JIHAD IN THE ISLAMIC WORLD AND THE NORTHERN CAUCASUS—THEORY AND PRACTICE
Abstract
According to Muslim theoreticians the world is divided into the “area of Islam” (dar-al-islam)and the “area of war” (dar-al-harb). The former comprises the countries ruled by the Muslims. the latter, the countries ruled by the unfaithful. Theoretically, “the area of Islam” should remain at a perpetual war with “dar-al-harb.” Truces may happen but should not last for more than 10 years.
some of the faqihs discern another area—the “area of peace” (dar-al-sul’h) that does not belong to the Muslims and is not ruled by them. The rulers of this area accept their subordination to Islamic states and pay tribute to them. At the early-stage jihad was interpreted as a struggle to protect the new religion of Islam and pro-mote it over vast territories; it was also seen as hard work on the road of Allah to disseminate the faith in Allah everywhere. Involvement in jihad was seen as a direct road to heaven. Let’s have a look at what the Koran has to say on the issue: “O you who believe, shall I lead you to a bargain that will save you from a grievous Chastisement?” “(It is) that you believe in Allah and His Apostle, and that you strive (your utmost) in the Cause of Allah, with your property and your persons. That will be best for you, if you but knew”; “He will forgive you your sins, and admit you to Gardens beneath which rivers flow, and to beautiful mansions in Gardens of Eternity; that is indeed the Supreme Achievement” (Su-rah As-Saff: 10-12).
Over time, even the Prophet Muhammad changed his ideas about jihad: during his stay in Mecca he said: “Let there be no compulsion in religion” (Surah Al-Baqarah: 256); suggested: “Therefore expound openly what you are commanded, and turn away from those who join false gods with Allah” (Surah Al-Hijr: 94), and continued: “Invite (all) to the Way of your Lord with wisdom and beautiful preaching and argue with them in ways that are best and most gracious, for your Lord knows best who have strayed from His Path, and who receive guidance” (Surah An-Nahl: 125). During the Medina period when the Mecca followers of “false gods” attacked Muslims the latter were allowed to fight. At first, defense against the enemies of Islam was sanctioned; later it was permitted to attack the unfaithful outside the holy months; finally, it was allowed to attack the unfaithful everywhere and at all times.1
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See: Islam. Entsiklopedicheskiy slovar, Moscow, 1991, p. 51.
Ibid., p. 67.
See, for example: N.V. Zhdanov, Islamskaia kontseptsia miroporiadka, Moscow, 2003, p. 77.
See: Ibid., p. 79.
There are other classifications of jihad: “jihad an-nafs” (struggle for spiritual serf-perfection”); “jihad ash-shaitan” (struggle against the Satan); “jihad al-kuffar” (struggle against the infidels) and “jihad al-munafiqin” (struggle against the hypocrites)
see: al-Jauzi Ibn al-Din Muhammad ibn Bakr, Zaad al-mi ad fi had’a hair al-ibad, Beirut, 1412/1991; Muhammad ibn Jamil Zinu, Islamskaia Akida (verouchenie, ubezhdenie, vozzrenie) po sviashchennomu Koranu i dostovernym izrecheniam proroka Muhammada, Baku, 1997, p. 54).
Islam protiv terrorizma. Fetvy imamov po voprosam, kasaiushchimsia tiazhkikh bedstviy, Moscow, 2003, p. 41.
See: M.T. Stepaniants, “Reformatorstvo kak antiteza traditsionnosti,” in: Bog—chelovek—obshchestvo v traditsionnykh kul’turakh Vostoka, ed. by M.T. Stepaniants, Moscow, 1993, p. 222.
See: I.P. Dobaev, Islamskiy radikalizm: genezis, evolutsia, praktika, Rostov on Don, 2003, p. 52.
See: W. Shepard, The Faith of a Modern Muslim Intellectual. The Religious Aspects and Implications of the Writings of Ahmad Amin, Delhi, 1982, p. 132.
Al-Maududi, Osnovy islama, Moscow, 1993, pp. 100-101.
See: Al-Maududi, Islam segodnia, Moscow, 1992, pp. 26-27.
H. Yahya, Islam proklinaet terror, Astana, 2002, p. 35.
Ibid., p. 36.
Muhammad Said al-Ashmawi, “Jihad v Islame,” Al-islam as-siyyasi (Political Islam), 3rd edition, Cairo, 1992,
See: A.A. Ignatenko, “Endogenny radikalizm v islame,” Rossia i musul’manskiy mir (Moscow), No. 12, 2000, p. 99.
S. Qutb, Vekhi na puti Allaha, Badr Publishers, Makhachkala, pp. 245-246.
For more detail, see: I. Dobaev, “Radical Wahhabism as an Extremist Religious-Political Ideology,” Central Asia and
the Caucasus, No. 4 (16), 2002, pp. 128-138.
Al-Kaf, April 1998.
See: A. Chelnokov, “Wahhabity v Tobol’ske,” Sovershenno sekretno, No. 10, 1999.
Trud, 7 April, 1999.
See: Middle East International, 2 September, 1995, p. 17.
Kavkazskaia konfederatsia, April 1999.
See: D.V. Makarov, “Radikal’niy islamizm na Severnom Kavkaze: Daghestan i Chechnia,” Konflikt—Dialog—Sotrud-nichestvo (Etnopoliticheskaia situatsia na Severnom Kavkaze), Moscow, No. 1, 1999, pp. 42-58.
See: H. Yahya, op. cit., p. 59.
See: Ibid., p. 62.
Islam protiv terrorizma, pp. 24, 26.
Ibid., p. 41.
A.A. Nurullaev, “Islamskiy mir: otvety na vyzovy globalizatsii,” Materialy serii seminarov, provedennykh v aprele-dekabre 2002, Institute of Asian and African Countries at Moscow State University, Moscow, 2003, p. 12.
See: Nezavisimaia gazeta, 13 April, 2001.
See: A.A. Nurullaev, op. cit.
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