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Jihad in Islamic Law: Difference between revisions
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In her article "War" for the Encyclopedia of the Quran, Crone says fighting is legitimised in the Quran for self defence, including pre-emptively ({{Quran|9|8}} and {{Quran|60|2}}), as well as for the defence of others ({{Quran|4|75}}) and against treaty breakers ({{Quran-range|9|13|14}}). She says that throughout the Quran it is stressed that fighting must stop when the enemy does so and the language of forgiveness is reiterated amidst the often militant language. To Crone, the only verse which seems to endorse aggressive warfare is {{Quran|9|29}}, though this perhaps can be read as a continuation of {{Quran-range|9|1|23}} concerning the treaty breakers.<ref name="CroneWarSummary">A brief summary of Crone's Encyclopedia of the Quran article can be seen[https://www.google.co.uk/books/edition/Islamic_International_Law_and_Jihad_War/YgazDwAAQBAJ?hl=en&gbpv=1&pg=PA22&printsec=frontcover here]</ref> | In her article "War" for the Encyclopedia of the Quran, Crone says fighting is legitimised in the Quran for self defence, including pre-emptively ({{Quran|9|8}} and {{Quran|60|2}}), as well as for the defence of others ({{Quran|4|75}}) and against treaty breakers ({{Quran-range|9|13|14}}). She says that throughout the Quran it is stressed that fighting must stop when the enemy does so and the language of forgiveness is reiterated amidst the often militant language. To Crone, the only verse which seems to endorse aggressive warfare is {{Quran|9|29}}, though this perhaps can be read as a continuation of {{Quran-range|9|1|23}} concerning the treaty breakers.<ref name="CroneWarSummary">A brief summary of Crone's Encyclopedia of the Quran article can be seen[https://www.google.co.uk/books/edition/Islamic_International_Law_and_Jihad_War/YgazDwAAQBAJ?hl=en&gbpv=1&pg=PA22&printsec=frontcover here]</ref> | ||
Modernists stress the oppressive environment and danger faced by the early community, pointing out that the Quran itself mentions a number of times that the believers were forced to migrate to Medina. According to the first letter of 'Urwa b. al-Zubayr (d. 713 CE), the believers first migrated to Abyssinia before returning to Mecca, and later migrated to Medina due to what he calls ''al-fitnah al-ūlā'' and ''al-fitnah al-ākhira'' (the first and final trials of persecution), respectively. Similar terminology was used in | Modernists stress the oppressive environment and danger faced by the early community, pointing out that the Quran itself mentions a number of times that the believers were forced to migrate to Medina. According to the first letter of 'Urwa b. al-Zubayr (d. 713 CE), the believers first migrated to Abyssinia before returning to Mecca, and later migrated to Medina due to what he calls ''al-fitnah al-ūlā'' and ''al-fitnah al-ākhira'' (the first and final trials of persecution), respectively. Similar terminology was used at a later time in reference to the Islamic civil wars in the early decades after Muhammad's death. | ||
In the sections below, important Quranic themes and verses are examined, along with their interpretations by traditional Muslim scholars, Islamic modernists and modern academic scholars. Early Islamic historical literature is also discussed in relation to the interpretations of the verses. | In the sections below, important Quranic themes and verses are examined, along with their interpretations by traditional Muslim scholars, Islamic modernists and modern academic scholars. Early Islamic historical literature is also discussed in relation to the interpretations of the verses. | ||