“Takfiri” Ideology and Violence in light of “The Myth of a Militant Islam” by

Dakake

This paper has been reproduced here from the course assignments of REL 387: Modern Reform Movements in the Muslim World with Prof. Zakariya Wright on November 14, 2023 at Northwestern University.

The essay titled “The Myth of a Militant Islam” by David Dakake discusses the concept of jihad in Islam, emphasizing its multifaceted nature beyond just military warfare. Dakake argues against the misinterpretation of jihad as solely militant and highlights the dual aspects of jihad: an “outward pole” involving physical fighting and an “inward pole” involving the struggle against personal desires and passions (Dakake, 2009, p. 3). Dakake’s arguments pivot around countering misinterpretations that endorse takfiri ideology and violence while providing insights into modernity’s influence within their contexts.

Central to Dakake’s argument is the debunking of the myth that Islam inherently advocates militant actions against non-Muslims. He meticulously dissects Quranic verses used to rationalize violence and contextualizes them within historical, interpretative, and ethical frameworks. By emphasizing the dual aspects of jihad, Dakake challenges its misinterpretation as solely militant warfare or as a spiritual endeavor — both stemming from the marginal point of view of modernism.

The author argues that the Quranic injunction to “perform jihad against the unbelievers” does not imply essential militancy against Jews and Christians. Commentary from al-Tabari and Ibn Kathir is cited to highlight a perceived difference between jihad against hypocrites, which is described as verbal, and jihad against unbelievers, which is associated with the sword. However, the author contends that this interpretation should be nuanced by examining how the Quran defines unbelievers. The Quranic verses related to the People of the Book (e.g., 98:1, 98:6, 5:78, 2:105, 3:113–5) are discussed to demonstrate a subtle perspective that does not condemn all non-Muslims outright (Dakake, 2009).

Dakake refutes the notion of Islam spreading through conquest, asserting that its peaceful dissemination is rooted in Qur’anic principles. Central to this is verse 2:256, emphasizing 3 religious non-compulsion (Dakake, 2009). Examining accounts from sources like al-Tabari, Ibn Kathir, and Baladhuri, he highlights instances where Muslim forces protected the rights and places of worship of the People of the Book during conquests, reflecting the early Muslims’ approach to those who submitted to Islamic political authority, as evident in the payment of the jizya (poll-tax). Dakake highlights early treaties, such as the Constitution of Medina, where Muslims and ahl al-kitab formed a community and fought together. Additionally, historical accounts show Christians participating in jihad alongside Muslim armies. The author contends that theological scrutiny played a minimal role, emphasizing the broad categorization of People of the Book under the umbrella of “faith” during the early jihad (Dakake, 2009, p. 22). He emphasizes that historical military jihad in Islam was political, directed against those who opposed, threatened, or endangered the political authority of Islam or prevented its propagation, rather than against people based solely on their religious beliefs. The ultimate goal was to establish a social order where the freedom to practice religious worship was guaranteed for Muslims and the People of the Book, reflecting a political rather than an anti-unbeliever objective.

In contrast, the text criticizes contemporary fundamentalists interpretations of jihad who manipulate Quranic verses, particularly 9:5, 9:36, 2:193, 4:75, 3:139, 4:89, and 9:38, to justify indiscriminate violence against civilians, including Americans and their allies (Dakake, 2009). It highlights how these interpretations deviate from traditional Islamic teachings and contexts. The text underscores that fundamentalists’ claims advocating for the killing of civilians, women, and children blatantly contradict Islamic principles of warfare, as established by the Prophet Muhammad and early Muslim scholars. It clarifies that these Quranic verses were often revealed 4 in specific historical contexts, addressing particular situations such as the defense of persecuted Muslims in Mecca or battles against polytheists of the Arabian peninsula.

Takfiri ideology, denoted as fundamentalism in the essay, signifies a deviation from the traditional Islamic teachings and context. Dakake vehemently opposes the misinterpretations and manipulations of Quranic verses propagated by contemporary fundamentalists to justify acts of violence against civilians. He highlights the discrepancies between the fundamentalists’ interpretations and the ethical teachings of Islam, quoting early Muslim scholars to underscore the contextual limitations and ethical considerations imposed on Muslims while engaging with non-Muslims. However, Dakake’s attempt to designate the People of the Book as believers to justify the thesis of his essay seemed unnecessary, far-fetched, and trapped in the very idea of modernity he tried to critique (Dakake, 2009, pp. 12–13). The exegesis of the verse (3:113) he used and other verses in the same chapter (3:199) expound the issue.

The essay underscores the importance of engaging with Islamic tradition and history to comprehend the essence of Islam and its propositions in contrast to Western notions of modernity. It challenges the reactionary approach some factions adopt, countering modernity with an anti-modern stance without truly understanding the depth and richness of Islamic teachings. There is a call in the essay for a reconnection with Islamic traditions, as Islam is neither the reflection nor the antithesis of liberal modernity. It offers an entirely different proposition emphasizing the need to derive and revive Islamic propositions from within the turas (tradition), i.e., ilm (knowledge) and fahm (perception) received through scholarly chains rather than merely reacting to Western ideologies.

References

Dakake, D. (2009). The myth of a militant Islam. In J. E. B. Lumbard (Ed.), Islam, Fundamentalism, and the Betrayal of Tradition: Essays by Western Muslim Scholars (pp. 3–38). World Wisdom