By al-Gama'ah al-Islamiyah, Prof. Sherman Jackson
This key manifesto of contemporary Islamist suggestion is now to be had to an English-speaking viewers in an eminently readable translation by way of famous Islamic pupil Sherman A. Jackson. in contrast to different Western and Muslim reviews of violent extremism, this significant paintings emerges from in the move of heart japanese Islamic activism, either difficult and enriching winning notions concerning the function of Islamists in battling the scourge of extremist politics, blind anti-Westernism, and, regrettably, wayward jihad.
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Extra resources for Initiative to Stop the Violence: Sadat’s Assassins and the Renunciation of Political Violence
82 24 Introduction As for the role of religiosity, al-‘Awwa¯ reminds us in her study that the primary motivation behind members’ joining the Gama¯‘ah to begin with was religious conviction. Had it been purely political or economic or even social, there were plenty of other outlets to accommodate such commitments. In the early years, Gama¯‘ah leadership had actually taught members that their violent confrontations were not only consistent with religion but dictated by it. This, in fact, would become a major stumbling block in the months and years following the Initiative.
La¯din, nor to impugn al-Qa¯‘idah’s intentions, nor to downplay America’s negative role in the Muslim world. 110 According to the Gama¯‘ah, al-Qa¯‘idah basically misunderstands jihad on two levels. First, they tend to see it as an end in itself rather than a means to the end of promoting the efficacy of the Faith. While violence, according to the Gama¯‘ah, might play a role in this enterprise, this is a secondary, supportive role rather than a primary one; for, ultimately, violence cannot replace persuasion, the sine qua non of true faith.
Several proofs from the Qur’a¯n and Sunna are adduced in support of this. A typical example is the verse, “They ask you about wine drinking and games of chance. Say, in them is great vice, along with benefits for people; but their vice is greater than their benefit” (2:219). Wine drinking, as is well-known, is outlawed by the religious law, despite the Qur’a¯n’s explicit admission of its marginal benefits. This sets the stage for the major premise of the Gama¯‘ah leadership’s argument, namely, that whenever the application of a rule threatens either to subvert the benefit it was intended to promote or accentuate a harm that it or the law in general was intended to avert, it becomes unlawful to apply that rule.