32
then the Muslims living in that particular time period would have to follow the sunnah of Prophet
Muhammad in order to re-establish it.
21
Jonah Blank 78.6 (1999), “Kashmir: Fundamentalism Take Root,”
Foreign Affairs, pp. 36-53.
22
The Taliban Islamic Movement at best represents an exception to the jihadist paradigm in the sense
that while they did establish an Islamic polity via an armed struggle but their ascension to power has
been more as a result of the chaos that has marred Afghanistan since the beginning of the Islamic
insurgency against the communist take-over in 1978. For a detailed account on the Taliban see Ahmed
Rashid (2001),
Taliban: Militant Islam, Oil, and Fundamentalism in Central Asia (New Haven, CT: Yale
University Press).
23
For a comprehensive narrative on the various Islamic groups please see Olivier Roy (1994),
The Failure
of Political Islam (Cambridge, MA: Harvard University Press).
24
For a full treatment of this typology please refer to this author’s paper
The Diverse Nature of the Global
Islamic Movement.
25
Emmanuel Sivan (1985), Radical
Islam: Medieval Theology and Modern Politics (New Haven, CT: Yale
University Press).
26
Martha Finnemore (1996),
National Interests in an International Society (Ithaca , NY: Cornell
University Press), pp- 1-33
27
For an exposition on the issue of literal interpretations of the Qur’an and Sunnah, see Khaled Abou El
Fadel (1997),
The Authoritative and the Authoritarian in Islamic Discourses: A Contemporary Case Study
(Austin, TX: Dar Al-Taiba).
28
The term ‘jihadi manhaj’ is the popular amongst Islamists circles.
29
Quintan Wiktorowicz (32, no. 2, May 2000), “The Salafi Movement in Jordan,”
International Journal of
Middle East Studies, pp. 219-37.
30
The expression ‘Neo-Jahiliyyah’ is explained by this author in his paper
Approaches to Islamic
Governance: A Case Comparison between Sayyid Qutb’s “Milestones” & Muhammad Sa’id Al-Ashmawy’s
“Islam & the Political Order”.
31
The foremost piece of jihadist literature is Faridah Al-Ghaibah (The neglected Duty) by Abdel Salam Al-
Faraj, which has been translated in Johannes J. G. Jansen (1986),
The Neglected Duty: The Creed of
Sadat’s Assassins & Islamic Resurgence in the Middle East (New York: Macmillan).
32
Ibid (1-33).
33
Fuller, Graham, E. & Lesser, Ian O (1995).
A Sense of Siege: The Geopolitics of Islam & the West,
(Boulder, CO: Westview).
34
Ahmad Moussavi, “The Theory of Vilayat-i-Faqih: Its origins and appearance in Shi’ite Juristic
Literature.” in Mumtaz Ahmad
(ed.) State Politics, and Islam (Indianapolis, IN: American Trust
Publications), pp. 97-113.
35
Bernard Lewis (77.6, 1998), “Usama bin Laden’s Declaration of Jihad.”
Foreign Affairs, pp. 14-19.
36
Ahmet Davutoglu (1994),
Alternate Paradigms: The Impact of Islamic & Western Weltanschauungs on
Political Theory (Lanham, MD: University Press of America).
37
See Omar Bakri Muhammad (1998),
Al-Nidham-ul-Hukm fil Islam Translated by Anjem Choudary, (Al-
Muhajiroun Publications: London, UK).
38
For a detailed discussion please see Hamid Algar (2002),
Wahhabism: A Critical Essay (Oneonta, NY:
Islamic Publications International)
39
Jessica Stern (79.6, 2000), “Pakistan’s Jihad Culture,”
Foreign Affairs, pp. 115-126.
40
This term is borrowed from Quintan Wiktorowicz (2001),
41
TMQ is the abbreviation of the translation of the meaning of the Qur’an.
Convention