86 Sentences With "jihads" | Random Sentence Generator

Earlier jihads, in Algeria and Bosnia in the 22014s, had taken place on Europe's doorstep.

Afterwards, he lived in Germany and recruited others primarily for the Bosnian and Chechen jihads.

Religious leaders in Algeria, Libya and Palestine waged jihads against their French, Italian and British overlords in the 19th and 20th centuries.

For all the focus this much-feared fifth column has received, many observers remain unsure of where these faceless German jihads are, how they're organized, and, of course, exactly what they have planned.

If we can engage in this global struggle with the same confidence and commitment as the other side engage in their jihads and nationalist hate-mongering and fascistic public gatherings, not with military hardware but with ideas and words, it is not too late.

The Jizya often provided a source of child support for the Muslims to continue their raids and expansion in the form of Jihads.

Dan Fodio's uprising was a major episode of a movement described as the Fula jihads in the seventeenth, eighteenth, and nineteenth centuries. It followed the jihads successfully waged in Futa Bundu, Futa Tooro, and Fouta Djallon between 1650 and 1750, which led to the creation of those three Islamic states. In his turn, the Shehu inspired a number of later West African jihads, including those of Seku Amadu, founder of the Massina Empire, Omar Saidou Tall, founder of the Toucouleur Empire, who married one of dan Fodio's granddaughters, and Modibo Adama, founder of the Adamawa Emirate.

The Torodbe provided leadership for the early jihads in Futa Toro, Futa Bundu and Futa Jallon in the region around the Senegal and Gambia rivers.

Fulani jihad states of Africa, c. 1830 The Fula (or Fulani) jihads (sometimes the Fulani revolution) were a series of jihadist wars that occurred across West Africa during the 18th and 19th centuries led largely by the Muslim Fula people. The jihads and the jihad states came to an end with European colonization. The first uprising inspired by Islam took place in Futa Jalon in 1725, when Fula pastoralists, assisted by Muslim traders, rose against the indigenous chiefdoms still dominated by traditional religion.

The war resulted in the creation of the Sokoto Caliphate, headed by Usman dan Fodio, which became one of the largest states in Africa in the 19th century. His success inspired similar jihads in Western Africa.

18th century Tuareg Islamic scholars, such as Jibril ibn 'Umar, later preached the value of revolutionary jihad. Inspired by these teachings, Ibn 'Umar's student Usman dan Fodio would go on to lead the Fulani jihads and establish the Sokoto Caliphate.

The Torodbe (singular Torodo; also called Turudiyya, Banu Toro) were Muslim clerics who were active in the Western Sudan region of Africa from the 17th century. Their teachings in part inspired the series of jihads that the Fulbe launched at that time.

The Fulbe jihads thus served as the single most important event in the peopling of southern Cameroon. The jihad only served to depopulate Cameroon's north, however. The Fulbe invaders did not set up new settlements. Rather, they used their conquered lands as pasture for their cattle.

An aggressively expansionist polity, it severely weakened the old Bornu Kingdom. Although religion was a motivator for the jihads, it may not have been the principal motivator over time; the Fula intended to produce the captives needed to sell as slaves to gain valuable imports from the coast.

In his writings Breivik states that "the Battle of Vienna in 1683 should be celebrated as the Independence Day for all Western Europeans as it was the beginning of the end for the second Islamic wave of Jihads"."Norway shootings: July 24 as it happened". The Daily Telegraph (London). 24 July 2011.

For almost 1000 years, the Dogon people, an ancient tribe of MaliThe Independent, Caught in the crossfire of Mali’s war (25 January 2013) by Kim Sengupta (retrieved March 14, 2020) had faced religious and ethnic persecution—through jihads by dominant Muslim communities.Griaule, Marcel; Dieterlen, Germaine; (1965). Le mythe cosmologique. Le renard pâle.

Tactica (Italian edition, 1586) The Tactica () is a military treatise written by or on behalf of Byzantine Emperor Leo VI the Wise in c. 895–908Religious service for Byzantine soldiers and the possibility of Martyrdom, c.400 - c.1000, Paul Stephenson: "Just Wars, Holy Wars, and Jihads: Christian, Jewish, and Muslim Encounters and Exchanges", ed.

Kansala, the imperial capital of Kaabu Empire, was annexed by Futa Jallon during the 19th century Fula jihads. However, Kaabu's vast independent kingdoms across Senegambia continued to thrive even after the fall of Kansala; this lasted until total incorporation of the remaining Kingdoms into the British Gambia, Portuguese and French spheres of influence during the Scramble for Africa.

Initial growth of Islam was limited to the rulers and trading elites of Guinea-Bissau. Major expansion of Islam among the mainstream happened in the 18th and 19th centuries, after the invasion by Biafada kingdom, and the waves of Fulani jihads that arrived from the north led by Musa Ibrahim, Ibrahim Sori, El Hadj Umar Tall and Coli Tenguella.

In general however the conditions endured by the Zawaya differed little from those experienced before the war. Although defeated, the war had the result of adding militancy to the Zawaya religious teaching, which in turn spread to neighbouring countries in the Sudan. This philosophy would set in motion and invigorate internal conflicts, helping to spur on the Fula jihads.

The Fula or Fulani jihads, were a series of independent but loosely connected events across West Africa between the late 17th century and European colonization, in which Muslim Fulas took control of various parts of the region. Between 1750 and 1900, one-third to two-thirds of the entire population of the Fulani jihad states consisted of slaves.

Ira Lapidus, a professor of Middle Eastern and Islamic History, states that the early-19th-century Senegambian fighters "swept through Senegambia burning villages, killing pagans and enslaving their enemies," and were responsible for the conversion of substantial numbers of Wolof to Islam. The West African jihads that involved the Wolof and other ethnic groups started early and often inspired by militant reformers such as those of the 15th century. The assaults of the 18th and 19th century jihads, states Lapidus, paved the way for massive conversions to Islam, yet not a nearly universal conversion. In the late 19th century, as the French colonial forces launched a war against the Wolof kingdoms, the Wolof people resisted the French and triggered the start of near-universal conversion of the Wolof people in Senegambia to Islam.

The Torodbe Mālik Sī launched one of the first of the jihads towards the end of the seventeenth century in Bundu. Mālik Sī was born into a Torodbe family around 1637 near Podor in Futa Toro. He received formal Islamic training in what is now southern Mauritania. He married, and traveled from place to place trying to live by selling amulets.

He discussed the Sufi origins of the jihads of Futa Tooro, Fouta Djallon and Sokoto. Le Chatelier wrote a complete draft of L'islam dans l'Afrique occidentale in 1888, which was finally published in 1899. The book had the pragmatic goal of studying Islam to inform political action. He believed that systematic research into Islam was essential, rather than periodical reports or personal views.

Cherágh Ali was educated exclusively at home. One of his initial educational accomplishments was the acquisition of the languages of Persian, Arabic, English, French, Hebrew, Aramaic, Latin and Greek.Sohail H. Hashmi in Just Wars, Holy Wars, and Jihads: Christian, Jewish, and Muslim Encounters and Exchanges, Oxford University Press (2012), p. 307 Education and study was the most important aspect of Cherágh Ali's life.

Gregg, Emma, Trillo, Richard Rough guide to the Gambia, p 247, Rough Guides, 2003, Mwakikagile, Godfrey, The Gambia and its people, p 11; & Ethnic diversity p 97 The jihads that had affected Tekrur in the 11th century which led to the Serers of Tekrur exodus only affected those Serers living in Tekrur at the time. It did not apply to all Serer people.

Through a series of conflicts, primarily with the Fula-led jihads under Imamate of Futa Jallon, many Mandinka converted to Islam. In contemporary West Africa, the Mandinka are predominantly Muslim, with a few regions where significant portions of the population are not Muslim, such as Guinea Bissau, where 35 percent of the Mandinka practice Islam, more than 20 percent are Christian, and 15 percent follow traditional beliefs.

For example, many nomadic Fulbe, predominantly Wodaabe fled northern Nigeria when their liberty was curtailed and they were forced to convert to Islam following the jihads instigated by Usman Dan Fodio from Sokoto. Conversion to Islam meant not only changing one's religion but also submitting to rules dealing with every aspect of social, political and cultural life, intrusions with which many nomadic Fulbe were not comfortable.

During the 1670s, they declared jihads on non-Muslims. Several states were formed from these jihadist wars, at Futa Toro, Futa Djallon, Macina, Oualia, and Bundu. The most important of these states was the Sokoto Caliphate or Fulani Empire. In the city of Gobir, Usman dan Fodio (1754–1817) accused the Hausa leadership of practicing an impure version of Islam and of being morally corrupt.

During the 1980s and ’90s, the monarchy and the clerics of Saudi Arabia helped to channel tens of millions of dollars to Sunni jihad fighters in Afghanistan, Bosnia and elsewhere. While apart from the Afghan jihad against the Soviets and perhaps the Taliban jihad, the jihads may not have worked to propagate conservative Islam, and the numbers of their participants was relatively small, they did have considerable impact.

They follow the same style and sophistication as humans, but they are believed to be wiser and with supernatural power. Special people among the Chamba are believed to be able to interact with these ancestral spirits and they are revered by the Chamba people. The Chamba people were one of the targets of Fulani jihads in the 18th and 19th century. They were enslaved, and many migrated south into the mountains.

In his Sketches of Senegal (1853), Abbé Boilat described them as "the most beautiful black people... tall and beautiful posture... who are always well dressed, very strong and independent"Abbé Boilat, Esquisses Sénégalaises, Paris, Karthala, 1984, p.59. During the 19th century muslim marabout jihads in Senegambia, the Serer-Noon resisted being islamized and continued to practice their beliefs to present.M. Th Houtsma. First encyclopaedia of Islam: 1913-1936.

Slaves formed a large portion of the economy, and were traded for horses and salt. In addition, the jihads cemented Islam as the dominant religion in the area. Non-Fulbe peoples were forced to either submit to Fulbe control (and the rule of non-native rulers) or to continue their resistance long after Adama's death. The Fali of the Bénoué Depression led the Fulbe to fortify Garoua, which they called Ribadou-Garoua.

At first, the Yalunka accepted Islam. After the seventeenth century, Islamic theocracies supported by the Fula people began a period of Fula dominance and their version of Islam in the region traditionally occupied by the Yalunka. The Yalunka people, along with the Susu people, then renounced Islam. The Fula people and their leaders, such as Karamokho Alfa and Ibrahima Sori, launched a series of jihads targeted against the Yalunka in the eighteenth century.

In the 19th Century the fula peoples led a series of jihads across sudanic Africa. In Northern Nigeria and the central Sudan, Usuman dan Fodio led the Fula in a bid to overthrow the Hausa Sultanates. By 1803, a new state known as the Sokoto Caliphate had replaced most of the former sultanates that had held sway over the region. The Sokoto Caliphate was under the overall authority of the Commander of the Faithful.

Canyon in the Futa Jallon Karamokho Alfa (born Ibrahima Musa Sambeghu and sometimes called Alfa Ibrahim) (died c. 1751) was a Fula religious leader who led a jihad that created the Imamate of Futa Jallon in what is now Guinea. This was one of the first of the Fulbe jihads that established Muslim states in West Africa. Alfa Ba, Karamoko Alfa's father, formed a coalition of Muslim Fulbe and called for the jihad in 1725, but died before the struggle began.

The largest of the Fulani jihads was led by the scholar Usman dan Fodio and established the Sokoto Caliphate in 1808, stretching across what is now the north of Nigeria. The Fulbe Muslim state of Masina was established to the south of Timbuktu in 1818. Children in the village of Doucky in Futa Jallon in 2005 Karamokho Alfa came to be thought of as a saint. A story is told of a miracle that occurred more than a hundred years after his death.

An additional nine Bosniaks released a video tape saying they were going to fight in Homs, though they also mentioned the jihads in Iraq and Afghanistan. By April 2015, a total of 232 Kosovo Albanians had gone to Syria to fight with Islamist groups, most commonly the IS. Forty of these are from the town of Skenderaj (Srbica), according to Kosovo police reports. By September 2014, a total of 48 ethnic Albanians from several countries were killed fighting in Syria and Iraq.

Shaykh Sulayman Bal (died 1775) was an 18th-century African leader, warrior, and Islamic scholar, from the Futa Toro region in what is today western Mali. In the 1760s and 1770s, Sulayman Bal founded one of the earliest Fulani Jihad States. Inspired by the Jihads of Alfa Ibrahima Nuhu who led the Imamate of Futa Jallon from 1725, Sulayman Bal led a revolt in the Fulani Denyanke kingdom. Aimed at overthrowing the traditional aristocracy, the movement only succeeded after his death.

Cavalry still continued to be relevant in the 19th century. The Caliphate of Sokoto, was West Africa's largest single state during this period, and had its genesis in the many Muslim jihads across the region. Sokoto's core strike force was cavalry, although the bulk of its armies consisted of archers and spearmen. On the flat terrain of the savannahs, this combination did relatively well against indigenous opponents, although deployment in forested regions, and operations against fortifications suffered from the problems of earlier eras.

Some slaves from Senegambia were Muslims while most followed their traditional spiritual practices. Many were likely captives taken in the Islamic jihads that engulfed the region from Futa Djallon to Futa Toro and Futa Bundu (modern Upper Niger River) in the early 18th century. The inland territories of the African continent from which slaves were captured, were enormous. Commentators may have attributed more similarities to slaves taken from among these areas than the Africans recognized among themselves at the time.

Mamby Sidibe (1959), "Les gens de caste ou nyamakala au Soudan français." Notes Africaines, Volume 81 (1959), pages 13-17 The term Nyamakala originally implied any talented people, but as slavery, social differentiation and stratification increased with Islamic religious violence called jihads, and later the colonial rule, their status fell to a lowly level below the nobles and free people. Nyama in the traditional Mandinka society implies "vital force", while Kala connotes "handle". Thus, any type of occupation that handled vital force of nature, were a Nyamakala.

Sokoto Caliphate in the 19th century The largest of the Fulani jihads was led by the Torodbe scholar Usman dan Fodio and established the Sokoto Caliphate in 1808, stretching across what is now the north of Nigeria. Usman dan Fodio, the Shehu, was born into a Torodbe clan in 1754 near Galmi in northern Hausaland. His family were originally Fulbe nomadic cattle herders who had probably come to Hausaland from the west in the fifteenth century. Usman dan Fodio learned the Quran by heart.

The Torodbe originally lived on charity, as shown by sayings such as "the Torodo is a beggar" and "if the calabash did not exist, the Torodo would not survive". The term Torodo is derived from tooraade, meaning "to ask for alms." The Torodbe lived in settled communities and would not follow any caste-based trade such as being fishermen, smiths, weavers or tanners. The jihads launched by the Torodbe leaders were in response to declines in Islamic practices coupled with oppression by the ruling classes.

They resisted an attempted forced conversion to Islam in the early 19th century during the Fulani jihads and subsequent establishment of the Sokoto Caliphate. The Maouri were also subject to colonization by European powers. The Maouri lands were traded between the English and French colonies in West Africa under various treaties between 1890 and 1906. The French were particularly brutal in their administration of their colonies: in 1898 the priestess of Lougou, Sarraounia, resisted an attack by the French Voulet-Chanoine Mission at the Battle of Lougou.

Bamum tradition claims their kingdom was founded when Ncharé Yen led them to settle at Foumban (Mfom-Ben) in the 15th century. However, most scholars today place this migration as late as the 19th century, likely the result of population pressures caused by the same Fulbe jihads that had earlier pushed the Bamileke south. The king Mbwe-Mbwe extended Bamum holdings from the Mbam to the Noun Rivers, subjugating numerous local rulers in the process. Mbwe-Mbwe also kept the Fulbe from encroaching further south and west.

The Yalunka were defeated, subdued, and returned to Islam in 1778. The jihads contributed immensely to the Solima Yalunka state's creation in Guinea and Sierra Leone's northeastern boundary in the nineteenth century. In the time of the Yalunka's desolation, Almamy Samori Touré collaborated with the Fulani, French, and the Toucouleur, to exploit and oppress the Yalunka people, In the process Samori Touré sold many Yalunka captives to the Fulani and Europeans. In the 1820s the Yalunka people were strongly "pagan" and violently anti- Muslim.

The Malinke, Konyaka, and Kissi refer to the Loma as Toma. Loma refer to themselves as Löömàgìtì (, or Löghömagiti in Guinea). They have retained their Traditional Religion, and resisted the Islamic jihads. The Loma people called the religious conflict with Mandinka people as a historic 'rolling war'.Christian K. Højbjerg (2010), Victims And Heroes: Manding Historical Imagination In A Conflict-Ridden Border Region (Liberia-Guinea), in The Powerful Presence of the Past, Brill Academic, , pages 273-294 The Loma people are notable for their large wooden masks that merge syncretic animal and human motifs.

Muhammad Dan Yaji, known as Muhammad Alwali II (died 1807) was the last sultan of the Sultanate of Kano. His reign coincided with a period of upheavals in Sudanic History that saw a series of religious Jihads waged by the Fula People. In 1807, after a protracted struggle with Fula clans, Muhammad Alwali was ambushed and assassinated at Burum-Burum in modern Kano. His death marked the end of the Kutumbawa line of Hausa aristocrats in Kano and the fall of the 800 plus year old Bagauda Dynasty.

The Clash of Fundamentalisms: Crusades, Jihads and Modernity, Page, Pg. 157–165 Shikha was living in Cardiff, Wales, when a fatwa was issued against him from his homeland Pakistan in 1995, where at least fourteen fundamentalist clerics issued death sentences against him for renouncing and criticising Islam. He died in Cardiff on 25 November 2006. Tariq Ali wrote that Anwar Shaikh gained notoriety among British Muslims. Many Muslims around the world, especially those of Desi origin, have been pleading with noted Muslim scholars to write a rebuttal of Anwar Shaikh's ideas.

They are overwhelmingly Muslim. They are mainly Fulani and Hausa in origin from the region of the former Kanem–Bornu Empire. There were two major periods of immigration from West Africa to Ethiopia. The first coincided with the Fula jihads that lasted from 1804 until 1842; the second with the Scramble for Africa, when West Africa was colonized by Europeans between 1885 and 1914. In the 19th century there was a Tukrīr sheikhdom with its capital at Metemma, sometimes owing tribute to Ethiopia and at other times to Egypt.

See Godfrey Mwakikagile in Martin A. Klein. Islam and Imperialism in Senegal Sine-Saloum, 1847–1914, Edinburgh at the University Press (1968) They also violently resisted the 19th century jihads and Marabout movement to convert Senegambia to Islam.See Martin Klein p 62-93 After the Ghana Empire was sacked as certain kingdoms gained their independence, Abu-Bakr Ibn-Umar, leader of the Almoravids launched a jihad into the region. According to Serer oral history, a Serer bowman named Amar Godomat shot and killed Abu-Bakr Ibn- Umar with an arrow.

I was the one who was born again and again. But now I have come in my complete form and with complete powers." She has also claimed to be Maitreya and the Mahdi.Timothy R. Furnish & Michael Rubin, Holiest wars: Islamic mahdis, their jihads, and Osama Bin Laden 2005 p165 "currently there is a woman named Shri Mataji Nirmala Devi, born a Christian in Maharashtra, India, claiming to be the Mahdi, Maitreya (a Buddhist messianic figure), and Comforter (Christian terminology for the Holy Spirit), as well as a Hindu divine Avatar.

By 1750, the Fula had established an imamate and placed the region under sharia law. Their success inspired the Fula and Toucouleurs on the banks of the lower Senegal to establish their own imamate, Futa Toro, through a series of wars between 1769 and 1776. In the early 19th century, the jihad movement spread eastward to the Hausa states. The result of a series of jihads begun in 1804 by the revolutionary Usman dan Fodio was the Sokoto Caliphate, the largest state in West Africa up to that time.

Abdullah would die in 912, and the thrown would pass to Abd al Rahman III.He would start of his reign with a bang, quickly destroying all of the rebellions that had ravaged his fathers reign through force and diplomacy famously obliterating Ibn Hafsun and hunting down his sons. After this he would lead multiple jihads against the christians, even sacking the city of Pamplona, and bringing much needed prestige back to the emirate. Meanwhile across the sea the mighty Fatimid Caliphate had risen up in force, and ousted the Abbasid government in North Africa.

From the time of the Muhammad, the final prophet of Islam, many Muslim states and empires have been involved in warfare. The concept of jihad, the religious duty to struggle, has long been associated with struggles for promoting a religion, although some observers refer to such struggle as "the lesser jihad" by comparison with inner spiritual striving. Islamic jurisprudence on war differentiates between illegitimate and legitimate warfare and prescribes proper and improper conduct by combatants. Numerous conquest wars as well as armed anti-colonial military campaigns were waged as jihads.

846, Diop, Cheikh Anta, The origin of civilization : Myth or reality (edited and translated by Mercer Cook), Laurence Hill Books (1974), pp. 191–9, became the targets of Islamic jihads and persecution from the 11th to the 19th-century resulting in the Battle of Fandane-Thiouthioune. Around the sametime (from the 11th century), the Dogon people of Mali, with an equally ancient religion,Imperato, Pascal James, Dogon Cliff Dwellers: The Art of Mali's Mountain People, L. Kahan Gallery/African Arts (1978), p. 8. also faced persecution from Muslims causing them to abandon their homeland and moved up to the Bandiagara Escarpment.

Askia Muhammad won a control over the caravan trade routes in West Africa, but was overthrown by his own son, Askia Musa, in a coup in 1528. The Fulani, after being the first group of people in West Africa to convert to Islam, became active in supporting Islamic theology and ideology from centres such as Timbuktu. The Fula people who later became known as the Toroobe worked with Berber and Arabian Islamic clerics, charting out the spread of Islam in West Africa. The Fula people led many jihads, or holy wars, some of which were major.

Ewe people are notable for their fierce independence and have lacked group identity, and they have never supported a concentration of power within a village or through a large state. Village decisions have been made by a collection of elders, and they have refused to politically support strong kings, after their experience with the 17th century powerful despot named Agokoli of Notse. This has led to a lack of state, and their inability to respond to jihads and wars that followed in and after 18th century. In regional matters, the chief traditional priest has been the primary power.

The Wolof belonged to the medieval-era Wolof Empire of the Senegambia region. Details of the pre-Islamic religious traditions of the Wolof are unknown, and their oral traditions state them to have been adherents of Islam since the founding king of Jolof. However, historical evidence left by Islamic scholars and European travelers suggest that Wolof warriors and rulers did not initially convert to Islam, although accepting and relying on Muslim clerics as counselors and administrators. In and after the 18th century, the Wolofs were impacted by the violent jihads in West Africa, which triggered internal disagreements about Islam among the Wolof.

They converted to Sunni Islam under Sultan Bukar Aaji in the 1720s. Another tradition states Wandala Mbra was one of the sons of Mbra of Turu and Katala, the daughter of Vaya, he adopted Islam and it is his lineage that formed this patrilineal Muslim ethnic group.E Mohammadou (1982), Le royaume du Wandala ou Mandara au XIXe siecle, African Languages and Ethnography 14, Tokyo, pages 7-9 These oral traditions may have been reconstructed later, when Mandara came under the influence of and cooperated in Fulani jihads, slave raids on other ethnic groups. Islamic historians mention the Mandara people, but also provide inconsistent accounts of their history.

French in West Africa circa 1913 In the early 19th century, a series of Fulani reformist jihads swept across Western Africa. The most notable include Usman dan Fodio's Fulani Empire, which replaced the Hausa city-states, Seku Amadu's Massina Empire, which defeated the Bambara, and El Hadj Umar Tall's Toucouleur Empire, which briefly conquered much of modern-day Mali. However, the French and British continued to advance in the Scramble for Africa, subjugating kingdom after kingdom. With the fall of Samory Ture's new-founded Wassoulou Empire in 1898 and the Ashanti queen Yaa Asantewaa in 1902, most West African military resistance to colonial rule resulted in failure.

For the most part of the 19th century, the Serer people were subjected to jihadic expeditions by the Muslim–Marabouts of Senegambia. In the Serer precolonial Kingdom of Saloum, the Marabout leader Maba Diakhou Bâ and his Muslim–Marabout allies waged numerous jihads against the Serer in an attempt to convert them to Islam and to conquer their lands. For centuries, the Serer had resisted Islamization and adhered to Serer religion. Parts of modern day Gambia was historically referred to as Lower Saloum, and their respective chiefs paid tribute to the Maad Saloum (King of Saloum) who took residence at Kahone—now part of present day Senegal.

During the Soninke–Marabout Wars, the Marabouts launched numerous jihads and surprise attacks in Saloum and other Serer lands causing severe damage and deaths. At the Battle of Nandjigui (1859) they Marabouts killed the King of Saloum Kumba Ndama Mbodj.Sarr, Alioune, "Histoire du Sine-Saloum", Introduction, bibliographie et notes par Charles Becker, BIFAN, Tome 46, Serie B, n° 3–4, 1986–1987, pp 33–5 In Serer Gambia, they killed the last remaining true chiefs of Sabakh and Sanjal (the Farank Sabakh and Farank Sanjal) and annexed both states, and called it Sabakh—Sanjal. These two states used to pay tribute to the Serer crown of Saloum.

He is a member of the editorial committee of the New Left Review and Sin Permiso, and contributes to The Guardian, CounterPunch, and the London Review of Books. He read Philosophy, Politics, and Economics at Exeter College, Oxford. He is the author of many books, including Pakistan: Military Rule or People's Power (1970), Can Pakistan Survive? The Death of a State (1983), Clash of Fundamentalisms: Crusades, Jihads and Modernity (2002), Bush in Babylon (2003), Conversations with Edward Said (2005), Pirates of the Caribbean: Axis Of Hope (2006), A Banker for All Seasons (2007), The Duel (2008), The Obama Syndrome (2010), and The Extreme Centre: A Warning (2015).

Murad II (, , bearing the title Ghazavat-ı Sultan Murad,Sohail H. Hashmi, (2012), Just Wars, Holy Wars, and Jihads: Christian, Jewish, And Muslim Encounters And Exchanges, p. 195 ) Halil Inalcık, Gazavât-ı Sultan Murad born 16 June 1404– 3 February 1451) was the Sultan of the Ottoman Empire from 1421 to 1444 and again from 1446 to 1451. Murad II's reign was marked by the long war he fought against the Christian feudal lords of the Balkans and the Turkish beyliks in Anatolia, a conflict that lasted 25 years. He was brought up in Amasya, and ascended the throne on the death of his father Mehmed I.

This essay, while supporting continued large scale operations against Americans in Iraq and Israelis in Palestine, also encourages "individual jihads" involving only small groups or individuals using constant low-level violence to disrupt "occupying forces." Al-Hakim also stresses the need to consider public opinion in planning operations, discouraging beheadings or operations that can cause large scale casualties to innocent Muslims.Muhammad Khalil al-Hakaymah, Towards a New Strategy In Resisting the Occupier, 11 Sept 2006. Al-Hakim is also claimed by Al Arabiya Institute for Studies to be Abu Bakr Naji, the author of the 2004 e-book Management of Savagery: The Most Critical Stage Through Which the Ummah Will Pass.

The Baligham, also called the Nepgayidbi ("people of the palace") are an ethnic group in Cameroon. The Ndaghams left Bafu-Fondong (about 4 km from Dschang, western region of Cameroon), in the mid-18th century due to several factors including Fulani raids or Jihads, and famine caused by desertification. In their long and eventful migration, the Baligamba kingdom had become too large and after the loss of their leader Gawolbe, quarrels over leadership occurred which led to the breakup of the kingdom into small factions. One by one, faction after faction left, each going their own way until the legitimate successor, Galanga, was left only with a handful of followers.

Economically, Joal contributed immensely to the country's revenue. The jihads led by the Muslim marabouts such Maba Diakhou Bâ were encroaching on Sine. As the Sine did not depend on French weapons nor French military assistance,See : Klein, pp 88-89, 92, 94 Joal was the only gateway for Maad Kumba Ndoffene Famak to purchase arms from the British in the Gambia in order to defend his country from any potential threat the Muslim marabouts may launch in Sine. By the French conquering Joal, they cut off the only route available to Maad Kumba Ndoffene to acquire arms from the British and defend his borders.

After Safī al-Din's death, leadership of the order passed to his son, Sadr al-Dīn Mūsā, and subsequently passed down from father to son. By the mid-fifteenth century, the Safawiyyah changed in character and became militant under Shaykh Junayd and Shaykh Haydar, launching jihads against the Christians of Georgia. The later Safawiyyah is considered "ghulat", meaning it had messianic beliefs about its leadership and Shi'ite antinomian practices outside of the orthodox norm of Twelver Islam. Haydar's grandson, Ismail, further altered the nature of the order when he founded the Safavid empire in 1501 and proclaimed Twelver Shi'ism the state religion, at which point he imported ulama largely from Lebanon and Syria to make the Safavid practices orthodox.

Twelve years have passed since Paul Atreides had become Emperor at the end of Frank Herbert's Dune by seizing control of the planet Arrakis and forcing a union with the former Emperor's daughter, the Princess Irulan. Paul's Fremen armies have since launched several bloody jihads to solidify his position. Deposed Emperor Shaddam IV and the rest of his family are exiled to Salusa Secundus, where his other daughter Princess Wensicia plots to restore House Corrino to power. The Bene Gesserit, the Spacing Guild, and the Tleilaxu also plot to overthrow Paul's reign, aided even by rebel Fremen, who hate how Paul's terraforming project is changing Arrakis and the traditional Fremen way of life.

The Temne started resettling in the northern part of the Pamoronkoh River (today is known as the Rokel River). They followed the Rokel River from its upper reaches to the Sierra Leone River, the giant estuary of the Rokel River, and Port Loko Creek, one of the largest natural harbors in the African continent. This re-settlement remained precarious, as more ethnic groups arrived in the region to escape wars and jihads, and as wars began inside Sierra Leone in the coming years. In the mid 16th century, a Mandé army from the east, referred to as the Mane or Mani, invaded and conquered the Temne lands, with the general Farma Tami becoming the ruler of the Temne.

Their initial migration in the 17th century was from highlands and forested regions east of the Sanaga River towards south and west. They continued to face jihads and violence from the north by the Fulani people (also called Fulbe or Fula people), abandoned their settlements and migrated further into southern parts of central Cameroon till the 19th century when European traders and colonial forces intervened as they sought trade and markets. The first European power to create a colony that partly included the lands of the Beti people was the German Kamerun colony in 1884. After the first world war, the German colony was taken over, divided by the French and the British colonial powers.

An estimated 1-2.5 million non-Muslim slaves were captured during the Fulani War. Slaves provided labor for plantations and were provided an opportunity to become Muslims. Although European colonists abolished the political authority of the caliphate, the title of sultan was retained and remains an important religious position for Sunni Muslims in the region to the current day. Usman dan Fodio's jihad provided the inspiration for a series of related jihads in other parts of the Sudanian Savanna and the Sahel far beyond the borders of what is now Nigeria that led to the foundation of Islamic states in the regions that would become Senegal, Mali, Ivory Coast, Chad, the Central African Republic, and Sudan.

The Sudanic States emerged from the wake of the upheaval that transformed the system of governance in the central Sudan to patriarchal system. With influence of Islamic Mali Empire, the Hausa Kingdoms were replaced beginning with the Kingdom of Kano by a set of sultanates in the 11th century. The rise of the Sultanates led to series of wars that periodically saw the emergence of organised Empires in Northern Nigeria, by the 17th century, however, these empire had debilitated their economies and have largely stagnated. The parallel rise Fula influence resulted in a wave of ethnic Jihads that saw the rise of the Sokoto Caliphate encompassing much of Northern Nigeria and Northern Cameroon.

Laghman was recognized as a dependent district of Kabulistan in the Mughal era,The Garden of Eight Paradises: Babur and the Culture of Central Asia, Afghanistan and according to Baburnama, "Greater Lamghanat" included the Muslim-settled part of the Kafiristan, including the easterly one of Kunar River. Laghman was the base for expeditions against the non-believers and was frequently mentioned in accounts of jihads led by Mughal emperor Akbar's younger brother, Mohammad Hakim, who was the governor of Kabul. In 1747, Ahmad Shah Durrani defeated the Mughals and made the territory part of the Durrani Empire. In the late nineteenth century, Amir Abdur Rahman Khan forced the remaining kafirs (Nuristani people) to accept Islam.

"Royal Gazette and Sierra Leone Advertiser", 24 April 1821, p 2. By Abraham Hazeley Some scholars classify the two as one group, The Yalunka are notable for having first converted to Islam, but then renouncing Islam en masse when Muslim Fula people began dominating their region. In the eighteenth century, many of the Yalunka's were displaced from the Futa Jallon. The Yalunka fought against the Fula jihads, left Futa Jallon, migrating south to the foothills of the mountains in Mamou or east to live amongst the Mandinka people of Upper Guinea, others migrated and established new towns such as Falaba near the region where Rokel River starts, while the remaining of the Yalunka went further into the mountains to settle among the Kuranko, Limba and Kissi people.

The oral traditions of the Wolof have legends that state them to have been adherents of Islam since the founding of their Kingdom of Jolof. However, historical evidence left by Islamic scholars and European travelers suggest that Wolof kings and warriors did not convert to Islam in the beginning and for many centuries while accepting and relying on Muslim clerics as counselors and administrators. According to David Gamble, the pre-Islamic beliefs of Wolof may be reflected and absorbed in the Sufi beliefs about good and bad spirits (jinn), amulets, dances, and other rituals. In and after the 18th century, the Wolofs were impacted by the violent jihads in West Africa, which triggered internal disagreements among the Wolof on Islam.

During the Fulani jihads of the 19th century the jobawa were instrumental to the pacification of the Sultanate of Kano. A switching of allegiance by Muhammadu Bakatsine, the then Makama of Kano and Magajin Jobe at the epic battle of 'Daukar Girma' turned the tide of the Kano campaigns in favour of the Fulanis. Bakatsine was later to become one of the Seven Founding fathers of the Kano Emirate ensuring for the Jobe a place in the newly founded Sokoto Caliphate. However after the jihad, the leadership of the New Kano Emirate was given to the rival clan of Sullubawa under Suleman Abu Hama, but as recompense, Mandikko Ibn Bakatsine, the son of Muhammadu Bakatsine was made the first Madaki of the Kano Emirate.

This medieval era migration is attested by the legends and mythologies within the Zarma community, with some mentioning their historic origins to be Malinke and Sarakholle, one driven by persecution by local Muslim rulers or inter-ethnic rivalries. Clothing of an aristocratic Zarma According to Abdourahmane Idrissa and Samuel Decalo, the Zarma people had settled the Dallol Bosso valley, called Boboye in Zarma language, by the 17th-century. In 18th-century, they came under sustained violence from the Fulani people and Tuareg people who attempted to impose their version of Jihads in West Africa. The violence against the Zarma people settlements included raids for grain stocks, burning down standing crop, forced collection or seizure of surplus or wealth from homes, capture, enslavement and forced migration of the people.

The necessity to fight is viewed as an act of faith to Allah and those who remain loyal to Allah are rewarded. Ancient Islamic law lays out 36 conditions under which jihads can be waged and around 10-14 of those 36 conditions are military related. Other forms of jihad include personal struggles with the evil implications of ones soul or wealth. Current military motivations for Jihad might originate with the idea that Islam can only be spread through violence although the modern world includes other methods by which Islam can be spread such as the mass media and the internet Traditionally, fatwas must identify the legal problem which is being addressed, consider other rulings regarding the issue, and lay out a clear guidelines on how to solve the problem.

With the advent of the slave trade in Dahomey and the wars between the Chiefs of Abeokuta and the Kings of Dahomey, a mass exodus of Yorubas from the areas of Abeokuta and western Dahomey began to migrate eastward thus strengthening the control of the Akarigbos over the population of the area. Further adding to the instability, were the collapse of the Kingdom of Oyo to the north of the Ijebus and the Jihads of the Hausaland led by the Fulani Caliph Usman dan Fodio. To combat these threats, the Akarigbo and the leaders of various groups founded the present city of Sagamu as safehaven for persons fleeing the fighting in the north and west. Members of four ruling families are eligible to ascend the seat of the Akarigbo, these persons descending from four of the sons of the first Akarigbo.

When the Soviet Union invaded Afghanistan in 1979, Azzam issued a fatwa, Defence of the Muslim Lands, the First Obligation after Faith declaring that both the Afghan and Palestinian struggles were jihads in which killing occupiers of your land was a personal obligation for all Muslims. The edict was supported by Saudi Arabia's Grand Mufti, Abd al-Aziz Bin Baz. In Pakistan in 1980, Azzam began to teach at International Islamic University, Islamabad. Soon thereafter, he moved from Islamabad to Peshawar, closer to the Afghan border, where he then established Maktab al-Khadamat (Services Office) to organize guest houses in Peshawar and paramilitary training camps in Afghanistan to prepare international recruits for the Afghan war front. An estimated 16,000 to 35,000 Muslim volunteers from around the world came to fight in Afghanistan.Rashid, Ahmed, Taliban: Militant Islam, Oil and Fundamentalism in Central Asia (New Haven, 2000), p. 129.

The persecution of the Serer people of Senegal, Gambia and Mauritania is multifaceted, and it includes both religious and ethnic elements. Religious and ethnic persecution of the Serer people dates back to the 11th century when King War Jabi usurped the throne of Tekrur (part of present-day Senegal) in 1030, and by 1035, introduced Sharia law and forced his subjects to submit to Islam.Clark, Andrew F., & Phillips, Lucie Colvin, "Historical Dictionary of Senegal". ed: 2, Metuchen, New Jersey : Scrarecrow Press (1994) p 265 With the assistance of his son (Leb), their Almoravid allies and other African ethnic groups who have embraced Islam, the Muslim coalition army launched jihads against the Serer people of Tekrur who refused to abandon Serer religion in favour of Islam.Page, Willie F., "Encyclopedia of African history and culture: African kingdoms (500 to 1500)", pp 209, 676. Vol.2, Facts on File (2001), Streissguth, Thomas, "Senegal in Pictures, Visual Geography", Second Series, p 23, Twenty-First Century Books (2009), Oliver, Roland Anthony, Fage, J. D., "Journal of African history", Volume 10, p 367.

Instability prevailed in Peninsular India in the aftermath of the defeat of the Yadavas of Deogiri and Kakatiyas of Warangal in the early 14th century by the Tughlaqs. In response to the Moslem irruptions the Kingdom of Vijayanagar was founded in 1336, and came to be locked in an existential struggle with the Bahmani Sultanate from 1347 to 1490, when the Moslem state broke up. This early period was marked by much strife, especially in the jihads of Taj ud-Din Firuz Shah (1397–1422) and his brother Ahmad Shah I Wali (1422–1435), when thousands of Hindus, especially Brahmins, were enslaved and temples of the northern Deccan desecrated.'A History of South India from Pre-historic Times to the Fall of Vijayanagar', K. A. Nilakanta Sastri, Oxford University Press, New Delhi, 1975 The oppression was also felt in the eastern peninsula as far as the Gajapati Kingdom where, for instance in 1478, Muhammad Shah III Lashkari (1463–1482) demolished the Great Temple of Kondavidu and was acclaimed as a ghazi, for personally decapitating all the Brahmins.

Its origin lies with the clothing style of the Tuaregs, Hausa, Kanuri, Toubou, Songhai, and other trans-Saharan and Sahelian trading groups who used the robe as a practical means of protection from both elements (the harsh sun of the day and sub-freezing temperatures at night) while traversing the Sahara desert. The babban- riga/boubou was often paired with a large turban that covered the entire face, save for the eyes, known as Alasho in Hausa, Tagelmust in Tuareg, or Litham in Arabic. The nobility of 12th and 13th-century Mali, the 14th century Hausa Bakwai and Songhai Empires, then adopted this dress combination as a status symbol, as opposed to the traditional sleeveless or short-sleeved smocks (nowadays known as dashiki or Ghanaian smocks) worn by ordinary people/non- royals, or the Senegalese kaftan, a variant of the Arab thawb. The use of the boubou/babban-riga as clothing became widespread among West African Muslims with the migration of Hausa, Fulani and Dyula long distance traders and Islamic preachers in and around Muslim regions of West Africa in the 1400s and even more rapidly in less Islamized areas after the Fulani Jihads of the 19th century and subsequent French and British colonization.