((this is my biggest fear about getting involved in Syria--alexis))
By the time, the war in Syria has become increasingly, albeit not surprisingly, complicated nexus of different conflicts labeled as the Syrian Civil War. Although the predominant thinking is that the ongoing conflict in Syria is a civil war, it is indeed hard to insist on this perspective. Although there is an organized armed opposition sustainably fighting forces of an acting government; although there is international support to both sides, this war cannot be merely described as civil war or internationalized civil war. One of the reasons behind this confusion is the involvement of foreign – regional or international – non-state actors by the side of government and the opposition alike. Lately the official involvement of Tehrik-e-Taliban Pakistan (TTP) in the Syrian conflict raised important question whether the Syrian Military and the loyal forces are fighting the locally recruited rebels, or transnational radical groupings, or both? Evidently, this war is not solely a struggle for power in Syria, but an incompatibility of interests of various actors; many regional and international actors are playing on the Syrian chessboard and follow distinct interests. However, worth questioning about the factors and interests that motivate the radical groups, such as TTP, join the war in Syria. There are at least two explanations why the so-called jihadists hasten to Syria in order to fulfill their duty. The primary reason is the ideology; there is a motivation based on their own explanation of Islam which is also their ideology and doctrine. Secondly, there are political reasons mainly compressed in the notion of political opportunity.
With the new headquarter of TTP in Syria, the entire notion of revolution against the Syrian government changes. Mohammed Amin, the coordinator of the TTP base in Syria, reported to BBC that this base is to “monitor the jihad in Syria”. The term “Jihad”, which linguistically means to make an effort, is rather problematic to be used because there are hundreds if not thousands of varying interpretations. Moreover, the notion of jihad in the holy Quran is not abridged in a paragraph or a page; indeed, the understanding of the term originally derives from many Quranic Phrases which are written in advanced Arabic that makes it hard to understand and hence subject to different interpretations. Mohammed Sa’id Al-‘Ashmawi (1986), a specialist in comparative and Islamic law, gives an explanation of jihad which does not explain the behavior of the performing jihadists in Syria. He argues that the notion of jihad passed through different stages and changed its meaning accordingly. During the first phase, it stood for making moral effort by enduring discomfort for the sake of Allah (God). Because of certain incidents that occurred during the onset of Islam in the seventh century, Jihad adopted another meaning which incorporates with making financial effort. The former understanding is known as “the big jihad” whereas the second is “the small jihad” meaning that the former is relatively more important. Interestingly, none of the meanings is related to war. Howsoever, as Al-‘Ashmawi continues, the meaning of jihad became more amalgamate with war after the enemies of the new religion declared war to eliminate its followers. In spite of these developments, the urge to combat against the “enemies of Islam” was not absolute; it had its limitations and rules. According to these limitations, jihad can be interpreted as holy war initially when there is aggression against the Muslims. Moreover, a Quranic famous phrase states that God dislike the aggressors. Hence, Al-‘Ashmawi concludes that call for jihad is a call for self-defense against the aggressor and not aggression against the others.
If the most accepted jihad by God is the moral jihad; if the war of jihad is a defensive call to protect the Islam then the call for global jihad against the “west” or governments such as the Syrian is hardly considered as jihad. Indeed, most of the jihadist movements do not adopt this elucidation of jihad in Islam. To read more of the story, click below
http://www.middle-east-online.com
By the time, the war in Syria has become increasingly, albeit not surprisingly, complicated nexus of different conflicts labeled as the Syrian Civil War. Although the predominant thinking is that the ongoing conflict in Syria is a civil war, it is indeed hard to insist on this perspective. Although there is an organized armed opposition sustainably fighting forces of an acting government; although there is international support to both sides, this war cannot be merely described as civil war or internationalized civil war. One of the reasons behind this confusion is the involvement of foreign – regional or international – non-state actors by the side of government and the opposition alike. Lately the official involvement of Tehrik-e-Taliban Pakistan (TTP) in the Syrian conflict raised important question whether the Syrian Military and the loyal forces are fighting the locally recruited rebels, or transnational radical groupings, or both? Evidently, this war is not solely a struggle for power in Syria, but an incompatibility of interests of various actors; many regional and international actors are playing on the Syrian chessboard and follow distinct interests. However, worth questioning about the factors and interests that motivate the radical groups, such as TTP, join the war in Syria. There are at least two explanations why the so-called jihadists hasten to Syria in order to fulfill their duty. The primary reason is the ideology; there is a motivation based on their own explanation of Islam which is also their ideology and doctrine. Secondly, there are political reasons mainly compressed in the notion of political opportunity.
With the new headquarter of TTP in Syria, the entire notion of revolution against the Syrian government changes. Mohammed Amin, the coordinator of the TTP base in Syria, reported to BBC that this base is to “monitor the jihad in Syria”. The term “Jihad”, which linguistically means to make an effort, is rather problematic to be used because there are hundreds if not thousands of varying interpretations. Moreover, the notion of jihad in the holy Quran is not abridged in a paragraph or a page; indeed, the understanding of the term originally derives from many Quranic Phrases which are written in advanced Arabic that makes it hard to understand and hence subject to different interpretations. Mohammed Sa’id Al-‘Ashmawi (1986), a specialist in comparative and Islamic law, gives an explanation of jihad which does not explain the behavior of the performing jihadists in Syria. He argues that the notion of jihad passed through different stages and changed its meaning accordingly. During the first phase, it stood for making moral effort by enduring discomfort for the sake of Allah (God). Because of certain incidents that occurred during the onset of Islam in the seventh century, Jihad adopted another meaning which incorporates with making financial effort. The former understanding is known as “the big jihad” whereas the second is “the small jihad” meaning that the former is relatively more important. Interestingly, none of the meanings is related to war. Howsoever, as Al-‘Ashmawi continues, the meaning of jihad became more amalgamate with war after the enemies of the new religion declared war to eliminate its followers. In spite of these developments, the urge to combat against the “enemies of Islam” was not absolute; it had its limitations and rules. According to these limitations, jihad can be interpreted as holy war initially when there is aggression against the Muslims. Moreover, a Quranic famous phrase states that God dislike the aggressors. Hence, Al-‘Ashmawi concludes that call for jihad is a call for self-defense against the aggressor and not aggression against the others.
If the most accepted jihad by God is the moral jihad; if the war of jihad is a defensive call to protect the Islam then the call for global jihad against the “west” or governments such as the Syrian is hardly considered as jihad. Indeed, most of the jihadist movements do not adopt this elucidation of jihad in Islam. To read more of the story, click below
http://www.middle-east-online.com
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