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Islam and War: A Study in Comparative Ethics

Islam and War: A Study in Comparative Ethics

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Product Info Reviews

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Rating: 4 stars
Summary: Good work, but feeds bias
Review: Kelsay's work is a welcome attempt to discuss seriously not only Islamic thought about "jihad" but also related moral and legal questions concerning irregular warfare, fighting among Muslims themselves, and recent Fundamentalist thought.

Be forewarned, however, of three things which may lead the reader astray. Most obvious is the discussion of Fundamentalists not qualified as Alim (Ulema) to provide authoritative opinion. Further, there is nothing that speaks to how widely accepted such positions are which leaves the reader with his or her own biases to jump to conclusions. Lastly there is a bias from the 'construction' of the work itself because the theory is tested against practice for cases like Saddam but not for any Christians who have been compared for "just war" theory. Perhaps this is because George Bush never directly justified his actions - or the lies and disinformation to get support for the first Gulf War - by any such theory. To that degree the it is misleading, the "comparative ethics" does not hold the feet of the West to the fire at all for contemporary events despite "The Gulf War and Beyond" in the subtitle.

That said, Kelsay has provided a thoughtful and useful work that should be read more widely. It will feed negative bias for the reasons mentioned above but remains not only competent but interesting as well. The comparison of Iran and Iraq positions during their war with each other is a reminder that values matter even when considering bombing cities and treating prisoners. Early attempts to determine the nature and status of irregulars refers to the American Civil War and Southern irregulars. The treatment of the Kuwait invasion is less helpful and is one sided (and would have offered interesting comparative perspective with the Panama invasion shortly before).

Rating: 5 stars
Summary: Understanding Islamic theory of war
Review: This is an essential "read" for understanding classic Islamic theory of warfare as it relates to 9-11. Dr. John Kelsay, Chairman of the Department of Religion at Florida State University, an authority on the ethics of religion and war, wrote this book after observing how Saddam Hussein appropriated Muslim theology in his war with Iran and his invasion of Kuwait with the resulting Gulf War. In less than 150 pages, Kelsay makes an unfamilar subject understandable to the average college student. If this title is not on reading lists for Islam and terrorism, the list is plainly inadequate.

"The territory of Islam is theoretically the territory of peace and justice....By contrast, the territory of war is the epitome of human heedlessness and internal strife; it also constitutes a continual threat to the security of the territory of Islam....The peace of the world cannot be fully secure unless all people come under the protection of an Islamic state." This is the classic Sunni meaning of "jihad"--the struggle to extend the territory of Islam, whether by the tongue, pen, or warfare.

Understanding this doctrine is necessary for Western comprehension of the motivation of militant Muslims in their attacks on both Israel and Western nations. Kelsay discusses the Islamic rules of armed force: just cause, an invitation to become Muslims or pay tribute to the Islamic state, a requirement of right authority in declaring war, and war must be conducted by Islamic values. He demonstrates the parallels between the western theory of "just war" developed by Christianity and the Muslim philosophy of the ethics of warfare, noting that an understanding of culture and history are essential for proper understanding.

Of highest interest to the West, in light of September 11, 2001, is Kelsay's chapter on "Soldiers without portfolio: irregular war in the tradition of Islam." He discusses the status of Islamic rebellion against a legitimate Muslim government and the protection the rebels have under Islamic law. Iran considered the more secular Iraq to be corrupt, an apostasy, forfeiting traditional Moslem protections. This is precisely the problem which faces the more "westernized" Middle Eastern nations such as Egypt and Jordan. Bands of "irregulars" within these countries believe that they must overturn established regimes in order to return justice and true Islamic values to their societies, a "defensive jihad." Palestinians living on the West Bank and Gaza see their activities against Israel as overturning injustice. As a consequence, these "irregulars" have challenged traditional "jihad" and the right of established governments to declare war. Muslim governments which negotiate treaties with "foreign" governments (e.g. Egypt's treaty with Israel) or allow the United States or others to place troops in the Arabian peninsula are "corrupt." The Islamic Jihad's assassination of Egypt's President Sadat, Hamas terrorist attacks on Israeli civilians, and Osama bin Laden's proclamation of "jihad" against the United States become obligations for "proper" Muslims. Because such warfare must be waged against superior forces, Muslim warriors possess "right authority" in using whatever means they have. Classic Sunni Islam theory of war differs from western theory of "just war." Western culture divides people into combatants and noncombatants. For Islam, Kelsay states, "...guilt and innocence had to do with religious and political factors. How does one fit into the scheme of things, as understood from the Muslim point of view?" If women and children are killed in battle, it is not the fault of the Muslim--it is their leaders who are responsible for the death of innocents.

Kelsay clearly explains the challenge that the use of terrorism, directed as it is toward non-combatant civilians, presents to modern Muslim scholars and clerics. They must develop theories on the justification and limitation of warfare that reflect reality rather than the pre-modern Islamic society in which the bin Ladens of the world operate. The "irregulars" have stretched the tradition farther than it can go.

Despite the pleas of both Westerners and Muslims in western nations to "understand" the militant Muslim position and injunctions to change American foreign policy, in the words of John Kelsay, "...listening, understanding, and accommodating are distinct activities."


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