Littérature scientifique sur le sujet « Jihaad »

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.

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

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.

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”.

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.

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.”

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.

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.

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.