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1
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Saudi Arabia and Iran: the Battle for Hegemony That the Kingdom Cannot Win

100%
Dorsey J. M.
Przegląd Strategiczny
|
2016
|
issue 9
357-373
EN
Challenged economically, politically, socially, ideologically and geopolitically, Saudi Arabia is confronting the perfect storm. How it weathers the storm will depend on how it handles the two most existential threats it faces: the rivalry with Iran for hegemony in the Middle East and North Africa (a battle it ultimately will lose), and the inevitable restructuring of the increasingly problematic marriage between the House o f Saud and the Wahhabi clergy, proponents of a puritan interpretation o f Islam on whom the ruling Al Saud family rely for their legitimacy.
2

Sufism and Anti-Colonial Violent Resistance Movements: The Qadiriyya and Sanussi Orders in Algeria and Libya

86%
Muedini F.
Open Theology
|
2014
|
vol. 1
|
issue 1
EN
In this article, I examine the role of Sufism (and Sufi leaders) as they relate to anti-colonial political and military resistance movements. Sufism is often viewed as a non-violent and non-political branch of Islam. However, I argue that there are many historical examples to illustrate the presence of anti-colonialist Sufi military movements throughout the “Muslim World,” and I give particular attention to the cases of ‘Abd al-Qadir of the Qadiriyya movement and his anti-colonialist rebellion against France in Algeria in the 1800s, as well as that of Italian colonialism in Libya and the military response by the Sanussi order. Thus, while Sufism clearly has various teachings and principles that could be interpreted to promote non-violence, Sufi political movements have also developed as a response to colonialism and imperialism, and thus, one should not automatically assume a necessary separation from Sufism and notions of military resistance.
3
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European Security – Islamist terrorist network in Bosnia and Herzegovina (original research)

86%
Trifunovic D., Piwowarski J.
Security Dimensions: International & National Studies
|
2021
|
vol. 37(37)
124-170
EN
Radical Islamic ideas, individuals, movements, organizations, but also states that have greatly contributed to the radicalization of the existing Muslim population of the Balkans and Bosnia and Herzegovina are not new. Ever since the Middle Ages, with the aggression and genocide committed by the Ottomans, the ideas of jihad have been present in various forms, especially in environments that interpret Islam as a great world religion in such a radical way. There is a noticeable connection between the bearers of jihadist ideas from World War II until today. This article not only provides a historical analysis of the preconditions for the widespread jihadist network that today produces jihad warriors who threaten the entire world but also provides an authentic overview of the preconditions of this global terrorist network to better understand elements such as this network – it’s functions, how it recruits new terrorists and how it uses the ideology of radical Islamists as a motive for committing serious crimes around the world. The schematic structure of the mujahedeen unit with command staff is shown, as well as the fact that the terrorists welcomed the authorities of Bosnia and Herzegovina who tried to hide their presence and to relativize all the worst crimes committed by the mujahedin.
4
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The legal qualification of the military jihad idea and of the dissemination of other materials facilitating terrorist activities

72%
Pożaroszczyk D.
Przegląd Bezpieczeństwa Wewnętrznego
|
2019
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vol. 11
|
issue 20
353–367
EN
The presented paper presents and analyzes, in the perspective of the fulfilment of the acts codified in penal law, the phenomenon of the promotion of the idea of military jihad by the Islamic terrorist organizations. The circumstances leading to the emergence of the global, Islamic, terrorist organization and the influence of their emergence on internal security have been presented in the introductory part. It has been stated there, that ‒ although in Poland there has been no terrorist attack so far, the people who have ties with terrorist organizations or who are simply interested in terrorist ideology pose serious threat to the domestic security. The strong factor increasing the jeopardy of the terrorist attack, is the presence ‒ mainly in virtual reality, of a myriad of different materials that promote the distortional conception of Islam. Therefore the materials that were publicized by Islamic, radical organization were thoroughly analyzed in this paper. The result of the analysis is the conclusion that the promoting of contents connected to radical Islam implies the commitment of several crimes.
PL
W artykule autor opisuje i analizuje zjawisko propagowania idei zbrojnego dżihadu pod kątem popełnienia czynów zabronionych. We wstępie zostały przedstawione historyczne i społeczne okoliczności, które prowadzą do wykształcenia się globalnych islamskich organizacji terrorystycznych oraz wpływ pojawienia się tych ugrupowań na bezpieczeństwo wewnętrzne państw należących do tzw. cywilizacji zachodniej. Rozważania zawarte w tym fragmencie prowadzą do wniosku, że mimo iż w Polsce nie doszło dotychczas do zamachów terrorystycznych, to niewątpliwie osoby związane z ideologią zbrojnego dżihadu lub te, które się z nią utożsamiają, stanowią duże zagrożenie. Czynnikiem, który w znacznym stopniu zwiększa ryzyko wystąpienia na terytorium RP aktu terrorystycznego motywowanego wypaczonym pojmowaniem islamu, jest obecność, głównie w przestrzeni wirtualnej, licznych materiałów propagujących wojujący islam. Główna część rozważań prowadzonych w artykule jest ukierunkowana na udzielenie odpowiedzi na pytanie, czy w związku z rozpowszechnianiem radykalnych idei islamskich dochodzi do wyczerpania znamion czynów zabronionych, a jeśli tak, to jakich. Odpowiedzi na postawione pytanie pomaga udzielić karnoprawna (dogmatyczna) analiza treści umieszczonych w przekazach związanych z ruchem globalnego dżihadu. Ta analiza prowadzi do wniosku, że w zależności od konkretnej zawartości radykalnych haseł islamskich ich rozpowszechnianie może prowadzić do wyczerpania znamion wielu czynów zabronionych, a ostateczna kwalifikacja prawnokarna zależy również od formy popularyzowania tych materiałów i sposobu ich rozprzestrzeniania.
5
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TRADYCJA ZBROJNEGO DŻIHADU W PÓŁNOCNEJ NIGERII

72%
Brakoniecka S.
Studia nad Bezpieczeństwem
|
2019
|
issue 4
151-162
EN
In the paper I present the tradition of military Jihad in northern Nigeria, proving that it has deeply affected the activities of a terrorist organisation known as Boko Haram. The history of Islamic reform thought in the region has its roots in the 15th century. Moreover, Usman dan Fodio’s Fulani Jihad played crucial role in shaping ideas about Islamic revival in these territories, including the teachings of Muhammad Yusuf, as well as recent military activities of Boko Haram.
PL
W artykule omówiona została tradycja zbrojnego dżihadu w północnej Nigerii. Po uwagach wstępnych zarysowano początki muzułmańskiej myśli reformatorskiej w tym regionie. Zaprezentowano również dziewiętnastowieczny dżihad Usmana dan Fodio oraz zamieszki samozwańczego proroka Maitatsine w Kano w 1980 roku. Na tle tak zarysowanej tradycji dżihadystycznej w północnej Nigerii przedstawiono następnie najnowszą aktywność militarną Boko Haram.
6
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Kwalifikacja prawna propagowania idei zbrojnego dżihadu oraz rozpowszechniania innych materiałów ułatwiających działalność terrorystyczną

72%
Pożaroszczyk D.
Przegląd Bezpieczeństwa Wewnętrznego
|
2019
|
vol. 11
|
issue 20
156-175
PL
W artykule autor opisuje i analizuje zjawisko propagowania idei zbrojnego dżihadu pod kątem popełnienia czynów zabronionych. We wstępie zostały przedstawione historyczne i społeczne okoliczności, które prowadzą do wykształcenia się globalnych islamskich organizacji terrorystycznych oraz wpływ pojawienia się tych ugrupowań na bezpieczeństwo wewnętrzne państw należących do tzw. cywilizacji zachodniej. Rozważania zawarte w tym fragmencie prowadzą do wniosku, że mimo iż w Polsce nie doszło dotychczas do zamachów terrorystycznych, to niewątpliwie osoby związane z ideologią zbrojnego dżihadu lub te, które się z nią utożsamiają, stanowią duże zagrożenie. Czynnikiem, który w znacznym stopniu zwiększa ryzyko wystąpienia na terytorium RP aktu terrorystycznego motywowanego wypaczonym pojmowaniem islamu, jest obecność, głównie w przestrzeni wirtualnej, licznych materiałów propagujących wojujący islam. Główna część rozważań prowadzonych w artykule jest ukierunkowana na udzielenie odpowiedzi na pytanie, czy w związku z rozpowszechnianiem radykalnych idei islamskich dochodzi do wyczerpania znamion czynów zabronionych, a jeśli tak, to jakich. Odpowiedzi na postawione pytanie pomaga udzielić karnoprawna (dogmatyczna) analiza treści umieszczonych w przekazach związanych z ruchem globalnego dżihadu. Ta analiza prowadzi do wniosku, że w zależności od konkretnej zawartości radykalnych haseł islamskich ich rozpowszechnianie może prowadzić do wyczerpania znamion wielu czynów zabronionych, a ostateczna kwalifikacja prawnokarna zależy również od formy popularyzowania tych materiałów i sposobu ich rozprzestrzeniania.
EN
The presented paper presents and analyzes, in the perspective of the fulfilment of the acts codified in penal law, the phenomenon of the promotion of the idea of military jihad by the Islamic terrorist organizations. The circumstances leading to the emergence of the global, Islamic, terrorist organization and the influence of their emergence on internal security have been presented in the introductory part. It has been stated there, that ‒ although in Poland there has been no terrorist attack so far, the people who have ties with terrorist organizations or who are simply interested in terrorist ideology pose serious threat to the domestic security. The strong factor increasing the jeopardy of the terrorist attack, is the presence ‒ mainly in virtual reality, of a myriad of different materials that promote the distortional conception of Islam. Therefore the materials that were publicized by Islamic, radical organization were thoroughly analyzed in this paper. The result of the analysis is the conclusion that the promoting of contents connected to radical Islam implies the commitment of several crimes.
7
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System bezpieczeństwa społecznego w Kalifacie Sokoto

72%
Siwierska E.
Forum Politologiczne
|
2014
|
vol. 16 - Konteksty bezpieczeństwa w Afryce. Problemy globalne, sektorowe, regionalne, lokalne
347-374
EN
The Sokoto Caliphate was the largest and most territorially extensive state in Africa. It was founded by Usman dan Fodio and his companions through Jihad in the early of 1800s. Islam was the basis of governance of the Caliphate. Ethical values, social justice and welfare were the principles of its creation. These principles were stated in the writings of the Jihad leaders. Most scholars agree that its establishment led to rapid economic and commercial development and the society had a high standard of security. Islam as understood by Usman dan Fodio has ever remained a message for the oppressed against the oppressor. The political and social philosophy of the Caliphate was based on Shari’a. However, abandonment of the original ideals by the successors of the founders, corruption and injustices provided the factors of collapse of the Caliphate. This paper seeks to examine the principles of the social security system in the Sokoto Caliphate as reflected in the writings of Usman dan Fodio, his brother Abdullahi and his son Muhammadu Bello.
8
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Muridiyya – a counterweight to Islamic extremism

72%
NDiaye B.
Zeszyty Naukowe Ostrołęckiego Towarzystwa Naukowego
|
2017
|
vol. Zeszyt
|
issue XXXI
469-488
PL
W dzisiejszych czasach w coraz większym stopniu islam staje się źródłem podejrzeń i wrogości, które obserwujemy w wielu społeczeństwach. Wynika to z utrwalonych stereotypów i nieporozumień oraz utożsamiania przedstawicieli tego wyznania z terrorystami, którzy wykorzystują islam, aby usprawiedliwić ideologię przemocy i nietolerancji. Artykuł stanowi próbę analizy odłamu islamu bractwa Muridiyya, który powstał w Senegalu pod koniec XIX wieku. Nauczanie jego założyciela odrzucało wszelką przemoc i opierało się na pracy, modlitwie, nauce oraz pokorze. Tekst zawiera krótki przegląd literatury na temat historii bractwa. Celem artykułu jest odpowiedź na następujące pytania: kim był Szejk Ahmadou Bamba? Na czym polegała jego misja? Co to jest dżihad w jego rozumieniu? Co to jest sufizm? Jakie są zasady Muridiyyi? Jak wyraża się jego przesłanie pokojowe?
EN
Islam has no good press, it has become a growing source of suspicion and hostility in many societies today. This is partly due to stereotypes and misunderstandings, partly associated with various terrorist acts who use Islam to justify the ideology of violence and intolerance. This article is an attempt to analyze the muslim brotherhood Muridiyya, which was founded in Senegal at the end of the 19th century. His founder's teachings reject all violence and rely on work, prayer, learning, and humility. The text provides a brief overview of the literature and answers the following questions: Who was Sheikh Ahmadou Bamba? What was his mission? What is Jihad in his understanding? What is sufism? What are the rules and the peaceful message of Muridiyyi ?
9
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Nobile e ignobile simbolismo islamico nella 'Divina Commedia'

70%
Balducci M. A.
Annales Universitatis Paedagogicae Cracoviensis. Studia Historicolitteraria
|
2020
|
vol. 20
3-30
RU
Within the mysteries of 'The Divine Comedy', it seems that the culture of Muslims is well known to Dante, above all thanks to the mediation of works such as the 'Book of Muhammad’s Ladder '(Kitāb al‑miʿrāj), the 'Travels of Marco Polo' and various writings of friar Riccoldo of Montecroce. Islam is considered a danger, yet it is also admired in Dante’s vision, for its scientific height reached in the Middle Ages. Love is the essential concept of the whole message of Christianity: it is caritas, a universal embrace that includes every aspect of man and harmonizes it. Muhammad, despite his original Christian spiritual formation, according to Dante, did not understand the concept of caritas. Therefore, he deceived others and himself, founding a new creed and a different faith, which is by no means superfluous from a Dantean point of view. Indeed, it is useless and dangerous as a heresy, due to its same nature that generates schism and, precisely, war. It is natural, in this sense, that Muhammad finds himself in hell in the vision of The Divine Comedy, grotesquely oppressed by his guilt of fraud, because he has shared the circle of love (the all­‑encompassing and Trinitarian perfection of Love) with all the hatred of his anger. However, beyond all the Muslim limits of a culture of submission and the doctrine that arises from it, Dante reveals to us in his 'Paradise' a possible salvation also for Islam (apparently damned); and this for a very subtle yet strong way: the mystical way in its perfect sentimental Truth, which is tolerant, fraternal and inclusive.
DE
Within the mysteries of 'The Divine Comedy', it seems that the culture of Muslims is well known to Dante, above all thanks to the mediation of works such as the 'Book of Muhammad’s Ladder' (Kitāb al‑miʿrāj), the 'Travels of Marco Polo' and various writings of friar Riccoldo of Montecroce. Islam is considered a danger, yet it is also admired in Dante’s vision, for its scientific height reached in the Middle Ages. Love is the essential concept of the whole message of Christianity: it is caritas, a universal embrace that includes every aspect of man and harmonizes it. Muhammad, despite his original Christian spiritual formation, according to Dante, did not understand the concept of caritas. Therefore, he deceived others and himself, founding a new creed and a different faith, which is by no means superfluous from a Dantean point of view. Indeed, it is useless and dangerous as a heresy, due to its same nature that generates schism and, precisely, war. It is natural, in this sense, that Muhammad finds himself in hell in the vision of The Divine Comedy, grotesquely oppressed by his guilt of fraud, because he has shared the circle of love (the all­‑encompassing and Trinitarian perfection of Love) with all the hatred of his anger. However, beyond all the Muslim limits of a culture of submission and the doctrine that arises from it, Dante reveals to us in his Paradise a possible salvation also for Islam (apparently damned); and this for a very subtle yet strong way: the mystical way in its perfect sentimental Truth, which is tolerant, fraternal and inclusive.
PL
Rozpatrując zagadki "Boskiej Komedii", można przyjąć, że kultura muzułmańska była dobrze znana Dantemu, przede wszystkim poprzez dzieła takie jak "Księga Drabiny Mahometa", "Podróże Marco Polo" czy prace Riccolda z Montecroce. Islam jest uznawany za zagrożenie, a jednak podziwiany w wizji Dantego. Miłość jest postrzegana jako kluczowy element chrześcijaństwa, jest to caritas i obejmuje ona każdy aspekt życia człowieka, utrzymując go w harmonii. Według Dantego Mahomet nie rozumiał tej koncepcji, dlatego stworzył nowy rodzaj wiary. Zgodnie z wizją "Boskiej Komedii" Mahomet znalazł się w piekle, z poczuciem winy z powodu oszustwa. Z kolei w "Raju" Dante wskazuje, że zbawienie jest możliwe również w islamie, gdzie Prawda jest tolerancyjna, braterska i całkowita.
10
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Holy War and a Place in Paradise? Development of the East Roman Holy War from the 4th until the 11th century

58%
SYVÄNNE I.
Historia i Świat
|
2020
|
issue 9
61-81
EN
The article analyses the development of the holy war in East Rome from its beginning until the 11th century. The article takes the stance that it is meaningless what the official religious doctrine was when the soldiers themselves believed and followed the doctrine of holy war which promised a place in heaven for all fallen soldiers.
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