Islamic Center of Irvine

JIHAD in Perspective

QUESTIONS

Jihad is often defined as a ?��Ǩ��Holy War?��Ǩ�Ѣ undertaken for the propagation of Islam and for exterminating those who refuse to embrace the Islamic Way. Jihad seems apparently brutal and bloody, yet it is considered one of the mainstays of Islam, which is proclaimed to be a Religion of Peace.
Many Westerners fear that Muslims will rise against the West and therefore consider Islam a threat to Western Civilization.

ANSWERS Grave misconceptions prevail regarding Jihad while a plethora of misinformation create fear and prejudice in the minds of the unsuspecting. Islam has been much maligned and subjected to a great deal of willful and deliberate misrepresentation on this account. It is unfortunate that renowned European research scholars such as A.J. Wensinck as well as F.A. Klein, both of whom are often quoted by other orientalists, have made no distinction between Jihad and war. Others, specifically in contemporary media, translate Jihad as ?��Ǩ��Holy War?��Ǩ�Ѣ. Equating Jihad with war is to undermine the reality and to limit the novel purpose of Jihad itself. As regards ?��Ǩ��Holy War?��Ǩ�Ѣ, this term (Harb Al-Muqaddas) is not found in the Qur?��Ǩ�Ѣanic texts nor in any Prophetic tradition. Jihad is derived from the root jhd, which implies effort, endeavor, exerting one?��Ǩ�Ѣs self or striving for excellence. It is of utmost importance to consider the sense in which the terms are used in our sacred texts. To negate the false notion that Jihad is inherently brutal and bloody we make reference to this term in the very early revelations received by the holy Prophet while he was in Mecca (and certainly in no position to take up arms). Amongst the earliest revelations (Chapter 29: Verse 69) the word Jihad is freely used in the sense of striving for excellence and moral elevation without in any way implying war. The word Jihad is used precisely in the same sense on two occasions in verse 6 of the same chapter. Any unbiased study of the Qur?��Ǩ�Ѣanic text would indicate that of Jihad is of different categories. The first and the highest form is the Jihad of the self, implying fighting or struggling against one?��Ǩ�Ѣs baser animal self and hence a fight against the internal evils of passion, desire, greed, ego and selfishness. This is evidenced from a statement of the holy Prophet (pbuh) which he made to his companions as they were returning from repelling an enemy attack, ?��Ǩ?�you have now returned from the minor Jihad, now for the major Jihad, which is the Jihad against the ego and your inner self?��Ǩ��. A second level of Jihad is striving to meet one?��Ǩ�Ѣs social and moral responsibilities. In an agreed-upon tradition the holy Prophet Muhammad (pbuh) responded to a young man who requested permission to join in battle by inquiring; ?��Ǩ?�Are your parents alive??��Ǩ�� the young man responded in the affirmative. The Prophet then said, ?��Ǩ?�Take care of them for that is your Jihad?��Ǩ��. The third kind of Jihad is to fight in self-defense, oppose oppression, permission to take up arms and physically engage in fighting (qital) is documented in Chapter 22: Verses 39-41, which reads: ?��Ǩ?�Surely, Allah defends those who have faith. Certainly, Allah does not love those who are perfidious or ungrateful. Permission to fight is given to those against whom war is made, because they have been wronged and Allah indeed has the power to help them; for they are those who are driven from their homes unjustly due to their faith. If Allah did not repel some people by means of others there surely would have been destroyed many monasteries, churches, synagogues and mosques wherein the Name of the Almighty is often commemorated. Surely Allah will help those who help His cause, for He is indeed powerful and mighty?��Ǩ��. The above extract from the Qur?��Ǩ�Ѣan gives an indication of when, how and for what reasons arms could and should be taken up. How could Jihad imply killing others for their faith when this first verse granting permission to fight included defense of places of worship, such as the synagogues of the Jews and the churches of the Christians. Furthermore, ?��Ǩ?�there is no compulsion in religion?��Ǩ�� according to the Qur?��Ǩ�Ѣan (Chapter 2: Verse 256). Muslims are required to confine the use of force in a state of war to combatants and not to harm innocent civilians. The holy Prophet distinctly advised, ?��Ǩ?�do not kill the elderly, the women, the children, nor destroy any innocent life (whether plant or animal) and always try to improve things, reform matters, act kindly towards others; for Allah loves those who act with compassion?��Ǩ�� (Abu Dawud). It also needs to be noted that as soon as the necessity of war is over Muslims are urged to conform to the general rules of peace and cooperation, even with former enemies, provided that Justice prevails; ?��Ǩ?�And if they incline to peace, you too incline to peace, and put your trust in God. Surely Allah is All Hearing and All Knowing. If they seek to deceive you, behold, Allah is enough for you?��Ǩ��. (Qur?��Ǩ�Ѣan 8:61). What needs to be added is that Muslims have no right to be hostile towards anyone merely because of their difference in faith. We are duty bound to respect others and treat them with equity; ?��Ǩ?�Allah does not forbid you to be kind and to deal justly with those who have not made war against you because of your religion nor have expelled you from your homes. Surely Allah love those who manifest justice?��Ǩ��. (Qur?��Ǩ�Ѣan 60:8) Some critics make reference to part of a verse in Chapter 2: Verse 192 which reads, ?��Ǩ?�And kill them wherever you meet them and drive them out from wherever they have driven you out?��Ǩ��, and say this shows the hostility that Islam harbors towards non-Muslims. When reading the preceding verse (and the verses that follow) it is absolutely clear that reference is made to those combatants who have engaged the Muslims in war, who have perpetrated injustice against Believers or the populace. This is not in any way a blanket injunction or approval for any Muslim to willfully attack any non- Muslim because of their faith. In fact, the verse that initiates this discussion on fighting in Chapter 2: Verse 191 begins thus; ?��Ǩ?�And fight in the cause of Allah against those who fight you but do not transgress for surely Allah does not love the transgressors?��Ǩ��. Deliberately quoting part of the Qur?��Ǩ�Ѣanic text out of context merely advances the misrepresentation and false impression and does nothing to enhance our understanding of the true meaning of the noble concept of Jihad. As for the myth about Islam being propagated by the sword or by force, suffice it for me to quote the renowned religious historian Dr. De Lacy O?��Ǩ�ѢJeary,, ?��Ǩ?�history makes it clear, that the legend of fanatical Muslims sweeping through the world and forcing Islam at the point of the sword upon conquered races is one of the most fantastically absurd myths that historians have ever repeated?��Ǩ��. (Islam at Cross Roads, London. 1923- Pg. 8). Jihad, ultimately, is an internal and external struggle for excellence carried out with the objective that justice may prevail, truth may prosper and freedom be manifested.