Shadi Islamic Peace Ethics

Legitimate and Illegitimate Violence in Contemporary Islamic Thought
1. Auflage 2017
ISBN: 978-3-8452-8349-4
Verlag: Nomos
Format: PDF
Kopierschutz: Adobe DRM (»Systemvoraussetzungen)

E-Book, Englisch, Band 57, 264 Seiten, Format (B × H): 153 mm x 227 mm

Reihe: Studien zur Friedensethik

This book addresses the arguments of contemporary Muslim thinkers regarding war and peace. It takes into account the confessional, geographical and ideological diversity of Islamic peace ethics and includes papers on peace ethics by different groups and scholars who represent both the Sunni and Shi‘a branches of Islam, as well as on different attitudes towards violence from pacifism and traditionalism to fundamentalism and jihadism. The contributors are academics from different countries including Indonesia, Pakistan, Iran, Turkey, Germany, the UK, the USA and Belgium. The chapters of the book discuss the topic from different disciplinary perspectives, such as theology, philosophy, religious studies, cultural studies and the political sciences. The book is divided into three parts: a) the methodology and theory of Islamic peace ethics, b) jus ad bellum and c) jus in bello.

With contributions by:

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 and Asfa Widiyanto.

Autoren/Hrsg.

Shadi, Heydar

Fachgebiete

• Geisteswissenschaften Philosophie Ethik, Moralphilosophie
• Geisteswissenschaften Philosophie Nicht-Westliche Philosophie Islamische & Arabische Philosophie
• Sozialwissenschaften Soziologie | Soziale Arbeit Soziale Gruppen/Soziale Themen Ethische Themen & Debatten
• Geisteswissenschaften Islam & Islamische Studien Islam: Philosophie & Wissenschaften
• Sozialwissenschaften Politikwissenschaft Internationale Beziehungen Konflikt- und Friedensforschung, Rüstungskontrolle, Abrüstung
• Interdisziplinäres Wissenschaften Wissenschaften Interdisziplinär Friedens- und Konfliktforschung

Inhaltsverzeichnis

1;Cover;1
2; Introduction;9
2.1; I. Methodologies and Theories of Islamic Peace Ethics;9
2.2; II. Jus ad bellum;12
2.3; III. Jus in bello;15
3; I. Methodology and Theory;17
3.1; Some Methodological Remarks on Islamic Peace Ethics;19
3.1.1; 1. Introduction;20
3.1.2; 2. What does ‘peace’ mean in ‘Islamic peace ethics’? Peace ethics or fiqh al-jihad (law of war)? An inter-cultural and translation challenge;22
3.1.3; 3. What does ‘ethics’ mean in Islamic peace ethics? An over-juridification of Islamic normative system?;24
3.1.4; 4. What does ‘Islam’ mean in Islamic peace ethics? Islamic/ Islamicate. An over-Islamization of Muslims?;28
3.1.5; 5. Religion and violence: the over-theologization of socio-political problems?;32
3.1.5.1; 5.1. Research on ‘Islamic peace ethics’ as epistemological violence from the centre?;34
3.1.6; 6. Philosophical foundations of the question;35
3.2; Is it Essentialism to Claim that Some Religions Foster Violence –and Some Do Not?;37
3.2.1; Introduction;37
3.2.2; 1. A challenging example;39
3.2.3; 2. Religion and ‘essentialism’;40
3.2.4; 3. Religion, human rights, and human reason;43
3.2.5; 4. Religion, violence, and peace;50
3.2.6; 5. Conclusion;53
3.3; Discussing Islamic Peace Ethics: Conceptual Considerations of the Normative;55
3.3.1; 1. Introduction;56
3.3.2; 2. Universality versus Plurality of Norms;58
3.3.3; 3. The Impact of Discursive Constructions;64
3.3.4; 4. Conclusion;67
3.4; Peace and Violence in Islam: Philosophical Issues;69
3.4.1; 1. Justifying violence and Islam;70
3.4.2; 2. The rules of war;71
3.4.3; 3. The importance of considering the consequences;74
3.4.4; 4. Different kinds of jihad;75
3.4.5; 5. Back to absolute principles;78
3.4.6; 6. Principles and how to apply them;80
3.4.7; Further Reading;82
4; II. Jus ad bellum;83
4.1; A. Sunni;85
4.1.1; Violence in Contemporary Indonesian Islamist Scholarship: Habib Rizieq Syihab and ‘enjoining good and forbidding evil’;87
4.1.1.1; 1. Introduction;87
4.1.1.2; 2. The intricate interplay between religion and violence;88
4.1.1.3; 3. The notion of authority;90
4.1.1.4; 4. Islamism and ‘Indonesian Islam’;91
4.1.1.5; 5. ‘Commanding good and forbidding evil’ in Islamic scholarship;93
4.1.1.6; 6. The Islamic Defenders Front;94
4.1.1.6.1; 6.1 The Islamic Defenders Front and its theological tendency;94
4.1.1.6.2; 6.2 The Islamic Defenders Front and the mission of ‘commanding good and forbidding evil’;96
4.1.1.7; 7. Habib Rizieq Syihab and the ‘enjoining good and forbidding evil’;98
4.1.1.7.1; 7.1 Habib Rizieq Syihab and religious authority;98
4.1.1.7.2; 7.2 Ma‘ruf, munkar, and the conditions of performing ‘commanding good and forbidding evil’;100
4.1.1.7.3; 7.3 Violence and freedom of conscience;102
4.1.1.7.4; 7.4 Epistemological foundation of the ‘commanding good and forbidding evil’;104
4.1.1.7.5; 7.5 Anthropological and constitutional logic of ‘commanding good and forbidding evil’;105
4.1.1.7.6; 7.6 Constitutional and cultural circumstances of the ‘commanding good and forbidding wrong’;106
4.1.1.7.7; 7.7 Axiological basis of the ‘commanding good and forbidding evil’;107
4.1.1.8; Concluding remarks;108
4.1.2; Citizenship as Inclusion and Exclusion: Arguments against Religious Violence from Contemporary Pakistan;113
4.1.2.1; 1. Introduction: Socio-political context, problem spaces and discursive actors;114
4.1.2.2; 2. Intellectual backgrounds and interpretive methods;117
4.1.2.2.1; 2.1 Ghamidi;117
4.1.2.2.2; 2.2 Tahir-ul-Qadri;121
4.1.2.3; 3. Rhetorical Strategies - Citizenship;123
4.1.2.3.1; 3.1 Citizenship as inclusion of religious difference … with exceptions;125
4.1.2.3.2; 3.2 Citizenship as exclusion – the rebel citizen;130
4.1.2.4; 4. Conclusion;133
4.1.3; Blessed Boundaries: the Limits of Sunnah to Legitimize Violence;139
4.1.3.1; 1. Introduction;140
4.1.3.2; 2. Pakistan: a ‘hard country’ in context;143
4.1.3.3; 3. Divergent pathways;146
4.1.3.3.1; 3.1 Islahi;149
4.1.3.3.2; 3.2 Deobandi;154
4.1.3.4; 4. Analysis;158
4.1.4; Islamic Views of Peace and Conflict among Russia’s Muslims;163
4.1.4.1; 1. Introduction;164
4.1.4.2; 2. Russian traditional Islam;165
4.1.4.3; 3. Muslims as supporters of the secular state: official Islamic institutions;167
4.1.4.4; 4. Islam as an element of Russian political system.;171
4.1.4.5; 5. Islam as revolutionary force;173
4.1.4.6; 6. A Russian interpretation of jihad;177
4.1.4.7; 7. Conclusion;180
4.2; B. Shi’ah;181
4.2.1; A Qur’anic Revision of Offensive War with Emphasis on the Views of the Late Ayatollah Khoei;183
4.2.1.1; 1. Universality of Islam;183
4.2.1.2; 2. Divine promise for Islam prevailing;184
4.2.1.3; 3. The Qur’anic evidences for offensive jihad;185
4.2.1.4; 4. Revising jihad verses in the Qur’an;186
4.2.1.4.1; 4.1 A methodological consideration;187
4.2.1.4.2; 4.2 Related theoretical principles of jihad;188
4.2.1.4.2.1; 4.2.1 Compulsion is not justified in a religion;188
4.2.1.4.2.2; 4.2.2 The Prophet’s duty is only to communicate;189
4.2.1.4.2.3; 4.2.3 Emphasis on applying reason and proscribing of ignorant following;190
4.2.1.4.2.4; 4.2.4 Human dignity;191
4.2.1.4.2.5; 4.2.5 Authenticity of peace;194
4.2.1.4.3; 4.3 Literal study of jihad and qital (fighting);195
4.2.1.4.4; 4.4 Applying theoretical principles to the interpretation of jihad and qital;197
4.2.1.4.5; 4.5 Verbal study of the jihad and qital verses;199
4.2.2; The Rhetoric of Power in Muhammad Husayn Fadlallah’s al-Islam wa-mantiq al-quwwa;205
4.2.2.1; The Structure of the Argument;206
4.2.2.2; The Internal Logic of the Argument;207
4.2.2.3; Rhetorical Tools and Strategies;208
4.2.2.3.1; 1. Argument from scripture;208
4.2.2.3.2; 2. Argument from necessity;209
4.2.2.3.3; 3. Argument from virtue;210
4.2.2.3.4; 4. Argument from instrumentality;211
4.2.2.3.5; 5. Rhetorical questions;212
4.2.2.3.6; 6. Repetition;214
4.2.2.3.7; 7. Master narratives;217
4.2.2.3.7.1; 7.1 The account of Karbala’ in Fadlallah’s narrative of power;218
4.2.2.3.7.2; 7.2 The role of the Mahdi in Fadlallah’s narrative of power;219
4.2.2.3.7.3; 7.3 Salvation history in Fadlallah’s narrative of power;220
4.2.2.3.8; 8. Antinomy (tibaq);220
4.2.2.3.9; 9. Metaphors of battle(field);222
4.2.2.4; Concluding remarks;224
4.3; C. Sufi;227
4.3.1; Jawdat Sa‘id and the Muslim Philosophy of Peace;229
4.3.1.1; Introduction;229
4.3.1.2; 1. Jawdat Sa‘id: A profile of peace;230
4.3.1.3; 2. Knowledge as a foundation of peace: insights into Sa?id’s epistemology;232
4.3.1.4; 3. Sa‘id's philosophy of peace;235
4.3.1.4.1; 3.1 The doctrine of the first Son of Adam;236
4.3.1.4.2; 3.2 Jihad and khuruj;237
4.3.1.4.3; 3.3 Misconceptions about peace in Islam;238
4.3.1.4.4; 3.4 Does peace go by the book or by reality?;240
4.3.1.4.5; 3.5 Peacebuilding;241
4.3.1.4.6; 3.6 World peace;242
4.3.1.5; 4. Limits;243
4.3.1.6; Conclusion;245
5; III. Jus in bello;247
5.1; Lying in War: Different Ethical Justifications;249
5.1.1; The boundaries and interpretations;251
5.1.2; Why lying in war is permitted?;252
5.1.2.1; 1. When lying in war is permissible, because God, or Shari‘ah, has allowed it.;252
5.1.2.2; 2. Lying in war is permissible, because it is necessary;253
5.1.2.3; 3. Lying in war is not permissible, but trickery is;254
5.1.2.4; 4. Lying in war is basically prohibited, and there is no room for lying in the war;255
5.1.3; Conclusion;256
6; Short biographies of the authors;257
7; The Institute of Theology and Peace (ithf);263