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Search Results: 1 - 10 of 4904 matches for " global jihad "
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The Terrorism Threat against Israel from al-Qaeda and Global Jihad
Yoram Schweitzer
Military and Strategic Affairs , 2010,
Abstract: This essay analyzes the current risks to Israel’s interests in Israel and abroad (including Jewish interests abroad) from al-Qaeda and its af liates. To illustrate the risks, it is useful to review the ideology of these groups and show how it translates into practical expression through a survey of the groups’ activities in different arenas around the world.
Abdullah Azzam, al-Qaeda, and Hamas: Concepts of Jihad and Istishhad
Asaf Maliach
Military and Strategic Affairs , 2010,
Abstract: While al-Qaeda and Hamas have become household terms, far less familiar is the man behind the idea of al-Qaeda, the Palestinian sheikh Abdullah Yusuf Azzam, who also did much to support the establishment and entrenchment of Hamas. This essay traces the links between Azzam and these two radical Islamic organizations and outlines his major in uence on central components of their agendas – jihad (holy war) and istishhad (martyrdom).
El concepto Yihad en el Islam clásico y sus etapas de aplicación
Temas medievales , 2005,
Abstract: it is the purpose of this article to present and give a definition of the islamic jihad within the conceptual framework of classical islam from the seventh to the thirteenth centuries. it hopes to establish the extent, limits and meaning of this concept in relation to sacrifice in the classical muslim theory.
The Dynamics of Inter Group Relations in Pre-Colonial Nigeria: Nupe Activities in Etsakoland C. 1860-1897
Eddy O. Erhagbe
Canadian Social Science , 2012, DOI: 10.3968/j.css.1923669720120802.1678
Abstract: A point that is not often emphasized in Nigeria’s history is the high level of interaction that existed among different groups in the country in pre-colonial times. This study brings to the fore the circumstances that brought the Nupe to Etsakoland and how they greatly influenced the lives of the people, with emphasis on the sociopolitical sphere. Among other things, the Nupe suzerainty in the area changed the political tenor of the people by introducing centralized monarchical authority, a new title system and taxation. In the social sphere, Islam with its attendant practices got introduced to Etsakoland. Some of the introduced practices now became well entrenched among the Etsako people. Etsakoland was still undergoing transition when the British came and now also infl uenced the lives of the people. The features of the Etsako society of today reflect the amalgam of both the indigenously evolved ones and those introduced through foreign contacts, starting with the Nupe. The interaction between the Nupe from the Middle Belt part of Nigeria and the Etsako of South-South Nigeria exemplifies the level of interaction among Nigerian peoples in the Pre-British days. Key words: Jihad; Islam; Etsako; Nupe Résumé Un point qui n’est pas souvent souligné dans l’histoire du Nigéria est le niveau élevé d’interaction qui existait entre les différents groupes dans le pays dans la période précoloniale. Cette étude met en évidence les circonstances qui ont amené les Nupe à Etsakoland et comment ils ont grandement influencé la vie des gens, en mettant l’accent sur la sphère socio-politique. Entre autres choses, la suzeraineté Nupe dans la région a changé la teneur politique du peuple par l’introduction de l’autorité monarchique centralisé, un système nouveau titre et de la fi scalité. Dans le domaine social, l’Islam avec ses pratiques concomitantes été présenté à Etsakoland. Certaines des pratiques introduites maintenant devenu bien ancrée parmi les gens Etsako. Etsakoland était encore en phase de transition où les Britanniques sont venus et maintenant aussi infl uencé la vie des gens. Les caractéristiques de la société d’aujourd'hui refl ètent Etsako l’amalgame des deux les localement évolué et celles introduites par contacts à l’étranger, en commen ant par le Nupe. L’interaction entre les Nupe de la partie Middle Belt du Nigeria et le Etsako Sud-Sud du Nigeria illustre bien le niveau de l’interaction entre les peuples nigérians dans les jours pré-britanniques. Mots clés: Jihad; L’islam; Etsako; Nupe
A trajectória de um movimento islamita na Somália
Dias,Alexandra Magnólia;
Rela??es Internacionais (R:I) , 2010,
Abstract: this article offers an analysis of the trajectory of an islamist movement in somalia and of the insurrection. the article focuses on the various islamist militant organisations which comprise the insurrection. the article aims to testing the applicability of social movement theory to understanding islamist militant organisations in somalia. in this context, the transformation of the islamist militant organisation al-shabaab and its inclusion in the us list of terrorist organisations, since 2008, will be of particular importance. the central argument highlights the importance of avoiding this type of classification. according to gunning, the classification of an organisation with the characteristics of al-shabaab as an extremist islamist militant organisation rather than its classification as a terrorist organisation fosters analytical fluidity because it enables to consider those inclusivist elements within the organisation and those more permeable to a strategy of accommodation and de-radicalization.
La question de la tolérance en Occident et en islam à travers le livre de Yves-Charles Zarka et Cynthia Fleury : Difficile tolérance
Makram Abbes
Astérion , 2005,
Abstract: Difficile tolérance est écrit par Yves-Charles Zarka avec la collaboration de Cynthia Fleury en vue d’étudier la question de la tolérance dans les sociétés occidentales et la place qu’occupent les communautés arabo-musulmanes au sein de ces sociétés. Les deux auteurs mettent l’accent sur l’incompatibilité entre les valeurs de l’Occident et celles de l’islam ; ils défendent l’idée de l’impossibilité de l’émergence de la tolérance dans la culture de l’islam et soulignent la nécessité de réagir face aux revendications communautaires, de plus en plus mena antes pour la République. Cet article commente et discute les principaux postulats, présupposés et exemples historiques mobilisés par les deux auteurs. Il attire l’attention sur les erreurs de lecture, les contresens et les déformations au prix desquels les auteurs soutiennent leur thèse sur l’absence de la tolérance en islam. Yves-Charles Zarka and Cynthia Fleury’s Difficile tolérance seeks to study the question of tolerance within Western societies, and the position occupied by Arab Muslim communities within those societies. The authors stress the incompatibility of Western and Islamic values ; they argue that it is impossible for tolerance to develop within Islamic culture, and assert the need to react against communitarian claims, which they see as increasingly dangerous for the institutions of the French Republic. In this article, the main postulates, assumptions and historical examples put forward by Y. Zarka and C. Fleury are subjected to analysis and critique. The article points out the misreadings, errors of interpretation and distortions on which the two authors rely as they set out their hypothesis of the absence of tolerance within Islamic culture.
Hubungan Shalat Fardu Berjamaah Dengan Kecerdasan Emosional Pada Jamaah Mesjid Al Jihad Banjarmasin
Ahmad Jauhari, Asmaran A.S, dan Siti Faridah
Jurnal Studia Insania , 2017, DOI: 10.18592/jsi.v5i1.1327
Abstract: Al Jihad Mosque Banjarmasin is a mosque that is identical with Muhammadiyah, this mosque is followed by many pilgrims and loyal at the time of the implementation of prayers fardu congregation. Jamaah consists of various groups regardless of background, both in terms of age, economy, organization and even the sick pilgrims (post-stroke) are actively involved in congregation. Active Jamaat prayers in congregation do not only come from residents around the mosque complex, but also many pilgrims who come from outside the mosque complex, even the distance difference between their residence with the mosque a few kilometers. In heavy rainy weather conditions, they still enthusiastically follow the prayers in congregation fardu mosque. In addition, there are things that are felt by pilgrims such as comfort, tranquility of heart and mind, emotional stability, silaturrahim which all is related to emotional intelligence. In this study, the main problem is how is the relationship of prayer in congregation with emotional intelligence in the congregation of Al Jihad Mosque Banjarmasin ?. The method used is quantitative and qualitative descriptive method with methodological arrangement such as approach and type of research, research location, population and sample, data and data source, procedure and data collection, quantitative and qualitative technical data analysis. The result of the study found that there is a correlation between salat fardu congregation with emotional intelligence, this is proved by the data from questionnaires from 30 pilgrims (respondents) that is: able to control the impulse of worldly lusts with the highest opinion is 60% said yes and 40% stated sometimes .Motivating yourself with the highest opinion is 90% states yes and 10% states sometimes. Able to survive in the face of trials with the highest opinion is 86.67 states yes and 13, 33 states sometimes. No exaggeration with the highest opinion is 90% states yes and 10% states sometimes. Being able to set the mood with the highest opinion is 86.33% and 13.33 states sometimes. Keeping the stress burden does not cripple the thinking ability with the highest opinion is 90% states yes and 10% states sometimes. The ability to empathize and pray with the highest opinion is 90% say yes and 10% say sometimes.
éticas teleológicas y terrorismo islamista
Sanmartín Esplugues, José
Isegoría , 2012,
Abstract: To the teleological ethics of Islamist terrorism (whose main author was the philosopher Sayyid Qutb, who was, in turn, inspired by the ideology of the Muslim Brotherhood and the reflections of Ibn Taymiyya and Abul alla Maududi) the ultimate goal in a person’s life is to please Allah, and the main means to obtaining this goal is the full application of sharia or God’s law. This full application of sharia, which shapes a true Muslim’s life, supposedly only took place between the years 622 and 660, during the period of the Prophet and the first four caliphs (the so-called Pious Predecessors or Salaf ). Islamist terrorism’s ethics, then, foreshadow a regressive utopia featuring as enemies both infidels (the distant enemy) and apostates (the close enemy). The internalization of the principles of this ethical code and, in general, of the central ideas that form its basis (the so-called Qutbism , which is derived from the name of its main representative, Sayyid Qutb) correlates with certain cognitive, emotional and behavioural distortions presented by terrorists, specifically: feeling like and perceiving themselves as soldiers belonging to a vanguard (taliah) of true Muslims fulfilling the religious duty (the divine man-date) of fighting those that through their ideas and practices contribute to the degradation of Islam’s -values as outlined in the sacred texts. To the soldiers of the vanguard it is a just war because, even though it may look like an offensive war, in reality it is waged in defense of true Islam, which is threatened in its very essence by apostates and unbelievers. Therefore, it is believed that the alleged victims of Islamist Terrorism are actually aggressors of a lifestyle as lofty as the authentic Muslim. La ética teleológica del terrorismo islamista (obra principalmente del filósofo Sayyid Qutb, que hunde sus raíces, a su vez, en la ideología de los Hermanos Musulmanes y en las reflexiones de Ibn Taymiyya y Abul alla Maududi) fija como meta suprema de la vida del hombre la complacencia de Allah y como medio principal para alcanzar esta meta la aplicación plena de la sharía o legislación divina. Se sustenta que esta aplicación, que configura la forma de vida del musulmán auténtico, sólo se realizó de forma adecuada entre el a o 622 y el 660, en tiempos del Profeta y los primeros cuatro califas (los llamados píos antepasados o salaf ). De modo que la ética del terrorismo islamista prefigura como futuro una utopía regresiva, para la que fijan ahora como enemigos tanto a los infieles (el enemigo lejano) como a los apóstatas (el enemigo
Jihād and Islamic arms and armour
Alexander, David
Gladius , 2002, DOI: 10.3989/gladius.2002.60
Abstract: This article studies the islamic concept of Jihad or Holy war and its differents implications on the decoration of arms and armour. Este artículo trata el concepto islámico de Jihad o Guerra Santa y sus diversos implicaciones trasladadas a la decoración de las armas y armaduras.
A trajectória de um movimento islamita na Somália The trajectory of an Islamist movement in Somalia (2006-2010)
Alexandra Magnólia Dias
Rela??es Internacionais (R:I) , 2010,
Abstract: O artigo analisa, à luz da teoria dos movimentos sociais, a trajectória do movimento islamita na Somália e a insurrei o protagonizada por organiza es militantes islamitas de inspira o diversa. Neste contexto, assume particular destaque a transforma o da organiza o militante islamita extremista Al-Shabaab e a sua inclus o pelos Estados Unidos na lista de organiza es terroristas desde 2008. O argumento central sublinha a importancia de evitar tais classifica es. De acordo com Gunning, a classifica o de uma organiza o com as características da Al-Shabaab enquanto organiza o militante islamita (extremista), em oposi o a uma classifica o enquanto organiza o terrorista, permite introduzir uma maior fluidez heurística e permite considerar, dentro da própria organiza o, os elementos mais inclusivistas e mais permeáveis a uma estratégia de acomoda o e de des-radicaliza o. This article offers an analysis of the trajectory of an Islamist movement in Somalia and of the insurrection. The article focuses on the various Islamist militant organisations which comprise the insurrection. The article aims to testing the applicability of social movement theory to understanding Islamist militant organisations in Somalia. In this context, the transformation of the Islamist militant organisation Al-Shabaab and its inclusion in the US list of terrorist organisations, since 2008, will be of particular importance. The central argument highlights the importance of avoiding this type of classification. According to Gunning, the classification of an organisation with the characteristics of Al-Shabaab as an extremist Islamist militant organisation rather than its classification as a terrorist organisation fosters analytical fluidity because it enables to consider those inclusivist elements within the organisation and those more permeable to a strategy of accommodation and de-radicalization.
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