My son made this brief but bold presentation on Jihad, a subject which is widely misunderstood as holy war. here's the clarification and some explanation. Hope you like it.
1) The document discusses common myths about Jihad in Islam, including that it means "holy war" or that Islam was spread by the sword.
2) It explains that Jihad actually means to strive or struggle, and identifies four main types - striving of the soul, against Satan, against enemies, and against injustice.
3) It argues that Islam promotes peace, not a "clash of civilizations", and prohibits violence against civilians like suicide bombings. Muslims are called to be peacemakers who resolve conflicts through dialogue and cooperation between civilizations.
Book 19 jihad and expedition (kitab al−jihad wal siyar)FAHIM AKTHAR ULLAL
The document discusses the Islamic concept of Jihad and provides guidelines on warfare in Islam. It explains that Jihad means striving and exerting oneself for the cause of Allah, and can involve fighting oppression, though fighting is only one aspect of Jihad. When fighting is permitted, it must be conducted according to strict humanitarian rules, with minimal harm to civilians and property. Historical accounts show Muslim leaders emphasized conducting war justly and protecting the rights of all people.
Some religious scholars and leaders’ link radicalism or jihadists’ tendencies to Islam and Muhammad, though speeches of hate and deviant behavior remains evident at the international and regional level, this paper deconstructs traditional narratives of both jihad and just war, and exposes the new hermeneutics for contemporary times. It examines a portion of the complex early history of jihad in Islam as well as just war in order to reconstruct the conceptual framework of extremism or religious fundamentalist’s torts and deviant tendencies.
The document discusses different perspectives on the meaning and purpose of Jihad in Islam. It examines Jihad from linguistic, scholarly, and Quranic perspectives. Key points include that Jihad linguistically means "to struggle" and can take various non-violent forms, such as spiritual, mental or verbal struggles. Scholars categorize Jihad as including struggles against oneself, Satan, non-believers, and hypocrites. The ultimate purpose of Jihad is to fulfill one's duty in spreading and defending Islam.
Justice, Jihad and Duty: The Qur’anic Concept of Armed Conflict, by Professo...Professor Joel Hayward
The Qur’an is among the most widely read books on earth, yet it is also commonly misunderstood and misquoted. Islam’s critics say that it contains exhortations of violence against non-Muslims and a concept of war that is far more unbridled and indiscriminate than the western Just War theory. This study is not a general overview or critique of the Islamic laws of war, which are the varied and sometimes contradictory opinions of medieval Islamic jurists ― mainly from the ninth to thirteenth centuries CE. Instead, this study analyses only the Qur’anic text itself and, by putting its verses into historical context, attempts to explain its codes of conduct in order to determine what it actually requires or permits Muslims to do in terms of the use of military force. It concludes that the Qur’an is clear: Muslims must not undertake offensive violence and are instructed, if defensive warfare should become unavoidable, always to act within a code of ethical behavior that is closely similar to the western Just War tradition. This study attempts to dispel any misperceptions that Islam’s holy book advocates the subjugation or killing of non-Muslims and reveals that, on the contrary, its key and unequivocal concepts governing warfare are based on justice and a profound belief in the sanctity of human life.
Jihad has multiple meanings in Islam including striving to achieve a goal or using one's resources to please God. There are two types of jihad - the greater jihad which is overcoming one's desires and the lesser jihad which is actions taken for God. Jihad aims to purify oneself, attain true humanity, and achieve peace. War in Islam is only permissible for self-defense or when freedom of religion is oppressed. Terrorism and killing innocent people are strictly forbidden in Islam.
This document discusses the concept of jihad in Islam. It begins by defining jihad linguistically as exhausting utmost effort and provides various definitions from Islamic scholars that describe jihad as fighting for the sake of Allah using one's body, money or other means. It discusses the divisions of jihad into offensive jihad, which is fighting initiated by Muslims, and defensive jihad, which is fighting in self-defense. The document aims to clarify the true meaning of jihad in Islam and correct misunderstandings, stating that the goal of jihad is to protect people and implement Islamic rule, not forcibly convert others.
Jihad refers to the struggle to live out the Muslim faith fully and promote virtue. There are three main types: the internal struggle against sin; the struggle to build a just society; and armed defense of Islam if necessary. Jihad becomes compulsory when Muslim lives, religion or lands are under threat, and is subject to strict rules about protecting non-combatants and showing mercy to prisoners according to Islamic scripture and teachings.
1) The document discusses common myths about Jihad in Islam, including that it means "holy war" or that Islam was spread by the sword.
2) It explains that Jihad actually means to strive or struggle, and identifies four main types - striving of the soul, against Satan, against enemies, and against injustice.
3) It argues that Islam promotes peace, not a "clash of civilizations", and prohibits violence against civilians like suicide bombings. Muslims are called to be peacemakers who resolve conflicts through dialogue and cooperation between civilizations.
Book 19 jihad and expedition (kitab al−jihad wal siyar)FAHIM AKTHAR ULLAL
The document discusses the Islamic concept of Jihad and provides guidelines on warfare in Islam. It explains that Jihad means striving and exerting oneself for the cause of Allah, and can involve fighting oppression, though fighting is only one aspect of Jihad. When fighting is permitted, it must be conducted according to strict humanitarian rules, with minimal harm to civilians and property. Historical accounts show Muslim leaders emphasized conducting war justly and protecting the rights of all people.
Some religious scholars and leaders’ link radicalism or jihadists’ tendencies to Islam and Muhammad, though speeches of hate and deviant behavior remains evident at the international and regional level, this paper deconstructs traditional narratives of both jihad and just war, and exposes the new hermeneutics for contemporary times. It examines a portion of the complex early history of jihad in Islam as well as just war in order to reconstruct the conceptual framework of extremism or religious fundamentalist’s torts and deviant tendencies.
The document discusses different perspectives on the meaning and purpose of Jihad in Islam. It examines Jihad from linguistic, scholarly, and Quranic perspectives. Key points include that Jihad linguistically means "to struggle" and can take various non-violent forms, such as spiritual, mental or verbal struggles. Scholars categorize Jihad as including struggles against oneself, Satan, non-believers, and hypocrites. The ultimate purpose of Jihad is to fulfill one's duty in spreading and defending Islam.
Justice, Jihad and Duty: The Qur’anic Concept of Armed Conflict, by Professo...Professor Joel Hayward
The Qur’an is among the most widely read books on earth, yet it is also commonly misunderstood and misquoted. Islam’s critics say that it contains exhortations of violence against non-Muslims and a concept of war that is far more unbridled and indiscriminate than the western Just War theory. This study is not a general overview or critique of the Islamic laws of war, which are the varied and sometimes contradictory opinions of medieval Islamic jurists ― mainly from the ninth to thirteenth centuries CE. Instead, this study analyses only the Qur’anic text itself and, by putting its verses into historical context, attempts to explain its codes of conduct in order to determine what it actually requires or permits Muslims to do in terms of the use of military force. It concludes that the Qur’an is clear: Muslims must not undertake offensive violence and are instructed, if defensive warfare should become unavoidable, always to act within a code of ethical behavior that is closely similar to the western Just War tradition. This study attempts to dispel any misperceptions that Islam’s holy book advocates the subjugation or killing of non-Muslims and reveals that, on the contrary, its key and unequivocal concepts governing warfare are based on justice and a profound belief in the sanctity of human life.
Jihad has multiple meanings in Islam including striving to achieve a goal or using one's resources to please God. There are two types of jihad - the greater jihad which is overcoming one's desires and the lesser jihad which is actions taken for God. Jihad aims to purify oneself, attain true humanity, and achieve peace. War in Islam is only permissible for self-defense or when freedom of religion is oppressed. Terrorism and killing innocent people are strictly forbidden in Islam.
This document discusses the concept of jihad in Islam. It begins by defining jihad linguistically as exhausting utmost effort and provides various definitions from Islamic scholars that describe jihad as fighting for the sake of Allah using one's body, money or other means. It discusses the divisions of jihad into offensive jihad, which is fighting initiated by Muslims, and defensive jihad, which is fighting in self-defense. The document aims to clarify the true meaning of jihad in Islam and correct misunderstandings, stating that the goal of jihad is to protect people and implement Islamic rule, not forcibly convert others.
Jihad refers to the struggle to live out the Muslim faith fully and promote virtue. There are three main types: the internal struggle against sin; the struggle to build a just society; and armed defense of Islam if necessary. Jihad becomes compulsory when Muslim lives, religion or lands are under threat, and is subject to strict rules about protecting non-combatants and showing mercy to prisoners according to Islamic scripture and teachings.
“War is Deceit”: An Analysis of a Contentious Hadith on the Morality of Milit...Professor Joel Hayward
Particularly since that dreadful day in September 2001, when nineteen Muslims hijacked commercial airliners and deliberately crashed them into buildings or the ground in history’s worst terrorist attack, killing almost three thousand people, Islam has become a much-discussed and distrusted religion. Despite the fact that over 1.6 billion Muslims live entirely peacefully alongside or amidst people of other faith and cultural communities, Islam has attracted more ideological opponents than other religions have. In terms of the antipathy towards Islam expressed by these people, only anti-Semites seem as antagonistic towards a world religion.
This monograph is not an attack on Islam’s critics. The author believes that people have the right to like or dislike any or all religions and, regardless of perceived taste, to express their views via peaceful discourse. Islam’s most bitter critics, on the other hand, should not be surprised when their views are challenged. Islam has extraordinarily positive features which its adherents, including this author, believe should be presented as a counterbalance to the claims of its critics.
This monograph is not intended as an all-encompassing critique of Islam-hatred, nor even of its worst aspects. It is merely an attempt to build on the author’s previous work ― which argues that the Qur’an is not inherently martial and has a clear ethical code governing and constraining the use of violence for political purposes ― by analyzing one particular associated claim seemingly endlessly made by Islam’s critics. They assert that, far from being a paragon of virtue, the Islamic prophet Muhammad was deceitful and, indeed, boasted of it in several sayings recalled by followers. “War,” they quote him saying, “is deceit.” They contextualize their criticism of Muhammad’s statement that “war is deceit” by arguing that his unashamed statement proves that he was personally dishonest whenever expedient and that Islam consequently tolerates dishonesty in a way that other religions do not.
This study rejects the view that, in the wars fought by Muhammad, he acted immorally through any acts of wanton personal dishonesty (“deceit”) that constitute severe character imperfections and stain his reputation as a holy man. It argues instead that, in his quest to defeat the forces within Arabia which sought to destroy his fledgling community, Muhammad used ruse and bluff and strategic and tactical deception as a reasonable, necessary and eminently legitimate means of gaining military advantage so as to minimize suffering on both sides. It argues that, if Muhammad is to be condemned for using ruses during warfare, then for consistency and fairness his critics must also consider earlier prophets including Moses, Joshua and David, and all of history’s greatest military leaders, to have been morally corrupt merely because they also esteemed the advantages obtained through ruse.
Islamic Principles of War for the Twenty-first Century, by Professor Joel Hay...Professor Joel Hayward
Almost all western and other developed states use Principles of War as guiding ideas for military practitioners (especially those who serve at the operational and tactical levels) on how best to use combat power in order to gain maximum advantage. These Principles of War are virtually ubiquitous in cadet and officer colleges and in doctrine manuals. Islamic law, on the other hand, has nothing comparable, and least nothing from the modern world. It has always seriously and proactively engaged with ideas about how to ensure that war is fought for morally just causes. Yet, since the medieval period, Islam has not updated its thoughts on what principles might best enhance combat effectiveness in order to win battles and wars with the maximum effectiveness, the minimum use of force and the minimum likelihood of harm to the innocent. This study investigates whether one can draw such principles from the Qur’an and the life of the Islamic Prophet Muhammad that might serve as guidelines for Islamic armed forces in the twenty-first century, an era dominated by careless disregard for human life and by what is euphemistically called Collateral Damage. Within the earliest extant Arabic sources, this study identifies nine principles—these being Virtuous Objective, Legitimacy, Unity of Command and Effort, Consultative Decision-Making, Offensive Action, Defensive Security, Morale, Restraint, and Deception—that were integral in the warfighting of the Prophet. The author hopes that the analysis might, if widely read in the right circles, prompt further thought and research within Islamic states and their militaries so that something like an agreed set of Islamic Principles of War could eventually emerge and be of utility.
The document discusses the Islamic concept of jihad, contrasting it with non-Islamic concepts of war. It defines jihad as striving or exerting oneself in the cause of Allah. The purposes of jihad are outlined as both spiritual struggles (of the heart, tongue, hands) as well as traditional warfare in defense of Muslims or Muslim lands. Key differences from non-Islamic war are noted as having the cause of Allah, avoiding bloodshed when possible, seeking peace, avoiding treachery, protecting civilians, not destroying infrastructure, and showing mercy to captives. The document provides Quranic verses and hadith to support these Islamic rules of war.
The Western and Islamic concepts and practices of Just War, the ethical codes intended to minimize the violence done to the innocent and to fight when it is deemed necessary and just.
This presentation focuses on information about Jihad, what its origin, kinds and importance in Islam, Additionally, it also highlights the misconceptions about Jihad in today's society.
This document discusses the concept of jihad in Islam through analyzing verses from the Quran and providing context. It makes three key points:
1) Jihad does not mean "holy war" but rather means striving or struggling, with the "major jihad" referring to internal spiritual struggle and the "minor jihad" to justified armed defense but not aggression.
2) Quranic verses cited to justify violence are often taken out of context, such as verses related to early defensive battles between Muslims and their oppressors in Mecca.
3) Islam teaches Muslims to be strong in self-defense but also to extend peace towards enemies if they are inclined, and true jihad is primarily the
This document provides an overview of the concept of jihad in Islam based on sources from the Quran and Hadith. It discusses different interpretations of jihad, including both peaceful and offensive meanings. Jihad can refer to an inner spiritual struggle or the struggle to spread and defend the Islamic faith, including through proselytization, good works, and warfare when necessary for defense or to establish Islamic rule. The document examines how jihad is considered an obligation in Islam by some interpretations and outlines rewards for participating in jihad, including the assurance of paradise for martyrs. It concludes by discussing how Christians should respond and contrasts the assurance of salvation through faith in Jesus alone versus what Islam promises its followers.
This document discusses the concept of Jihad in Islam. It begins by covering Islamic beliefs and then defines Jihad as meaning struggle or effort for excellence, which can take three forms: struggling against one's own evil desires; struggling against evil in society; and struggling in battle for self-defense or to end oppression. It notes that valid reasons for military Jihad include self-defense, resisting occupation, and protecting religious freedom, but that Jihad does not mean forcing religion on others or fighting for personal power or wealth. The document outlines Islamic rules of warfare, such as offering peace first, protecting non-combatants, avoiding destruction, and just treatment of prisoners. It stresses that Jihad should not be connected to terrorism.
"I Have Been Ordered to Fight"- HadithMaha Youssuf
My presentation submitted to Dr. Gharib on the Hadith "I Have Been Ordered to Fight"-- Also shedding light on the notion of Jihad between widespread misconception and truthful meaning as presented in the Hadith.
Revisiting the Past: The Value of Teaching Islamic Military History, by Pr...Professor Joel Hayward
This article will argue that Muslim scholars should not feel the slightest awkwardness or embarrassment about Islam’s past martial successes, and should indeed return to writing on Islamic military history, teaching it and ensuring its survival within the curricula of cadet and staff colleges. Far from damaging Islam’s reputation, an objective and fair-minded reading of Islam’s military history (according to the methodology and principles accepted within the discipline of history) will directly counter the current western misperception that Islam is somehow more aggressive and accepting of disproportionate or indiscriminate violence than the other great religions. It will in fact show that the Islamic laws and ethics of war have minimized violence and constrained misconduct and ensured that warfare was fought according to guiding principles which are very similar to those found within western “just war” teachings. And far from lending credence to Jihadist or Islamist assertions that warfare should be used by any Muslims who want to bring about political or social change, an honest and thorough recounting of Islamic military history will demonstrate clearly that recourse to violence had never been the prerogative of any individuals, however disgruntled they may be. It was always a right and responsibility bestowed only upon legitimate national leaders (caliphs, kings, emirs and presidents). The teaching of Islamic history is also replete with examples of strategic brilliance and leadership excellence that make wonderfully illuminating and inspiring case studies for today’s civil and military leaders. It goes without saying that studying the campaigns and commanders of the past will develop a Muslim’s civilizational self-respect and esprit de corps in the same way that any western reader would have their sense of civilizational or cultural pride enhanced by studying the World Wars or the strategies and lives of great commanders like Washington, Wellington, Nelson, Grant, Lee, Haig, Montgomery, and Patton.
73 Divisions in Islam and One True Jama' atmuzaffertahir9
Introduction
It is commonly said that religions are more a cause of division than of unity, for mankind. It would therefore follow that if all religions are from One God, then surely He is to blame for the sorry state of our world? However, unsurprisingly, quite the opposite is true. God has always been a source of unity for man, and it is man that has repeatedly chosen to break away from this unity. The teachings of God has always provided a perfect guidance for a just and peaceful existence, when people estrange themselves from those teachings, the result is that they are no longer practiced, and that is when true faith leaves the hearts of people. It is through God's Mercy that He sends down reformers to re-establish the true faith in the earth, these reformers are invariably faced with opposition and enmity from those around them. History abounds with such examples.
A similar reformation was started by Hadhrat Mirza Ghulam Ahmad (AS) in Indo-Pak subcontinent in late 1800's. He established the Ahmadiyya Movement in Islam and claimed to be the Promised Mehdi and Messiah for Muslims. His purpose in establishing such a movement was to reform and collect a party of servants of Allah dedicated to the service of mankind and bringing people closer to Allah. However, the religious divines of his time saw him as a threat to their beliefs and thus stepped up their opposition to his message. The greatest of opposition and persecution came from his fellow Muslims. Leaders of Muslim groups or Mullahs regarded Ahmadi Muslims to be out of the pale of Islam but their hostility did not stop there.
In 1953 the political expediencies of some Mullahs prompted to exploit the Ahmadiyya Muslim issue which resulted in the eruption of mob violence. This agitation was launched by Majlis-e-Ahrar which had no political career in Pakistan because of its anti-Pakistan stance during partition. They tried to use this issue to seek some political standing in newly established Muslim state by exploiting people's religious feelings a fact that was later established by Munir report. In 1974, seeing its grip loosening on the government, the party in power again staged a drama and exploited the same issue to turn the events in their favor. Being under tremendous pressure from King Faisal, according to The Guardian (UK) (9th Sept. 1974), Mr. Bhutto staged the Rabwah incidence and dumped the matter into the lap of national assembly which turned itself into a special committee. This committee invited the leaders of all the sects considered to be associated with the Islamic faith (72 in number) to hold a debate on the matter of Finality of prophethood (i.e. if a prophet could come after Muhammad, peace be upon him, or not) with the leadership of Ahmadiyya Movement in Islam. The proceedings of these hearings were never made public. At the end of this pseudo-hearing all the leaders of 72 sects unanimously declared Ahmadis to be non-Muslims, which the special committee adopted as an..
This document provides an overview and analysis of the Quran's teachings on warfare. It notes that while the Quran contains some verses that seem more militant, the overwhelming majority of verses extol tolerance, forgiveness, peace, and compassion. It argues that a fair reading shows the Quran prohibits offensive violence and requires defensive warfare to be conducted ethically and in accordance with principles like proportionality, last resort, and discrimination. The document aims to dispel misperceptions that the Quran advocates violence against non-believers and to show its concepts of warfare are based on justice and sanctity of human life.
The document discusses the concept of jihad in Islam and argues against the common translation of "holy war". It makes three key points:
1) Jihad literally means "struggle" and encompasses both non-violent and violent struggle, with non-violent struggle seen as superior.
2) During the early Meccan period when Muslims were persecuted minorities, they were only commanded to engage in non-violent struggle through preaching and steadfastness.
3) Armed combat was later permitted in the Medinan period in self-defense and to protect basic rights like life and property, but Muslims are never permitted to wage war merely because others are non-Muslims
The document discusses the concept of Jihad according to the founder of the Ahmadiyya Muslim community, Hadrat Mirza Ghulam Ahmad. It summarizes his teachings on Jihad in three key points:
1) He taught that according to the Quran and teachings of Muhammad, the use of force is forbidden in matters of faith and Islam should only be propagated through its inherent qualities, not by the sword.
2) He rejected the concept that the Promised Messiah would fight and kill disbelievers, stating this view is opposed to the Quran and invented by impostors.
3) He emphasized that the true concept of Jihad in Islam only permits defensive wars, wars to punish
Islam is not a religion but a revolutionary ideology aimed at reforming society according to its principles. Jihad refers to the revolutionary struggle by Muslims to establish an Islamic state and impose Islamic law worldwide, for the benefit of all humanity. It requires utmost sacrifice with only the pleasure of God as a goal, not personal gain. The condition of "for the cause of God" means keeping purely selfless motives to establish justice and equity, not power or wealth.
If Islam Means Peace, Why Is Much Of Its Theology Soaked In Hatred, Humiliati...Islamic Religion
Around the world joined the so-called Islamic State’s war against humanity has puzzled many. How could a peaceful, pluralistic religion be subverted so easily to create inhuman monsters?
Justly Balanced Community: Concept, Principles and Aimsijtsrd
All the teachings which Islam gives and instructs are in full conformity with the human nature. They are applicable in all situations and circumstances. There is no excesses or deficiencies found in them. One who acts according to the teachings of Islam is basically acting according to what nature demands of him. Thus in this way, he is fulfilling the genuine demands of the nature on the one hand, and is simultaneously gaining the pleasure of the Lord of the universe on the other hand. The present paper deals with the explanation of how Islam and its principles steer clear of the extremes in all matters of human life. Many examples have been cited to illustrate how the teachings of Islam are free from all kinds of excesses and deficiencies. Light is also thrown on the importance of justly balanced community; its principles, aims, duties, objectives and purpose. Dr. Burhan Rashid"Justly Balanced Community: Concept, Principles and Aims" Published in International Journal of Trend in Scientific Research and Development (ijtsrd), ISSN: 2456-6470, Volume-2 | Issue-4 , June 2018, URL: http://www.ijtsrd.com/papers/ijtsrd15670.pdf http://www.ijtsrd.com/humanities-and-the-arts/social-science/15670/justly-balanced-community-concept-principles-and-aims/dr-burhan-rashid
1) Islam was not spread by the sword. While war is permitted in self-defense and to establish justice, the Quran makes clear that initiating hostilities or aggression is forbidden.
2) Islam spread rapidly during periods of peace, not war. Many historians have rejected the myth that early Muslims forced conversion at sword-point. Islam appealed to people through its rational and simple teachings as well as impressive rituals.
3) When Muslim armies entered places like Makkah and Jerusalem, there was no bloodshed or forced conversion - people were free to stay or leave as they chose. This contrasts with violence during the Crusades. Indonesia and East Africa also entered Islam peacefully, without military conquest.
The document discusses the concept of jihad in Islam and argues against the common translation of "holy war". It makes three key points:
1) Jihad literally means "struggle" and encompasses both non-violent and violent struggle, with non-violent struggle seen as superior.
2) During the early Meccan period when Muslims were persecuted minorities, they were only commanded to engage in non-violent struggle through preaching and steadfastness.
3) Armed combat was later permitted in the Medinan period in self-defense and to protect basic rights like life and property, but Muslims are never permitted to wage war merely because others are non-Muslim
Civilian Immunity in Foundational Islamic Strategic Thought, by Professor Joe...Professor Joel Hayward
This study analyses the Qur’anic revelation and the preaching and practices of the Prophet Muhammad in order to ascertain what Islam in its initial manifestation taught regarding the responsibilities of Islamic armies and warriors towards the people that we nowadays call civilians and other non-combatants. It is clear that the divine revelation and the Prophet of Islam ushered in an era of humanity during warfare exceeding that found previously in Arabia and indeed virtually anywhere in the world. Muhammad did not intend war and its ravages to involve whole communities, but, rather, to involve only the combatants, whose aggression and willingness to take up arms made them culpable and subject to armed resistance. Understanding that Allah permitted self-defense against attack, he directed warfare to the attackers, but not to the enemy force’s women, children, and elderly. Indeed, in keeping with modern international humanitarian law he forbade their deliberate targeting, unless they surrendered their rights to protection by taking part in combat. Extending this right to protection to the monks and other clergy who devoted themselves to religious practices, and then even to the kinds of property that we now call civilian infrastructure, Muhammad created a widespread environment of security that safeguarded the lives, and way of life, of most people even in warring communities. Popular misconceptions fueled by the indiscriminate atrocities of Al-Qaeda, ISIS, Boko Haram vi and other violent extremist groups are simply not based on an unbiased reading of the historical evidence. That evidence tells a totally different story to theirs: of a close compatibility between the early Islamic practices under the Prophet Muhammad’s direction and the ethical code of civilian immunity embedded within western Just War theory and international humanitarian law. Aside from the combatants, Muslims were not to kill or otherwise harm the innocent and they were not to destroy their homes, infrastructure or means of survival.
Frequently Asked Questions - Ilsamic poiny of view muzaffertahir9
Islamic FAQs
What is Islam's view on terrorism?
Punishment for apostasy in Islam?
Islam and Past Prophets and scriptures?
Are non-Muslims allowed inside a mosque?
What is Jihad?
Punishment for blasphemy in Islam?
Obedience to the law of the land?
“War is Deceit”: An Analysis of a Contentious Hadith on the Morality of Milit...Professor Joel Hayward
Particularly since that dreadful day in September 2001, when nineteen Muslims hijacked commercial airliners and deliberately crashed them into buildings or the ground in history’s worst terrorist attack, killing almost three thousand people, Islam has become a much-discussed and distrusted religion. Despite the fact that over 1.6 billion Muslims live entirely peacefully alongside or amidst people of other faith and cultural communities, Islam has attracted more ideological opponents than other religions have. In terms of the antipathy towards Islam expressed by these people, only anti-Semites seem as antagonistic towards a world religion.
This monograph is not an attack on Islam’s critics. The author believes that people have the right to like or dislike any or all religions and, regardless of perceived taste, to express their views via peaceful discourse. Islam’s most bitter critics, on the other hand, should not be surprised when their views are challenged. Islam has extraordinarily positive features which its adherents, including this author, believe should be presented as a counterbalance to the claims of its critics.
This monograph is not intended as an all-encompassing critique of Islam-hatred, nor even of its worst aspects. It is merely an attempt to build on the author’s previous work ― which argues that the Qur’an is not inherently martial and has a clear ethical code governing and constraining the use of violence for political purposes ― by analyzing one particular associated claim seemingly endlessly made by Islam’s critics. They assert that, far from being a paragon of virtue, the Islamic prophet Muhammad was deceitful and, indeed, boasted of it in several sayings recalled by followers. “War,” they quote him saying, “is deceit.” They contextualize their criticism of Muhammad’s statement that “war is deceit” by arguing that his unashamed statement proves that he was personally dishonest whenever expedient and that Islam consequently tolerates dishonesty in a way that other religions do not.
This study rejects the view that, in the wars fought by Muhammad, he acted immorally through any acts of wanton personal dishonesty (“deceit”) that constitute severe character imperfections and stain his reputation as a holy man. It argues instead that, in his quest to defeat the forces within Arabia which sought to destroy his fledgling community, Muhammad used ruse and bluff and strategic and tactical deception as a reasonable, necessary and eminently legitimate means of gaining military advantage so as to minimize suffering on both sides. It argues that, if Muhammad is to be condemned for using ruses during warfare, then for consistency and fairness his critics must also consider earlier prophets including Moses, Joshua and David, and all of history’s greatest military leaders, to have been morally corrupt merely because they also esteemed the advantages obtained through ruse.
Islamic Principles of War for the Twenty-first Century, by Professor Joel Hay...Professor Joel Hayward
Almost all western and other developed states use Principles of War as guiding ideas for military practitioners (especially those who serve at the operational and tactical levels) on how best to use combat power in order to gain maximum advantage. These Principles of War are virtually ubiquitous in cadet and officer colleges and in doctrine manuals. Islamic law, on the other hand, has nothing comparable, and least nothing from the modern world. It has always seriously and proactively engaged with ideas about how to ensure that war is fought for morally just causes. Yet, since the medieval period, Islam has not updated its thoughts on what principles might best enhance combat effectiveness in order to win battles and wars with the maximum effectiveness, the minimum use of force and the minimum likelihood of harm to the innocent. This study investigates whether one can draw such principles from the Qur’an and the life of the Islamic Prophet Muhammad that might serve as guidelines for Islamic armed forces in the twenty-first century, an era dominated by careless disregard for human life and by what is euphemistically called Collateral Damage. Within the earliest extant Arabic sources, this study identifies nine principles—these being Virtuous Objective, Legitimacy, Unity of Command and Effort, Consultative Decision-Making, Offensive Action, Defensive Security, Morale, Restraint, and Deception—that were integral in the warfighting of the Prophet. The author hopes that the analysis might, if widely read in the right circles, prompt further thought and research within Islamic states and their militaries so that something like an agreed set of Islamic Principles of War could eventually emerge and be of utility.
The document discusses the Islamic concept of jihad, contrasting it with non-Islamic concepts of war. It defines jihad as striving or exerting oneself in the cause of Allah. The purposes of jihad are outlined as both spiritual struggles (of the heart, tongue, hands) as well as traditional warfare in defense of Muslims or Muslim lands. Key differences from non-Islamic war are noted as having the cause of Allah, avoiding bloodshed when possible, seeking peace, avoiding treachery, protecting civilians, not destroying infrastructure, and showing mercy to captives. The document provides Quranic verses and hadith to support these Islamic rules of war.
The Western and Islamic concepts and practices of Just War, the ethical codes intended to minimize the violence done to the innocent and to fight when it is deemed necessary and just.
This presentation focuses on information about Jihad, what its origin, kinds and importance in Islam, Additionally, it also highlights the misconceptions about Jihad in today's society.
This document discusses the concept of jihad in Islam through analyzing verses from the Quran and providing context. It makes three key points:
1) Jihad does not mean "holy war" but rather means striving or struggling, with the "major jihad" referring to internal spiritual struggle and the "minor jihad" to justified armed defense but not aggression.
2) Quranic verses cited to justify violence are often taken out of context, such as verses related to early defensive battles between Muslims and their oppressors in Mecca.
3) Islam teaches Muslims to be strong in self-defense but also to extend peace towards enemies if they are inclined, and true jihad is primarily the
This document provides an overview of the concept of jihad in Islam based on sources from the Quran and Hadith. It discusses different interpretations of jihad, including both peaceful and offensive meanings. Jihad can refer to an inner spiritual struggle or the struggle to spread and defend the Islamic faith, including through proselytization, good works, and warfare when necessary for defense or to establish Islamic rule. The document examines how jihad is considered an obligation in Islam by some interpretations and outlines rewards for participating in jihad, including the assurance of paradise for martyrs. It concludes by discussing how Christians should respond and contrasts the assurance of salvation through faith in Jesus alone versus what Islam promises its followers.
This document discusses the concept of Jihad in Islam. It begins by covering Islamic beliefs and then defines Jihad as meaning struggle or effort for excellence, which can take three forms: struggling against one's own evil desires; struggling against evil in society; and struggling in battle for self-defense or to end oppression. It notes that valid reasons for military Jihad include self-defense, resisting occupation, and protecting religious freedom, but that Jihad does not mean forcing religion on others or fighting for personal power or wealth. The document outlines Islamic rules of warfare, such as offering peace first, protecting non-combatants, avoiding destruction, and just treatment of prisoners. It stresses that Jihad should not be connected to terrorism.
"I Have Been Ordered to Fight"- HadithMaha Youssuf
My presentation submitted to Dr. Gharib on the Hadith "I Have Been Ordered to Fight"-- Also shedding light on the notion of Jihad between widespread misconception and truthful meaning as presented in the Hadith.
Revisiting the Past: The Value of Teaching Islamic Military History, by Pr...Professor Joel Hayward
This article will argue that Muslim scholars should not feel the slightest awkwardness or embarrassment about Islam’s past martial successes, and should indeed return to writing on Islamic military history, teaching it and ensuring its survival within the curricula of cadet and staff colleges. Far from damaging Islam’s reputation, an objective and fair-minded reading of Islam’s military history (according to the methodology and principles accepted within the discipline of history) will directly counter the current western misperception that Islam is somehow more aggressive and accepting of disproportionate or indiscriminate violence than the other great religions. It will in fact show that the Islamic laws and ethics of war have minimized violence and constrained misconduct and ensured that warfare was fought according to guiding principles which are very similar to those found within western “just war” teachings. And far from lending credence to Jihadist or Islamist assertions that warfare should be used by any Muslims who want to bring about political or social change, an honest and thorough recounting of Islamic military history will demonstrate clearly that recourse to violence had never been the prerogative of any individuals, however disgruntled they may be. It was always a right and responsibility bestowed only upon legitimate national leaders (caliphs, kings, emirs and presidents). The teaching of Islamic history is also replete with examples of strategic brilliance and leadership excellence that make wonderfully illuminating and inspiring case studies for today’s civil and military leaders. It goes without saying that studying the campaigns and commanders of the past will develop a Muslim’s civilizational self-respect and esprit de corps in the same way that any western reader would have their sense of civilizational or cultural pride enhanced by studying the World Wars or the strategies and lives of great commanders like Washington, Wellington, Nelson, Grant, Lee, Haig, Montgomery, and Patton.
73 Divisions in Islam and One True Jama' atmuzaffertahir9
Introduction
It is commonly said that religions are more a cause of division than of unity, for mankind. It would therefore follow that if all religions are from One God, then surely He is to blame for the sorry state of our world? However, unsurprisingly, quite the opposite is true. God has always been a source of unity for man, and it is man that has repeatedly chosen to break away from this unity. The teachings of God has always provided a perfect guidance for a just and peaceful existence, when people estrange themselves from those teachings, the result is that they are no longer practiced, and that is when true faith leaves the hearts of people. It is through God's Mercy that He sends down reformers to re-establish the true faith in the earth, these reformers are invariably faced with opposition and enmity from those around them. History abounds with such examples.
A similar reformation was started by Hadhrat Mirza Ghulam Ahmad (AS) in Indo-Pak subcontinent in late 1800's. He established the Ahmadiyya Movement in Islam and claimed to be the Promised Mehdi and Messiah for Muslims. His purpose in establishing such a movement was to reform and collect a party of servants of Allah dedicated to the service of mankind and bringing people closer to Allah. However, the religious divines of his time saw him as a threat to their beliefs and thus stepped up their opposition to his message. The greatest of opposition and persecution came from his fellow Muslims. Leaders of Muslim groups or Mullahs regarded Ahmadi Muslims to be out of the pale of Islam but their hostility did not stop there.
In 1953 the political expediencies of some Mullahs prompted to exploit the Ahmadiyya Muslim issue which resulted in the eruption of mob violence. This agitation was launched by Majlis-e-Ahrar which had no political career in Pakistan because of its anti-Pakistan stance during partition. They tried to use this issue to seek some political standing in newly established Muslim state by exploiting people's religious feelings a fact that was later established by Munir report. In 1974, seeing its grip loosening on the government, the party in power again staged a drama and exploited the same issue to turn the events in their favor. Being under tremendous pressure from King Faisal, according to The Guardian (UK) (9th Sept. 1974), Mr. Bhutto staged the Rabwah incidence and dumped the matter into the lap of national assembly which turned itself into a special committee. This committee invited the leaders of all the sects considered to be associated with the Islamic faith (72 in number) to hold a debate on the matter of Finality of prophethood (i.e. if a prophet could come after Muhammad, peace be upon him, or not) with the leadership of Ahmadiyya Movement in Islam. The proceedings of these hearings were never made public. At the end of this pseudo-hearing all the leaders of 72 sects unanimously declared Ahmadis to be non-Muslims, which the special committee adopted as an..
This document provides an overview and analysis of the Quran's teachings on warfare. It notes that while the Quran contains some verses that seem more militant, the overwhelming majority of verses extol tolerance, forgiveness, peace, and compassion. It argues that a fair reading shows the Quran prohibits offensive violence and requires defensive warfare to be conducted ethically and in accordance with principles like proportionality, last resort, and discrimination. The document aims to dispel misperceptions that the Quran advocates violence against non-believers and to show its concepts of warfare are based on justice and sanctity of human life.
The document discusses the concept of jihad in Islam and argues against the common translation of "holy war". It makes three key points:
1) Jihad literally means "struggle" and encompasses both non-violent and violent struggle, with non-violent struggle seen as superior.
2) During the early Meccan period when Muslims were persecuted minorities, they were only commanded to engage in non-violent struggle through preaching and steadfastness.
3) Armed combat was later permitted in the Medinan period in self-defense and to protect basic rights like life and property, but Muslims are never permitted to wage war merely because others are non-Muslims
The document discusses the concept of Jihad according to the founder of the Ahmadiyya Muslim community, Hadrat Mirza Ghulam Ahmad. It summarizes his teachings on Jihad in three key points:
1) He taught that according to the Quran and teachings of Muhammad, the use of force is forbidden in matters of faith and Islam should only be propagated through its inherent qualities, not by the sword.
2) He rejected the concept that the Promised Messiah would fight and kill disbelievers, stating this view is opposed to the Quran and invented by impostors.
3) He emphasized that the true concept of Jihad in Islam only permits defensive wars, wars to punish
Islam is not a religion but a revolutionary ideology aimed at reforming society according to its principles. Jihad refers to the revolutionary struggle by Muslims to establish an Islamic state and impose Islamic law worldwide, for the benefit of all humanity. It requires utmost sacrifice with only the pleasure of God as a goal, not personal gain. The condition of "for the cause of God" means keeping purely selfless motives to establish justice and equity, not power or wealth.
If Islam Means Peace, Why Is Much Of Its Theology Soaked In Hatred, Humiliati...Islamic Religion
Around the world joined the so-called Islamic State’s war against humanity has puzzled many. How could a peaceful, pluralistic religion be subverted so easily to create inhuman monsters?
Justly Balanced Community: Concept, Principles and Aimsijtsrd
All the teachings which Islam gives and instructs are in full conformity with the human nature. They are applicable in all situations and circumstances. There is no excesses or deficiencies found in them. One who acts according to the teachings of Islam is basically acting according to what nature demands of him. Thus in this way, he is fulfilling the genuine demands of the nature on the one hand, and is simultaneously gaining the pleasure of the Lord of the universe on the other hand. The present paper deals with the explanation of how Islam and its principles steer clear of the extremes in all matters of human life. Many examples have been cited to illustrate how the teachings of Islam are free from all kinds of excesses and deficiencies. Light is also thrown on the importance of justly balanced community; its principles, aims, duties, objectives and purpose. Dr. Burhan Rashid"Justly Balanced Community: Concept, Principles and Aims" Published in International Journal of Trend in Scientific Research and Development (ijtsrd), ISSN: 2456-6470, Volume-2 | Issue-4 , June 2018, URL: http://www.ijtsrd.com/papers/ijtsrd15670.pdf http://www.ijtsrd.com/humanities-and-the-arts/social-science/15670/justly-balanced-community-concept-principles-and-aims/dr-burhan-rashid
1) Islam was not spread by the sword. While war is permitted in self-defense and to establish justice, the Quran makes clear that initiating hostilities or aggression is forbidden.
2) Islam spread rapidly during periods of peace, not war. Many historians have rejected the myth that early Muslims forced conversion at sword-point. Islam appealed to people through its rational and simple teachings as well as impressive rituals.
3) When Muslim armies entered places like Makkah and Jerusalem, there was no bloodshed or forced conversion - people were free to stay or leave as they chose. This contrasts with violence during the Crusades. Indonesia and East Africa also entered Islam peacefully, without military conquest.
The document discusses the concept of jihad in Islam and argues against the common translation of "holy war". It makes three key points:
1) Jihad literally means "struggle" and encompasses both non-violent and violent struggle, with non-violent struggle seen as superior.
2) During the early Meccan period when Muslims were persecuted minorities, they were only commanded to engage in non-violent struggle through preaching and steadfastness.
3) Armed combat was later permitted in the Medinan period in self-defense and to protect basic rights like life and property, but Muslims are never permitted to wage war merely because others are non-Muslim
Civilian Immunity in Foundational Islamic Strategic Thought, by Professor Joe...Professor Joel Hayward
This study analyses the Qur’anic revelation and the preaching and practices of the Prophet Muhammad in order to ascertain what Islam in its initial manifestation taught regarding the responsibilities of Islamic armies and warriors towards the people that we nowadays call civilians and other non-combatants. It is clear that the divine revelation and the Prophet of Islam ushered in an era of humanity during warfare exceeding that found previously in Arabia and indeed virtually anywhere in the world. Muhammad did not intend war and its ravages to involve whole communities, but, rather, to involve only the combatants, whose aggression and willingness to take up arms made them culpable and subject to armed resistance. Understanding that Allah permitted self-defense against attack, he directed warfare to the attackers, but not to the enemy force’s women, children, and elderly. Indeed, in keeping with modern international humanitarian law he forbade their deliberate targeting, unless they surrendered their rights to protection by taking part in combat. Extending this right to protection to the monks and other clergy who devoted themselves to religious practices, and then even to the kinds of property that we now call civilian infrastructure, Muhammad created a widespread environment of security that safeguarded the lives, and way of life, of most people even in warring communities. Popular misconceptions fueled by the indiscriminate atrocities of Al-Qaeda, ISIS, Boko Haram vi and other violent extremist groups are simply not based on an unbiased reading of the historical evidence. That evidence tells a totally different story to theirs: of a close compatibility between the early Islamic practices under the Prophet Muhammad’s direction and the ethical code of civilian immunity embedded within western Just War theory and international humanitarian law. Aside from the combatants, Muslims were not to kill or otherwise harm the innocent and they were not to destroy their homes, infrastructure or means of survival.
Frequently Asked Questions - Ilsamic poiny of view muzaffertahir9
Islamic FAQs
What is Islam's view on terrorism?
Punishment for apostasy in Islam?
Islam and Past Prophets and scriptures?
Are non-Muslims allowed inside a mosque?
What is Jihad?
Punishment for blasphemy in Islam?
Obedience to the law of the land?
1) Traditional Islamic scholars believe that foreign relations in Islam are based on fighting non-Muslim states and societies, dividing the world into the "Domain of Islam" and the "Domain of War".
2) They argue that preaching Islam through both peaceful and forceful means is a religious duty of the Islamic state. According to the traditional view, verses in the Quran gradually established fighting as a principle of foreign relations.
3) However, other Islamic jurists believe that the original principle of foreign relations in Islam is peace. The article aims to re-examine the traditional assumptions and incorporate non-traditional views into a more comprehensive approach.
This document discusses the Islamic concept of war based on teachings from the Quran. It provides definitions for terms like jihad, oppression, and persecution. The document explains that in Islam, war may become mandatory to protect oneself, society, beliefs, or to save oppressed people. It summarizes examples from the Quran where war was necessary, including battles between previous prophets and early Muslim communities. Key lessons from these examples include having faith in Allah alone, obedience, facing difficulties with fortitude, and not fearing death during jihad. The document emphasizes showing steadfastness and that Muslims who fall in battle receive martyrdom and eternal life. Overall it aims to present the logic and justification for war in specific situations according to
The document discusses military strategy and tactics used by early Islamic armies and how they may relate to modern groups like ISIS. It notes that early Islamic forces were highly adaptive, drawing inspiration from past battles and innovating new tactics like psychological warfare. They fought with total religious commitment and used a variety of strategies, adapting weapons and hitting vulnerabilities. The document argues groups like ISIS learn from this history, showing resilience by counterattacking after defeats and continuing operations undaunted by losses of territory or leaders.
This document seeks to address and dispel several common misconceptions about Islam, including that it tolerates killing innocents, that Muslims are inherently terrorists, that jihad means holy war, and that Islam spread by the sword. It argues that the Quran unambiguously prohibits killing innocents and that terrorists who do so commit a grave sin. It explains the true meaning of jihad as struggle, including fighting oppression. It also notes Islam's judicial system only mandates retaliation with strict conditions and forgiveness is better. The document concludes that Islam could not have spread by force, as the Quran states there is no compulsion in religion.
The Qur’an is among the most widely read books on earth, yet it is also commonly misunderstood and misquoted. Islam’s critics say that it contains exhortations of violence against non-Muslims and a concept of war that is far more unbridled and indiscriminate than the western Just War theory.
This study is not a general overview or critique of the Islamic laws of war, which are the varied and sometimes contradictory opinions of medieval Islamic jurists ― mainly from the ninth to thirteenth centuries CE. Instead, this study analyses only the Qur’anic text itself and, by putting its verses into historical context, attempts to explain its codes of conduct in order to determine what it actually requires or permits Muslims to do in terms of the use of military force.
It concludes that the Qur’an is clear: Muslims must not undertake offensive violence and are instructed, if defensive warfare should become unavoidable, always to act within a code of ethical behavior that is closely similar to the western Just War tradition. This study attempts to dispel any misperceptions that Islam’s holy book advocates the subjugation or killing of non-Muslims and reveals that, on the contrary, its key and unequivocal concepts governing warfare are based on justice and a profound belief in the sanctity of human life.
Jihad: It is derived from juhd which is used for many meanings such as: hardship, extreme, capacity, strength, extreme effort. The rule is that the derived word has the meaning and denotation of the source of derivation. Therefore, in the literal meaning of jihad, all these meanings will be considered. In the Shari'ah, the striving with hardship for the promotion and upliftment of the true religion is "Jihad", which has many forms.
For Example, we can do jihad with our tongues, we can do it with our money, we can do it with our pens, we can do it with our knowledge and we can do it by risking our lives when it needed. In Shariah, jihad is not just about killing and fighting, as people like Wasim Rizvi used to disperse the minds of the native brothers and arouse the non-Islamic world against the religion of Islam.
The document discusses the term "jihad" and how it is commonly misunderstood to mean only "holy war". The document explains that in the Quran, jihad is used in different contexts and can refer to any struggle or effort exerted in the cause of God, which may or may not include fighting. Some examples provided show jihad referring to parents' efforts to change their children's beliefs and striving against those who deny the truth with the message of truth. The document aims to clarify that jihad does not have an exclusive meaning of holy war or fighting as assumed by some.
This document discusses the struggle of faith and living according to religious ideals in modern society. It argues that faith is tested by issues like poverty, unemployment, exploitation, and drug addiction that require continuous struggle and effort. Modern jihad involves social and political action to ensure rights and change systems that perpetuate injustice. Belief must be accompanied by good works and mobilizing against issues like misery through honesty, generosity, social reform, and fighting injustice.
The chapter discusses two main views of achieving peace in Islam - the classical Sunni view and the Shia/reformist view. According to Kelsay's analysis, the Sunni view sees peace being achieved through either avoiding conflict via compromise or establishing social order through force. The Shia/reformist view believes force should only be used defensively until the return of the 12th Imam, who will rightfully establish order. Kelsay appears to take a biased view in favor of the Sunni perspective and against the Shia/reformist view.
LAND USE LAND COVER AND NDVI OF MIRZAPUR DISTRICT, UPRAHUL
This Dissertation explores the particular circumstances of Mirzapur, a region located in the
core of India. Mirzapur, with its varied terrains and abundant biodiversity, offers an optimal
environment for investigating the changes in vegetation cover dynamics. Our study utilizes
advanced technologies such as GIS (Geographic Information Systems) and Remote sensing to
analyze the transformations that have taken place over the course of a decade.
The complex relationship between human activities and the environment has been the focus
of extensive research and worry. As the global community grapples with swift urbanization,
population expansion, and economic progress, the effects on natural ecosystems are becoming
more evident. A crucial element of this impact is the alteration of vegetation cover, which plays a
significant role in maintaining the ecological equilibrium of our planet.Land serves as the foundation for all human activities and provides the necessary materials for
these activities. As the most crucial natural resource, its utilization by humans results in different
'Land uses,' which are determined by both human activities and the physical characteristics of the
land.
The utilization of land is impacted by human needs and environmental factors. In countries
like India, rapid population growth and the emphasis on extensive resource exploitation can lead
to significant land degradation, adversely affecting the region's land cover.
Therefore, human intervention has significantly influenced land use patterns over many
centuries, evolving its structure over time and space. In the present era, these changes have
accelerated due to factors such as agriculture and urbanization. Information regarding land use and
cover is essential for various planning and management tasks related to the Earth's surface,
providing crucial environmental data for scientific, resource management, policy purposes, and
diverse human activities.
Accurate understanding of land use and cover is imperative for the development planning
of any area. Consequently, a wide range of professionals, including earth system scientists, land
and water managers, and urban planners, are interested in obtaining data on land use and cover
changes, conversion trends, and other related patterns. The spatial dimensions of land use and
cover support policymakers and scientists in making well-informed decisions, as alterations in
these patterns indicate shifts in economic and social conditions. Monitoring such changes with the
help of Advanced technologies like Remote Sensing and Geographic Information Systems is
crucial for coordinated efforts across different administrative levels. Advanced technologies like
Remote Sensing and Geographic Information Systems
9
Changes in vegetation cover refer to variations in the distribution, composition, and overall
structure of plant communities across different temporal and spatial scales. These changes can
occur natural.
How to Setup Warehouse & Location in Odoo 17 InventoryCeline George
In this slide, we'll explore how to set up warehouses and locations in Odoo 17 Inventory. This will help us manage our stock effectively, track inventory levels, and streamline warehouse operations.
Main Java[All of the Base Concepts}.docxadhitya5119
This is part 1 of my Java Learning Journey. This Contains Custom methods, classes, constructors, packages, multithreading , try- catch block, finally block and more.
ISO/IEC 27001, ISO/IEC 42001, and GDPR: Best Practices for Implementation and...PECB
Denis is a dynamic and results-driven Chief Information Officer (CIO) with a distinguished career spanning information systems analysis and technical project management. With a proven track record of spearheading the design and delivery of cutting-edge Information Management solutions, he has consistently elevated business operations, streamlined reporting functions, and maximized process efficiency.
Certified as an ISO/IEC 27001: Information Security Management Systems (ISMS) Lead Implementer, Data Protection Officer, and Cyber Risks Analyst, Denis brings a heightened focus on data security, privacy, and cyber resilience to every endeavor.
His expertise extends across a diverse spectrum of reporting, database, and web development applications, underpinned by an exceptional grasp of data storage and virtualization technologies. His proficiency in application testing, database administration, and data cleansing ensures seamless execution of complex projects.
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Throughout his career, he has taken on multifaceted roles, from leading technical project management teams to owning solutions that drive operational excellence. His conscientious and proactive approach is unwavering, whether he is working independently or collaboratively within a team. His ability to connect with colleagues on a personal level underscores his commitment to fostering a harmonious and productive workplace environment.
Date: May 29, 2024
Tags: Information Security, ISO/IEC 27001, ISO/IEC 42001, Artificial Intelligence, GDPR
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How to Manage Your Lost Opportunities in Odoo 17 CRMCeline George
Odoo 17 CRM allows us to track why we lose sales opportunities with "Lost Reasons." This helps analyze our sales process and identify areas for improvement. Here's how to configure lost reasons in Odoo 17 CRM
Exploiting Artificial Intelligence for Empowering Researchers and Faculty, In...Dr. Vinod Kumar Kanvaria
Exploiting Artificial Intelligence for Empowering Researchers and Faculty,
International FDP on Fundamentals of Research in Social Sciences
at Integral University, Lucknow, 06.06.2024
By Dr. Vinod Kumar Kanvaria
How to Build a Module in Odoo 17 Using the Scaffold MethodCeline George
Odoo provides an option for creating a module by using a single line command. By using this command the user can make a whole structure of a module. It is very easy for a beginner to make a module. There is no need to make each file manually. This slide will show how to create a module using the scaffold method.
2. Jihad - Meaning
Jihad is an Arabic word which literally means:
“striving or struggling, especially
with a praiseworthy aim”
It therefore means any effort to make personal and social
life to conform with Allah's guidance, such as struggle
against one's evil inclinations, spreading message of Islam,
or efforts toward the moral betterment of the ummah.
3. • Association with concept with “War”
• The reason why Jihad is most frequently associated with war is
that in Islamic history, the word has been used for fights
undertaken by Muslims in self defence when wars were waged
against them by the idolaters for harming them only because
of their faith.
• Modernist Islamic scholars generally equate military jihad with
defensive warfare by the state and not at an individual level.
Neither the concept of Jihad means starting a war, unless it is
waged against an Islamic country.
Jihad
4. With respect to war, Allah says in the Holy Quran:
“To those against whom war is made, permission is
given (to fight), because they are wronged; and verily,
Allah is most powerful for their aid; (They are) those
who have been expelled from their homes in defiance
of right, (for no cause) except that they say, “our Lord is
Allah”. Did not Allah check one set of people by means
of another, there would surely have been pulled down
monasteries, churches, synagogues, and mosques, in
which the name of Allah is commemorated in abundant
measure…”
(Chapter 22, Verses 39-40)
Jihad – QuranicMeaning
5. The word jihad appears frequently in the Quran with and
without military connotations, often in the idiomatic
expression, such as:
“Striving in the path of Allah”
In another verse in the Holy Quran, Allah says:
“And those who perform jihad for Us, We shall
certainly guide them in Our ways, and God is surely
with the doers of good”
(Quran 39:69)
Jihad – QuranicMeaning
6. The Holy Prophet (PBUH) said to his companions when they
returned from war:
“You have returned from the inferior jihad to the greater
jihad.”
The concept is actually derived from the root jhd whose
primary meaning is to strive or to exert oneself. It therefore
means that the greater Jihad is the fight with one’s own self
whilst the lesser form of Jihad is the active warfare, which is
allowed only in self defence and dire circumstances.
Jihad –Explainedin Hadith
7. Elaborating the significance of “Jihad with sword” or “Jihad bil-
saif” the Holy Prophet (PBUH) developed an elaborate set of
rules pertaining to war including following stringent conditions:
- Not to start the War;
- Not to attack unannounced;
- Not to attack at night;
- Not to harm those who are not actively engaged in combat;
- Not to harm those who surrender;
- Not to damage standing crops or trees;
- Not to harm women, children and elderly, even animals;
- Not to damage water wells and resources.
Jihad –Explainedin Hadith
8. Where the concept of war came in?
The Arabic term jihad, usually translated into European
languages as “holy war”, more on the basis of its juridical usage
in history rather than on its much broader universal meaning in
the Quran and the Hadith
Reasons of this wrong association:
Its translation into holy war combined with the misconception
and misunderstanding of Islam in the West has helped to eclipse
its inner and spiritual significance and to distort its real
connotation and meaning.
Jihad –Is it only a Holy War?
9. The recent distortions and even total reversal of the meaning
of jihad as understood over the ages by Muslims have made it
more difficult than ever before to gain insight into this key
religious and spiritual concept.
To understand the spiritual significance of jihad and its wide
application to nearly every aspect of human life as understood
by Islam, it is necessary to remember that Islam bases itself
upon the idea of establishing equilibrium within the being of
man as well as in the human society where he functions and
fulfills the goals of his earthly life.
Jihad –HistoricalPerspective
10. Greater Jihad
• The phrase internal Jihad or greater Jihad refers to the efforts
of a Muslim to spend his life in a manner advised by Allah
almighty and explained by the Holy Prophet (PBUH), and to
spread Muslim faith.
Inferior Jihad
• Inferior Jihad is participation in armed struggle for the sake of
Islam in self defence only when war is waged by disbelievers
against Muslims only due to their faith.
Jihad –Conclusions