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الفرق بين المراجعتين لصفحة: «القرآن والحديث والعلماء: العلماء على الجهاد»

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القرآن والحديث والعلماء: العلماء على الجهاد (عرض المصدر)

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←‏Majid Khadduri
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==Modern Day Scholars==
==Modern Day Scholars==
===Majid Khadduri===
<span class="plainlinks">[http://en.wikipedia.org/wiki/Majid_Khadduri Majid Khadduri]</span> (1909-2007) is a late Islamic Scholar who was born in Iraq. Internationally, he was recognized as a leading authority on a wide variety of Islamic subjects, modern history and the politics of the Middle East. He was also the author of more than 35 books in English and Arabic and hundreds of articles.
{{Quote||'''INTRODUCTION'''<BR>
<blockquote>Had they Lord pleased, He would have made mankind one nation; but those only to whom they Lord hath granted his mercy will cease to differ... -Qur'an 11.120</blockquote>
The state which is regarded as the instrument for universalizing a certain religion must perforce be an ever expanding state. The Islamic state, whose principal function was to put God's law into practice, sought to establish Islam as the dominant reigning ideology over the entire world. It refused to recognize the coexistence of non-Muslim communities, except perhaps as subordinate entities, because by its very nature a universal state tolerates the existence of no other state than itself. Althrough it was not a consciously formulated policy, Muhammad's early successors, after Islam became supreme in Arabia, were determined to embark on a ceaseless war of conquest in the name of Islam. The jihad was therefore employed as an instrument for both the universalization of religion and the establishment of an imperial world state.<BR>. . .<BR>
The world accordingly was sharply divided in Muslim law into the dar al-Islam and the dar al-Harb. These terms may be rendered in less poetic words as the "world or Islam" and the "world of War." The first corresponded to the territory under Muslim rule. Its inhabitants were Muslims, by birth or conversion, and the communities of the tolerated religions who preferred to hold fast to their own cult, at the price of paying the jizya (poll tax). The Muslims enjoyed full rights of citizenship; the subjects of the tolerated religions enjoyed only partial rights, and submitted to Muslim rule in accordance with special charters regulating their relations with the Muslims. The dar al-harb consisted of all the states and communities outside of the world of Islam. Its inhabitants were often called infidels, or, better, unbelievers.
On the assumption that the ultimate aim of Islam was worldwide, the dar al-Islam was always, in theory, at war with the dar al-harb. The Muslims were requited to preach Islam by persuasion, and the caliph or his commanders in the field to offer Islam as an alternative to paying the poll tax or fighting; but the Islamic state was under legal obligation to enforce Islamic law and to recognize no authority other than its own, superseding other authorities even when non-Muslim communities had willingly accepted the faith of Islam without fighting. Failure by non-Muslims to accept Islam or pay the poll tax made it incumbent on the Muslim State to declare jihad upon the recalcitrant individuals and communities. Thus the jihad, reflecting the normal war relations existing between Muslims and non-Muslims, was the state's instrument for transforming the dar al-harb into the dar al-Islam. It was the product of a war-like people who had embarked on a large-scale movement of expansion. Islam could not abolish the warlike character of the Arabs who were constantly at war with each other; it indeed reaffirmed the war basis of intergroup relationship by institutionalizing war as part of the Muslim legal system and made use of it by transforming war into a holy war designed to be ceaselessly declared against those who failed to become Muslims. The short intervals which are not war-and these in theory should not exceed ten years-are periods of peace. But the jihad was not the only legal means of dealing with non-Muslims since peaceful methods (negotiations, arbitration, and treaty making)  were applied in regulating the relations of the believers with unbelievers when actual fighting ceased.<BR>. . .<BR>
'''THE DOCTRINE OF JIHAD'''
<blockquote>"Every nation has its monasticism, and the monasticism of this [Muslim] nation is the jihad." -a hadith.</blockquote>
'''''The Meaning of Jihad'''''
The term jihad is derived from the the verb jahada which means "exerted"; its juridical-theological meaning is exertion of one's power in Allah's path, that is, the spread of belief in Allah and in making His word supreme over this world. The individual's recompense would be the achievement of salvation, since the jihad is Allah's direct way to paradise. This definition is based on a Qur'anic injunction which runs as follows:
<blockquote>O ye who believe! Shall I guide you to a gainful trade which will save you from painful punishment? Believe in Allah and His Apostle and carry on warfare in the path of Allah with your possessions and your persons. That is better for you. If ye have knowledge, He will forgive your sins , and will place you in the Gardens beneath which the streams flow, and in fine houses in the Gardens of Eden: that is the great gain.</blockquote>
The jihad, in the bread sense of exertion, does not necessarily mean war or fighting, since exertion in Allah's path may be achieved by peaceful as well as violent means. The jihad my be regarded as a form of religious propaganda that can be carried on by persuasion or by the sword. In the early Makkan revelations, the emphasis was in the main on persuasion. Muhammad, in the discharge of his prophetic functions, seemed to have been satisfied by warning his people against idolatry and inviting them to worship Allah. This is evidenced by such a verse as the following: "He who exerts himself, exerts only for his own soul," which expresses the jihad in terms of the salvation for the soul rather than a struggle for proselytization. In the Madinan revelations, the jihad is often expressed in terms of strife, and there is no doubt that in certain verses the conception of jihad is synonymous with the words war and fighting.
The jurists, however, have distinguished four different ways in which the believer may fulfill his jihad obligation: by his heart; his tongue; his hands; and by the sword. The first is concerned with combating the devil and in the attempt to escape his persuasion to evil. This type of jihad, so significant in the eyes of the Prophet Muhammad, was regarded as the greater jihad. The second and the third are mainly fulfilled in supporting the right and correcting the wrong. The fourth is precisely equivalent to the meaning of war, and is concerned with fighting the unbelievers and the enemies of the faith. The believers are under the obligation of sacrificing their "wealth and lives" (Q. 61.11) in the prosecution of war.<BR>. . .<BR>
Thus the jihad may be regarded as Islam’s instrument for carrying out its ultimate objective by turning all people into believers, if not in the prophethood of Muhammad (as in the case of the dhimmis), at least in the belief of God. The Prophet Muhammad is reported to have declared ‘some of my people will continue to fight victoriously for the sake of the truth until the last one of them will combat the anti-Christ’. Until that moment is reached the jihad, in one form or another will remain as a permanent obligation upon the entire Muslim community. It follows that the existence of a dar al-harb is ultimately outlawed under the Islamic jural order; that the dar al-Islam permanently under jihad obligation until the dar al-harb is reduced to non-existence; and that any community accepting certain disabilities- must submit to Islamic rule and reside in the dar al-Islam or be bound as clients to the Muslim community. The universality of Islam, in its all embracing creed, is imposed on the believers as a continuous process of warfare, psychological and political if not strictly military.<ref>Khadduri, Majid, "Introduction" and "The Doctrine of Jihad," in ''War and Peace in the Law of Islam, Book 2:The Law of War: The Jihad'' (Baltimore: John Hopkins University Press, 1955), pp. 49-73.</ref>}}


===Sayyid Qutb===
===Sayyid Qutb===
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