Pols 432 Or Sis 406

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Dar ul-Harb

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‘Abode of War,’ ‘Territory of War.’ In Muslim constitutional law the world is divided into dar al-Harb and dar al-Islam. Thus to turn dar al- Harb (Abode of War) into dar al-Islam, is the object of djihad and, theoretically, the Muslim state is in a constant state of warfare with the non-Muslim world. Refers to territory that does not have a treaty of nonaggression or peace w/ Muslims

Reading (Kazemi, 46): Dar al-Harb is discussed in relation for non-believes of Islam. These people are supposed to eventually submit to the Islamic state, but only as second class citizens. It presents a categorization of people.

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Dar ul-Islam

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House or abode of Islam. Abode of Islam or territory of Islam. A country where the ordinances of the Sha’ria are established and which is under the rule of a Muslim sovereign. Its inhabitants are Muslim and also non- Muslims who have submitted to Muslim control and who, under certain restrictions and without the possibility of full citizenship, are guaranteed their lives and property by the Muslim state.

Reading (Kazemi, 46): Dar al-Islam is discussed in relation for non-believes of Islam. These people are supposed to eventually submit to the Islamic state, but only as second class citizens. It presents a categorization of people.

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Da'wa

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(to call, invite, invitation) - The religious meaning of this word is God and the prophet’s call to believe in Islam, the one true religion. Each prophet has their own da’wa (as a mission or idea) and all infidels need to be introduced to the teachings of Islam before it is legitimate for an Islamic community to attack them. Politically, the term works toward the goal of returning a nation to a monotheistic theocracy.

Readings (Metcalf 707): The term is used by the followers of the Tablighi Jama'at. It denotes the members seeking out through missionary work (da'wa). It is an impressive movement since non-distinguished educated men could do missionary work, and assumed that Muslims could spread the word on their own.

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Deen/din

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judgment, retribution; custom, usage; religion. Dīn henceforth is the corpus of obligatory prescriptions given by God, to which one must submit. Thus dīn signifies obligation, direction, submission, retribution.

Readings (Kelsay 7): Muslims speak of religion and politics as "twins." They are both connected yet different aspects of life. Mohammad himself called people to Islam but also pursued Islam with matters of the State in warfare.

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Fiqh

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Islamic Jurisprudence also means intelligence, knowledge. Synthesizes teachings from the Qur’an and the sunna by Islamic jurists trained in fiqh. Jurists interpret the Qur’an, hadith, sunna, and other legal, theological precedent in order to update Shari’a law for evolving societies.

Readings (Haddad 71): Qutb believed the Muslim population needed to develop a system of government based on the Shariah. The application of Fiqh is the arena of change, the means through which Muslims can reinterpret the eternal prescripts in order to have them become relevant to modern life, needs and problems. Thus the original model of Islamic society, "is not the final vision of this society... there are versions are ever new."

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Hadd (pl. Hadud)

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means boundary or limit. It is a term that describes punishments for certain acts which are forbidden or have explicit punishments in the Qur’an. The crimes are considered crimes against religion.

Readings (Peletz 227): PAS (Parti-Islam Se-Malaysia) wanted to implement these laws while merging of the secular and religious courts. There was concerns about the harshness of the punishments. Many thought the punishments, like alcohol consumption, would be too extreme.

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Hadith (pl. ahadith)

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literally means speech, report, and account. References tradition as the account of what the Prophet said or did. Or of his tacit approval of something said or done in his presence. An important element in the creation of Shari’a law. Hadith is second in the basis of Law, after the Quran.

Readings (Asad 241): He discusses how Egypt is trying to figure out the balance of applying Shariah's jurisdiction. The idea of the government trying to be modern by secularizing itself. The hadith is the ultimate model of the proper way to live within Shariah. It is based on the life of the Prophet Mohammad. However the idea of separating "law" and "morality" within the government is the toughest part of the modernization process.

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Ijtihad

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independent reasoning, literally meaning exerting oneself. It technically refers to an utmost effort by a trained jurist, a mujtahid, to derive legal principles based on textual evidence. Epistemically, infers the mere derivation of law based on skill and piety, and thus negates the certainty of a divine law (Shari’a), but instead an attempted conjecture, or usul-ul-fiqh.

Readings (Nafi, 35): Al-Zabidi was part of a reform movement in Yemen and he believed that a new era of Ijtihad was necessary in order to reform Islamic society. This new era was to use the interpretations as a basis for constructing a new society with Islam as a basis for life.

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Imam

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“model” or “exemplar” - The first definition is agreed to by the majority of Muslims; simply that an Imam is the leader of the prayer.

Readings (Metcalf 713): Tabligh organizes around the thought that Muslims could interpret the Qur'an on their own. They vote on who will lead the faith based group. Preferably it will be a studied "Imam" but anyone can lead them. However a difference is that the Imam does not necessarily have to be a scholarly person.

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Islah

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To “reform” or “reshape,” “reformation” in a general sense relating more specifically to ideology regarding orthodox reformism in literature.
Element in reform movements, where the people have strayed away from the Straight Path. Use of classical Islam as a source for living tradition: accept (1) sovereignty and social contract, (2) religious minorities, (3) gender, and (4) lay intellectuals.

Readings (Arjomand 183): Scriptural fundamentalism in the Salafi tradition of orthodox reformsim (islah) sought specifically to combat cultural imperialism and occidentalism in Algeria in the 1920s and 1930s without becoming political. (I.e.) reform the way of life without participating it.

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Sunna

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defined simply, “is the normative example of the Prophet” (Brown 1). However, it does not only apply to the standard of the Prophet, but it also refers to the standards and examples of the other early pious Muslims who were the companions of the Prophet.

Readings (Brown 18): Different religious groups, movements have interpreted sunna in relation to the Qur'an. Ibn Qutayba became a movement that divided into certain elements. The movement then grew steam based particularly on ideological grounds. Brown's entire argument is that reform movements and revivalist movements have been in a constant process of interpretation and reinterpretation for different political purposes. Hasan al-Bana uses a certain ideology for political purposes and has their own interpretation of sunna.

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Shari'ah

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esignates the canonical rules and regulations governing the lives of Muslims, derived in principal from the Kur’an and hadith, and oftentimes referred to as Islamic Law. The Prophet, by virtue of his ideal practice or sunna, was a model for his followers, whose duty it was to conform to his sunna.

Readings (Haddad 71): Qutb believes that an islamic state needs to be totally absolved in the Shariah. The uses of Shariah is an ever changing process from Fiqh. The Islamic state's primary laws are the Shariah since that is all an Islamic needs in order to function.

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Tafsir

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are generally a book of interpretation, or explanation of the Qur’an. The study of Tafsir are an essential part of madrasa and fikh.
Tafsir have continued to be written to present day and many modern trends have developed. Tafasir have also been used to promote a variety of contemporary positions for reform.

Because of the emergence of these contemporary tafsir processes, there exists a tension within the Muslim community between the intellect and the authority over the method of creating words of Tafsir. there are also debates as to the nature of historical tafsir and their legitimacy. (Brown)


Readings (Brown 17): Doctrine of divine origin of sunna also had utility in other spheres of classical scholarship. Important specifically for sunna influencing Qur'an interpretation (tafsir). This interpretation had many impacts with both reformist and revivalist movements like 'Abduh. He had an idea that personal judgements could help decide the true interpretaion rather than specifically tradition.

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Taqlid

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"to imitate, follow, obey s.o." meaning acceptance of or submission to authority. taklid has various connotations. The most modern and dominant is a negative one, denoting the idea as the tendency to thoughtlessly accept authority, or more specifically, religious observance or practice. It's more positive alternative is a commendable loyalty provided to the founding imams of the traditional schools of Islamic theology by their students.

Readings (Nafi 29): Basically all of the reform movements believe that their interpretations are correct. Each of the movements say you need to submit (Taqlid) to the notions presented by the various interpretations. Without these submissions the movement does

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Umma

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“People, community.” referring usually to any community sharing a common religion to referring to the Muslim community as a whole, or to a regional Muslim community, as in “the Umma in North America.”

Readings (Kelsey 9): The term is used in relation to government, 'Ulama, civil society, and the individual community (Umma). The Umma interact with the 'Ulama who in turn are the check of power towards the ruling party.

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'Ulama

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“those who have knowledge” or “those who know.” It can refer to scholars of almost all knowledge, but is more specifically referred to the scholars of religious sciences.

Readings (Kelsay 9): The 'Ulama is compared in relation to the community (umma) and the government. Islamic societies have the role of the religious 'Ulama as a place for which civil society interacts with the government, example is the constitution of Pakistan with an elected legislature and then the 'Ulama as a power check.

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Zakat

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An obligatory payment Muslims must make of a determinate amount of their legal property to benefit specified classes, specifically the poor. Zakat is highly regarded among the Islamic faith; it is viewed as one of the pillars of Islam. Thus, to deny its significance is to demonstrate unbelief; failure to pay zakat is regarded as a sin and the prayers of those who fail to pay it will not be accepted

Readings (Peletz 77): During his study of Malaysia, the criminal courts of the Islamic sector tended be divided into two categories, "marriage without permission" of "failure to pay zakat." The Zakat is shown to be especially important in Malaysian society since it is a criminal offense. The Kadi feels it necessary to bring the Malaysian criminals to justice for violating it.