Jihad biography
Jihad
Struggle of a religious kind in Islam
For other uses, see Jihad (disambiguation).
Jihad (; Arabic: جِهَاد, romanized:&#;jihād[dʒiˈhaːd]) is an Arabic word that means "exerting", "striving", or "struggling", particularly with a praiseworthy aim. In an Islamic context, it encompasses almost any effort to make personal and social life conform with God's guidance, such as an internal struggle against evil in oneself, efforts to build a good Muslim community (ummah), and struggle to defend Islam. Literally meaning 'struggle', the term is most frequently associated with warfare.
Jihad is classified into inner ("greater") jihad, which involves a struggle against one's own passions and impulses, and outer ("lesser") jihad, which is further subdivided into jihad of the pen/tongue (debate or persuasion) and jihad of the sword (warfare). Much of Muslim opinion considers inner jihad to have primacy over outer jihad, although many Western scholars disagree. The analysis of a large survey from reveals considerable nuance in the conceptions of jihad held by Muslims around the world, ranging from righteous living and promoting peace to fighting against the opponents of Islam.
The word jihad appears frequently in the Qur'an referring to both religious and spiritual struggle and to war and physical struggle, often in the idiomatic expression "striving in the path of God (al-jihad fi sabil Allah)", conveying a sense of self-exertion. In the hadiths, jihad refers predominantly to warfare. Greater jihad refers to spiritual and moral struggle, and has traditionally been emphasized in Sufi and Ahmadiyya circles. The sense of jihad as armed An djihad pe jihad (en arabeg&#;: جهاد djihâd), a vez graet eus un dever relijiel a gaver en islam hag er babelezh. En arabeg, e talvez kement hag «&#;emnac'h&#;», «&#;striv&#;», «&#;stourm&#;» pe «&#;harzerezh&#;», alies e vez treuzkomprenet gant «&#;brezel santel&#;». Ar ger jihad zo implijet tregont gwech er C'horan, alies gant stumm an droienn «&#;al-ǧihād bi amwalikum wa anfusikum&#;» a c'hellfec'h treiñ gant «&#;stourm evit ho madoù hag ho eneoù&#;». An djihad zo neuze da vezañ komprenet evel «&#;grit ur striv evit mont etrezek hent Doue&#;». Hervez Averroes, en islam e kaver pevar ster evit an jihad&#;: gant ar galon, gant an teod, gant an dorn ha gant ar c'hleze. Er ger arabek «&#;djihad&#;» e kaver al lizherennoù ǧ - h - d, a dalvez kement ha "striv". Alies e vez displeget an Djihad evel «&#;Grit ur striv evit mont etrezek hent Doue&#;». Hervez ar mare istorel ez eo disheñvel ster ar ger: In February/March the imām Aḥmad b. Ibraḥim leader of the jihad against the Christian kingdom of Ethiopia is killed. During the previous 15 years, Aḥmad had succeeded in imposing Islamic rule over most of the Ethiopian highlands. This event is one of the most important ruptures in the history of the Horn of Africa. However, the echoes of this war in Ottoman-Egyptian documentation are very weak. Similarly, the Ottoman archives do not indicate an interest in the Horn of Africa until about ten years later. Furthermore, the years following the death of Aḥmad are barely mentioned in the documentation produced within the Muslim communities of Ethiopia. Only one event seems to have particularly caught the attention of the Ethiopian authors, both Christian and Muslim: the negotiation between Sabla Wengel, the Christian Queen Mother, and Delwambara, the widow of imām Aḥmad, for the release of their respective sons, each of whom had been taken prisoner by the opposing camp during the war. After his liberation by the Muslims, Sabla Wengel's son, Minās, eventually succeeded his brother and became king of the Christian kingdom of Ethiopia from to His life is well recorded in the ge'ez documentation, including the official chronicle of his reign. On the other hand, nothing is known about the life of the son of imām Aḥmad and Delwambara following his liberation by the Christians. The identification of the biographical note of the Imām Aḥmad’s son, Aḥmad b. Aḥmad, by 'Abd al-Qādir al-Jazīrī, is therefore particularly valuable. In his al-Durar al-farā’iḍ al-munaẓẓama fī akhbār al-ḥajj wa-ṭarīq Makka al-mu‘aẓẓama (“The unique pearls threaded on the history of the pilgrimage and the road to the glorified Mecca”), the Cairene Sufi historian, head of the office administrating the pilgrimage to Mecca dead in , devotes a long note to the life of the son of the leader of the Ethiopian jihād. This With more than 35 years experience of jihadist activism, Abu Mus&#;ab al-Suri remains the foremost theoretician in the global jihadist movement today, despite his capture in Pakistan in late After having participated in the founding of Al-Qaeda in Afghanistan in , al-Suri, whose real name is Mustafa Sethmarian Nasar, trained a whole generation of young jihadis at his camps in Afghanistan. When he moved back to Spain in the early s, al-Suri took part in establishing Al-Qaeda networks in Europe. In the mids, he rose to prominence in jihadi circles as editor of the London-based bulletin of the Algerian Groupe Islamique Armee, the most deadly Islamist terrorist group operating in Europe at the time. Al-Suri later formed his own media centre and training camp in Taleban-ruled Afghanistan, to which he returned in Building on his extensive military experience from the Syrian Islamist insurgency in the early s, he contributed decisively to formulating Al-Qaeda&#;s global warfare strategy. Throughout his writings there is a desire to learn from past mistakes and rectify the course of the jihadi movement. His 1, page masterpiece, &#;The Global Islamic Resistance Call&#;, outlines a broad strategy for the coming generation of Al-Qaeda, with a keen eye for the practical implementation of jihadi guerrilla warfare theories. His ideas of how to maximise the political impact of jihadi violence and how to build autonomous cells for &#;individualised terrorism&#; have inspired many jihadi militants of today. The book includes a translation of two key chapters from al-Suri&#;s seminal work &#;The Global Islamic Resistance Call&#;. ‘Al-Suri has been read at West Point, profiled by Lawrence Wright in the New Yorker, heralded by Newsweek as the “Francis Fukuyama of al Qaida” and by CNN as “the most dangerous terrorist you’ve never heard of”.’ — London Review of Books ‘This biography by Brynjar Lia, a Norwegian expert on the subj Jihad
Etimologiezh
[kemmañ | kemmañ ar vammenn]Last jolts of the Ethiopian jihad ('s's): al-Jazīrī’s biography of Imām Aḥmad's son
Architect of Global Jihad
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