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o Justice of God’s law or Shari’a
o This word means divine justice of Islamic law. It has been important in Islamist thought, for example, Tahtawi believed that freedom could be found through justice which can be found in God’s laws (the Sharia). For many Islamic thinkers (such as) the Islamic state is designed to bring justice to society thorough the divine justice of the sharia. |
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o Historically a pledge of support to a leader/ caliph; in Islamic democracy it has come to mean the act of voting; also social contract
o During the early period of Islam, bay’a was basically an act of approval from the people recognizing someone as the head of the community and pledging support of him. This approval was normally shown by shaking the person’s hand. It could also constitute a social contract because after the bay’a was given there were obligations on both sides. For example, the leader would have to run affairs of state and give his followers protection while the follower would give the leader obedience and loyalty. Some thinkers, like Ahmad al-Fanjari, regard the practice of bay’a as Islamic democracy; however, others say that democracy is more than that and that sovereignty would need to lie with the people rather than God to make a democracy. |
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o Religion and State
o Islam is generally thought to be a comprehensive and applicable to both the “public” and “private” sectors. Muhammad is remembered as both a Prophet and a Statesman by his community. The comprehensive nature of Islam is used as a justification for Islamists who want to move religion into the public sphere. They contest that the sharia comprises a just law system for all facets of life. Khomeini used the idea that Islam (though the Sharia) constitutes a complete system in order to argue that even though the Imam is in occultation, the community can still implement a just society through the use of the sharia which constitutes a complete, just social system |
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o Islamic legal ruling or opinion
o A fatwa is a personal opinion issued by a religious scholar on issues of Islamic law, theology, or other issue having to do with Muslims. In Sunni Islam a fatwa is not binding on Muslims, however, in Shiia Islam a fatwa is binding and the follower must obey the fatwas of the scholar he or she has chosen to emulate. Fatwas can play an extremely important role in Muslim life given that those issued from prominent scholars have so much authority and power. For example, during the 1906 constitutional revolution in Iran the ulama issued a fatwa banning the use of tobacco (in response to the large number of concessions the Shah was giving to foreign powers) which even the Shah’s wives followed. Eventually the shah had to concede to popular demands. Ali Sistani also issued a fatwa urging the Shiia to vote in the elections, which they did in force. Another famous fatwa was issued by Ayatollah Khomeini calling for the death of Salmon Rushidie, the author of The Satanic Verses. Many scholars think the primary purpose of this fatwa was to rally international opinion in order to help Khomeini establish himself in the international, Islamic community and to reinvigorate is falling popularity, which was fairly low because of the Iran-Iraq war. Although the fatwa was fairly popular internationally, it was not particularly well received in Iran. Another famous fatwa was bin Laden’s declaration of war against the US |
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| - Fardiyya (self-added term) |
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o Individualism
o This is in opposition to shura which fardiyya replaced during the time of the Umayyad Empire. Fardiyya is the idea of the selfish, hedonistic individual which has occupied much of Islamic history. One should wage (non-violent) jihad against this concept. |
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o Sovereignty
o In an Islamic state sovereignty rests with God alone. Some thinkers have argued that this means that Islam is incompatible with democracy because in a democracy sovereignty must rest with the people. Qaradawi, on the other hand, has argued for two types of sovereignty; a cosmic sovereignty and a legislative sovereignty. Cosmic sovereignty is universal and permanent. Legislative sovereignty refers to the laws and legal obligations God has promulgated through the Holy Book and the Prophets and the job of the legislator is to interpret these laws. This is similar to Mawdudi’s view of human beings as God’s representatives on Earth (although he didn’t view much of a place for the legislature as he believe that the majority of God’s laws are clear) |
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o Battle or War
o Term having to do with jihad |
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o Muslim woman’s headscarf
o Nadia Yassine sees wearing the hijab as a triple break from overlapping constraints; a re-conquest of the public sphere, a declaration of dissent from the established order, and a public reclamation of faith against those who view Islam and women’s rights as mutually exclusive. Wearing the hijab is a highly political act which is actually an expression of women’s agency. |
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o “Restriction”; Islamic penal code for the major crimes/sins of theft, fornication, drinking alcohol, apostasy, etc
o Because of the Hadud’s strict nature and harsh punishments many scholars have attempted to avoid the implementation of the Hadud. During the medieval period scholars created loopholes. For example, to accuse someone of committing adultery, you had to have actually seen the sexual act. However, your credibility would come into doubt because you were watching this event. Mawdudi believes that the Sharia should be implemented by an Islamic state but that due to the previous Islamization of society, the hadud will never be implemented because no one will commit major sins. And Turabi also believed in the implementation of Hadud, but just because that’s what he wanted and people would actually be punished by cross-amputation and stuff (I think) |
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o Ritualistic religious law
o Ibadat is ritualistic religious law and it generally applies to the five pillars of Islam (prayer, fasting, alms giving, pilgrimage, and the shahada). Gudrun Krämer says that ‘ibadat has to do with a person’s relationship with his creator and that the ‘ibadat is eternal and immutable. This term is contrasted with mu’amalat which covers others aspects of life such as the economic, political, and familial realms and which can be adapted to the changing times.
o Kramer Article |
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o Consensus of legal opinion; a source of Islamic law
o This is the consensus of the community, or most often a consensus of legal opinions on a certain topic. In the modern context this is generally thought of as a kind of parliamentary system which would be implemented through the shura council |
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o Twelver-Shiite anticipation of the return of the Hidden Imam or Messiah (Shari’ati)
o After the greater occultation in 941 the Shiite community entered into a period of waiting for the Mahdi’s return. Intizar is the expectation and waiting for of the Mahdi’s return. After he returns the Mahdi is supposed to establish a just, Islamic society. Most Shiite scholars adhered to the quietist notion that the Shiia should just wait for the return of the Mahdi, however, the Islamic scholar Ali Shariti argued that Muslims must begin the process of establishing a just society now. Shariaiti’s thinking greatly influenced Khomeini who argued that the ulama must establish a just society thorough the use of the sharia become the guardians of the community in the absence of the Mahdi. |
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o Arrogance (in Nadia Yassine’s thought)
o Yassine believes that jihad is not a violent struggle, but rather that it is a struggle against istikbar or arrogance in all forms, so this can include the self, others, the political realm, etc.. She says that istikbar is particularly visible in the lust for power and domination evident in her own government, Western imperialism, Osama bin Laden and other places. She holds that a true mujahid will never deploy violent instruments or try to dominate others and that jihad has been twisted by thinkers who advocate violent means in order to serve their own ends. |
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o Islamic group founded by Mawdudi in 1941 (Pakistan)
o Jama’ate-e Islami means “The Islamic Party” and was founded in 1941 in Lahore by Mawdudi and other ‘alim. Though it was originally founded in India, after partition, Jama’ate decided to move operations to Pakistan. Mawdudi served as the head of the party between 1941 and 1972. The goal of the party is to establish an Islamic state and to implement Sharia, however, the party subscribes to a gradualist notion which embraces the gradual Islamicistion of the community before the implementation of Islamic law and the hadud -- to this end the party participates in elections. The party itself is fairly small and exclusive and it thinks of itself as an ummah; members of the party must strictly adhere to the standards set by the party. The party plays and extremely important role in Pakistani politics and Mawdudi was heavily involved in affairs of state (z.B. Mawdudi criticized the government’s support of Kashmiri paramilitary groups while the country was officially observing a cease fire with India). The party participates in elections, however, it generally only receives a modest number of votes, despite this the party plays an important role in Pakistani politics as a social and cultural influence – this was especially true under the Zia regime. |
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o A form of Salafism emphasizing military jihad
o Salafism is a return to the earliest period of Islam (time of the prophet) this concept makes jihad the central feature of that period. Salafi Jihadists tend to believe that without jihad, Muslims are doomed to fail. Some of the major thinkers who embrace this type of Salafism are Azzam, Zawahiri, and bin Laden. This type of salafism must be distinguished from the salafism of thinkers like Shah Wali Allah. |
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o Caliph; also the notion of humankind representing God on Earth (Mawdudi)
o According to Mawdudi, Khalifa means representation. He says that the true place of man on earth is as God’s representative and it is man’s duty to exercise God’s divine authority as embodied in the sharia. God still retains sovereignty but as his vice-regents it is man’s duty to exercise his will. This is integral to Mawdudi’s conception of Islamic democracy as he believes that Islamic democracy rests on the principle of popular khilifa: i.e. God is sovereign and the people are his caliphs or representatives. |
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| - Al-Madrasa al-Wasitiyya |
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o Qaradawi’s Centrist School or Way
o This is an important theme in Qaradawi’s thought and generally refers to moderation or centrism in all things. Qaradawi has said that the centrist school “views matters of religion and of life in a balanced and moderate way, without excess or deficiency”. In education this would mean that Muslims are willing to be educated in a modern fashion while they remained anchored in the teachings of the Qur’an and sunnah; however they also should not blindly follow earlier scholars. Qaradawi also believes that moderation should extend to political realm and he has been critical of militant Islamist groups which declare takfir and use violence indiscriminately. He was also one of the most prominent scholars to condemn the 9/11 attacks (on the other hand, he believes suicide operations against Israel are just). He believes that the Islamists who claim that Islam is incompatible with democracy are wrong and that there is a great deal of flexibility within the boundaries laid by God. Basically this thing rejects both extremism and quietism. |
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o Aims or purpose of Islamic Law or Shari’a (“spirit of the law”)
o Qaradawi has said that the purposes of the Sharia, which can be found in the foundational texts, should guide Muslims in all life. He notes that Muslims are allowed to use non-Muslim institutions and ideas as long as they do not contradict the intentions of the sharia. This, he says, includes legislation, which he believes Muslims have the right to do as long as they do not violate what is clear and use the maqasid al-Shari’a as their guide. This term is important because it allows Muslims some flexibility within the bounds of Islamic law to either develop new institutions or look to non-Muslim sources for ideas. |
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o Source of Emulation is Islamic Law (Shiite concept)
o Shiia are supposed to follow a jurist and abide the fatwas of that jurist. A marja’al-taqlid is the highest religious scholar in the shia tradition, and his words and deeds serve as a guide for the community of regular Shiite believers. This leadership extends well beyond the local and a marja’ al-taqlid is generally looked to by believers the world over. It is extremely difficult to become a Marja al-taqlid and the competition is intense. One of Ayatollah Khomeini’s goals was to become a source of emulation and to that end he positioned himself as an apprentice to other sources of emulation. He eventually did become a source of emulation; this was important as Khomeini’s theory of Veliyat-e Faqhi which required that that the most learned religious scholar occupy the position of Supreme leader (top guardian jurist) – However, after his death a Khamein’i took over and he is generally not regarded to have to proper religious credentials. Many Iranians look to Ayatollah Sistani as their Marja’al-taqlid. |
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o Islamic law regulating social, public law
o This term relates to ‘ibadat which refers to ritualistic laws in Islam such as prayer and zakat which are immutable and forever. Mu’amalat on the other had refers to the laws which cover all other aspects of life such as the economic and familial realms. These laws are not forever and can change with the times provided that these changes conform to the spirit of the sharia. |
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o Islamic legal authority or one who exercises ijtihad
o Mujtahid are extremely important in the Islamic world given that they are able to engage in ijtihad and because once one has become a mujtahid, one does not need to emulate anyone anymore. In order to become a mujtahid one must demonstrate one’s knowledge in the esoteric areas of the Qur’an and Sharia and one basically must write one’s dissertation. It is extremely difficult and competitive to become a mutjahid and one of Khomeini’s goals before he came to power was to become a mujtahid and eventually a source of emulation. |
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o Muslim hypocrites associated with the Battle of Khandaq in 627 CE
- probably Faraj or bin Laden although I freaking can't find this anywhere. Please do not be on there!!!! |
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o The oppressed (Muslim) masses (Khomeini and Qaradawi)
o Khomenini took up the populist rhetoric of the left and was therefore appealing to the entire spectrum from the left to the Islamists. He accused the imperialists of dividing the society into the oppressors and the oppressed and declared that it was a duty for the ulama to save these people. However, after the end of the Revolution, he purged the leftists from the government. |
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o War or fighting
o This is term has to do with the terminology associated with jihad. As jihad has two primary meanings, one referring to the spiritual jihad and the other to the violent jihad there are different terms to refer to each aspect. Qital has to do with the armed jihad and it literally means war or fighting. Therefore, the Islamists who advocate violent jihad (such as faraj, bin Laden, Zawahiri, etc.) are engaging in qital specifically and jihad only generally. |
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o Kindness (in Nadia Yassine’s thought) see pg 306
o Abdessalam and Nadia characterize violence as an expression of jahiliyyah. He believes that Allah grants rifq rather than ‘unf and that this requires a tolerance for difference and a compassion towards the downtrodden. |
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o Followers of Imam Ali (k. 661), the first Shiite Imam and the fourth Sunni Caliph
o This word literally means the partisans of Ali and it is one of the two major branches of Islam today comprising about 15-20% of the population. The split happened early within the community, almost immediately after Muhammad died. The Shi’ia wanted to have Ali become the leader of the community believing that Muhammad had designated him as his sucessor, however, Abu Bakr was elected by the rest of the community. Ali eventually became the fourth Caliph, however, he was martyred in 661 at the hands of the kharjarites. Later, his son Hussein was martyred at Karbala while he was trying to get the Caliphate back. This solidified the Sunni/Shi’ia divide. The martyrdom of Hussein plays an extremely important role in Shiia history and sets a tone of the religion (Ashura). The Shiia are also distinct from the Sunni in that regular believers are required to follow a religious scholar and to emulate him. Today the largest populations of Shiia reside in Iraq and Iran although there are substantial minorities in other places (and majorities oppressed by minorities).
... and other stuff |
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o Political, military power as opposed to religious power
o Before Khomeini, political authority had always had lain in the hands of the Sultan and during the later period of the caliphate, the religious authority rested with the caliph (in the earliest periods of Islam, the Caliph had hegemony over both the religious and military authority). Khomeini changed the political order by putting an ‘alim in the position of having religious, political and military power. This was a reinterpretation of the limited authority the Shiia clerics had traditionally claimed. However, Khomeini in a vein similar to Shariati’s conception of intizar says that the clerics should have full power to establish a just society in the absence of the Mahdi and that the Sultan is unneeded. |
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o Delegating the power of the caliph (Mawdudi)
o Mawdudi believes that all sovereignty rests with God, however, he also believes that God appointed human beings as his representatives on Earth. He also believes that the Caliph’s power should be delegated apparently, but I have no idea what this means… if it’s not in the index, it doesn’t exist… right? |
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o Violence (in Nadia Yassine’s thought)
o “Unf is contrasted with Rifq or kindness in Nadia Yassine’s thought. She and her father believe that God grants kindness rather than violence and that this requires a tolerance for the different and a compastion for the downtrodden |
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o Fealty (to true Islam) and disassociation (from False Islam) – Salalfi jihadism and bin Laden
o This concept has to do with clinging to the believers and their cause and disassociating yourself from anything that detracts from the believer’s mission. For example, you should disassociate yourself from those Muslims who are associated with infidel regimes – this is something that Wahhab thought as well (I think) |
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| o Rulership of the jurist (Khomeini’s theory)... if you don't know this by now, you're screwed anyway... |
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