REAKTUALISASI JIHAD FÎ SABÎL AL-LÂH DALAM KONTEKS KEKINIAN DAN kEINDONESIAAN
Fakultas Ushuluddin dan Program Pascasarjana UIN Sunan Kalijaga Yogyakarta
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AbstractSome moslems perceive the concept of jihad simply on the perspective of political ideology. Jihad is understood as fight againts external enemies. This leads to the meaning of jihad as a struggle using the power of weapon (war) againts the enemy of Islam. This makes it contraproductive for Indonesian moslems who live in pluralistic society.Therefore, reinterpretation of the meaning of jihad is urgently needed to get a more contextual meaning in accordance with the Indonesian moslems circumtances. Refering to the classical literatures, the meaning of jihad, can be corrected to be more conceptual and practical. Jihad should contain a concept of collective struggle to overcome the actual problems faced by moslems such as economy, law, and education.
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Message From Abu-al-Layth Al-Libi to Those Unwilling To Participate in JihadKoran - al-Mujadilah 58:21 -- Superiority of Islam; al-Libi, Abu-al-Layth (World News Connection, National Technical Information Service, 2010-04-30)Audience: Muslims not participating in jihad
How Salafi is Salafist-Jihadism? Comparing ‘Caliphate’, ‘Sharia’, ‘Jihad’, and ‘Islamic Music’ in Salafist-Jihadism and Early Islamic JurisprudenceHoven van Genderen, A.J. van den; Venmans, S.F.A.L. (2018)The terms ‘caliphate’, ‘jihad’, and ‘sharia’ are frequently namedropped in contemporary media when addressing acts of ‘Islamic extremism’ of international terrorist (Salafist-Jihadist) groups like Al-Qaeda and Islamic State. Yet, these concepts are hardly ever defined properly or critically evaluated from a historical perspective. As a result, the way Salafist-Jihadists reference complicated concepts in their speeches, propagandistic music, and ‘newsletters’ is simply paraphrased by the media, and presumed to be accurate by many laypeople. These terms, however, are not as straightforward and ‘timeless’ as they may seem. The careless or oblivious regurgitation of such complicated theological terms by the media – wherein Salafist-Jihadist notions are not questioned – greatly hinders objective discussions on Islam. Arguably, this uncritical copying of Salafist-Jihadist jargon has created a Western discourse based upon Salafist-Jihadist narratives and has redefined what Islam ‘fundamentally’ (cf. fundamentalism) means to the rather ‘anomalous’ Salafist-Jihadist understanding of it. This not only fuels Islamophobia and makes it difficult to even argue that Islam is not necessarily violent, but the Salafist-Jihadist-inspired media narrative might also become internalized by some Muslims, who then turn to Salafist-Jihadism – the supposed ‘true face of Islam’. To this end, this thesis seeks to provide a hitherto sparsely provided comparison between the most important Salafist-Jihadist notions of ‘caliphate’, ‘jihad’, ‘sharia’, and ‘Islamic music’, and how these ideas were first broached by the very ‘scholars of the Salaf’ of Early Islam (circa 610–850) themselves – thus testing how ‘literalist’ and ‘purist’ the Salafi-inspired Jihadists are in reality. By contrasting Salafist-Jihadist ideas of Islamic concepts with those of the earliest religious scholars, this thesis uncovers several tensions between the understandings of the ‘original’ Salaf and the modern Salafist-Jihadists. In general, the Salafist-Jihadist notions of ‘caliphate’, ‘sharia’, ‘jihad’, and ‘religious music’ are much more entrenched in modern political concepts of government, law, warfare, and recent ‘folk-Islamic’ traditions than might be expected from this supposed originalist movement. Consequently, the quasi-historical religious argumentation Salafist-Jihadists employ to justify and shape their political ideology is suspect and should be examined more through historical comparative analysis.