Islamic Peace Ethics: Legitimate and Illegitimate Violence in Contemporary Islamic Thought

Dr. Heydar Shadi

doi:10.5771/9783845283494

Summary

Das Buch widmet sich den Argumenten zeitgenössischer muslimischer Denker zum Thema Krieg und Frieden und behandelt die konfessionelle, geografische und ideologische Diversität islamischer Friedensethik. Ein Teil der Beiträge wurde verfasst von unterschiedlichen Gruppierungen und Gelehrten, die sowohl die sunnitischen als auch die schiitischen Zweige des Islams repräsentieren, und es gibt Beiträge zu den unterschiedlichen Einstellungen gegenüber Gewalt, ausgehend von Pazifismus und Traditionalismus hin zu Fundamentalismus und Dschihadismus. Die Beiträger sind Wissenschaftler aus verschiedenen Ländern, u.a. Indonesien, Pakistan, dem Iran, der Türkei, Deutschland, dem Vereinigten Königreich, den USA und Belgien. Die Kapitel des Buches behandeln das Thema aus unterschiedlichen disziplinären Perspektiven wie Theologie, Philosophie, Religions-, Kultur- und Politikwissenschaft. Das Buch ist in drei Teile gegliedert: a) Methodik und Theorie islamischer Friedensethik, b) Jus ad bellum und c) Jus in bello.

Mit Beiträgen von:

Dirk Ansorge, Abdessamad Belhaj, Seyed Hassan Eslami, Oliver Leaman, Simona E. Merati, Najia Mukhtar, Charles M. Ramsey, Sybille Reinke de Buitrago, Yahya Sabbaghchi, Heydar Shadi, Bianka Speidl und Asfa Widiyanto.

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Bibliographic data

Edition: 1/2017
Copyright Year: 2017
ISBN-Print: 978-3-8487-4050-5
ISBN-Online: 978-3-8452-8349-4
Publisher: Nomos, Baden-Baden
Series: Studien zur Friedensethik
Volume: 57
Language: English
Pages: 264
Product Type: Edited Book

Titelei/InhaltsverzeichnisPages 1 - 8 Download chapter (PDF)
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1. I. Methodologies and Theories of Islamic Peace Ethics
2. II. Jus ad bellum
3. III. Jus in bello
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  1. 1. Introduction
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  2. 2. What does ‘peace’ mean in ‘Islamic peace ethics’? Peace ethics or fiqh al-jihad (law of war)? An inter-cultural and translation challenge
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  3. 3. What does ‘ethics’ mean in Islamic peace ethics? An over-juridification of Islamic normative system?
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  4. 4. What does ‘Islam’ mean in Islamic peace ethics? Islamic/ Islamicate. An over-Islamization of Muslims?
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    1. 5.1. Research on ‘Islamic peace ethics’ as epistemological violence from the centre?
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  6. 6. Philosophical foundations of the question
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  1. Introduction
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  2. 1. A challenging example
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  3. 2. Religion and ‘essentialism’
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  4. 3. Religion, human rights, and human reason
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  5. 4. Religion, violence, and peace
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  6. 5. Conclusion
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  1. 1. Introduction
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  2. 2. Universality versus Plurality of Norms
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  3. 3. The Impact of Discursive Constructions
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  4. 4. Conclusion
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  1. 1. Justifying violence and Islam
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  2. 2. The rules of war
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  3. 3. The importance of considering the consequences
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  4. 4. Different kinds of jihad
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  5. 5. Back to absolute principles
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  6. 6. Principles and how to apply them
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  7. Further Reading
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    1. 1. Introduction
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    2. 2. The intricate interplay between religion and violence
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    3. 3. The notion of authority
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    4. 4. Islamism and ‘Indonesian Islam’
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    5. 5. ‘Commanding good and forbidding evil’ in Islamic scholarship
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      1. 6.1 The Islamic Defenders Front and its theological tendency
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      2. 6.2 The Islamic Defenders Front and the mission of ‘commanding good and forbidding evil’
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    7. Authors:
      1. 7.1 Habib Rizieq Syihab and religious authority
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      2. 7.2 Ma‘ruf, munkar, and the conditions of performing ‘commanding good and forbidding evil’
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      3. 7.3 Violence and freedom of conscience
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      4. 7.4 Epistemological foundation of the ‘commanding good and forbidding evil’
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      5. 7.5 Anthropological and constitutional logic of ‘commanding good and forbidding evil’
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      6. 7.6 Constitutional and cultural circumstances of the ‘commanding good and forbidding wrong’
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      7. 7.7 Axiological basis of the ‘commanding good and forbidding evil’
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    8. Concluding remarks
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    1. 1. Introduction: Socio-political context, problem spaces and discursive actors
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      1. 2.1 Ghamidi
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      2. 2.2 Tahir-ul-Qadri
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      1. 3.1 Citizenship as inclusion of religious difference … with exceptions
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      2. 3.2 Citizenship as exclusion – the rebel citizen
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    4. 4. Conclusion
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    1. 1. Introduction
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    2. 2. Pakistan: a ‘hard country’ in context
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      1. 3.1 Islahi
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      2. 3.2 Deobandi
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    4. 4. Analysis
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    1. 1. Introduction
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    2. 2. Russian traditional Islam
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    3. 3. Muslims as supporters of the secular state: official Islamic institutions
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    4. 4. Islam as an element of Russian political system.
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    5. 5. Islam as revolutionary force
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    6. 6. A Russian interpretation of jihad
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    7. 7. Conclusion
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    1. 1. Universality of Islam
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    2. 2. Divine promise for Islam prevailing
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    3. 3. The Qur’anic evidences for offensive jihad
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      1. 4.1 A methodological consideration
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        4.2.1 Compulsion is not justified in a religion
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        4.2.2 The Prophet’s duty is only to communicate
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        4.2.3 Emphasis on applying reason and proscribing of ignorant following
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        4.2.4 Human dignity
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        4.2.5 Authenticity of peace
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      3. 4.3 Literal study of jihad and qital (fighting)
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      4. 4.4 Applying theoretical principles to the interpretation of jihad and qital
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      5. 4.5 Verbal study of the jihad and qital verses
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    1. The Structure of the Argument
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    2. The Internal Logic of the Argument
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      1. 1. Argument from scripture
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      2. 2. Argument from necessity
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      3. 3. Argument from virtue
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      4. 4. Argument from instrumentality
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      5. 5. Rhetorical questions
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      6. 6. Repetition
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        7.1 The account of Karbala’ in Fadlallah’s narrative of power
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        7.2 The role of the Mahdi in Fadlallah’s narrative of power
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        7.3 Salvation history in Fadlallah’s narrative of power
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      8. 8. Antinomy (tibaq)
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      9. 9. Metaphors of battle(field)
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    4. Concluding remarks
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    1. Introduction
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    2. 1. Jawdat Sa‘id: A profile of peace
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    3. 2. Knowledge as a foundation of peace: insights into Saʿid’s epistemology
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      1. 3.1 The doctrine of the first Son of Adam
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      2. 3.2 Jihad and khuruj
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      3. 3.3 Misconceptions about peace in Islam
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      4. 3.4 Does peace go by the book or by reality?
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      5. 3.5 Peacebuilding
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      6. 3.6 World peace
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    5. 4. Limits
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    6. Conclusion
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  1. The boundaries and interpretations
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    1. 1. When lying in war is permissible, because God, or Shari‘ah, has allowed it.
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    2. 2. Lying in war is permissible, because it is necessary
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    3. 3. Lying in war is not permissible, but trickery is
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    4. 4. Lying in war is basically prohibited, and there is no room for lying in the war
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  3. Conclusion
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Short biographies of the authorsPages 257 - 262 Download chapter (PDF)
The Institute of Theology and Peace (ithf)Pages 263 - 264 Download chapter (PDF)