Islamic Peace Ethics

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