In this changing world, a massive, mutative, asymmetrical and Islamized terrorism has gradually been implanted: the radical Islamist threat, illustrated notably by the Al-Qaeda nebula, figurehead of Jihadism and today rivaled by African groups recently created such as Boko Haram (Pérouse de Montclos, 2012 ; Guibaud 2014 ; Kongou, 2014 ; Saibou, 2014 ; Pommerolle, 2015).This transnational phenomenon henceforth at the heart of socio-political life of Cameroon is challenging in many ways. Our analysis focuses on this new belligerent dynamics which is linked to the sovereignty of states and to the international political games. This will help us understand the variations of a flap of assaults perpetrated by this Islamic sect. Through an analysis of the actors and their instruments, this paper highlights the paradigm of international policy making. ; Dans ce monde en mutation, un terrorisme massif, mutant, asymétrique et islamisé a pris progressivement racine : la menace islamiste radicale, illustrée notamment par la nébuleuse Al-Qaida, figure de proue du Djihadisme est aujourd'hui concurrencée par des groupes africains de création récente à l'instar de Boko Haram (Pérouse de Montclos, 2012 ; Guibbaud 2014 ; Koungou, 2014 ; Saibou, 2014 ; Pommerolle, 2015). Ce phénomène transnational désormais au cœur de la vie socio-politique camerounaise et nigériane interpelle à plus d'un titre. Cette nouvelle dynamique belliciste, objet d'une action publique multi-niveaux analyse les déclinaisons d'un pan des assauts de cette secte islamiste. (Apard, 2015 : 135). Cette étude interroge tour à tour, l'imbrication d'acteurs multiples aux registres différents qui participent à la mise en œuvre de cette action publique spécifique et les instruments de cette dynamique multi-niveaux et asymétrique au Cameroun et au Nigéria.
The article of record as published may be found at http://dx.doi.org/10.5840/jrv2019112265 ; Islamists in civil wars often prioritize their factional conflicts above the collective goals of their movements. They end up fighting and killing each other despite having mutual state adversaries and shared normative commitments. This reality raises an intriguing puzzle. How can Islamists justify fratricidal practices given the ubiquity of Quranic scripture and prophetic traditions that prevail upon them to unite and refrain from infighting. This article explores two religious narratives that rationalize violent infighting between Islamist factions. The Victorious Sect narrative depicts rival Islamist factions as insufficiently Islamic by harboring political pluralism and nationalism in their ideological platforms. These deviations from orthodoxy are proof of their ineligibility to lead the Islamist movement. The other narrative depicts rival factions as modern day Kharijites or Muslim extremists that must be repelled and driven out of the Islamist movement because they undermine its legitimacy. Although these narratives do not necessarily drive factional struggles for power, they are important because they rationalize and publicly justify the highly controversial act of Islamists killing one another in their quest for movement supremacy.
The subject of halal slaughtering is one of the most widely discussed issues of animal cruelty and animal welfare in the public sphere. The discrepancy in understanding the contemporary and religious laws pertaining to animal slaughtering does not fully publicize to Islamic and Muslim majority countries especially with respect to interpreting the use of stunning in animals. The electrical stunning is the cheapest, easiest, safest, and most suitable method for slaughtering that is widespread and developed. However, stunning on head of poultry before being slaughtered is a controversial aspect among the Islamic sects due to regulations of the European Union and some other countries. The current review highlights the instructions of halal slaughtering, legal legislation, and the effect of this global practice on poultry welfare and the quality of produced meat. ; Ubój halal jest jednym z szerzej dyskutowanych w przestrzeni publicznej zagadnień dotyczących okrucieństwa wobec zwierząt i dobrostanu zwierząt. W krajach islamskich i w krajach o większości muzułmańskiej rozbieżności w interpretowaniu współczesnego prawa stanowionego i prawa religijnego dotyczącego uboju zwierząt nie są dostrzegane, szczególnie w odniesieniu do interpretacji zapisów dotyczących ogłuszania zwierząt. Ogłuszanie elektryczne jest najtańszą, najprostszą, najbezpieczniejszą i najodpowiedniejszą metodą uboju, która została opracowana i jest szeroko rozpowszechniona. Jednakże ogłuszanie drobiu przez porażenie głowy ptaka przed ubojem budzi wśród sekt islamskich kontrowersje ze względu na regulacje Unii Europejskiej i niektórych innych krajów. W niniejszym opracowaniu zwrócono uwagę na instrukcje dokonywania uboju halal, odpowiednie ustawodawstwo oraz wpływ tej szeroko stosowanej praktyki na dobrostan drobiu i jakość produkowanego mięsa.
Yemen is a country with a long history of world civilization, both before and after the emergence of Islam. For the pre-Islamic period, the Qur'ān has talked about various tribes living in Yemen, such as the 'Ad and the Saba' people. In the Islamic period, many Yemeni people played an important role in spreading Islam to various parts of the world. This article discusses the situation of Yemen in the 18th and 19th centuries, when massive turmoil occurred in the society. In terms of politics, Yemen was surrounded by a growing number of dynasties, such as the Ottoman dynasty of Turkey which belonged to the Sunni sect, the Safavid dynasty of Iran which belonged to the Shi'a sect, and the emergence of the Wahhabi movement in the Hejaz. At that time, Islamic states were being colonized by western countries, such as Egypt which was controlled by the French. Such conditions led to political turmoil in Yemen. In religious sense, there were various sects claiming truth one another in Yemen, among them were the Zaydi Shia and the Ismaili Shia. This caused hostilities among Muslim people at that time in Yemen. Keeping in view the social aspect, there was a social gap which led to feuding among the various social components in Yemen. The people of Sana'a city and its administration frequently went through unstable situations; moreover, wars among tribes for material purposes also occurred.
The halal meat industry is today a reality in many regions of the world, including the European Union. The main religious laws in the area of halal meat production were legislated in ancient times and may be unchangeable due to their sanctity perceived by faithful Muslims, while the modern technology used in the meat industry is constantly evolving and being updated. The objective of this study is to highlight the points of controversy between the principles of halal and the technological means currently used in the meat industry. Modern slaughter practices, including animal fasting prior to slaughter, animal body position, the location of the incision during slaughter, stunning and mechanical slaughter, are reviewed. The purpose of preslaughter feed availability according to halal criteria could be to ensure greater welfare for animals, though feed withdrawal is necessary today. Although there is no clear unified opinion among the Islamic sects, reversible stunning of animals is generally accepted. A neck cut at a higher position than the conventional low cut in cattle may reduce the compromise in welfare (the onset of unconsciousness), minimise false aneurysm and be compatible with halal criteria. This study may contribute towards consideration being given to technology that is not in conflict with the religious legislation, while at the same time meeting the requirements of the modern meat industry.
It is known that intellectual trends revolve around the basic Association is the axis that make up all their views and perceptions and ideas. These currents exceeding four forms: - either a national trend to make national issue is altered or a national trend to make the national question or modified stream socialist make the issue of caste case or make religious stream of the religious issue axis views and perceptions. Iraqi Islamic Party from the recent trend, it is Islamist political stream its members who belong to the Sunni sect, if not all belonging to him from this community. However, the rules of procedure nor shall it preclude affiliation other denominations him but did not actually prove it and it is a religious party Sunni politician, adopted approach of the Muslim Brotherhood, which was founded by Sheikh Hassan al-Banna in 1928 in Egypt and then spread to the rest of the Arab countries and Islamic countries, has become so After that a global organization with branches in most of the Arab and Islamic countries, and the Iraqi Islamic Party is declared branch in Iraq, which was adopted from the political process his slogan. Islamic Party permission is one of the branches of this group, if not its political wing in return for the military wing of the group (the Islamic Resistance national in Iraq) and in accordance with this every researcher on the same highlight placed the party through the study of the organization and the ideas and attitudes to find the appropriate answer to the questions raised about the nature of the subject under study and these questions are when Iraqi Islamic Party began his political activity in Iraq? Does he was exercising his political overt or covert manner? What is the nature of the organizational structure of this party? What is the political project before? What is the most important political positions towards the most important issues related to the interests of the Iraqi state and the Iraqi people?, Try this search verification of the hypothesis that "the Iraqi Islamic Party, was found at the beginning of the matter in a confidential manner and through associations and cultural forums and Islamic then began his public after awarded government Abdulkareem Qasim holiday in practice his public in 1960, "It has been found that party a direct result of the disadvantages of the Iraqi political system at the time and as a result of the repercussions of internal and external all to contribute to the establishment in Iraq has necessitated this study to adopt the historical method and structural analytical Therefore enrolled Find four demands addressed first historical roots of the Iraqi Islamic Party, and take the second requirement study in the rules of procedure and the organizational structure and the third demand dealt with the political project of the Islamic Party The fourth requirement handled the most important political positions of the Iraqi Islamic Party and the evidence Conclusion research summary and conclusions reached by the researcher . By following us march Islamic Party turned out he was working in a confidential manner in Iraq in 1960 as passed officially by the Court of Cassation after rejecting the Interior Ministry initially giving consent to the exercise of his political activity in public, it was the party exercised its activity through gatherings cultural and Islamic , but was soon arrested the leadership of the party and thrown in jail on a warrant criticized the government and the Iraqi regime then led by Abdul Karim Qasim, was frozen party activity in public and left many of its members abroad and exercised their political from there, and after the fall at the hands of American occupiers on 9/4/2003 start his political activism and public consultation with the political parties and movements that have emerged in the Iraqi arena and put his political and clearly between fixed and specific approval of the most important issues that are relevant to the interests of the Iraqi people and the need to re-structure of the state of Iraq and rebuild what has been destroyed by war. But according to our perception of the private, that the Iraqi Islamic Party, has been subjected to a smear campaign by the secular parties aim of the party's political miscarriage in order to achieve this gain political parties and guaranteeing them the public support at the expense of the party that was hugely popular, especially among the sons of the year. The process of defamation political Islamic Party, led by some leaders of secular parties Sunni, so criticized the party as a result of his agreement to enter into a governing council and participation in the interim government, as well as entering the party as an intermediary between the American occupation forces and among the inhabitants of Fallujah in the battle of Fallujah First On 04.12.2004 As a result This campaign indiscriminate been some party headquarters to attack by some armed factions backed by some political parties, and this Maavkd party some of the earlier gains in the crowd great he enjoyed as hamstrung by some leaders advocacy that stretched her hands treachery result of the policy of disinformation that tarnished Image Islamic Party, which was reflected this on the results of the party in the parliamentary elections in 2010 by winning six seats only and this significant decline compared to its findings earlier this push the party to carry out activities advocacy to clarify its position of all the accusations thrown at him and he dismissed some leaders utilitarian that were trying behind the positions do not operate according to the principles which the party pursued
One of the most important points about the holy Qur`an is its «revelation». The revelation of the Qur`an meaning that the words of the Qur`an, and also the meaning of them, were revealed to the Prophet (s) by the Lord. The authenticity of the revelation of the Qur`an is accepted by various Islamic sects. But a number of orientalists have scrutinized this fundamental Islamic belief with a negative and dubious attitude since long time ago. They believe that the verses of the Qur'an are a non-revelatory text which originated from the books of the previous religions, culture, customs and traditions of the "Jahiliyya" . «William Federer», the contemporary American author and historian, like many previous orientalists, has not accepted the authenticity and revelation of the Qur`an. The present study, by a descriptive-analytic method, discusses the various aspects of Federer`s claim. According to Federer, the similarity of the provisions of the verses of the holy Qur`an and the holy texts of other religions indicates the adaptation of the Qur`an from those texts. It is obvious that the similarity between two texts does not necessarily mean the adaptation of the latter text from prior text, especially if the latter text is excellent, and beyond of the incompetency of the prior text. The result of this research shows that, contrary to Federer`s claim, the adaptation of the Qur`an from any internal and external sources is unreasonable and dismissed. The result of this research has clear usage in the field of Qur`anic studies, orientalism, and also in theological and exegetical discussions.
Indonesia is a diverse country, if not one of the most diverse ones in the world. Due to its geographical fact as the largest archipelago in the world, Indonesia's territory has been inhabited by not less than 1340 different tribes who speak more than 600 local/traditional languages since ancient times. It is also the territory where there were some prominent Hindu-Buddhist ancient kingdoms, such as Srivijaya and Majapahit, in which their existence determined the civilization existing in South East Asia today. Once Islam came into this archipelago, it then quickly became the dominant religion, and this then makes Indonesia the biggest Muslim country in the world without changing its status as a place for people from various religions to live and co-exist with each other. Those all shape the existence of Indonesia today. The world's biggest Muslim country with its inherent diversities that have been existing since long before the establishment of this country. However, such a fact of diversities, especially in the matter of religious life, has been under threat. There have been many cases where the religious minority groups encountered marginalization, discrimination, or even persecutions, in which it happened in the relationship with the Muslims as the dominant religious group. Resistances against the establishments of churches or other worship places of the non-Muslims that is more and more frequent happening in various places in Indonesia, or resistance against non-Muslims to be the governmental leaders, such as what happened during the moment of the provincial election in Jakarta in 2017, are examples of how some Muslims in Indonesia are getting intolerant towards their fellow citizens from different religions. Even worse, such an emerging tendency of intolerance didn't only happen towards non-Muslims, but also towards the minority groups within the Muslims too. The persecution against the members of the Ahmadiyya sect in the village of Cikeusik, province of Banten, in 2011, as well as the one against the Shiites in the town of Sampang, province of East Java, in 2012, which resulted in the deaths of some Ahmadiyya members and the displacement of the whole Shiite community in Sampang, obviously highlighted the condition of how such diseases of intolerance and hatred have been significantly growing among some Muslims in Indonesia towards those who differ. Surely, the problem is not with Islam per se, but instead with how Islam is interpreted, practiced, and used by some people in Indonesia. As such, I argue that this problem derives from the so-called Islamic fundamentalism. It is from this context, the research through this Ph.D. thesis is carried out. Through this research, I investigated how Islamic fundamentalism has been developing in Indonesia since the beginning through historical analysis (Chapter III). From such an investigation, I then investigated and analyzed further the existing legal frameworks in Indonesia regarding how these all have failed in properly dealing with the paradigm of Islamic fundamentalism (Chapter V). Surely, all those works are done after I conducted the necessary elaboration and clarification regarding the concept of Islamic fundamentalism (Chapter II). And since pluralism is the core value embraced in this research that needs to be protected from the threat of Islamic fundamentalism, I also made theoretical elaborations on some principles and approaches under the umbrella of the politics of recognition of difference to protect and advance diversities (Chapter IV). I close this Ph.D. thesis with a chapter (Chapter VI) where I proposed what I argue as the best legal framework possible to combat Islamic fundamentalism as well as to advance diversities in Indonesia as a Muslim majority country. There, I argued that some key principles developed in the Western world are indeed necessary to serve as the fundamental basis for such a legal framework.
The problem of disintegration of the Islamic Ummah a long time ago became the one of the most important for the Islamic world and worldview. The wave of violence in the Near and Middle East sharpened some regional conflicts, which have already taken place before. The paper deals with the roots of this conflict atmosphere in the Early Islamic period. As the tradition affirms, the Prophet Muhammad predicted the Ummah to split in 73 sects. Today there exist in any case not less than 73 different Islamic schools, movements and organizations, which mutually and constantly contest their doctrinal authenticity. Moreover, the activity of quasi- Islamic extremist organisations like the ISIS, which is forbidden inside as well as outside the Russian Federation, is quite remarkable. All these factors demonstrate, that from the academic point of view it is actual to critically research the nature of fragmentation and disintegration of Islamic communities through the prism of prophetic legends. This paper is to consider as an attempt to resolve this multidimensional problem.
<p>So much has been written about the formation and activities of the Boko Haram insurgency since its advent in 2002 as religious fundamentalism. The Islamic sect is a group of "People Committed to the propagation of the Prophet's Teachings and Jihad" opposing western education. Their operations have degenerated into armed conflict, insurgency and terrorism, causing untold devastation and economic loss to some states of the federation. However, their significance in the socio-economic crisis of Borno State has not been adequately reported. This is the lacuna filled by this paper. The study adopted both primary and secondary sources of research instruments. The study discovered that Boko Haram insurgency has crippled markets, business activities and blocked the trade routes in Borno State. About 10,000 Eastern and South western business people fled the state; international business entrepreneurs from Chad, Cameroon and Niger returned to their countries; these affected the State's economic revenue in an unimaginable way, with negative implications on the sustainable development agenda of the United Nations. The Study recommends, among other things, adequate security measures, provision of social support system and care, provision of jobs and social amenities, development of infrastructures, reconciliation among local communities, reduction of poverty, a proactive step by the Federal government on supply of adequate funding, weapons and well-equipped military personnel to put an end to the insurgency in North Eastern Nigeria.</p>
Abstract: The whole world has recognized that child marriage and forced marriage (CFM) are acts that are contrary to human rights and are considered to be gender-based violence. The Australian Government since 2013 through its constitution has criminalized acts of child and forced marriage so that the perpetrators can be subject to criminal penalties. However, this policy did not effectively reduce the effect on CFM cases in Australia. It is proven that from 2017 to 2019 there was an increase in the number of victims of forced marriage and children who were categorized as victims of human trafficking in Australia. The criminal law in the CFM case is considered ineffective because the protective impact is not sustainable. The high rate of forced marriage among Muslim women in Australia is driven by high gender inequality, migration and harmful traditional cultural practices. The Australian Muslim Women's Center for Human Rights (AMWCHR) is a Muslim women's organization that seeks to advance the rights and status of Muslim women in Australia. AMWCHR has multicultural and hybridity characteristics that are not tied to any Islamic sect. This article aims to analyze the role of the AMWCHR in efforts to reduce the rate of child, early and forced marriage for Muslim women, especially in the Australian region with sustainable protection and prevention programs, based on gender equality and the principle of multi-culturalism. Keywords: Australian Government, AMWCHR, Child Early and Forced Marriage, Australian Muslim.
