By Meir Hatina
The Islamic resurgence nowa days has bought huge remedy in scholarly literature. so much of this literature, even if, bargains with the concept that of jihad and disputes among radicals and their competitors over theological and political concerns, and much much less with martyrdom and dying. in addition, experiences that do handle the problem of martyrdom concentration commonly on "suicide" assaults - a phenomenon of the past due 20th century and onward - with out sufficiently putting them inside a old standpoint or utilizing an integrative method of light up their political, social, and symbolic gains. This ebook fills those lacunae through tracing the evolving Islamic perceptions of martyrdom, its political and symbolic services, and its use of prior legacies in either Sunni and Shi'i milieus, with comparative references to Judaism, Christianity, and different non-Islamic domain names. according to wide-ranging basic assets, besides ancient and sociological literature, the examine presents an in-depth research of contemporary Islamic martyrdom and its quite a few interpretations whereas additionally comparing the ancient realities during which such interpretations have been molded and debated, positing martyrdom as an important portion of modern id politics and tool struggles.
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Additional resources for Martyrdom in Modern Islam: Piety, Power, and Politics
1 Moreover, in contrast to Christianity and Judaism, Islam sanctiﬁed martyrdom in the battle against inﬁdels. It had none of the tenacious passivism of early Christianity. Instead of metaphorical soldiers of God, it called for actual soldiers who bore arms and used them. ), Witnesses to Faith? pp. 15–31. Bonner, Jihad in Islamic History, p. 76. See also Cook, Martyrdom in Islam, pp. ), Sacriﬁcing the Self: Perspectives on Martyrdom and Religion (Oxford: Oxford University Press, 2002), pp. 78–80.
311–312. 30 Martyrdom in Modern Islam century. Sermons about martyrs were a main means of re-contextualization to the present and future. Historical accuracy was not the primary interest of the audience listening to the sermons, nor were eulogies, but rather adherence to the belief in the very act of sacriﬁce. The historical core was blended with hagiography, which sought to present the martyr as both holy and human, whose behavior embodied the highest Christian virtues. History was turned into hagiography adorned with stylistic elements and quotations from holy texts.
236–237. Although jihad as armed combat, which is the main focus of this work, became prominent in judicial literature, it constitutes only one of multiple meanings of the term jihad, which literally means “struggle” or “striving” and includes a wide range of nonviolent activities to fulﬁll God’s will and precepts. This also applies to the Qurpanic phrase al-jihad ﬁ sabil Allah (striving in the path of God). The word jihad thus has a much wider semantic content than the word qital (ﬁghting). Berenbaum and Firestone, “The Theology of Martyrdom,” pp.