malaysia. Hence, this study examines women jihad fiqh's issues based on the local background, and factors contributed to their interest. The study employed a qualitative method by collecting documentary reviews of the extremist group's publications and interviews with PDRM officers and the selected deradicalisation experts. The result indicates that Malaysian women's engagement in extremist groups is caused by the ideological influence and the pursuit of marrying a "jihadi". Nonetheless, it did not alter the legal status of fiqh jihad that had been deliberated by the scholars on the extremist groups. Therefore, women's involvement in extremist groups in the name of jihad should be constrained accordingly.
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Maksum, Muhammad Nur Rochim. "MODEL PENDIDIKAN JIHAD PONDOK PESANTREN TA’MIRUL ISLAM SURAKARTA DAN PONDOK PESANTREN DARUSY SYAHADAH BOYOLALI." Profetika Jurnal Studi Islam 19, no. 1 (February 13, 2019): 20–26. http://dx.doi.org/10.23917/profetika.v19i1.7750.
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The purpose of this study was to know jihad meaning of Ta'mirul Islam boarding school leader and Darusy Shahadah boarding school leader, the model and the differences and similarities of education are applied at jihad in Ta'mirul Islam Boarding School and Darusy Syahadah boarding school 2015-2016. Type of research is a field research with qualitative methods with primary and secondary data sources, that obtained from informants in Ta'mirul Islam Boarding School and Darusy Syahadah boarding school, this data collection techniques used interviews, observation and documentation. Data analysis technique used inductive method. These results indicate that: Ta'mirul Islam boarding school leader said that meaning of jihad in accordance with the theory of Yusuf Qordowi as seriusly form of doing things. Ta'mirul Islam boarding school avoids the sense of narrowing the meaning of jihad as war. Darusy Syahadah boarding school recognizes both the meaning of jihad, either in a general sense and still looks jihad with war that must be planted in deep inside a Muslim. Jihad educational model those are applied in Ta'mirul Islam boarding school namely: Jaulah, mujahādah, education, social Jihad, economics Jihad, education organization, said the right words to despotic leaders, the devotion of one year after graduation. Darusy Syahadah applied namely: physical Jihad, passions jihad, faith jihad, social jihad, propaganda jihad, education jihad, media jihad. Similarities of jihad education model between both boarding are namely: propaganda jihad, second: passions and devils jihad, third: amar ma‘rūf nahī munkar, fourth: education jihad. The difference between them are Ta'mirul Islam boarding school used of economic jihad jihad and said the right words to despotic leader, while Darusy Syahadah did not. Darusy Syahadah boarding school implemented physical education model while Ta'mirul Islam boarding school did not apply that model.Tujuan dari penelitian ini adalah untuk mengetahui makna jihad menurut Pimpinan Pondok Pesantren Ta’mirul Islam dan Pimpinan Pondok Pesantren Darusy Syahadah, model serta perbedaan dan persamaan pendidikan jihad yang diterapkan Pondok Pesantren Ta’mirul Islam dan Pondok Pesantren Darusy Syahadah 2015-2016. Jenis penelitian yang digunakan adalah penelitian lapangan dengan metode kualitatif dengan sumber data primer dan sekunder, yang diperoleh dari informan di Pondok Pesantren Ta’mirul Islam dan Darusy Syahadah, Teknik pengumpulan data ini menggunakan metode wawancara, observasi dan dokumentasi. Sedangkan teknik analisis data yang digunakan yaitu metode induktif. Hasil penelitian yaitu: Pimpinan Pondok Pesantren Ta’mirul Islam dalam memaknai jihad sesuai dengan teori Yusuf Qordowi sebagai bentuk kesungguh-sungguhan dalam melakukan sesuatu,. Pondok pesantren Ta’mirul Islam menghindari pengertian dari penyempitan makna dari jihad itu yakni jihad yang bermakna perang. Pimpinan Pondok pesantren Darusy Syahadah mengakui kedua makna jihad, baik dalam makna umum dan tetap memamdang jihad dengan perang sebagai makna yang harus tetap di tanamkan secara mendalam dalam diri seorang muslim. Model pendidikan jihad yang di terapkan pondok pesantren Ta’mirul Islam yakni: Jaulah, mujāhadah, Pendidikan, Jihad sosial, Jihad ekonomi, Pendidikan organisasi, mengatakan perkataan yang benar kepada pemimpin yang zalim, pengabdian setahun pasca kelulusan. Model pendidikan jihad Darusy Syahadah yakni: Jihad fisik, jihad hawa nafsu, jihad aqidah, jihad sosial, jihad dakwah, jihad pendidikan, jihad media. Persamaan model pendidikan jihad antara keduanya yaitu: jihad dakwah, kedua: jihad hawa nafsu dan syaitan, ketiga: jihad amar ma‘rūf nahī munkar,keempat: jihad pendidikan. Perbedaan diantara keduanya yaitu Ta’mirul Islam menggunakan model jihad ekonomi dan model jihad dengan mengatakan perkataan yang benar dihadapan penguasa yang zalim, sedangkan Darusy Syahadah tidak menggunkannya. Darusy Syahadah menerapkan model pendidikan jihad fisik sedangkan Ta’mirul Islam sendiri tidak menerapakan model tersebut.
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Malik, Abdul, Tamjidillah Tamjidillah, and Satriawan Satriawan. "Budaya Literasi dan Infiltrasi Gerakan Islam Radikal di Pesantren Indonesia." ISLAMICA: Jurnal Studi Keislaman 15, no. 1 (September 1, 2020): 48–67. http://dx.doi.org/10.15642/islamica.2020.15.1.48-67.
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Since 2002, the discourse of pesantren has been linked to radicalism. This has led to a new typology of pesantren, namely radical pesantren. This typology of pesantren is usually known to adhere to the Salafi Jihadi ideology. This article examines how Salafi Jihadi pesantrens have radical tendencies. The study mainly focused on the literacy culture that was developed. By using the qualitative-phenomenological method, this article finds that several basic concepts in Islam, in this case, the enforcement of Islamic law and the concept of jihad, have been interpreted in a pejorative way by the Salafi Jihadi pesantren community, thus causing radical and counterproductive understanding and actions to religious values. The Salafi Jihadi pesantren is different from other pesantrens that have been known before. The Salafi Jihadi pesantren teaches not only material on the fiqh of ablution, prayer, or muamalah, but also on jihad and aḥkām al-dimmah (the law of shedding blood). In addition, it was also found that culture of literacy is apparently not the only factor that determines whether a pesantren can be labelled radical or not, but there are still many other supporting factors, such as the entry of ex-radicals to pesantren, lack of government control, exclusivity, and doctrinal pedagogy.
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Hansen, Flemming Splidsboel. "Jihad in Russian." Connections: The Quarterly Journal 16, no. 1 (2017): 79–88. http://dx.doi.org/10.11610/connections.16.1.06.
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Izad, Rohmatul. "Konstruksi Nalar Teologi Politik Fundamentalisme Islam dalam Perspektif Epistemologi Bayani Muhammad Abid Al-Jabiri." Khazanah Theologia 2, no. 3 (December 5, 2020): 132–41. http://dx.doi.org/10.15575/kt.v2i3.9710.
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The political theology of Islamic fundamentalism is a religious-political movement that wants the total application of Islamic teachings in the political system and at the same time rejects all modern political ideologies. Meanwhile, bayani epistemology is one of the epistemological concepts found by al-Jabiri in expressing Arabic-Islamic reasoning based on holy texts, as well as being the basis for criticism of the tendency of textual epistemology in the tradition of Islamic historical literature. Therefore, research on the logical construction of Islamic fundamentalism political theology from the perspective of Muhammad Abid al-Jabiri's bayani epistemology is very relevant. The method used in this research is the literature review method of al-Jabiri's thinking with critical analysis. The results of this study: first, the method of thinking of Islamic fundamentalism political theology is based on text (nash) or literalism-takfirism. They make holy texts (al-Qur'an and Sunnah) as the only basis for knowledge to arrive at the truth. Their way of thinking revolves around the problem of the concept of text, namely the relationship between lafadz and meaning, Uṣūl and furu ', as well as the position of the text between substance and accident. Second, the bayani dimension really colors the political theology of Islamic fundamentalism, which is textualistic and rejects all other epistemologies such as irfani and burhani. Based on textual reasoning, the theological reasoning of Islamic fundamentalism rests on three elements; (1) The dichotomous-dialectical paradigm, which sees everything in two opposing poles, such as black-and-white, right-wrong, and good-bad. (2) Islamic reasoning, which is politically-theocentric, namely a thought that understands that Islam and the state are integral and Islamic law must be applied in the divine political order. (3) Political jihad as Jihād fī Sabīlillāh, the jihad referred to here is war, both mental and physical. Jihad must be carried out to fight for an Islamic state as well as to fight against the enemies of Islam, both from within and from outside. This jihad is political in nature, but because it is based on religion, this jihad is considered as Jihād fī Sabīlillāh, which is a form of struggle in the path of Allah.
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Bunyamin. "Aspek-Aspek Nilai Kebahasaan Jihad Dalam Pandangan Al-Qur,an." AL-MUTSLA 1, no. 1 (October 23, 2021): 64–81. http://dx.doi.org/10.46870/jstain.v1i1.7.
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The interpretation of the verses of jihad, a few theories were found. First, ontologically, jihad can be divided into general and specific meaning. Generally speaking, jihad is all activities undertaken in earnest to uphold the good and resist damage in the midst of society. Meanwhile, in particular, jihad is a seriousness to defend the establishment of Islamic teachings on the battlefield. Second, epistemologically, the forms of jihad can be divided into jihad amwal and jihad anfus. Jihad amwal is the sacrifice of property to the maximum, both in connection with jihad in general or specifically. While jihad anfus is totality of the human soul is a sacrifice to defend the teachings of Islam, both in relation to jihad jihad in general or specifically. Third, axiologically, the implications of jihad can be distinguished on worldly and hereafter interests. In earthly life, the mujahid will always be guided by God for the right path and rewarded in kind, such as recognition, power, peace, and abundant sustenance.
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Sali, Muhammad. "Pemahaman Mendalam: Jihad Intelektual dalam Pendidikan Agama Islam." ITQAN: Jurnal Ilmu-ilmu Kependidikan 14, no. 2 (December 31, 2023): 135–46. http://dx.doi.org/10.47766/itqan.v14i2.1975.
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This research aims to examine the concept and relationship between jihad and science in the context of Islam, this research discusses the history of jihad, the definition of jihad, the importance of jihad, the definition of Islamic science. In addition, this research also identifies the types and levels of jihad, the kinds of jihad, and the purpose and objectives of jihad in Islam. This research method provides an extensive literature study of primary and secondary sources related to jihad, Islamic science, and the thoughts of Islamic scholars. Classical texts such as the Qur'an, Hadith, were used as the main references. The results of this study reveal that jihad in Islam has a long history that involves spiritual, moral, and physical dimensions. The definition of jihad includes individual efforts to improve themselves, fight lust, and protect religion and Muslims from threats. Islamic religious knowledge is important in understanding and implementing jihad correctly, because it requires a deep understanding of religious principles and teachings. The connection between jihad and Islamic religious knowledge lies in the importance of deep religious knowledge to carry out jihad properly and avoid wrong or extreme understanding. Jihad is divided into several types and levels, including jihad with conscience. Each type of jihad has its own role in protecting and strengthening Islam and building goodness in the world. Jihad with Islamic knowledge is a call for Muslims to continue to learn, understand, and implement religious teachings correctly. Religious knowledge is an important foundation in implementing jihad in a balanced, responsible manner, and based on a deep understanding of Islamic teachings.
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Triana, Rumba. "INTERNALISISI JIHAD DALAM PENDIDIKAN KARATER." Edukasi Islami : Jurnal Pendidikan Islam 7, no. 01 (April 16, 2018): 101. http://dx.doi.org/10.30868/ei.v7i01.208.
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Diskursus tentang jihad selalu berbicara tentang kekerasan, bahkan tidak jarang seseorang langsung memberikan stigma negatif terhadap jihad. Secara definisi operasional dari kata jihad para ilmuwan fikih memang telah menempatkan pada pengertian memerangi orang-orang kafir, namun Ibnu Taimiyyah menegaskan bahwa jihad bukan hanya dimaknai dengan perang dan kekerasan namun mencari ilmu juga merupakan bagian dari jihad. Penelitian ini merupakan penelitian literatur Jihad sebagai ibadah yang agung perlu dijadikan spirit untuk pembentukan karakter setiap peserta didik di Indonesia. Diantara internalisasi dari jihad dalam karakter adalah tauhid, ikhlas, takwa, kesabaran, kedermawanan, dan karakter-karakter lain.Keyword : Jihad, Pendidikan Jihad
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Rozikin, Ahmad Khoirur. "Peranan Perempuan Dalam Ranah Jihad." Al-Bayan: Jurnal Ilmu al-Qur'an dan Hadist 5, no. 2 (June 17, 2022): 294–313. http://dx.doi.org/10.35132/albayan.v5i2.229.
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Banyak yang meyakni dan memaknai bahwa Jihad fisik adalah jihad yang sesuai dengan tuntunan Islam, dan hal tersebut melahirkan gerakan ekstrem, baik dengan cara bom bunuh diri, atau mencenderai sesama manusia. Banyak juga yang memahami bahwa ranah jihad hanya tertuju pada kaum adam saja, tanpa memperdulikan peran seorang wanita dalam ranah jihad.
Jihad tidak bisa hanya dimaknai dengan mengangkat senjata atau perang. Pemaknaan jihad lebih dari itu. Pun Jihad tidak bisa hanya dikuasai oleh para lelaki saja. Peranan wanita yang bertugas sebagai ibu rumah tangga, yang mengasuh dan merawat anak merupakan tugas yang berat, dan bisa dimaknai sebagai jihad. Bahkan seorang yang menuntut ilmu pun juga bisa dikatakan sebagai jihad.
Dengan memakai metode library research, tulisan ini mengangkat peranan wanita dalam ranah jihad. Apa saja peranan wanita yang masuk dalam ranah jihad. Dan bagaimana peranan para istri Nabi Muhammad ketika kaum muslimin sedan berperang.
Penulis menyimpulkan, bahwa peranan wanita khususnya di zaman sekarang, jihadnya tidak kalah penting dengan jihad para sahabat wanita di zaman Rasul. Mencari ilmu dengan statuss pelajar, merawat anak-anaknya, taat kepada suami, termasuk jihad bagi perempuan.
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Demidenko, Sergey V., and Anastasia A. Kutuzova. "The Transformation of Radical Islam in a Post-Industrial Society." RUDN Journal of Political Science 22, no. 4 (December 15, 2020): 690–712. http://dx.doi.org/10.22363/2313-1438-2020-22-4-690-712.
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In a post-industrial society, radical Islam has undergone significant evolutionary changes, that contributed to its transformation from a religious ideology to a political one. The key element of the updated doctrine was the idea of creating a world Islamic state - caliphate - through global jihad. This article explores a new stage in the history of the phenomenon of Islamic radicalism, which has developed outside the Muslim world, where it has acquired features of a specific subculture. Global jihad is gaining popularity among young Muslims in Europe, the US, and Southeast Asia. A variety of cultural manifestations of Islamism, united by the term jihadi-cool, form an attractive image of a Salafist-jihadists through a special manner of clothing, new types of music (jihad rap and jihad rock), etc. Members of this subculture tend to join terrorist organizations, spread radical ideas among young people and attract new supporters. One of the most important causes of the radicalization of Muslims in Europe and the Americas is considered to be the complex socio-economic and cultural preconditions created by Western policies towards the States of the Middle East and the local Muslim diaspora. As part of the research, a historical-genetic analysis of the evolutionary transformations of Islamic radicalism has been conducted. The statistical method has been used to track the number of terrorist acts in the EU and the USA. Content analysis has been applied in the article in order to examine lyrics of jihad-rap musical compositions. The interdependence of jihad-rap popularity and the general interest in the ideology of jihad has been assessed based on the analysis of statistics of search queries. Biographical methods have been used to study the relationship between belonging to a jihadist subculture and joining radical Islamic organizations. The results of the study demonstrate, first of all, the high adaptability of Islamic radicalism to the changing conditions of the global world. Secondly, they indicate the specific evolution of a phenomenon that gradually overcomes sectarian differences. And third, they note increasing prevalence of this destructive doctrine in Europe, USA, South and Southeast Asia. All the results confirm that Islamic radicalism is not a local phenomenon, but a real threat to global political stability.
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Yahya, Ismail, Muhammad Nashiruddin, and Abdul Aziz. "KONSEP JIHAD ‘ABDULLAH B. AL-MUBARAK DAN JIHAD GLOBAL." MISYKAT: Jurnal Ilmu-ilmu Al-Quran, Hadist, Syari'ah dan Tarbiyah 1, no. 1 (June 5, 2018): 147. http://dx.doi.org/10.33511/misykat.v1n1.147.
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Abdullah b. Al-Mubarak (118-181/736-797) merupakan generasi tabi’ tabi’in, salah satu generasi terbaik dalam Islam dan dianggap oleh penulis biografi Islam klasik sebagai penulis pertama tentang jihad, yang penulisannya berbeda dengan penulis sebelumnya. Karyanya berjudul Kitab al-Jihad, Diwan ibnu al-Mubarak (mengandung tema jihad) dan sebuah kitab Hadis, Musnad ibnu al-Mubarak. Artikel ini merupakan hasil dari penelitian kepustakaan yang menggunakan tiga karya Ibnu al-Mubarak baik sumber primer maupun karya lain yang bertemakan jihad, juga bersumber dari penulis klasik maupun kontemporer sebagai sumber sekunder. Untuk melihat relevansi pemikirannya tentang jihad dalam konteks sekarang, maka artikel ini berusaha untuk melihat kemungkinan hubungan pemikian jihad Ibnu al-Muba>rak dengan gagasan jihad global yang diusung oleh para mujahid global di antaranya oleh ‘Abdullah ‘Azzam. Tiga pertanyaan yang dajukan: bagaimana konteks sejarah dan sosial yang dialami oleh Ibnu al-Mubarak yang melatarbelakangi kemunculan pemahamannya dalam masalah jihad?, bagaimana formulasi gagasan-gagasannya dalam masalah jihad?, dan bagaimana relevansi pemikiran jihad Ibnu al Mubarak bagi munculnya gerakan jihad global yang diusung oleh tokoh-tokoh mujahid global kontemporer? Hasil penelitian ini menunjukkan bahwa pemikiran Ibnu al-Mubarak dalam masalah jihad meliputi tentang kedudukan jihad, hukum jihad, keutamaan dan ganjaran bagi mujahid, syahid dan pembagiannya, menjaga wilayah Islam, perang dan Hari Akhir. Dalam hubungannya dengan kemunculan jihad global dewasa ini terlihat tidak ada ketertaitan langsung antara pemikiran Ibnu al-Mubarak dengan pemikiran para jihadis global, kecuali bahwa yang pertama dijadikan sebagai role model dan inspirator bagi yang kedua di dalam menggugah semangat jihad.Kata Kunci : Jihad, ayat al-qital, ayat as-saif, dan jihad global
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Indriati, Anisah. "REAKTUALISASI JIHAD DALAM PERSPEKTIF PERDAMAIAN DAN TOLERANSI." Jurnal THEOLOGIA 23, no. 2 (August 24, 2017): 394. http://dx.doi.org/10.21580/teo.2012.23.2.1675.
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<p class="16"><em>This article discusses the issue of jihad in Islamic sources. This effort is important because of the negative image of the Islamic Jihad command. Presented in this article about the meaning of jihad in Islamic sources and how to interpret contextually jihad with jihad fi sabilillah in accordance with the interests and capacities of each. Jihad does not only means qital or war. Jihad in the Qur'an is also </em><em>found in other, more beneficial to the institution</em><em> of humanity. In the contemporary era of jihad environmental, health and scientific innovation become necessary to save a human life.</em><em></em></p><p><em>Artikel ini membahas persoalan jihad dalam sumber ajaran Islam. Upaya ini penting dilakukan karena adanya Image Islam yang negatif dari adanya perintah jihad. Dalam artikel ini dikemukakan tentang pemaknaan jihad yang ada dalam sumber ajaran Islam dan bagaimana memaknai jihad secara kontekstual dengan melaksakan jihad fi sabilillah yang sesuai dengan kepentingan dan kapasitasnya masing-masing. Jihad tidak hanya bermkna qital atau berperang. Jihad dalam al-Quran juga ditemukan dalam bentuk lain yang lebih bermanfaat bagi intitusi kemanusiaan. Di era kekinian jihad lingkungan, kesehatan dan inovasi keilmuan menjadi suatu yang penting untuk menyelamatkan kehidupan manusia.</em></p>
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Ritonga, A. Rahman. "MEMAKNAI TERMINOLOGI JIHAD DALAM AL-QUR`AN DAN HADIS." Islam Realitas: Journal of Islamic & Social Studies 2, no. 1 (June 20, 2016): 92. http://dx.doi.org/10.30983/islam_realitas.v2i1.105.
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<em>The term jihad in al-Qur`an is used for two things. The first term is the general definition which means shed the all abilities for struggle to uphold the truth and to fight against evil in order to obtain the God’s blessing. In this sense, jihad becomes an individual duty of every Muslim based on their capabilities, and the implementation of jihad is based on the Islamic law. The second term is the specific definition which means mobilize all capabilities against enemies of Islam. In this sense, jihad should be based on the decision of the leader and implemented in an organized manner, in order not to get out of prescribed ethics of jihad. Jihad carried out as the last alternative to defend community and religion, conducted in defensive rather than offensive. Jihad in the form of terrorism, suicide and the like are n admitted as prescribed jihad. The verses of the Qur’an and hadith talk a lot about the issue of jihad as evidence of the important role of jihad in establishing the truth on this earth. Jihad in the Qur'an and the hadith interpreted as an effort to establish the truth of God.</em>
Istilah jihad di al-Qur`an digunakan untuk dua hal. Istilah pertama adalah definisi umum yang berarti menumpahkan semua kemampuan untuk perjuangan menegakkan kebenaran dan melawan kejahatan untuk mendapatkan berkat Tuhan. Dalam hal ini, jihad menjadi kewajiban individu dari setiap Muslim sesuai dengan kemampuan mereka, dan pelaksanaan jihad adalah sesuai dengan hukum Islam. Istilah kedua adalah definisi khusus yang berarti untuk memobilisasi semua kemampuan melawan musuh-musuh Islam. Dalam hal ini, jihad harus didasarkan pada keputusan pemimpin dan dilaksanakan secara terorganisir, agar tidak keluar dari etika ditentukan dari jihad. Jihad dilakukan sebagai alternatif terakhir untuk membela masyarakat dan agama, yang dilakukan di defensif daripada ofensif. Jihad dalam bentuk terorisme, bunuh diri dan sejenisnya tidak diterima sebagai jihad yang ditentukan. Ayat al-Qur’an dan hadis Rasulullah banyak membicarakan persoalan jihad sebagai bukti pentingnya peran jihad dalam menegakkan kebenaran di bumi ini. Jihad dalam menurut al-Qur’an dan hadis dimaknai sebagai upaya maksimal untuk menegakkan kebenaran Allah.
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Aan Heri Ustadzi. "Jihad Intelektual Milenial Santri." DEFENDONESIA 4, no. 2 (April 7, 2020): 7–13. http://dx.doi.org/10.54755/defendonesia.v4i2.86.
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Artikel ini menjelaskan tentang jihad Intelektual di era milenial santri di mana mereka lah yang akan menggantikan para ulama dan pemimpin-pemimpin bangsa serta menjelaskan nilai-nilai perdamaian jihad masa kini yang terkandung dalam syair Al-jihad Wal-Ijtihad karya K.H. Saaduddin Annasih, Lc., M.Pd., hal tersebut melihat bahwa jihad zaman penjajahan dan jihad zaman sekarang tidak bisa disamakan karena konteks yang ada bukanlah jihad menggunakan bambu runcing, tombak, panah, batu kayu, dan lain-lain melainkan jihad zaman sekarang yaitu jihad intelektual. Di mana santri harus dapat membaca zaman, merespons zaman, dan menyelesaikan masalah-masalah yang banyak muncul di era milenial ini. Sehingga santri zaman milenial ini harus mempunyai sikap responsif, bersolusi.
Kata Kunci: Jihad, Intelektual, Milenial, Perdamaian
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Putra, Imam Muhajir Dwi. "Makna dan Perilaku Jihad GP Ansor Tegalwangi: Analisis Sosiologi Pengetahuan." Jurnal Pemikiran Islam 2, no. 2 (December 30, 2022): 193. http://dx.doi.org/10.22373/jpi.v2i2.15163.
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This article aims to reveal the meaning of jihad from the view of GP Ansor Tegalwangi and its relation to knowledge and social construction. This article uses a qualitative approach, in which the researcher presents data in a descriptive-analytical form. This study concludes that there are three meanings of jihad from the perspective of GP Ansor Tegalwangi. First, the objective meaning is cultural-institutional jihad resulting from the process of appreciating the verses of the Qur’an by individuals, which then becomes collective knowledge. Second, the expressive meaning can be seen from the individual's perception of the experience of jihad in the organizational sphere. Third, the meaning of the documentary is in the form of an action performed that then became a tradition as a whole. Thus, jihad is not only oriented towards status quo political goals, but jihad is also a concept that leads individuals to a priori knowledge; the meaning of the concept of jihad strongly influences the externalization of jihad. The meaning and implementation of jihad also cannot be separated from the context of society, including its sociological and humanitarian aspects.AbstrakArtikel ini bertujuan mengungkap makna jihad dari pandangan GP Ansor Tegalwangi dan kaitannya dengan pengetahuan dan konstruksi sosial. Artikel ini menggunakan pendekatan kualitatif, di mana peneliti menyajikan data dalam bentuk deskriptif-analitik. Kajian ini menyimpulkan bahwa ada tiga makna jihad dari sudut pandang GP Ansor Tegalwangi. Pertama, makna objektif adalah jihad kultural-institusional yang dihasilkan dari proses penghayatan ayat-ayat Al-Qur'an oleh individu, yang kemudian menjadi pengetahuan kolektif. Kedua, makna ekspresif dapat dilihat dari persepsi individu terhadap pengalaman jihad dalam lingkup organisasi. Ketiga, makna dokumenter berupa aksi yang dilakukan yang kemudian menjadi tradisi secara keseluruhan. Dengan demikian, jihad tidak hanya berorientasi pada tujuan politik status quo, tetapi jihad juga merupakan konsep yang membawa individu pada pengetahuan apriori; pemaknaan konsep jihad sangat mempengaruhi eksternalisasi jihad. Makna dan implementasi jihad juga tidak lepas dari konteks masyarakat, termasuk aspek sosiologis dan kemanusiaan.
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NAKATA, Ko. "Jihad Reconsidered." Bulletin of the Society for Near Eastern Studies in Japan 35, no. 1 (1992): 16–31. http://dx.doi.org/10.5356/jorient.35.16.
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Saeed, Amir. "My Jihad." Soundings 27, no. 27 (July 1, 2004): 57–65. http://dx.doi.org/10.3898/136266204807312649.
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Saeed, Amir. "Musical jihad." Soundings 33, no. 33 (July 1, 2006): 57–65. http://dx.doi.org/10.3898/136266206820466345.
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Ami, Naama Ben. "Leaderless Jihad." American Journal of Islam and Society 27, no. 2 (April 1, 2010): 99–101. http://dx.doi.org/10.35632/ajis.v27i2.1327.
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Acts of terrorism are committed the world over, driven by religious, political,social, and personal motives. But what causes someone to become a terrorist?Are there profiles that fit them? What can be done to counter terrorism?These and other questions are addressed by Marc Sageman in his book,although it focuses only on what he calls “Global Islamic terrorism.”In his “Preface,” Sageman presents the problem of global terrorism andlays out the topics that each chapter will analyze. In the “Introduction,” heprofiles the terrorist Ahmed Omar Saeed Sheikh, the son of MuslimPakistani parents who had emigrated to England. We learn of his childhoodand how he grew up, his personality traits, education, and activities. Hisstory is told through his parents, his childhood friends, fellow prisoners, andpeople whom he had kidnapped. These stories portray an ambivalent figure,one who is highly intelligent, polite, and popular on the one hand, yet violent,cold-blooded, and cruel on the other ...
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Bilici, Mucahit. "“American Jihad”." American Journal of Islamic Social Sciences 22, no. 1 (January 1, 2005): 50–69. http://dx.doi.org/10.35632/ajiss.v22i1.453.
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This paper looks at competing uses of the concept of jihad in American society in the aftermath of 9/11. It examines three alternative meanings given to “American Jihad.” Three of the instances all have “American Jihad” as their title: a book by Steven Emerson, a commencement speech by a Harvard student, and an episode of NBC TV series “Law & Order.” All three cases are acts of politics and moments of regulation of the entry of the concept of jihad into cultural circulation.
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Mourani, Maria. "Machine-jihad." Criminologie 55, no. 1 (2022): 167. http://dx.doi.org/10.7202/1089733ar.
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Bilici, Mucahit. "“American Jihad”." American Journal of Islam and Society 22, no. 1 (January 1, 2005): 50–69. http://dx.doi.org/10.35632/ajis.v22i1.453.
Full textAbstract:
This paper looks at competing uses of the concept of jihad in American society in the aftermath of 9/11. It examines three alternative meanings given to “American Jihad.” Three of the instances all have “American Jihad” as their title: a book by Steven Emerson, a commencement speech by a Harvard student, and an episode of NBC TV series “Law & Order.” All three cases are acts of politics and moments of regulation of the entry of the concept of jihad into cultural circulation.
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Leiken, Robert S. "Generation jihad." Bulletin of the Atomic Scientists 63, no. 3 (May 1, 2007): 63–65. http://dx.doi.org/10.2968/063003013.
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Hoveyda, Fereydoun. "Understanding Jihad." American Foreign Policy Interests 27, no. 5 (October 2005): 454–57. http://dx.doi.org/10.1080/10803920500326175.
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Hen, Yitzhak. "Charlemagne’s Jihad." Viator 37 (January 2006): 33–51. http://dx.doi.org/10.1484/j.viator.2.3017477.
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Mushtaq, Najum. "Moderate Jihad?" Bulletin of the Atomic Scientists 56, no. 4 (July 2000): 15–16. http://dx.doi.org/10.1080/00963402.2000.11456969.
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