Artículos de revistas sobre el tema "Jihaad"
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al-Filasṭīnī, Abū Qatāda. "Limaadhal-Jihaad (Why Jihaad)". Welt des Islams 53, n.º 3-4 (2013): 483–91. http://dx.doi.org/10.1163/15700607-5334p0013.
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Qotadah, Hudzaifah Achmad, Maisyatusy Syarifah y Adang Darmawan Achmad. "MISINTERPRETATION OF SALAFI JIHADIST ON JIHĀD VERSES: AN ANALYSIS". Asy-Syari'ah 23, n.º 2 (2 de septiembre de 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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Zuhri, Saefudin. "Implementasi Program Deradikalisasi Terorisme oleh Badan Nasional Penanggulangan Terorisme (BNPT): Sebuah Perspektif Political Spectrum". SHAHIH: Journal of Islamicate Multidisciplinary 3, n.º 2 (31 de diciembre de 2018): 109–22. http://dx.doi.org/10.22515/shahih.v3i2.1468.
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Terrorism is a serious problem for the world recently. The groups of terror currently appeared to be closely related to groups that have radical understanding. They claim that their actions are the implementation of Jihaad. The goal of their struggle is to establish the Khilafah Islamiyah, a global leadership system based on Islamic law. Countries embraced nation state, including Indonesia, labeled them as a radical group-terrorism. The Government of Indonesia through the National Agency for Combating Terrorism (BNPT) has a special strategy to combat radical-terrorism groups with the policy of de-radicalization. De-radicalization attempts to reduce and eliminate one's radical understanding. This study will discuss de-radicalization in the political Spectrum perspective. This paper specifically takes a study on the concept and implementation of de-radicalization programs implemented by the National Agency for Counter-Terrorism (BNPT) during this time. This paper shows an answer whether the deradicalization efforts undertaken by BNPT will change the political spectrum of a person.Â
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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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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, n.º 1 (28 de noviembre de 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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Alshech, Eli. "Salafi-Jihadis in the United States: Using Social Media to Forge a Secluded Community". Journal for Interdisciplinary Middle Eastern Studies 9, n.º 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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Brigaglia, Andrea. "“SLICING OFF THE TUMOUR”: THE HISTORY OF GLOBAL JIHAD IN NIGERIA, AS NARRATED BY THE ISLAMIC STATE". POLITICS AND RELIGION JOURNAL 12, n.º 2 (13 de febrero de 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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Anwar, Saeful anwar. "Geneologi dan Gerakan Militansi Salafi Jihadi Kontemporer". An-Nas 2, n.º 1 (7 de mayo de 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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Dinal Maula, Haris Fatwa. "The Exploitation of Religious Narratives: The Study of “Jihad Nikah” Narratives in ISIS Al-Qur’an Perspective". Dialog 44, n.º 1 (29 de junio de 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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Malik, Abdul, Tamjidillah Tamjidillah y Satriawan Satriawan. "Budaya Literasi dan Infiltrasi Gerakan Islam Radikal di Pesantren Indonesia". ISLAMICA: Jurnal Studi Keislaman 15, n.º 1 (1 de septiembre de 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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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, n.º 1 (23 de junio de 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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Hartini, Dwi. "KONSEP JIHAD DALAM AL-QUR’AN; APLIKASI PENAFSIRAN KONTEKSTUAL ABDULLAH SAEED". Mafatih 1, n.º 1 (23 de septiembre de 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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Shakoor, Abdul. "The Rise of Jihad in the Pakhtun Region: The Role of Culture". Global Political Review 2, n.º 1 (30 de diciembre de 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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Bunyamin. "Aspek-Aspek Nilai Kebahasaan Jihad Dalam Pandangan Al-Qur,an". AL-MUTSLA 1, n.º 1 (29 de julio de 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, n.º 1 (22 de marzo de 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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Halevi, Leor. "THE CONSUMER JIHAD: BOYCOTT FATWAS AND NONVIOLENT RESISTANCE ON THE WORLD WIDE WEB". International Journal of Middle East Studies 44, n.º 1 (27 de enero de 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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Suratno, Suratno. "Ideology and identity transformation in the deradicalization of Muslim extremists in Indonesia". IJoReSH: Indonesian Journal of Religion, Spirituality, and Humanity 1, n.º 2 (28 de diciembre de 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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Darmawan, Darmawan. "Interpretasi Esoteris Jihad dalam Tafsīr Ibn 'Arabi (Ta'wīlāt al-Kasyani)". JOURNAL OF QUR'AN AND HADITH STUDIES 9, n.º 1 (30 de junio de 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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Irama, Dedi, Arafah Pramasto y Widya Ardila Pratama. "TASAWUF DAN JIHAD CINTA TANAH AIR DALAM KETELADANAN AL-PALIMBANI". Hudan Lin Naas: Jurnal Ilmu Sosial dan Humaniora 3, n.º 1 (11 de junio de 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 y 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, n.º 1 (31 de enero de 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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Haris, Ainul. "Salafi dan Sikapnya Terhadap Penguasa". Jurnal Al-Fawa'id : Jurnal Agama dan Bahasa 9, n.º 1 (30 de marzo de 2019): 31–71. http://dx.doi.org/10.54214/alfawaid.vol9.iss1.44.
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Saat ini, gerakan salafi menjadi sorotan. Hal itu tidak lepas dari berbagai peristiwa pengeboman yang oleh sebagian pengamat disinyalir dilakukan oleh kelompok salafi. Terakhir dan mudah-mudahan ini benarbenar menjadi peristiwa pengeboman terakhir di Indonesia- masyarakat Indonesia dan dunia dikagetkan oleh pengeboman hotel JW. Marriot dan Ritz Carlton di Jakarta pada hari Jum'at, 17 Juli 2009. Salah seorang mantan anggota DPR, yang juga mantan intelejen, Soeripto dalam suatu wawancara di MetroTV selepas peristiwa pengeboman hotel JW. Marriot dan Ritz Carlton mengatakan, pemerintah perlu mewaspadai kelompok salafi. Meski tidak secara langsung, Soeripto memang sedang mengarahkan opini bahwa orang-orang salafi patut dicurigai sebagai pelaku pengeboman tersebut. Salafi sendiri sebagai sebuah gerakan dan atau manhaj (cara memahami agama) tidaklah tunggal. Secara umum, salafi di Indonesian ada dua "madzhab". Yang pertama adalah salafi jihadi yang fokus kegiatannya pada aksi jihad demikian mereka menamakan- yang dalam implementasinya disinyalir banyak melakukan kegiatan terorisme dan pengeboman. Yang kedua adalah salafi arus utama yang menentang konsep jihad menurut salafi jihadi. "Madzhab" salafi arus utama lebih menfokuskan pada bidang pendidikan dan dakwah yang damai serta menghindari hingar-bingar politik.
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Ahmadiy, Ahmadiy. "Perang dalam Al-Qur`an dan Alkitab". Syariati: Jurnal Studi Al-Qur'an dan Hukum 8, n.º 1 (5 de septiembre de 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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Abd Razak, Muhd Imran, Mohd Farhan Abd Rahman, Azzaat Ahsanie Lokman, Mohd Zaid Mustafar y Amir Mohd Nason. "Analysis of Woman Fiqh Jihad Based on Selected Malaysian Woman Extremism Cases". Jurnal Islam dan Masyarakat Kontemporari 23, n.º 2 (30 de agosto de 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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Abdul Rahim, Rahimin Affandi, Mohd Imran Abdul Razak, Mohd Anuar Ramli y Siti Maimunah Kahal. "Islamist Extremism Ideology Rehabilitation Programs: A Critical Analysis". Journal of KATHA 17, n.º 1 (31 de diciembre de 2021): 47–57. http://dx.doi.org/10.22452/katha.vol17no1.4.
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The September 11 attacks gave an immense impact on Muslims worldwide. Governments, both Islamic and Western took matters regarding terrorism even more seriously. The incident too, however, became a stepping stone for Muslim terrorists to be louder. Nevertheless, terrorism among Muslims have always existed in the doctrine of certain sects, Salafi Jihadi in particular. Such extreme and radical misconceptions of Islam is inherited by their predecessor, the Khawarij. The study discusses the rehabilitation programs for those affected by extremism in Malaysia, and the regional guidelines for counter terrorism. The root cause for Islamist extremism is also analysed, along with the influence of Khawarij ideology on Salafi Jihadi, the similarities shared by both, particularly with regards of jihad.
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Fatah, Abdul. "RELASI JIHĀD DAN SABAR PERSPEKTIF MUḤAMMAD HUSEIN ṬABA’ṬABĀĪ DALAM TAFSIR AL-MIZĀN". MUṢḤAF: Jurnal Tafsir Berwawasan Keindonesiaan 1, n.º 1 (3 de diciembre de 2020): 76–108. http://dx.doi.org/10.33650/mushaf.v1i1.1333.
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This article figure out the concept of jihād and its correlation with the concept of patience through Muhammad Husein al-ṬabaṬaba’ī perspective. This research set out from a study that often separates the concept of Jihād from the concept of patience, which makes the understanding of jihād used as the basis for violence action in the Qur'an. Meanwhile, some jihād verses are often juxtaposed with patience. By using the thematic interpretation research method (al-tafsīr al-maudū’ī) and Lucien Goldman's theory of genetic structuralism on the jihād and patient verses in Muhammad Husein al-Tabataba’ī’s Tafsīr, al-Mizān, this study found two conclusions: First, according to ṬabaṬabā’ī, jihād and patience have a strong correlation. Although jihād is a description of one’s faith, the greatest jihad is to be patient with the anger, lust and temptations of satan. A mujāhid is someone who has a patient nature in himself, so even jihād in the form of war must be done with patience. Second, from the analysis of genetic structuralism, the view of ṬabaṬaba’ī was come from an academic situation that emphasizes moderation and logical thinking. Thus, the jihād interpretation in the Tafsīr al-Mizān is peacefull Jihād.
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Alshech, Eli. "The Doctrinal Crisis within the Salafi-Jihadi Ranks and the Emergence of Neo-Takfirism". islamic law and society 21, n.º 4 (22 de septiembre de 2014): 419–52. http://dx.doi.org/10.1163/15685195-00214p04.
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Salafi-jihadis, the foundation of many of today’s (most notorious) terrorist organizations, has achieved a significant impact on world affairs within less than three decades. It has given rise to many organizations such as al-Qaeda in Afghanistan, Yemen and North Africa. In this article, I argue that an important change is occurring within the Salafi-jihadi camp. Material published on jihad websites in the last few years reflects an imminent and noteworthy split within the Salafi-jihadi movement. Evidence suggests that the Salafi-jihadi community has split into two groups in Jordan (Salafi-jihadis and Neo-Takfiris), and that some of the views expressed by Neo-Takfiris coincide with those upheld by Takfiris in Egypt between the 1960s and the 1980s. A similar split may be occurring in other locations as well. I describe the emerging rift, examine its causes and assess its essence. At the root of the fragmentation observed to date, I argue, is a profound legal and ideological debate that has the potential to impact Salafi-jihadi organizations worldwide.
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Adhami, Wael. "The strategic importance of the Internet for armed insurgent groups in modern warfare". International Review of the Red Cross 89, n.º 868 (diciembre de 2007): 857–78. http://dx.doi.org/10.1017/s181638310800009x.
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AbstractIn modern times the Internet has become the only tool which can be used to spread information instantaneously and free of charge to anyone in the world who has an Internet connection. The ability to spread information is vital for any party engaged in an armed conflict. This article will show that groups engaged in a jihad have made the Internet their main outlet to the world. It will further examine the content of Islamic and jihadi websites, their main objectives and the communication strategies used. However, and with a particular focus on Iraq, the author will argue that the Internet does not serve as a platform of recruitment for jihad but is rather the most effective way for armed insurgent groups to win the “hearts and minds” of Muslims worldwide.
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Li, Darryl. "Jihad in a World of Sovereigns: Law, Violence, and Islam in the Bosnia Crisis". Law & Social Inquiry 41, n.º 02 (2016): 371–401. http://dx.doi.org/10.1111/lsi.12152.
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This article argues that jihads waged in recent decades by “foreign fighter” volunteers invoking a sense of global Islamic solidarity can be usefully understood as attempts to enact an alternative to the interventions of the “International Community.” Drawing from ethnographic and archival research on Arab volunteers who joined the 1992–1995 war in Bosnia‐Herzegovina, this article highlights the challenges and dilemmas facing such jihad fighters as they maneuvered at the edges of diverse legal orders, including international and Islamic law. Jihad fighters appealed to a divine authority above the global nation‐state order while at the same time rooting themselves in that order through affiliation with the sovereign and avowedly secular nation‐state of Bosnia‐Herzegovina. This article demonstrates an innovative approach to law, violence, and Islam that critically situates states and nonstate actors in relation to one another in transnational perspective.
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Ebony, Amanambu Uchenna. "The Unwanted Metonymy of The 1804 Usman Dan Fodio’s Jihad To The Contemporary Nigerian State". IJOHMN (International Journal online of Humanities) 3, n.º 3 (15 de junio de 2017): 14–37. http://dx.doi.org/10.24113/ijohmn.v3i3.137.
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This paper analyzes the eruption of some covert religio-political militant movements modeled after the 1804 Usman dan Fodio’s jihad who are engrossed with the penchant desire for launching jihads in Nigeria. It discusses also the Maitatsine’s imbroglio, Izala, the Shiites, the sharia propagandists between 1978 and 1999, Boko Haram’s insurgence and Fulani herdsmen onslaughts. It highlights the dangers of these disguised movements to the Nigerian socio political and economic existence and suggests some ways of checkmating their excesses.
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Izad, Rohmatul. "Konstruksi Nalar Teologi Politik Fundamentalisme Islam dalam Perspektif Epistemologi Bayani Muhammad Abid Al-Jabiri". Khazanah Theologia 2, n.º 3 (5 de diciembre de 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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Hartmann, Noga. "Landscapes of the Jihad". American Journal of Islam and Society 24, n.º 4 (1 de octubre de 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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Malik, Abdul. "The Resilience of Literacy Culture in Salafi Jihadis Pesantren; Study on Traditional Islamic Boarding School in Indonesia". Journal on Education 6, n.º 1 (22 de mayo de 2023): 121–37. http://dx.doi.org/10.31004/joe.v6i1.2925.
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The existence of Salaf pesantren which is suspected to be affiliated with jihadists lately has strengthened the presence of a new traditional pesantren typology namely Salafi-jihadis. Typology pesantren are considered vulnerable to radicalism and terrorism. This article reveals the resilience of the Salafi jihadi pesantren literacy culture which is allegedly affiliated with radical jihadist groups. This was done to determine the extent of the existence of salaf-jihadis pesantren literacy. The majority of people questioned the relevance of pesantren to the spread of radicalism and terrorism issues. The data of this study were collected through observation and in-depth interviews with former convicted terrorists (suspected theorists) as well as managing Salafi-jihadis pesantren as well as several religious teachers at the pesantren. The findings of this study indicate that the salafi-jihadis pesantren teach jihad fiqh up to the ahkamudiammah chapter. However, according to the boarding school manager, the jihad literacy taught in the pesantren is recognized as having no connection with radicalism and terrorism. The findings of this study can have implications for the terminology of jihad to be pejorative. Although the majority of traditional Islamic boarding schools have diverse resistance to the issue of radicalism.
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Decœur, Henri. "The Criminalisation of Armed Jihad under French Law: Guilt by Association in the Age of Enemy Criminal Law". European Journal of Crime, Criminal Law and Criminal Justice 25, n.º 4 (23 de noviembre de 2017): 299–326. http://dx.doi.org/10.1163/15718174-02504001.
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This article discusses the offence of participation in a terrorist group or conspiracy under French law, as applied by the French criminal justice system to prosecute and convict individuals who travel or attempt to travel abroad to participate in armed jihad. In light of a critical assessment of decisions rendered by French courts in cases involving jihadi fighters, it proposes to reflect on the orientation of the criminal law in matters relating to the participation of European nationals in armed jihad in foreign territory. Expressing concern over the excessive reach of substantive criminal-law provisions and of related prosecutorial policies, the article argues that the current legal framework and newly proposed legislation no longer serve the legitimate objective of protecting public order and safety from a tangible threat, and that the criminal law is at risk of becoming a tool of ideological warfare against designated enemies of the state.
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Pierret, Thomas y Mériam Cheikh. "“I Am Very Happy Here”". Hawwa 13, n.º 2 (4 de septiembre de 2015): 241–69. http://dx.doi.org/10.1163/15692086-12341282.
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In October 2014, a 19-year female Syrian tweeter known as Ahlam al-Nasr announced her departure from her home in Saudi Arabia and settlement in the territories held by the Islamic State Organisation (iso). As a piece of propaganda, Ahlam’s account of this jihadi migration tells as much about the author’s personality as about the kind of subjectivitiesisois trying to appeal to. Ahlam appears as a strongly individualist figure as she forcefully asserts ownership of her life plan despite the fact that it was decided with her family’s consent. The reasons she give to account for her migration, and to encourage her readers to follow suit, also testify to an individualist break with previous rationales for transnational jihad: jihad in Syria is not about helping coreligionist in distress, but rather about participating in the edification of an ideal Islamic State that offers attractive opportunities of self-accomplishment.
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Mohd Khambali@Hambali, Khadijah, Mustaffa Abdullah y Abdul Karim Ali. "Idealism of Jihad and War from the Qurʾanic Perspective". Al-Bayān – Journal of Qurʾān and Ḥadīth Studies 15, n.º 2 (21 de noviembre de 2017): 240–60. http://dx.doi.org/10.1163/22321969-12340053.
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Abstract There are various verses in the Qurʾan which apparently lead to the meaning of war. With regard to its intepretation of its related verses, there are mainly two different views. The first view argues that war in Islam will not happen but in a defensive manner. In other words, a war among Muslims would not happen unless they have been attacked and their reaction is in the form of counter attack in order to protect their dignity and life. The second view sees war in offensive manner. It is considered as a holy war (jihād) which is under the category of striving in the cause of Allah, and recommended to gain the status of martyrdom (syahīd). These different views create variant intepretations of the word jihād and war. The existance of certain groups related to terrorism such as Islamic State of Iraq and al-Syam (isis), al-Qaeda, Abu Sayyaf, Jemaah Islamiyyah and others, abusing the name of Islam and using hostile approaches in order to achieve their aims, have clearly a negative impact on Islam. This article reviews the meaning of jihād and war in accordance to the Qurʾanic perspective in order to address this issue fairly. Relevant data have been taken from selected authoritative Qurʾanic exegesis pertaining to verses of jihād and war. It uses content analysis to analyse those related data.The article concludes that jihad in Islam is subject to sincere intention and a clear objective: it does not simply mean fighting. A war should be viewed from different aspects whether defensive or offensive because different backgounds will lead to the both. Both jihad and war are clearly different from terrorism, and both of them are associated with the meaning of fī sabīllah as commonly understood.
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Soufi, Youcef L. "From conquest to co-existence: Burhān al-Dīn al-Marghīnānī’s (d. 593/1197) re-interpretation of jihād". Journal of Islamic Studies 32, n.º 2 (10 de abril de 2021): 203–36. http://dx.doi.org/10.1093/jis/etab009.
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Abstract Current scholarship on the legal doctrine of jihād presents classical Sunni jurists after the second/eighth century as uniformly championing continual imperial conquest. In this article, I suggest that this sweeping claim for a uniform doctrine neglects what is distinctive in the argumentation of individual juristic thinkers. I trace the genealogy of of Burhān al-Dīn al-Marghīnānī’s (d. 593/1197) theory of jihād in order to show how he radically reinterpreted the doctrine of Ḥanafī school. He introduced the novel approach that jihād need not to be equated with its outward, formal meaning (al-jihād ṣūratan) of military combat. Rather, beyond that outward sense, jihād also had a deeper meaning (al-jihād maʿnan) based on its purpose or function within international relations. For Marghīnānī, part of this function was the preservation of life, freedom, and property. He was thus able to argue that, so long as they secured these ends, peace treaties fulfilled the deeper meaning of jihad. Marghīnānī’s ideas enabled a shift in Ḥanafī thought whereby jurists after him associated jihād with the realization of benefit (maṣlaḥa) for Muslim society. Rather than advocate the obligation of continual conquest, these jurists accepted that decision-making about war and peace should be determined by pragmatic considerations of social interest.
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Demidenko, Sergey V. y Anastasia A. Kutuzova. "The Transformation of Radical Islam in a Post-Industrial Society". RUDN Journal of Political Science 22, n.º 4 (15 de diciembre de 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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Alshech, Eli. "The Doctrine of al-Walla’ wal-Bara’ in the Salafi-Jihadi Perspective: Flexibility within Rigidity". Journal for Interdisciplinary Middle Eastern Studies 7, n.º 1 (2021): 35–61. http://dx.doi.org/10.26351/jimes/7-1/7.
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Salafi-jihadi scholars typically take conservative positions on matters relating to the doctrine of al-wala’ wa’l-bara’. Often, their stances are more restrictive than those of non-militant Salafi scholars (known in the academic literature as Taqlidis). However, an analysis of their responses to questions pertaining to the doctrine of al-wala’ wa’l-bara’ indicates that, under certain circumstances, the Salafi-jihadi scholars exercise an interpretive flexibility that results in more flexible edicts. In general, it appears that in matters with political and/or public implications (such as declaring takfir on a political leader, declaring jihad against apostates, and representing an apostate ruler), the Salafi-jihadis will often express opinions that are inflexible and restrictive. When the matter at hand pertains to personal life, however, even in the case of the doctrine of al-wala’ wa’l-bara’, Salafi-jihadis often express opinions that are surprisingly flexible. The detailed explanations that appear in Salafi-jihadi responses indicate that Salafi-jihadi scholars understand the complexity faced by Muslims who live in non-Muslim societies and states and who face uncertainty as to application of the doctrine of al-wala’ wa’l-bara’ to their day-to-day lives. Accordingly, when responding to practical questions about how such Muslims may function within close personal relationships and/or work environments shared with non-Muslims, Salafi-jihadi scholars tread carefully and attempt to provide creative solutions. In so doing, they skirt the edges of doctrinal interpretation.
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Gunawan, Fahmi, St Kuraedah, Abdul Muiz Amir, M. Faruq Ubaidillah y Saad Boulahnane. "Transitivity and critical discourse analysis on a testament: A woman’s involvement in jihad". Studies in English Language and Education 10, n.º 1 (31 de enero de 2023): 517–36. http://dx.doi.org/10.24815/siele.v10i1.26330.
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While a plethora of scholars have explored a growing body of research on women’s involvement in Jihad, there is still a paucity of studies addressing it using the hybridity of transitivity analysis and critical discourse analysis. The present study examined a testament left by an Indonesian woman involved in what she fallaciously called ‘Jihad’. To collect the data, the document analysis was adopted, meanwhile, Halliday and Matthiessen’s transitivity analysis (2004) and Fairclough’s critical discourse analysis (2003) were employed to analyze the data. The findings demonstrated that the experience of the woman’s involvement in jihad was described by the dominant use of material process verbs (59.4%), followed by relational process (19%), mental process (13.5%), and verbal process (8.1%). The transitivity analysis showcases that the testament is not an average text with a religious message or instructions to deal with the left property; instead, it contains a message of the Salafi Jihadist ideology of the Islamic State of Iraq and Syria (ISIS), which might put people’s lives in peril. The five core teachings of ISIS encapsulate the message of ideological teachings, including jihad (struggle in the context of religious war), takfiri (ex-communication), al-wala’ and al-barra’ (loyalty and disavowal for the sake of God), tauhid (unitary oneness of God), and tahkimiyah (the rule of God – both religiously and politically). The study findings implicate that we must raise awareness of all kinds of testaments left by the jihadi woman because these testaments may contain a global jihadist doctrine. With this in mind, we will not be easily persuaded to join a Salafi jihadist organization.
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Mohammed Al-Rikaby, Ali Badeen y Tengku Sepora Tengku Mahadi. "The significance of the discursive strategies in al-Baghdadi’s and al-Zawahiri’s hortatory speeches". Journal of Language and Politics 17, n.º 6 (14 de diciembre de 2018): 769–88. http://dx.doi.org/10.1075/jlp.17048.moh.
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Abstract Recently, jihadi rhetoric has been employed extensively to ordain a justified violence and to incorporate radical groups’ identifications. In this article, the researchers take Reisigl’s and Wodak’s discourse – historical approach (2001; 2009), van Dijk’s ideological square (1998: 267) and Chilton’s binary concepts in political discourse (2004: 197–205) to show the significance of the discursive strategies in Abu Bakr al-Baghdadi’s and Ayman al-Zawahiri’s jihadi rhetoric used to establish their so-called Islamic State. We present two exemplary calls for jihad by al-Zawahiri (2006) and al-Baghdadi (2015) to exemplify their jihadist ideology giving much focus to in-group and out-group representations in their speeches and to their social impacts on Muslim societies over the last ten years. We argue further that such calls are abusive to Islamic religion and are designed in historical, pragmatic and communicative contexts (as mental models) to gain political legitimacy.
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Celso, Anthony N. "Zawahiri’s General Guidelines and the Collapse of Al Qaeda’s Levant Network". Journal of Intelligence, Conflict, and Warfare 6, n.º 1 (31 de mayo de 2023): 1–22. http://dx.doi.org/10.21810/jicw.v6i1.5086.
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This article addresses the factors leading to Al Qaeda’s continued fragmentation and the collapse of its efforts to create a jihadi state in the Levant. It does so in two parts. First, we look at Al Qaeda’s development of its far enemy strategy that deviated from past jihadi warfare strategies. Second, we examine Al Qaeda’s dysfunctional response to the Arab Spring. The protests untethering of Mideast states and its inflammation of sectarian tensions accelerated Al Qaeda’s transformation into a fractured network committed to localized (increasingly sectarian) insurgencies. After bin Laden’s 2011 killing, Zawahiri in September 2013 released his General Guidelines for the Work of Jihad to tie Al Qaeda’s branches localized insurgencies to a wider struggle against the Zionist-Crusader dominated world order.1 He failed to do so. Upon exploring jihadism’s splintering into three discordant factions represented by Al Qaeda’s far enemy focus, ISIS sectarianism and Hayat Tahrir al-Sham’s (HTS) localized insurgencies, this article concludes that this development has led to an ineffective but dangerously resilient global jihadi movement. Key words: Jihadism, extremism, sectarianism, insurgency Received: 2022-12-17 Revised: 2023-01-15
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Galsim, Miguel. "Legitimacy, Syncretism, and Bangsamoro Jihad: Discourses of Struggle and Community within the Moro Islamic Liberation Front". International Journal of Islam in Asia 2, n.º 1 (19 de octubre de 2022): 15–43. http://dx.doi.org/10.1163/25899996-20221022.
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Abstract Islam’s influence in nationalism and political legitimacy is frequently studied, but diversity across the umma warrants continued investigation into how Islamic tradition shapes its style, content, and potency. Investigating the discourse of 1980s Mindanao’s Moro Islamic Liberation Front, this article adopts a syncretic approach for understanding encounters between Islamic traditions, particularly jihad, and nationalist symbols. Through discourse analysis, this article creates a textured understanding of the power of Islamic-nationalism, focusing on both intellectual genealogy and textual practice. It concludes that in this instance, Islamic-nationalism can be an inherently legitimising phenomenon, animated by the uniquely moral, temporal drive of jihadi tradition.
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Lufaefi. "URGENSI KAIDAH ‘ĀMM DALAM MEMAHAMI AYAT PERANG". Al Burhan: Jurnal Kajian Ilmu dan Pengembangan Budaya Al-Qur'an 21, n.º 01 (17 de agosto de 2021): 22–43. http://dx.doi.org/10.53828/alburhan.v21i01.219.
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The knowledge of the Qur'an is important to guide in interpreting the verses of the Qur'an, including the verses of jihād and qitāl. It is the rule of 'amm which is one of the basic principles in the science of the Qur'an, it is important in understanding and interpreting the verses of warfare so as not to misunderstand jihad with the intent of terrorism. Jihād / qitāl verses such as some of them QS. Al-Baqarah verse 191 and QS. At-Taubah verse 36. The two verses in the viewpoint of the rule of 'amm do not mean a war commandment in general with no justified background. With the takhsis al-'amm al-'aqli and sighah conditions, the two verses above command war only if the enemies of Islam fight or expel the believers first.
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Akbar, Dr Junaid, Muhammad Kamran Hoti y Dr Muhammad Ikramullah. "مولانا سمیع الحق شہیدؒ کی علمی، سیاسی، معاشرتی اور سماجی خدمات". Journal of Islamic and Religious Studies 5, n.º 1 (29 de junio de 2020): 69–83. http://dx.doi.org/10.36476/jirs.5:1.06.2020.10.
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Mawlānā Sami’-ul-Ḥaq (Shahīd) was a renowned Islamic Scholar, journalist, writer, politician, mujahid, and at the same time he was a wonderful leader and thinker on world affairs. In addition to teaching at the Dārul ‘Ulūm Ḥaqqāniyah Akora Khattak for almost sixty (60) years, he remained in active politics for forty-eight (48) years. He remained so close to the Afghans Jihād that in the Western world he was known as the "Father of the Taliban" and his madrassa as the "University of Jihad." Because of this fame, his academic, social, political, and community services were hidden from view. Due to his commitment to Afghan jihad and being the head of various religious and political movements, he has been the subject of debate in many circles. Questions have been raised about his academic credentials, commitment to the Afghan jihad, success rate in various religious and political movements, and the actual narrative of those movements. In addition to interviewing teachers at Dārul ‘Ulūm Ḥaqqāniyah and the people close to him, his personal writings, books, and articles about him have been used to find answers to all these questions. The study concludes that he was a reformer who played his role very well in different aspects of life.
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Abdullah, Asman. "RADIKALISASI GERAKAN JAMAAH ANSHARUT TAUHID DAN PENGARUH ISIS DI INDONESIA". Jurnal Sosiologi Reflektif 12, n.º 2 (1 de abril de 2018): 213. http://dx.doi.org/10.14421/jsr.v12i2.1295.
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This research was a case study that observed the movement of Jamaah Anshorut Tauhid. JAT movement is a jihad movement with the aim of fighting for Islamic Sharia in Indonesia. This research uses qualitative deskriptif method in direct contact with the object under study. It gives a complete picture of the phenomenon of radical Islamic JAT movements that was religiously motivated and understand the process of dynamics and the purpose of the social change that they want. The radical changes that they expect was contradict with the regime in Indonesia. The government's refreshing action accompanies every step of the JAT jihadists. In fact, excessive force often carried out by the authorities to provide a deterrent effect. But such actions only lead to jihadist heroism and reinforce their beliefs. Two things should be explained in the JAT movement, firstly, JAT involvement in Aceh military training in 2010. This military training involved cross-tanzhim jihad in Indonesia. The alumnus of this training will form a new radical network affiliated with ISIS. Second, the influence of ISIS in Indonesia caused a split in JAT. For JAT jihadi that supports ISIS still survives under the leadership of Abu Bakar Ba'asyir and Aman Abdurrahman while those who refuse to join ISIS have to get out of tanzhim. Those who came out of JAT formed a new organisation with the name of Jamaah Anshorut Syariah (JAS) under the leadership of Muhammad Achwan.Penelitian ini merupakan studi kasus yang menyorot gerakan Jamaah Anshorut Tauhid. Gerakan JAT merupakan gerakan jihad dengan tujuan memperjuangkan 214 Syariat Islam di Indonesia. Penelitian ini menggunakan metode deskriptik kualitatif yang bersentuhan langsung dengan obyek yang diteliti. Memberikan gambaran utuh fenomena gerakan radikal Islam JAT yang bermotif agama dan memahami proses dinamika dan tujuan dari perubahan sosial yang hendak mereka wujudkan. Perubahan radikal yang mereka harapkan bertentangan dengan rezim di Indonesia. Tindakan refresif pemerintah mengiringi setiap langkah para jihadis JAT. Bahkan kerapkali kekerasan berlebihan dilakukan aparat untuk memberikan efek jera. Tetapi tindakan seperti ini hanya menimbulkan sikap heroisme jihadis dan semakin meneguhkan keyakinan mereka. Dua hal yang patut disorot dari gerakan JAT pertama, keterlibatan JAT dalam pelatihan militer Aceh tahun 2010. Pelatihan militer ini melibatkan lintas tanzhim jihad di Indonesia. Alumni dari pelatihan ini kelak membentuk jaringan radikal baru yang berafiliasi dengan ISIS. Kedua, pengaruh ISIS di Indonesia melahirkan perpecahan bagi JAT. Bagi jihadi JAT yang mendukung ISIS tetap bertahan dibawah pimpinan Abu Bakar Ba’asyir dan Aman Abdurrahman sedangkan yang menolak bergabung dengan ISIS harus keluar dari tanzhim. Mereka yang keluar dari JAT membentuk jamaah baru dengan nama Jamaah Anshorut Syariah (JAS) dibawah pimpinan Muhammad Achwan.
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Mujibuddin, M. y M. Fakhru Riza. "Variety of Political Expressions: Study of Khilafatism Discourse on Islamic Salafi Websites in Indonesia". Al Qalam 39, n.º 2 (31 de diciembre de 2022): 132–49. http://dx.doi.org/10.32678/alqalam.v39i2.6948.
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This study aims to analyze the ideology of khilafat discourse on Salafi websites in Indonesia. The presence of the Salafi group is not singular. Salafi groups develop according to the situation. In Indonesia, there are three Salafi groups: Salafi purists, Salafi haraki, and Salafi jihadi. All three also have websites devoted to the da'wah wing and produce discourses according to their respective ideologies. This research is qualitative, and data collection is done using observation and netnography. The objects of this research include three websites, namely muslim.or.id, majelismujahidin.com, and ansyarusyariah.com. The results of this study indicate that the website muslim.or.id represents the salafy purist group because it is a-political. The proof is that the article on this website emphasizes obedience to the legitimate leader even though it does not apply Islamic law as a whole. Meanwhile, the website Majelismujahidin.com represents haraki (political) groups who want to establish an Islamic state in Indonesia. Finally, the website ansyarusyariah.com represents the salafy jihadi group that wants to select an Islamic state and make jihad the primary way to fight for an Islamic state.
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Naharong, Abdul Muis. "Jihâd dalam Pandangan Muhammad ‘Abd al-Salâm Faraj". ISLAMICA: Jurnal Studi Keislaman 5, n.º 1 (22 de enero de 2014): 26. http://dx.doi.org/10.15642/islamica.2010.5.1.26-43.
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<p>Jihâd is one of the Islamic teachings which has been extensively discussed since the last few decades due to the increasing acts of violence perpetrated by some Muslims. This article tries to join this discussion by presenting Muh ammad ‘Abd al-Salâm Faraj’s concept of jihâd and his ideas of Islamic state and Caliphate by referring to his al-Farîd ah al-Ghâ’ibah (the Neglected Duty). We argue that Faraj’s basic perception of the Egyptian politics and society at the time shaped his whole concept of state and Caliphate. We hence contend that his proposal of jihâd is born out of his disappointment of the Egyptian government and even society as far as applying Islamic law is concerned. He uncompromisingly believed that the government and society are hypocrite and apostate for distancing themselves from the divine law of God. This belief prompted four members of Jihâd Organization to which Faraj belongs, to assassinate President Sadat in October 1981. By jihad, Faraj means fighting and confrontation against enemies even through bloodshed. And by enemies he means anyone who is not willing to apply God’s law on</p><p>earth. The most controversial idea that Faraj has tried to pose is that jihâd is considered to the sixth pillar of Islam, which has to be carried out by each and every member of Muslim ummah.</p>
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Hansen, Flemming Splidsboel. "Jihad in Russian". Connections: The Quarterly Journal 16, n.º 1 (2017): 79–88. http://dx.doi.org/10.11610/connections.16.1.06.
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Хансен, Флемминг Сплидсбуэль. "Джихад по-русски". Connections: The Quarterly Journal 16, n.º 1 (2017): 87–97. http://dx.doi.org/10.11610/connections.rus.16.1.06.
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Kooria, Mahmood. "An Abode of Islam under a Hindu King: Circuitous Imagination of Kingdoms among Muslims of Sixteenth-Century Malabar". Journal of Indian Ocean World Studies 1, n.º 1 (29 de septiembre de 2017): 90. http://dx.doi.org/10.26443/jiows.v1i1.21.
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When Vasco da Gama asked the Zamorin (ruler) of Calicut to expel from his domains all Muslims hailing from Cairo and the Red Sea, the Zamorin rejected it, saying that they were living in his kingdom “as natives, not foreigners.” This was a marker of reciprocal understanding between Muslims and Zamorins. When war broke out with the Portuguese, Muslimintellectuals in the region wrote treatises and delivered sermons in order to mobilize their community in support of the Zamorins. Such treatises, which had very strong jihadi content, are very interesting to analyze. Most authors of these works extensively invoked classical Islamic texts, such as the Quran and Hadīths, and the theocratic-geographical units of dār al-Islam (“abode of Islam”) in contrast to the dār al-ḥarb (“abode of war”) in order to incite jihad against the Portuguese. Some of them highlighted the Hindu Zamorin as possessing the requisite moral, cultural and political qualities to rule a region, as opposed to corrupt Muslim kings who forged alliances with the “cross-orshipping” Portuguese. This article explores, within the context of “jihad” in Hindu-ruled territories, the background to these writings and the varied socio-cultural activities and preferences of their Muslim authors.