A CASE STUDY OF RADICALIZATION OF ISLAM IN PAKISTAN DURING AFGHAN JIHAD 1979-89

Back in August 1947, Pakistan emerged as sixth Muslim populated country on the map of the world with the claim to spread the peaceful message of Islam throughout the world but during cold war 1947-91, when the Americans and Russians intervened in the decaying politics of Afghanistan, Pakistan also came forward to help its Muslim neighbor to ward off the Russians. Thus, this period encouraged the Taliban to form their government in Afghanistan and helped the Americans to push the Russians out of their country but such a move radicalized Islam in Pakistan. The country drifted into extremism though it was already slightly extremist but during Afghan Jihad the ruling elite and Military also move in that direction. It was after that period, the country adopted the Taliban version of Islam which brought inequality in society, it was that version of Islam which created gender inequality, it was that version of Islam which brought an end to religious freedom, it was that version of Islam which brought an end to the practice of tolerance, forbearing and forgiving, it was that version of Islam which says that Islam spread through the use of sword/force, it was that version of Islam which gave an identity to militant organizations and yes it was that version of Islam which gave birth to the evil of suicide bombings. This article will portray the period during Afghan Jihad which radicalized Islam in Pakistan and analyzes the causes for its acceptance in Pakistan and then suggest solutions to de-radicalize the existing version.

"If you can, kill and, if you cannot, die!": the development of the concept of martyrdom in Islam

<p>This study will provide a framework for understanding the concept of martyrdom in Islam and the development of the 'suicide bomber' as a form of martyrdom. I will argue that 'suicide bombing' as a form of martyrdom is not a simple development of traditional jurisprudential concepts of martyrdom or jihad, for either the Shi'a or the Sunni tradition. Its introduction as a form of martyrdom is due to the reinterpretation of Shi'a revivalist martyrdom ideologies into Sunni revivalist jihad ideologies. It is 'suicide bombings" martyrological origin within a Shi'a concept of'political martyrdom' that is responsible for the transformative nature of'suicide bombing' use as a tactic.</p>

"If you can, kill and, if you cannot, die!": the development of the concept of martyrdom in Islam

<p>This study will provide a framework for understanding the concept of martyrdom in Islam and the development of the 'suicide bomber' as a form of martyrdom. I will argue that 'suicide bombing' as a form of martyrdom is not a simple development of traditional jurisprudential concepts of martyrdom or jihad, for either the Shi'a or the Sunni tradition. Its introduction as a form of martyrdom is due to the reinterpretation of Shi'a revivalist martyrdom ideologies into Sunni revivalist jihad ideologies. It is 'suicide bombings" martyrological origin within a Shi'a concept of'political martyrdom' that is responsible for the transformative nature of'suicide bombing' use as a tactic.</p>

Eco-martyrdom: Positive elements of self-sacrifice

This theoretical article briefly explores the historical and modern concept of martyrdom and how it has taken on its current negative connotation due to suicide bombings after 9/11. The paper will review the literature on this more heavily studied form of martyrdom and then distinguish it from the less well-known area of “positive self-sacrifice.” The article asserts that this positive form is exemplified by the behavior of eco-martyrs: people who have given their life to protect the environment from further devastation. The paper will include the case of slain trade union leader and environmental activist Chico Mendes. Chico is an exemplar of the positive self-sacrifice seen in many eco-martyrs. Positive self-sacrifice is defined as prosocial and altruistic actions exhibited by a person who is so fused with their community’s survival that they focus on nothing but the well-being of the community (counterfinality). Since their community’s struggle is tied to an environmental conflict, they abide by an ecological self (humans are not superior to other beings) and over time display evidence of self-actualization and self-transcendence. Eco-martyrs are typically assassinated by the powerful organizations that they have been resisting.

PENYITAAN HARTA TERORIS YANG TELAH MENINGGAL DUNIA OLEH NEGARA

The purpose of this study is to offer novelty related to the case of confiscation of the property of a deceased terrorist by the state in Indonesia. Using normative research methods with statutory approaches and concepts supported by descriptive techniques. Terrorism is a threat to every citizen in the world. Because the perpetrators of this terrorism crime always choose a place that is filled with the public and takes a lot of casualties. In committing acts of terrorism, perpetrators often commit suicide or suicide bombings to leave traces of the actions they have committed. The crime of terrorism requires a lot of funds to finance terrorists in carrying out bombing actions. So, if a terrorist actor dies, he will leave a lot of property and this can finance future terrorist activities. Regarding the confiscation of terrorist assets, it has not been regulated in Law Number 5 of 2018. In this case, the government must immediately make regulations regarding the confiscation of assets for terrorists who have died because this can help the state in eradicating terrorism. Such understanding is important in order to run well.Keyword: criminal act; foreclosure; terrorismAbstrakTujuan dari penelitian ini menawarkan kebaruan terkait dengan kasus penyitaan harta teroris yang telah meninggal oleh negara di Indonesia. Menggunakan metode penelitian normatif dengan metode pendekatan perundang-undangn dan konsep yang didukung oleh teknik prskriptif. Terorisme merupakan hal yang menjadi ancaman untuk setiap warga negara yang berada di dunia. Karena pelaku tindak pidana terorisme ini selalu memilih tempat yang dipenuhi oleh khalayak ramai dan memakan banyak sekali korban jiwa. Dalam melakukan aksi tindak pidana terorisme, pelaku seringkali melakukan aksi bunuh diri atau bom bunuh diri untuk meninggalkan jejak dari tindakan yang telah ia lakukan tersebut. Tindak pidana terorisme membutuhkan banyak sekali dana untuk membiayai para teroris dalam melakukan tindakan pengeboman. Sehingga, jika pelaku teroris meninggal dunia maka akan banyak sekali harta yang ia tinggalkan dan hal tersebut dapat membiayai kegiatan terorisme yang akan datang. Mengenai penyitaan harta teroris ini belum diatur di dalam UU No. 5-2018. Di dalam hal ini pemerintah harus segera membuat peraturan mengenai penyitaan harta untuk teroris yang telah meninggal dunia karena hal tersebut dapat membantu negara dalam pemberantasan terorisme. Pemahaman demikian penting agar dapat berjalan dengan baik.

Popper’s Paradox of Tolerance: An Examination of Segregated Muslim Neighbourhoods in Modern Britain

The twenty first century has witnessed a heightened interest in Muslim settlers in western democracies. In Britain, following the suicide bombings of 9/11 and particularly in the aftermath of the 7th July 2005 bombings in London, much of this focus has been on the threat of terror attacks emanating from radicalised Muslims. It is clearly the case that the same focus also applies to other west European countries which have witnessed similar attacks. The question arises as to the kind of milieu in which domestic jihadist perpetrators have been raised and live. In most cases—though not all—an upbringing in segregated Muslim neighbourhoods is a recurring theme. These can be deemed ‘closed communities’, yet they are situated in open societies underpinned by a secular, liberal democratic polity. This paper provides reasons and evidence for the epithet of closed communities with respect to Muslims in Britain and explores how these—in many significant respects—differ from mainstream, liberal, secular society. The tensions that inevitably arise are considered together with their implications. The inspiration for this paper stems from Karl Popper’s The Open Society and its Enemies.

TERRORISM AND JIHAD ACCORDING TO WAHBAH AZ-ZUHAILI

This research is motivated by the existence of an interesting phenomenon that occurs in society today. Such as acts of terrorism that often occur in society, one of which is by carrying out suicide bombings as an implementation of jihad. The series of actions by the western media was manipulated and disseminated that the actions of the Muslims were an act of resistance by Muslims against non-Muslims. As a result, the meaning of jihad experiences a narrowing. Wahbah Az-Zuhaili in his book wants to explain that jihad does not have a narrow meaning like the understanding of most people, especially terrorist perpetrators. The understanding that has led to terrorism includes Fundamentalism, which is a view that is upheld on beliefs, religious, political, and cultural. Also, religious schools of thought tend to interpret religious texts rigidly and literally (textually). Other views such as radicalism, extremism, and separatism also tend towards terrorism. This has led to many deviations from the true meaning of jihad. According to Wahbah Az-Zuhaili, acts of terrorism are very contrary to the teachings of Islam, such as causing damage everywhere, creating panic, and spreading fear among the people. He explained that jihad and terrorism are different things because terrorism has the connotation of all attacks, intimidation, destruction, or violations of the interests of the state without any rights, without ceasefire or declaration of war. Whereas jihad is carried out based on rights, jihad has consequences for the existence of rights, while terrorism will have consequences for the absence of rights. According to him, the greatest jihad in Islam and the greatest is with ideas and dialogue, not by violence and acts of war. And there are many other meanings of jihad.

RELIGIUSITAS PEREMPUAN MILENIAL BERCADAR DI TENGAH FENOMENA RADIKALISME-TERORISME

The appearance of veiled women in terrorist groups and acts of terrorism creates a negative stigma on other groups of veiled women. The trend of millennial women who are involved in acts of terror or suicide bombings and how to dress is in the pros and cons. The veil is still debated in the public. However, there are still many young women who wear the veil. This study aims to find and explain the motives, experiences and meanings of religiosity for veiled millennial women in the midst of the radicalism-terrorism phenomenon. This research method uses a phenomenological approach. The methods of data collection are interviews, observation and literature study. The subjects of this study were veiled women who were represented by a purposive sampling technique, namely based on certain criteria including: younger millennial (22-29 years old), they has used or is currently using the veil, they has read or heard studies about radicalism-terrorism, and they have negative stigma related to the use of the veil. The informants of this study found 5 people in the city of Mataram. Data obtained in the field by qualitative analysis and compared with several appropriate previous studies. The results show that the meaning of religiosity for millennial women with veils explains three dimensions, namely the intellectual dimension (religious knowledge), the experiential dimension (religious feeling), and the consequence dimension (religious effect). Meanwhile, veiled motivation comes from internal and external factors. The motivation can strengthen and change the decision to veil in the midst of the phenomenon of radicalism and terrorism. So there is no ideological dimension to the veiled decision.