jihad and the islamic law of war - The Royal Islamic Strategic ...

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jihad and the islamic law of war are Salafi/Wahhabi, who historically arose from one of the four schools (the Hanbali), but today are Sunnis who sometimes follow their own interpretations outside of the ‘four schools’. Amongst the Shi‘is, the Ja‘faris or Ithna‘ashari (‘Twelver’) are the biggest group, followed by the Zaydis and the Ismailis. The Ibadis are descended from the original community of Khawarij, but the original radical Khawarij died out and were replaced by today’s moderate Ibadis. Aside from Islam’s doctrinal and juridical divisions, a typical understanding of the spectrum in Islam, even within the Islamic world itself, places the fundamentalists on one side and the modernists on the other. The modernists are seen as open-minded, tolerant, peace-loving, and respectful of human rights. The fundamentalists are seen as fanatical, war-like, obscurantist, backwards, and tyrannical. Above all, from theWestern point of view the modernists are “like us” and hence are not threatening, while the fundamentalists are inherently dangerous and different. In fact, a more helpful and accurate description of the spectrum of the world’s Muslims would be the following five categories, from extreme secularism on one end to ex treme sectarianism on the other. Understanding the differences is crucial to understanding jihad and the law of war. Secular fundamentalists: A complete rejection of Islam as a substantial force in guiding society. At a 54
question 15 maximum, religion is a private affair, and should have nothing to say about human relations. Islamic civilization is something to be left behind, while modern Western civilization is to be emulated to the extent possible. Modernists and Modern Secularists: Islam must adjust and change and learn the lessons of modernity; apologists holding that faith is valuable as a guide to ethics, but Islamic teachings should “change with the times”. The values of the modern West are generally seen as the “norm” to which the Islamic world should adjust itself. Traditionalists: Islam is the source of meaning and guidance for the inward and outward life. Islamic civilization is a source and treasure of intellectual, spiritual, and artistic nourishment. Loyalty to this tradition in no way precludes living sensibly and justly in the today’s world, and indeed the tradition offers considerable flexibility in terms of forms of government and is a guarantor of basic rights. Puritanical literalists: (Usually referred to as “religiousfundamentalists”or“Islamists”)Bothtraditional Islamic civilization and secular ideologies are failures. Muslims must pass over most of the civilization and 55
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JIHAD AND THE ISLAMIC LAW OF WAR th
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contents Overview v 1. Does jihad m
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overview what is the Islamic law of
Page 7 and 8:
1 does jihad mean “holywar”? al
Page 9 and 10: question 1 the community was forced
Page 11 and 12: question 2 ends thirteen years late
Page 13 and 14: question 2 patient—indeed your Lo
Page 15 and 16: question 3 the mere fact of their b
Page 17 and 18: question 4 4 whatare the five basic
Page 19 and 20: question 5 5 what does the qur’an
Page 21 and 22: question 5 of believers) that which
Page 23 and 24: question 6 God; if they turn back (
Page 25 and 26: question 6 The principles surroundi
Page 27 and 28: question 6 example of the Prophet s
Page 29 and 30: question 7 the case of the attack a
Page 31 and 32: question 8 assumed—correctly—th
Page 33 and 34: question 8 universal treaties of to
Page 35 and 36: question 9 tion on the consumption
Page 37 and 38: question 10 others fall into a sepa
Page 39 and 40: question 10 that the second verse i
Page 41 and 42: question 11 lems become compounded
Page 43 and 44: question 12 addresses the rights of
Page 45 and 46: question 12 substantial amount of a
Page 47 and 48: question 12 and the believers. So l
Page 49 and 50: question 12 maintenance of their ho
Page 51 and 52: question 13 Look to the protected p
Page 53 and 54: question 14 demand for obedience an
Page 55 and 56: question 14 gion like the pilgrimag
Page 57 and 58: question 14 and obey their command.
Page 59: question 15 who work in a governmen
Page 63 and 64: question 15 the post-religious valu
Page 65 and 66: question 15 Falling into the fatal
Page 67 and 68: question 15 by rejecting that tradi
Page 69 and 70: question 15 reform Islam, they “t
Page 71 and 72: conclusion figure of almost proverb
Page 73: conclusion vert by force. (3) Musli
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