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Islamic Peace Ethics / Is it Essentialism to Claim that Some Religions Foster Violence –and Some Do Not?
Islamic Peace Ethics / Is it Essentialism to Claim that Some Religions Foster Violence –and Some Do Not?
Contents
Chapter
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Authors
Page
1–8
Titelei/Inhaltsverzeichnis
1–8
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9–16
Introduction
9–16
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I. Methodologies and Theories of Islamic Peace Ethics
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II. Jus ad bellum
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III. Jus in bello
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17–82
I. Methodology and Theory
17–82
17–36
Some Methodological Remarks on Islamic Peace Ethics
Heydar Shadi
Heydar Shadi
17–36
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1. Introduction
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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. What does ‘ethics’ mean in Islamic peace ethics? An over-juridification of Islamic normative system?
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4. What does ‘Islam’ mean in Islamic peace ethics? Islamic/ Islamicate. An over-Islamization of Muslims?
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5. Religion and violence: the over-theologization of socio-political problems?
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5.1. Research on ‘Islamic peace ethics’ as epistemological violence from the centre?
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6. Philosophical foundations of the question
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37–54
Is it Essentialism to Claim that Some Religions Foster Violence –and Some Do Not?
Dirk Ansorge
Dirk Ansorge
37–54
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Introduction
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1. A challenging example
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2. Religion and ‘essentialism’
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3. Religion, human rights, and human reason
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4. Religion, violence, and peace
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5. Conclusion
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55–68
Discussing Islamic Peace Ethics: Conceptual Considerations of the Normative
Sybille Reinke de Buitrago
Sybille Reinke de Buitrago
55–68
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1. Introduction
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2. Universality versus Plurality of Norms
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3. The Impact of Discursive Constructions
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4. Conclusion
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69–82
Peace and Violence in Islam: Philosophical Issues
Oliver Leaman
Oliver Leaman
69–82
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1. Justifying violence and Islam
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2. The rules of war
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3. The importance of considering the consequences
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4. Different kinds of jihad
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5. Back to absolute principles
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6. Principles and how to apply them
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Further Reading
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II. Jus ad bellum
83–180
A. Sunni
83–180
83–112
Violence in Contemporary Indonesian Islamist Scholarship: Habib Rizieq Syihab and ‘enjoining good and forbidding evil’
Asfa Widiyanto
Asfa Widiyanto
83–112
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1. Introduction
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2. The intricate interplay between religion and violence
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3. The notion of authority
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4. Islamism and ‘Indonesian Islam’
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5. ‘Commanding good and forbidding evil’ in Islamic scholarship
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6. The Islamic Defenders Front
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6.1 The Islamic Defenders Front and its theological tendency
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6.2 The Islamic Defenders Front and the mission of ‘commanding good and forbidding evil’
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7. Habib Rizieq Syihab and the ‘enjoining good and forbidding evil’
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7.1 Habib Rizieq Syihab and religious authority
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7.2 Ma‘ruf, munkar, and the conditions of performing ‘commanding good and forbidding evil’
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7.3 Violence and freedom of conscience
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7.4 Epistemological foundation of the ‘commanding good and forbidding evil’
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7.5 Anthropological and constitutional logic of ‘commanding good and forbidding evil’
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7.6 Constitutional and cultural circumstances of the ‘commanding good and forbidding wrong’
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7.7 Axiological basis of the ‘commanding good and forbidding evil’
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Concluding remarks
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113–138
Citizenship as Inclusion and Exclusion: Arguments against Religious Violence from Contemporary Pakistan
Najia Mukhtar
Najia Mukhtar
113–138
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1. Introduction: Socio-political context, problem spaces and discursive actors
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2. Intellectual backgrounds and interpretive methods
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2.1 Ghamidi
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2.2 Tahir-ul-Qadri
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3. Rhetorical Strategies - Citizenship
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3.1 Citizenship as inclusion of religious difference … with exceptions
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3.2 Citizenship as exclusion – the rebel citizen
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4. Conclusion
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139–162
Blessed Boundaries: the Limits of Sunnah to Legitimize Violence
Charles M. Ramsey
Charles M. Ramsey
139–162
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1. Introduction
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2. Pakistan: a ‘hard country’ in context
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3. Divergent pathways
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3.1 Islahi
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3.2 Deobandi
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4. Analysis
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163–180
Islamic Views of Peace and Conflict among Russia’s Muslims
Simona E. Merati
Simona E. Merati
163–180
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1. Introduction
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2. Russian traditional Islam
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3. Muslims as supporters of the secular state: official Islamic institutions
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4. Islam as an element of Russian political system.
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5. Islam as revolutionary force
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6. A Russian interpretation of jihad
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7. Conclusion
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181–226
B. Shi’ah
181–226
181–204
A Qur’anic Revision of Offensive War with Emphasis on the Views of the Late Ayatollah Khoei
Yahya Sabbaghchi
Yahya Sabbaghchi
181–204
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1. Universality of Islam
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2. Divine promise for Islam prevailing
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3. The Qur’anic evidences for offensive jihad
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4. Revising jihad verses in the Qur’an
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4.1 A methodological consideration
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4.2 Related theoretical principles of jihad
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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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4.3 Literal study of jihad and qital (fighting)
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4.4 Applying theoretical principles to the interpretation of jihad and qital
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4.5 Verbal study of the jihad and qital verses
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205–226
The Rhetoric of Power in Muhammad Husayn Fadlallah’s al-Islam wa-mantiq al-quwwa
Bianka Speidl
Bianka Speidl
205–226
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The Structure of the Argument
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The Internal Logic of the Argument
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Rhetorical Tools and Strategies
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1. Argument from scripture
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2. Argument from necessity
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3. Argument from virtue
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4. Argument from instrumentality
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5. Rhetorical questions
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6. Repetition
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7. Master narratives
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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. Antinomy (tibaq)
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9. Metaphors of battle(field)
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Concluding remarks
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227–246
C. Sufi
227–246
Jawdat Sa‘id and the Muslim Philosophy of Peace
Abdessamad Belhaj
Abdessamad Belhaj
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Introduction
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1. Jawdat Sa‘id: A profile of peace
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2. Knowledge as a foundation of peace: insights into Saʿid’s epistemology
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3. Sa‘id's philosophy of peace
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3.1 The doctrine of the first Son of Adam
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3.2 Jihad and khuruj
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3.3 Misconceptions about peace in Islam
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3.4 Does peace go by the book or by reality?
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3.5 Peacebuilding
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3.6 World peace
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4. Limits
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Conclusion
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247–256
III. Jus in bello
247–256
Lying in War: Different Ethical Justifications
Seyed Hassan Eslami Ardakani
Seyed Hassan Eslami Ardakani
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The boundaries and interpretations
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Why lying in war is permitted?
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1. When lying in war is permissible, because God, or Shari‘ah, has allowed it.
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2. Lying in war is permissible, because it is necessary
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3. Lying in war is not permissible, but trickery is
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4. Lying in war is basically prohibited, and there is no room for lying in the war
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Conclusion
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257–262
Short biographies of the authors
257–262
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263–264
The Institute of Theology and Peace (ithf)
263–264
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Islamic Peace Ethics , page 37 - 54
Is it Essentialism to Claim that Some Religions Foster Violence –and Some Do Not?
Autoren
Dirk Ansorge
DOI
doi.org/10.5771/9783845283494-37
ISBN print: 978-3-8487-4050-5
ISBN online: 978-3-8452-8349-4
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