% &' ( ) (*+,!-/ (! +0 /,! (!+00(..' 1 *0 %/!,%23.4 &').56 ( ). 0 %/ +. ( ( ( + ( & > 2?!),, 0 A+.(!/

Transcription

1 !"#$ % &' ( ) (*+,!-+.+,!-/ (! +0 /,! (!+00(..' 1 *0 %/!,%23.4 &').56 ( ). 0 %/ +.! &'(789:;%+<= ( ( ( + ( & > 2?!),, 0 1 0(%+!"(3( A+.(!/!"#B,(C+7(A+ (%+0.(2? <%.+ +((!E (.64( 6 )% /E!F G 2. (%. *, <<(%D F?D +J.(2?!"8(+(!!A(?% 4.,2?,+C((* (K,+%+,!4./. ++L!"(!!F. *D M &'(/(3. &' +4! + (!/,K?/8(%!N,1O(!2OP *( Q./2/2 +, + 2" R &@6 4N,, +!A, &+( K ( (!! 2"5 S. +!"T( Q4U5@VGGUB 27.

2 :,D I 1B (WX(.7 '.2., - &1 '.2., B ( 07-&1 Y.+ *4 (0.- QP)(!>/, (W(%? <%% 2? (K!A /. %!D + (W(%X.((K0 0+(K.+(?(K!" / L R 1 + (W(% *D ( <! Z(K+.0N B (W(%7!"# $ < RE <%!.B (W(%7. 7 (K!P.C) <54. P54()? [ ( &'++ P2"/2% "9)D 2( L )D( )D4/ &' \ 89.(!",!")OP, 2*. +15@VGGU F%,0 (.] ( < )4.*.B. /2 ( N //( 7N /4. F /2. ( +.^ % 9"+, < 2?..K *. *. &' /.-1 '+%_!")OP/(2? (1`a`(,./2(N //(, 89( ( + )( C) 4. 2 A >( *.!A 0(!PF\(+b(.1B!7] + OO 4. 2] ( +7 9(%(<!"T( 4 /!" 8(.4!".++ 4 "F!F.8(!P1!P.,,? (2.!(((? +4+ OO DN +., (.( 8(,, < 0'<O(((!Pc 4"."!P\!"(<bD(/,(?D..(+%_ ++4!"(KA[.(!"( R?PP F?P

3 % + +( N ( 4!/( b (.( 4)D1!F(@!:?DD +9" P) 2"(,/!P.,1 B6? 1B &.<2"!(!? +%d / & 89.!!.7 21B:0RE7. 1!"* 5@VGGU. (, + I!"* e!q%1!n B.7 BQ. 2f!7 <9 "? B!"E G 7 E *.! &,?! +(4.(?D. gg` B5'1+9.D7!". Douglas E. Streusand,1BDoes jihad mean a form of moral self-improvement or war in accord with Islamic precepts? There is no simple answer to this question, for Muslims for at least a millennium have disagreed about the meaning of jihad. But there is an answer. The term jihad in many contexts means fighting (though there are other words in Arabic that more unambiguously refer to the act of making war, such as qital or harb). In the Qur an and in later Muslim usage, jihad is commonly followed by the expression fi sabil Illah, in the path of God. The description of warfare against the enemies of the Muslim community as jihad fi sabil Illah sacralized an activity that otherwise might have appeared as no more than the tribal warfare endemic in pre-islamic Arabia. After the Qur an, the Hadith (reports on the sayings and acts of the prophet) is the second most important source of Islamic law (Shari`a). In Hadith collections, jihad means armed action; for example, the 199 references to jihad in the most standard collection of hadith, Sahih al-bukhari, all assume that jihad means warfare. More broadly, Bernard Lewis finds that the overwhelming majority of classical theologians, jurists, and traditionalists [i.e., specialists in the Hadith]... understood the obligation of jihad in a military sense. These figures formed one distinct interpretation of jihad as war and Ibn Taymiya and his followers formed another. For the jurists, jihad fits a context of the world divided into Muslim and non-muslim zones, Dar al- Islam (Abode of Islam) and Dar al-harb (Abode of War) respectively. This model implies perpetual warfare between Muslims and non-muslims until the territory under Muslim control absorbs what is not, an attitude that perhaps reflects the optimism that resulted from the quick and far-reaching Arab conquests. Extending Dar al-islam does not mean the annihilation of all non-muslims, however, nor even their necessary conversion. Indeed, jihad cannot imply conversion by force, for the Qur an (2:256) specifically states there is no compulsion in religion. Jihad has an explicitly political aim: the establishment of Muslim rule, which in turn has two benefits: it articulates Islam s supersession of other faiths and creates the opportunity for Muslims to create a just political and social order.

4 The prominent legal philosopher Ibn Taymiya ( ) took a more activist position. He declared that a ruler who fails to enforce the Shari`a rigorously in all its aspects, including the performance of jihad, forfeits his right to rule. A vigorous critic of the status quo, Ibn Taymiya strongly advocated, and personally participated in, jihad as warfare against the Crusaders and Mongols who occupied parts of Dar al-islam. Ibn Taymiya developed his outlook by building on a long tradition of dissidents in Islamic history who directed jihad against rulers they deemed insuffiently Muslim, including the Kharijis of the seventh century and the Assassins of the eleventh century. Perhaps most important, he broke with the mainstream of Islam by his asserting that a professing Muslim who does not live by the faith is an unbeliever. Most jurists tolerated Muslim rulers who violated the Shari`a for the sake of the community, finding tyranny less bad than division or disorder, but Ibn Taymiya insisted on more.[10] Ibn Taymiya and his associates are the most important intellectual precursors of contemporary Islamism. Islamic law condemns all warfare that does not qualify as jihad, specifically all warfare among Muslims. Military action against Muslims is justified only by denying them the status of Muslims, classifying them as apostates or ragainst legitimate authority. For example, when Caliph al-ma mun and his brother al-amin struggled for control of the caliphate in , Ma mun called Amin an apostate. Muslim writers use the term fitna, meaning trial or temptation, to describe divisions within the Muslim community. Though premodern Muslim writers do not say so, fitna became a permanent condition after 750, when the political unity of the Muslim community (umma) came to an end.,0 '1( 4 apostate )D1(%2 + 2?% Q (. (( ^ P ^ <+/ 2,(D( +O(! O()%.<h((. &'N. O!i, 4. j gk."!"b4.01 B F(. /(! (7L ( ( ( b! 2F! +'&'7 02 0( + Z 1 B(*PUG7

5 .(, ( ( 4. 1 B!cb 2;d 1/E 0 1 B4".!(& L =7 + + Ol! O O ". 4. 0/E (% /E!K) =1 h /E 2 1B!F( (%2 + OP H. /7( K*C ( (, 4.!"( F(. (!? M.-!" * Q\ +OO(4..A/ 4A*4 /[ * ( ) * 59F!R(c &' () '1. O(RV XO)% H./VXO)% ( 4 6../,2?,(!,0. +, 1O( ^ =?D /2 (I (!& D -V!8* )D12"i )D12"i -m &'++ P2"/2%)D-$ * 1 B!"#$%#&'(!#)*+,(-!.#/0*.$$*1' 2$ $ *7"&, 8 * 49 * :+1 *';! "#$%&'%! (! )<(= (>?&<%5?&<@#A' B($ $ 3C/ < *+?&<%(=*3DE*!,

6 G*HIJ6K,:1,VG G U L3M@$' 2 V5@VGGU F!."&#$( =%&'(')*+,-% &*. '$ / 0 $ ) *) & 12 ( *#$3-#.&'4563& % &,%67 )12$.-! * +,-., 89$):+$ 0 G U! " A ' $< * $ &1&BCD$3'1 8E 3,3 * D *3 / 6 " $ F A 5 +) $'(,G + %H$# *. O( I!F%&$%#FJ!J3/'%&0 $$" '( 4#>)K&,6'(>H$H$)'LM)$G5 N %#&BM89$)3#+$ 0 G U / ( (0. ' % /!(! 1 % /!61-7#+6 ((0., -.8'!,-., +'1U5@VGGU

7 /+5 &!e.(!1b" / (8(/. &c.,!.,0" - 8'((<<F.M((<(! ( +D=). =12D + =?1 The suicide bomber in yesterday's Gazipur blast claimed to be a member of the suicide squad of banned Jama'atul Mujahideen Bangladesh (JMB) and to have carried out the bomb attack following 'Allah's order'. Razzak told reporters that he carried out the attack following Allah's order. When asked who gave him the order, Razzak said, "I got the order from Quran." 5+ 95@VGGU _ I,(%D+=A!P<*D>(%(?4=)(2" <(? ()%( &'^ (:(\!/D 4@FO. &'>2?!" ()? \2DC)PB0%7< &7 "!"(!2'( /,+ "F!"((1!$!(XA.( /F(. (" FH (! 1)=C /.! K*!CR+n!(,, "F* 4>(o-O C )!A. &'!P?8( %!!A - ( +!O(.".. " >(.. &' ). ( /% R &'! % N!* 2 /4! K K 4, D 2!"( ]?D ( ) D!! %+ <!F. *1! `G1!/ p D <,% %_ 5@VGGU