scholarly journals The Phenomenon of «Islamic State»

2015 ◽  
pp. 211-220
Author(s):  
A. V. Fedorchenko ◽  
A. V. Krylov
Keyword(s):  
Middle Ages ◽  
State Power ◽  
Muslim World ◽  
Religious Values ◽  
Islamic State ◽  
The West ◽  
The Creation ◽  
Extremist Group ◽  
Positive Results ◽  
Better Than

On the first day of the holy month of Ramadan July 29,2014, jihadist organization "Islamic State" (IG), formerly known as "Islamic State of Iraq and the Levant" (ISIS), announced the creation of a "caliphate" in the areas controlled by its militants in Iraq and Syria. Using the weakness of state power and poignancy of inter-ethnic, inter-tribal conflicts, the leaders of the ISIS were able to multiply the number of its supporters and increase their influence. The crisis of "secular ideologies" (primarily Western liberalism and communism), greatly contributed to the success of "Islamic boom", including the creation of the ISIS. It prompted broad appeal to the Muslim masses on the ideological basis closer to them in spirit, mentality, purely religious values. The ISIS is funded better than any other extremist group before it. At least five sources of replenishment of its finances can be named. Current goals ofjihadists include the use of a power vacuum, bringing chaos in the various territories in the Muslim world, and prepare the ground for the transition to the ultimate goal of the program, namely the re-establishment, as it is declared, of the powerful theocratic state - the Caliphate, in the likeness of that which existed in Middle Ages, during the victorious Muslim conquests in the VII-IX centuries. The effectiveness of the fight against the ISIS depends on a combination of political, military, economic and social measures. Furthermore, it should be coordinated internationally. International coordination of anti-terrorist activities of Russia with the West and the East should bring positive results.

The New Islamic State

2020 ◽  
Author(s):  
Farhad Khosrokhavar
Keyword(s):  
Middle East ◽  
Modern Society ◽  
Islamic State ◽  
Imagined Community ◽  
The West ◽  
Patriarchal Family ◽  
The Past ◽  
The World ◽  
The Creation

The creation of the Islamic State in Iraq and Sham (ISIS) changed the nature of jihadism worldwide. For a few years (2014–2017) it exemplified the destructive capacity of jihadism and created a new utopia aimed at restoring the past greatness and glory of the former caliphate. It also attracted tens of thousands of young wannabe combatants of faith (mujahids, those who make jihad) toward Syria and Iraq from more than 100 countries. Its utopia was dual: not only re-creating the caliphate that would spread Islam all over the world but also creating a cohesive, imagined community (the neo-umma) that would restore patriarchal family and put an end to the crisis of modern society through an inflexible interpretation of shari‘a (Islamic laws and commandments). To achieve these goals, ISIS diversified its approach. It focused, in the West, on the rancor of the Muslim migrants’ sons and daughters, on exoticism, and on an imaginary dream world and, in the Middle East, on tribes and the Sunni/Shi‘a divide, particularly in the Iraqi and Syrian societies.

ḤUDŪDPUNISHMENTS IN THE FOREFRONT: APPLICATION OF ISLAMIC CRIMINAL LAW BY HARAKAT AL-SHABAAB AL-MUJAHIDEEN

2014 ◽  
Vol 29 (2) ◽  
pp. 317-329 ◽  
Author(s):  
Michael Skjelderup
Keyword(s):  
Criminal Law ◽  
Current Practice ◽  
Islamic Law ◽  
State Power ◽  
Muslim World ◽  
Terrorist Group ◽  
Islamic State ◽  
Law And Order ◽  
State Institutions ◽  
Muslim Scholars

AbstractHarakat al-Shabaab al-Mujahideen, usually referred to as al-Shabaab (the youth), is known primarily as a Somali terrorist group. But since the end of 2008, it has functioned as a state power in large parts of Southern and Central Somalia. In this article, I analyze the main legal body of the group: theqāḍīcourt. In order to establish law and order in their territories, al-Shabaab has applied their own version ofsharī'a. The article reveals that al-Shabaab's application of criminal law follows the inherent logic of classical Islamic legal doctrines on several points. However, the al-Shabaab courts tend to overlook many of the strict requirements regarding evidence and procedure that were outlined by the medieval Muslim scholars in order to humanize Islamic law. Therefore, the legal reality of al-Shabaab's regime is far more brutal than that of most other Islamic-inspired regimes in the contemporary Muslim world. Al-Shabaab's practice of Islamic criminal law may be seen not only as a means to exercise control through fear but also as an effective way of filling the vacuum of insecurity and instability that has followed twenty years of violence and the absence of state institutions in its territories. I argue that, in order to understand al-Shabaab's current practice of criminal law, one has to take into consideration the group's jihadi-Salafi affiliation. According to Salafi notions,sharī'ais not only a means to an end, but an end in itself. As such,sharī'a(i.e., God's divine law) is the visual symbol of an Islamic state. Consequently, the application of Islamic criminal law, and especially of theḥudūdpunishments, provides al-Shabaab with political-religious legitimacy.

scholarly journals Between Modernity and Post-Modernity

1994 ◽  
Vol 11 (3) ◽  
pp. 430-435
Author(s):  
Eric Winkel
Keyword(s):  
Subject Matter ◽  
Muslim World ◽  
Western Civilization ◽  
The West ◽  
Critical Essay ◽  
Knee Jerk ◽  
Working Paper ◽  
The Creation ◽  
As If

Kazuo Shimogaki 's working paper, number fourteen in the IMESseries, is a critical essay of The Islamic Left, a so-far one-time-onlyprivately produced journal. Three of its five articles are written by HasanHanafi, a professor at Cairo University, and a summary/translation ofHanafi's first and most important article. The essay itself abounds ingrammatical and typographical errors, while the swnmary/translation isdone very well. There is enough evidence that Shimogaki has a sharpmind, and I anticipate eagerly future works.Unfortunately, Shimogaki 's subject matter is not very enlightening,even though many reasons are given for the study of The Islamic Left.Hanafi is located firmly in a reformist tradition with al Afghani and• Abduh. He has all the prejudices of an Egyptian Arab, 1 indulges in endlessanalyses of the "reality" of the Muslim world (with the smug convictionthat his gaze is universal), revels in a knee-jerk hatred of Sufism,2and makes his case for technological boosterism. He also takes forgranted the "backwardness" of the Muslim world, as if the prime accomplishmentof western civilization (which is the creation of nuclearweaponry-what else has engaged the wealth and brain power of theUnited States as much?) was bungled by Islamic civilization.Shimogaki attempts to reform Hanafi in light of postmodernity, buthis own understanding of postmodernity is sketchy (in other words, verypostmodern). Seeing postmodemity teleologically, Shimogaki writes thatHanafi "has not yet reached the newest thought movement in the West, ...

scholarly journals Los inicios del pensamiento escolástico: el Sic et non de Pedro Abelardo / The Beginning of the Scholastic Thought: «Sic et non» by Pierre Abelard

2012 ◽  
Vol 19 ◽  
pp. 31
Author(s):  
Natalia JAKUBECKI
Keyword(s):  
Middle Ages ◽  
13Th Century ◽  
The West ◽  
Modus Operandi ◽  
Peter Abelard ◽  
The Creation ◽  
Methodological Principles ◽  
Medieval Universities ◽  
The University ◽  
The Middle Ages

As is well know, one of the most impressive mentalities of the Middle Ages was that of scholastic thought. The scholastic, in its true sense, must be understood as a particular type of didactics used to understand the Holy Scriptures and doctrines of the faith. Nevertheless it was specifically the modus operandi of the masters of the medieval universities. It reached its zenith in the 13th century thanks, fundamentally, to two simultaneous phenomena: the return to the West of Aristotle’s works and the creation of the University. However, this forma mentis had already begun to develop in the works of several previous thinkers, perhaps the most significant of which being Sic et Non, by Peter Abelard. Without claiming to be exhaustive, this article will focus on the methodological principles that Abelard introduces in the prologue of his work. This will then allow us to compare the substance of the rupture with, and renovation of, previous thinking as well as to emphasise the contributions that so intimately link it to the first scholastic.

scholarly journals The Role of Pakistan in the Organization of Islamic Conference

2021 ◽  
Vol 1 (2) ◽  
pp. 51-78
Author(s):  
Sulayman S. Nyang
Keyword(s):  
Fifteenth Century ◽  
Indian Subcontinent ◽  
Islamic State ◽  
Colonial Power ◽  
The West ◽  
Naval Power ◽  
Muslim People ◽  
The World ◽  
The Creation

The rise of Western naval power in the world was the consequence ofthe earlier Iberian discovery of peoples, societies and cultures beyond theseas known to the Europeans of the early fifteenth century. It was indeedthese forays and adventures that gradually led to the imposition ofWestern colonial and imperial rule over what were previouslyindependent societies and cultures in Asia and Africa. The Muslimsocieties, along with Buddhist, Hindu, Eastern Christian and traditionalAfrican peoples, were all brought under one European imperial roof,and their societies exposed to the transforming powers of Westernindustrial might.It was of course this rise of the West and the decline of the East that ledto the parcelling out of Muslim lands and to the alteration in the directionand flow of cultural and intellectual exchanges between the Muslims ofthe Indian subcontinent and their brethren elsewhere in Dam1 Islam.With such a division of the Muslim lands, each Muslim people livingunder a given colonial power tried to maintain its Islamic identityagainst whatever odds there were in that colonial system. Pakistaniswere part of this global phenomenon and the creation of their country in1947 dramatized the Muslim feeling of loss of unity and the urgent needto recover the universal feeling of Islamic solidarity which colonial ruleseemingly derailed from the tracks of human history.In this paper I intend to examine and analyze the role of Pakistan inthe Organization of Islamic Conference (OIC). Working on theunderstanding that Pakistan at the time of the formation of the OIC in1969, was the most populous Islamic state in the world and that its verycreation was occasioned by the Islamic sentiments of the Muslim ...

WERE ISLAMIC RECORDS PRECURSORS TO ACCOUNTING BOOKS BASED ON THE ITALIAN METHOD? A COMMENT

2001 ◽  
Vol 28 (2) ◽  
pp. 207-214 ◽  
Author(s):  
Christopher W. Nobes
Keyword(s):  
Muslim World ◽  
Islamic State ◽  
The West ◽  
Prior Literature ◽  
Italian Origin ◽  
Double Entry

Some readers might have interpreted Zaid [2000] as claiming that the accounting practices of the Islamic State already used or directly led to double entry. This comment puts Zaid's paper into the context of prior literature and points out that no evidence is offered in that literature or by Zaid to dispute an Italian origin for double entry. Nevertheless, there are clear influences from the Muslim world on some antecedents to Western accounting developments and on some features of pre-double-entry accounting in the West.

scholarly journals Book Review: Great Events in Religion: An Encyclopedia of Pivotal Events in Religious History

2017 ◽  
Vol 56 (4) ◽  
pp. 304
Author(s):  
Gregory A. Crawford
Keyword(s):  
Middle East ◽  
Middle Ages ◽  
Saint Paul ◽  
Religious History ◽  
Islamic State ◽  
The West ◽  
Joan Of Arc ◽  
Final Volume ◽  
Modern Turkey

Designed to be comprehensive in its scope, this set covers major religious events from remote prehistory (ca. 60,000 BC) to the highly contemporaneous (AD 2014). Taken together, the editors have done an admirable job in choosing topics to cover and in compiling a highly readable, informative, and thought-provoking compilation. The first volume covers the period of prehistory to AD 600 and includes entries for topics as diverse as the first burials that indicate a belief in an afterlife found in Shanidar Cave, Iraq (ca. 60,000 BC), the discovery of the oldest human-made place of worship at Göbekli Tepe in modern Turkey (tenth millennium BC), the ritual use of alcohol (ca. third millennium BC), the founding of Buddhism (sixth to fourth centuries BC), the Roman conquest of Judaea in 63 BC, the conversion of Saul (Saint Paul) in AD 34, the Council of Chalcedon in AD 451, and the papacy of Gregory the Great (reigned AD 590–604). Volume 2 covers from AD 600 to 1450, thus encompassing the Middle Ages in the West, the rise of Islam in the Middle East, the growth of Christian monasticism, the crusades, the development of the first universities in Europe, and the lives of Joan of Arc and Jan Hus. The final volume covers from 1450 to the present, starting with the fall of Constantinople to the Ottoman Turks and ending with the rise of the Islamic State (ISIS, ISIL, or Daesh) in 2014.

Violent and Non-Violent Political Islam in a Global Context

2016 ◽  
Vol 16 (1) ◽  
pp. 46-59 ◽  
Author(s):  
Stefano Bonino
Keyword(s):  
New York ◽  
Public Discourse ◽  
Muslim Brotherhood ◽  
Political Islam ◽  
Muslim World ◽  
Islamic State ◽  
The West ◽  
Contemporary World ◽  
Four Books ◽  
The Muslim Brotherhood

The role played by Islamism, or political Islam, in the contemporary world holds the key to understanding current geopolitical tensions both within the Muslim world and between the West and the Muslim world. This article centres on four books that explore some violent and non-violent manifestations of political Islam and offer analyses of the Islamic State, al-Qa’eda, the Muslim Brotherhood and, more generally, Salafi-jihadism. Political Islam considers Islam to be a totalising entity that should shape the contours of society, culture, politics and the law – that is, it ideally seeks to achieve unity of state and religion ( din wa-dawla). It expresses itself in multiple, and at times interlinked, ways that can encompass, among many others, a largely non-violent gradualist approach to power (Muslim Brotherhood), global terrorist action (al-Qa’eda) and sectarian warfare combined with territorial control and state-building (Islamic State). The aim of this article is to capture some of the multifarious ways in which political Islam manifests itself with the aid of the four books under review. Holbrook D (2014) The Al-Qaeda Doctrine: The Framing and Evolution of the Leadership’s Public Discourse. New York: Bloomsbury. Pantucci R (2015) ‘We Love Death as You Love Life’: Britain’s Suburban Terrorists. London: Hurst. Vidino L (2010) The New Muslim Brotherhood in the West. New York: Columbia University Press. Weiss M and Hassan H (2015) ISIS: Inside the Army of Terror. New York: Regan Arts.

The church in the West Highlands in the late middle ages

2003 ◽  
Vol 54 (1) ◽  
pp. 23-46
Author(s):  
A. D. M. Barrell
Keyword(s):  
Middle Ages ◽  
The West ◽  
Late Middle Ages ◽  
The Church

Problems of military-political interaction between the countries of the West and Central Asia at the turn of the XX–XXI centuries

2020 ◽  
pp. 27-33
Author(s):  
Boris G. Koybaev
Keyword(s):  
Central Asia ◽  
The United States ◽  
Military Bases ◽  
Islamic State ◽  
The West ◽  
Regional Environment ◽  
Western Influence ◽  
Central Asian ◽  
Political Interaction ◽  
The Military

Central Asia in recent history is a vast region with five Muslim States-new actors in modern international relations. The countries of Central Asia, having become sovereign States, at the turn of the XX–XXI centuries are trying to peaceful interaction not only with their underdeveloped neighbors, but also with the far-off prosperous West. At the same time, the United States and Western European countries, in their centrosilic ambitions, seek to increase their military and political presence in Central Asia and use the military bases of the region’s States as a springboard for supplying their troops during anti-terrorist and other operations. With the active support of the West, the Central Asian States were accepted as members of the United Nations. For monitoring and exerting diplomatic influence on the regional environment, the administration of the President of the Russian Federation H. W. Bush established U.S. embassies in all Central Asian States. Turkey, a NATO member and secular Islamic state, was used as a lever of indirect Western influence over Central Asian governments, and its model of successful development was presented as an example to follow.

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