Ibrahim
02-08-2001, 04:50
LAST EDITED ON 02-08-01 AT 04:11 AM (GMT)[p]as-salaamu alaykum,
The concept of Jihad in Islam has come under fire recently from all quarters of society, but most troubling is the attack of the Muslims themselves, who in an attempt to defend Islam and the concept of Jihad, end up belittling and restricting what Jihad is about.
It is taken from a website dedicated specifically to Jihad, [link:suhayb.tripod.com/The-JIHAD-Page.htm|Jihaad ul-Kuffaari w'al Munaafiqeen], although I haven't had a lot of time to read all the articles in it, the ones Ihave so far look excellent.
[link:www.islaam.com|http://bozo.ugh.net.au/~alias/images/basmsig02.gif]
Defending Jihad Against it's Detractors
--------------------------------------------------------------------------------
The following was taken from the book, 'Nationalism, Secularism, Apostacy and Usury in Islam', authored by
Dr. Ala 'Eddin Kharofa. The book itself documents a series of arguments and counter-arguments between one
Dr. Dawalibi - the special advisor of the Custodian of the Holy Mosques, the Chairman of the Islamic Conference
in Karachi, and former 'prime minister' of Syria - and one Dr. Ala 'Eddin Kharofa, who compiled the arguments
into the aforementioned publication.
What follows is Brother Kharofa's response to Dr. Dawalibi on the issue of Jihad in Islam...
The concept of Jihad in Islam according to Al Dawalibi
Al Dawalibi, then, moves to the topic of Jihad, and denies that it has any military aspects. Moreover, he defines Jihad as being, "...the call (to Islam) with wisdom and good preaching to explain the facts of Islam in an ideology without compulsion and in a new system for a world cooperative human life." He then quotes the verse which commands the Prophet (salallaahu 'alayhee wa sallam) to make Jihad against the disbelievers (Al Furqan: 52) interpreting it in his own way to mean doing the best in calling them with wisdom and good preaching. Here, I would like to draw Al Dawalibi's attention to the statement of Ibn Katheer in his Tafseer (Exegesis) in comment on the order to wage Jihad. He says that it means to wage Jihad with the Qur'an against the disbelievers. (1) Ibn Katheer, then, associates this with the meaning of Jihad in another verse which requires the Prophet (salallaahu 'alayhee wa sallam) to wage Jihad with harshness and tells that the disbelievers' ultimate destiny is in Hell:
{O Prophet (Muhammad)! Strive hard against the disbelievers and the
hypocrites, and be severe against them; their abode will be Hell, and
worst indeed is that destination.}
(The Noble Qur'an: Surah 66 Ayah 9) (2)
Since Al Dawalibi negates any military aspects of Jihad and makes it limited to explaining the facts of Islam, he must have been confused about the concept of Jihad, and I find myself having to remind him of the linguistic and Islamic idiomatic meanings of the word, and how Muslims understand it without any misrepresentation to gain the pleasure of westerners. I find it suitable here to quote from what I wrote more than 30 years ago about Jihad in my book Reflections on Islam published by Al Najah printing press in Baghdad in 1382/1960.
The word 'Jihad' is derived from an Arabic word which means having to put up with hard work and trouble. (3) In Islamic terminology, it means fighting the disbelievers or the tyrants. A deeper investigation into the meanings of the term shows that it is not limited to actual fighting, but that it is a comprehensive term which refers to all good actions meant to gain Allah's Pleasure. Giving away one's soul for the Cause is Jihad, and in the same manner, spending from one's money and helping the wounded is also Jihad. Fighting off attacks against Muslims with one's tongue or pen is also a kind of Jihad. Any serious act, material or mental with which Allah's Pleasure is sought and which brings benefit to Muslims is a kind of Jihad. In the Qur'an, Allah (Subhannah wa Ta'aala) promises those who believe in Him and in His Messenger and give away from their souls and money in the Cause of Islam to give them great reward in Paradise as well as Victory. (Al Saff: 10-13)
Proof of Jihad Being a Religious Duty
Jihad is proved as a Religious duty by verses from the Qur'an, traditions of the Prophet (salallaahu 'alayhee wa sallam) and by Ijmaa' (unanimity of Scholars). The Qur'an has many verses which order Muslims to make Jihad. One such verse is Al Hajj: 78:
{And strive (jaahidu) hard in Allah's Cause as you ought to strive (with
sincerity and with all your efforts that His name should be Superior).}
(The Noble Qur'an: Surah 22 Ayah 78)
The Sunnah of the Prophet (salallaahu 'alayhee wa sallam) also contains many ahadeeth which speak about Jihad as a Religious duty. One such tradition is,
"Jihad will be a Religious duty up to the Day of Resurrection." (4)
Another hadeeth is:
"Wage Jihad against the polytheists with your money,
your souls and your tongues."
These are only two hadeeths from many like ones, and I shall cite more later [Insha' Allah]. All Muslim Scholars have agreed that Jihad is a Religious duty.
How Fighting was Legalised in Islam
Scholars agree that fighting was not permitted in the early days of Islam; the Prophet (salallaahu 'alayhee wa sallam) was ordered to use wisdom and restraint in calling to Islam. There are numerous verses which command the Prophet (salallaahu 'alayhee wa sallam) to be patient with kindness. Thus the Prophet (salallaahu 'alayhee wa sallam) obeyed these directions from his Lord and faced the harm of the disbelievers with patience and kindness, their evil with good and their injustices with forgiveness.
But the disbelievers went to the extreme in harming the Messenger of Allah (salallaahu 'alayhee wa sallam) and his Companions (radiallaahu 'anhum). When this became too much to be tolerated, the Messenger decided to leave Makkah for Madinah. After the Hijrah, the Muslims were permitted to fight in defence of themselves:
{Permission to fight (against disbelievers) is given to those (Believers) who are
fought against, because they have been wronged; and surely, Allah is
able to give them (Believers) Victory -
Those who have been expelled from their homes unjustly only because they said:
"Our Lord is Allah." For had it not been that Allah checks one set of people
by means of another, monasteries, churches, synagogues and mosques, wherein
the Name of Allah is mentioned much would surely, have been pulled down.
Verily, Allah will help those who help His (Cause).
Truly, Allah is All Strong, All Mighty.
Those (Muslim rulers) who, if we give them power in the land, (they) enjoin Iqamat
as Salat [i.e. to perform the five compulsory congregational Salat (prayers) (the
males in mosques)], to pay the Zakat and they enjoin Al Ma'ruf (i.e. Islamic
Monotheism and all that Islam orders one to do), and forbid Al Munkar (i.e.
disbelief, polytheism and all that Islam has forbidden) [i.e. they make the
Qur'an as the Law of their country in all spheres of life]. And
with Allah rests the end of (all) matters (of creatures).
(The Noble Qur'an: Surah 22 Ayat 39-41)
Thus, the Prophet (salallaahu 'alayhee wa sallam) and his Companions (radiallaahu 'anhum) were ordered to defend themselves against the tyranny and injustices of the disbelievers. The Qur'an also encourages the Muslims to fight in defence against disbelievers in another place:
{And indeed whosoever takes revenge after he has suffered wrong, for such
there is no way (of blame) against them. The way (of blame) is only against
those who oppress men and rebel in the earth without justification;
for such there will be a painful torment.}
(The Noble Qur'an: Surah 42 Ayat 41-42)
Allah Almighty, then, commanded Muslims to fight in His Way those who were fighting them, but not to fight in aggression. The Qur'an also carries the command to the Muslims to fight all disbelievers so as they would not be able to plot against them:
{And fight in the Way of Allah those who fight you, but transgress not the limits.
Truly, Allah likes not the transgressors. And kill them wherever you find them,
and turn them out from where they have turned you out. And Al Fitnah is worse
than killing. And fight not with them at Al Masjid Al Haram (the sanctuary at
Makkah), unless they (first) fight you there. But if they attack you, then
kill them. Such is the recompense of the disbelievers.
But if they cease, then Allah is Oft Forgiving, Most Merciful.
And fight them until there is no more Fitnah (disbelief and worshipping of others
along with Allah) and (all and every kind of) worship is for Allah (Alone).
But if they cease, let there be no transgression except against Adh dhaalimun
(the polytheists, and wrong-doers).}
(The Noble Qur'an: Surah 2 Ayat 190-193)
{...and fight against the Mushrikun (polytheists, pagans, idolaters, disbelievers
in the Oneness of Allah) collectively as they fight against you collectively. But
know that Allah is with those who are Al Muttaqun (the pious).}
(The Noble Qur'an: Surah 9 Ayah 36)
Furthermore, the Qur'an makes it clear that even though armed struggle is not something which appeals to the innermost desires of the soul, it carries great benefit and good, and states that there may be great good behind things which man hates, and there may be great evil behind what man loves. (See Al Baqarah: 216) The Qur'an also warns against fleeing the battlefield as this will bring disgrace and incur Allah's Wrath. (See Al Anfal: 15-16)
That was how the concept of Jihad was dealt with in the early days of Islam: the Muslims were commanded to wage war against those who fought them and prevented them from carrying the Message of Islam to mankind. Islamic Sharee'ah Law determines that Allah Almighty has prescribed armed struggle for the sake of protecting the Message of Islam and to gain superiority for its followers. We are ordered to convey the Message of Islam to all mankind so as to reveal the falsehood of disbelief and polytheism and idol worshipping and to spread the True Religion. If anybody stands in the face of the Call, the Muslims are justified in fighting them to prevent their evil schemes against Islam. (See Al Baqarah: 193 above)
However, if no barriers were erected in the face of the Call, then there should be no fighting. The proof of this is that when the Prophet (salallaahu 'alayhee wa sallam) sent an army or a regiment, he used to order their leader to adhere to Allah-fearing behaviour and to be good and kind with those under his command.
He (salallaahu 'alayhee wa sallam) also used to order them saying,
"Fight in the Name of Allah; do not betray for spoils, do not resort to treacherous
behaviour; do not mutilate; do not kill a child. When you meet your enemies, offer
them three choices, if they respond positively to any one of which, you should
accept it from them:
Call them to Islam, if they accept this, then take it from them and call them
to leave their homeland of disbelief to [come to] the home of Islam; if they refuse
to do this, tell them that they would be treated like Muslims and they would have
no share in war spoils unless they fight with Muslims.
If they refuse to embrace Islam, tell them to pay Jizya tax, if they accept this,
take it from them. If they refuse, then ask Allah for His Help and fight them. If you
lay siege on a castle, and they ask you to give them Allah's and Allah's Prophet's
guarantee, do not do this but give them your own guarantee, as it is less serious
from you to abrogate your guarantee than to abrogate Allah's Guarantee and the
guarantee of His Prophet (if need arises).
If they want you to apply Allah's Ruling on them, do not do that. Apply your own
judgement and discretion, as you do not know whether you will be right in
deducing Allah's Ruling in their case."
Like any nation on earth, the Muslims have to have a form of military might to protect their lands and borders and fight off the evil schemes of their enemies. If they do not have this force, they will be vulnerable to attacks and their enemies will covet their lands and properties. This is the cause of the Divine Order to Muslims to be always prepared:
{And make ready against them all you can of power, including steeds
of war (tanks, planes, missiles, artillery) to threaten the enemy of
Allah and your enemy...}
(The Noble Qur'an: Surah 8 Ayah 60)
The ancient Arab poet says that honour will not be spared harm until blood flows in protecting it.
We hear nowadays about the great nations preparing immense military forces under the pretence of self defence. We also witness the armies of other nations attacking Muslims countries causing tremendous bloodshed and destruction and committing all kinds of abominations claiming that they are doing this for the sake of 'peace'. Is 'peace' based on destruction and aggression and tyrannising and terrorising safe countries which seek independence, safety and dignity?
When Islam legalised fighting, it did so as we have seen only to protect the Call of Islam and not for the sake of aggression or for war's own sake. Islam prohibits aggression and hates war. It calls for peace. Islam's Call has no compulsion in it. Its magnanimous teachings call for freedom and peace. This is demonstrated in numerous verses in the Qur'an.
Jihad in this case, in the case of protecting the Call of Islam, is a duty of sufficiency (Fard Kifaya) meaning that if sufficient people undertake it from the Ummah, the rest do not have to take part in it. However, if nobody undertakes it, the whole Ummah will be accountable. On the other hand, if the war is defensive, that is in the case of the enemy attacking a land of the Muslims, Jihad is a duty imposed on everybody (Fard 'Ayn) meaning that everybody: big or small, man or woman, free or slave will have to take part in defending the Muslim land, each in accordance with their abilities. We see that Muslims have to offer three choices to the polytheists: embracing Islam, paying 'Jizya' as tax or war.
There are other people against whom war is to be waged; these are the apostates (Murtadeen). If a group of Muslims back-slide from Islam and take hold of a place, Muslims have to fight them. War has also to be waged against tyrants and oppressors and those who declare war against the authorities [without just cause - Editors note - Go to the following address for what defines 'just cause', according to the Salaf:
http://members.tripod.com/~Suhayb/Misconceptions-Groups-Rulers.htm]
When Islam legalised fighting in these cases, it prohibited treachery, betrayal and mutilation, it also prohibited killing a mad-man, a child, a woman, a blind person, a disabled person and elderly people. The hadeeth we have discussed shows this. [Editors note: There are times of exception, though in relation to the killing of women and children etc. in a situation of war - To clarify this issue and attain a greater understanding go to the following address:
http://members.tripod.com/~Suhayb/women-children.htm]
This shows Islams tolerance and magnanimity as well as superiority over other doctrines.
Islam has prohibited breaking promises and agreements. This goes against high morals preached by Islam. However, if Muslims do this, it will be running against their principles and will harm their cause. In many verses, the Qur'an makes it a Religious duty imposed on Muslims to keep promises and respect agreements.
{And fulfil the Covenant of Allah (Bai'ah: pledge for Islam) when you have
covenanted, and break not the oaths after you have confirmed them - and indeed
you have appointed Allah your surety. Verily Allah Knows what you do.}
(The Noble Qur'an: Surah 16 Ayah 91)
While Islam prohibits breaking promises, it permits it only in one case: when Muslims can be sure without any doubt that the other side is going to break the agreement, judging by clear signals of acts of preparation for aggression on the part of the enemies. In this case, Muslims will have to inform the other side of their intentions and not to resort to treachery.
The Status of Jihad in Islam
Jihad has a lofty status in Islam. Islam emphasises the importance of Jihad and encourages Muslims to be prepared for it, and shows the great reward the Mujahideen will have in this life as well as in the Hereafter. In many verses of the Qur'an, we read about Jihad and its importance and the necessity to be prepared to defend oppressed people and fight tyrants and aggressors:
{Let those (Believers) who sell the life of this world for the Hereafter fight in
the Cause of Allah, and whoso fights in the Cause of Allah, and is killed or gets
Victory, We shall bestow on him a great reward.
And what is wrong with you that you fight not in the Cause of Allah, and for
those weak, ill-treated and oppressed among men, women, and children, whose
cry is: "Our Lord! Rescue us from this town whose people are oppressors;
and raise for us from You one who will protect, and raise for us from
You one who will help.
Those who Believe, fight in the Cause of Allah, and those who disbelieve fight
in the Cause of Taghut (Shaytaan). So fight you against the friends of Shaytaan;
ever feeble indeed is the plot of Shaytaan.
Have you not seen those who were told to hold back their hands (from fighting)
and perform As Salat (Iqamat as Salat), and give Zakat, but when the fighting
was ordained for them, behold! a section of them fear men as they fear Allah or
even more. They say: "Our Lord! Why have You ordained for us fighting? Would
that You had granted us respite for a short period?" Say: "Short is the enjoyment
of this world. The Hereafter is (far) better for him who fears Allah, and you
shall not be dealt with unjustly even equal to the Fatila (a scalish thread in
the long slit of a date-stone).}
(The Noble Qur'an: Surah 16 Ayat 74-77)
And also:
{Think not of those who are killed in the Way of Allah as dead. Nay,
they are alive, with their Lord, and they have provision. They rejoice in
what Allah has bestowed on them of His Bounty and rejoice for the sake of
those who have not yet joined them, but are left behind (not yet martyred)
that on them no fear shall come, nor shall they grieve.
They rejoice in a Grace and a Bounty from Allah, and that
Allah will not waste the reward of the Believers.}
(The Noble Qur'an: Surah 3 Ayat 169-171)
[See also At Tauba: 111 and 24 and 19-22, and An Nisaa': 100] Innumerable ahadeeth also show the importance of Jihad and the reward for Mujahideen. From among these ahadeeth, we may mention the following:
"Every act of a person will stop when he dies except Ribaat (guarding
a post/front-line) in the Way of Allah. This will be developed even after
death up to the Day of Resurrection."
"Ribaat (holding guard) in the Way of Allah for a day is better than anything
in life. A journey one takes on a morning or an evening in the Way of
Allah is better than anything in life."
"He who dies without fighting, or thinking of fighting, in the Way
of Allah, will have died a partial hypocrite."
The Messenger of Allah (salallaahu 'alayhee wa sallam) was asked, "Which act is best?" He (salallaahu 'alayhee wa sallam) answered,
"Having Faith in Allah and His Messenger."
He was asked, "What follows this in importance?" He (salallaahu 'alayhee wa sallam) answered,
"Waging Jihad in the Way of Allah."
He was then asked, "What comes after that?", and he (salallaahu 'alayhee wa sallam) answered,
"Performing pure Pilgrimage."
A man came to the Messenger of Allah (salallaahu 'alayhee wa sallam) and asked him, "Who is the best person?" He answered (salallaahu 'alayhee wa sallam),
"A Believer making Jihad with his soul and money in the Way of Allah."
Then he asked him, "Who comes next?" The Prophet (salallaahu 'alayhee wa sallam) answered,
"A Believer staying in a far place worshipping Allah
and relieving people from his evils."
The Messenger of Allah (salallaahu 'alayhee wa sallam) also said that Allah has guaranteed for someone who leaves his home to fight in the Way of Allah, that he would [either] make him enter Paradise or come back to his home with reward. The Prophet (salallaahu 'alayhee wa sallam) then swore by Allah that anyone who gets injured in fighting in the Way of Allah will enter Paradise with great reward and in good health. He (salallaahu 'alayhee wa sallam) swore by Allah also that he would have gone to every battle in the Way of Allah had it not been for the interests of Muslims. A Martyr would want to come back to life again and again to be killed again and again to get more of the rewards set for fighters for the sake of Allah (Subhannah wa Taa'ala) - 'Mujahideen'.
The Messenger of Allah (salallaahu 'alayhee wa sallam) was said, "What would be equal to Jihad in the Way of Allah?" He (salallaahu 'alayhee wa sallam) said, "You would not be able to do it." They repeated the question twice or three times and he gave the same answer. Then he (salallaahu 'alayhee wa sallam) said,
"A Mujaahid is like someone who performs fasting and prayers and
reads the Qur'an without stopping till the Mujaahid comes back."
There are other numerous ahadeeth in this field which would be too many to quote here.
Muslims have regrettably put this Religious duty aside and neutralised its rulings. They stood looking at it like one who admires a beautiful painting, pouring praise on the painter. Muslims have not reached the sorrowful state they are in today except by leaving this practical Religious duty and finding sufficiency in outer rites which can be performed with ease and would cost them very little. This shows the Truth of the statement of the Prophet (salallaahu 'alayhee wa sallam),
"No people leave Jihad but would be humiliated."
Brother Shaykh Ahmad Naser Al Rajihi did well in his answer to Dr. Al Dawalibi's statement when he said:
a) The writer criticises the 'Church' definition of Jihad based on offering either Islam or death. He should have started with giving definitions of Jihad from the points of view of language and jurisprudence. In language, jihad is doing one's level best to reach a certain goal, be it worldly or Religious. There are numerous verses and ahadeeth which make this meaning clear; they are to be referred to for more information.
In Islamic thought, Jihad is doing one's best in fighting the disbelievers either directly or by giving help and support to those who do the actual fighting in the Way of Allah and to give prominence to the Message of Islam. The Prophet (salallaahu 'alayhee wa sallam) says,
"He who fights/struggles to make the Word of Islam
highest is fighting/struggling in the Way of Allah."
b) The writer makes an incorrect and inaccurate statement when he says that Jihad means calling to Allah with wisdom and good preaching only. In this, he is making an inaccurate association between the concept of Jihad and the concept of Calling to Allah. The difference between the two concepts is obvious.
c) The writer differentiates incorrectly between the concepts of Jihad and fighting. He mentions that the term jihad was particularly used in Makkan context, and the term fighting in Madinan sequence. This is an incorrect citation as the term jihad was used in many verses which were revealed in the Madinan era. We have an example of this in verse 95 of Surah An Nisaa' in the Qur'an, in which the term Jihad was used, as in the ahadeeth which belong to the same era, to mean fighting, beyond any doubt.
d) The writer cites a Qur'anic verse which states that the Believers against whom war is declared are permitted to fight back. On this verse, the writer comments that fighting was not made legal in Islam except in self defence. This is a strange statement which does not have any support from the sayings of early Scholars of Islam as it is not based on any legal justification.
e) If what the writer says that fighting was not made legal except in self defence, then, how does he explain the sending of missions by the Prophet (salallaahu 'alayhee wa sallam) to the kings of neighbouring states to call them to Islam and to offer them the choice of either paying Jizya tax or facing war with Muslims? Furthermore, how does the writer explain the Muslim armies going out to the lands of the Persians and the Greeks during the reign of the Caliphs in spite of the fact that they were secure in the Arabian peninsula after suppressing the rebellion of the apostates?
f) Islam is a Religion which was sent by Allah (Subhannah wa Ta'aala) to mankind. Allah does have knowledge of men and how they live and think. It is a fact that wars have always been and will always be a feature of life with mankind until all earth and what is on it will go back to Allah on the Day of Judgement. Heavenly Religions have consistenly encouraged legitimate war, and this is what we see in the Bible and the Torah.
e) Islam is distinguished from other religions in that it has certain codes to control practices in times of war. Fighting in the Islamic practice was not conducted with the savagery of the past and future nations. The Prophet (salallaahu 'alayhee wa sallam) and the Khulafaah u Raashideen (Rightly Guided Caliphs) always made a point of warning their leaders and warriors against excesses in war and against aggressive acts towards women, old people and children, and even towards animals and plants.
--------------------------------------------------------------------------------
Footnotes
1) Ibn Katheer's Tafseer, vol 3, p. 231.
2) Ibid v 3 p. 213.
3) Subul al Salam: Sharh Bulugh al Maram, vol. 4, p. 41
4) Al Hidaya, vol. 2, p. 100
--------------------------------------------------------------------------------
Note: In the original publication the author only gave the references for the Quranic ayat - so, for the ease and convenience of the reader I have taken the liberty of adding most of them in. The translation I have used is that of the 'Noble Qur'an': A summarized Version of At-Tabari, Al Qurtubi and Ibn Kathir with comments from Sahih al Bukhari. Summarized in One Volume. Translation by Dr. Muhammad Taqi-ud-Deen Al Hilali and Dr. Muhammad Muhsin Khan.
Maktaba Dar-us- Salam: Kingdom of Saudi Arabia, 1995
- Abu Suhayb
[link:www.islaam.com|http://bozo.ugh.net.au/~alias/images/shehsig02.gif]
The concept of Jihad in Islam has come under fire recently from all quarters of society, but most troubling is the attack of the Muslims themselves, who in an attempt to defend Islam and the concept of Jihad, end up belittling and restricting what Jihad is about.
It is taken from a website dedicated specifically to Jihad, [link:suhayb.tripod.com/The-JIHAD-Page.htm|Jihaad ul-Kuffaari w'al Munaafiqeen], although I haven't had a lot of time to read all the articles in it, the ones Ihave so far look excellent.
[link:www.islaam.com|http://bozo.ugh.net.au/~alias/images/basmsig02.gif]
Defending Jihad Against it's Detractors
--------------------------------------------------------------------------------
The following was taken from the book, 'Nationalism, Secularism, Apostacy and Usury in Islam', authored by
Dr. Ala 'Eddin Kharofa. The book itself documents a series of arguments and counter-arguments between one
Dr. Dawalibi - the special advisor of the Custodian of the Holy Mosques, the Chairman of the Islamic Conference
in Karachi, and former 'prime minister' of Syria - and one Dr. Ala 'Eddin Kharofa, who compiled the arguments
into the aforementioned publication.
What follows is Brother Kharofa's response to Dr. Dawalibi on the issue of Jihad in Islam...
The concept of Jihad in Islam according to Al Dawalibi
Al Dawalibi, then, moves to the topic of Jihad, and denies that it has any military aspects. Moreover, he defines Jihad as being, "...the call (to Islam) with wisdom and good preaching to explain the facts of Islam in an ideology without compulsion and in a new system for a world cooperative human life." He then quotes the verse which commands the Prophet (salallaahu 'alayhee wa sallam) to make Jihad against the disbelievers (Al Furqan: 52) interpreting it in his own way to mean doing the best in calling them with wisdom and good preaching. Here, I would like to draw Al Dawalibi's attention to the statement of Ibn Katheer in his Tafseer (Exegesis) in comment on the order to wage Jihad. He says that it means to wage Jihad with the Qur'an against the disbelievers. (1) Ibn Katheer, then, associates this with the meaning of Jihad in another verse which requires the Prophet (salallaahu 'alayhee wa sallam) to wage Jihad with harshness and tells that the disbelievers' ultimate destiny is in Hell:
{O Prophet (Muhammad)! Strive hard against the disbelievers and the
hypocrites, and be severe against them; their abode will be Hell, and
worst indeed is that destination.}
(The Noble Qur'an: Surah 66 Ayah 9) (2)
Since Al Dawalibi negates any military aspects of Jihad and makes it limited to explaining the facts of Islam, he must have been confused about the concept of Jihad, and I find myself having to remind him of the linguistic and Islamic idiomatic meanings of the word, and how Muslims understand it without any misrepresentation to gain the pleasure of westerners. I find it suitable here to quote from what I wrote more than 30 years ago about Jihad in my book Reflections on Islam published by Al Najah printing press in Baghdad in 1382/1960.
The word 'Jihad' is derived from an Arabic word which means having to put up with hard work and trouble. (3) In Islamic terminology, it means fighting the disbelievers or the tyrants. A deeper investigation into the meanings of the term shows that it is not limited to actual fighting, but that it is a comprehensive term which refers to all good actions meant to gain Allah's Pleasure. Giving away one's soul for the Cause is Jihad, and in the same manner, spending from one's money and helping the wounded is also Jihad. Fighting off attacks against Muslims with one's tongue or pen is also a kind of Jihad. Any serious act, material or mental with which Allah's Pleasure is sought and which brings benefit to Muslims is a kind of Jihad. In the Qur'an, Allah (Subhannah wa Ta'aala) promises those who believe in Him and in His Messenger and give away from their souls and money in the Cause of Islam to give them great reward in Paradise as well as Victory. (Al Saff: 10-13)
Proof of Jihad Being a Religious Duty
Jihad is proved as a Religious duty by verses from the Qur'an, traditions of the Prophet (salallaahu 'alayhee wa sallam) and by Ijmaa' (unanimity of Scholars). The Qur'an has many verses which order Muslims to make Jihad. One such verse is Al Hajj: 78:
{And strive (jaahidu) hard in Allah's Cause as you ought to strive (with
sincerity and with all your efforts that His name should be Superior).}
(The Noble Qur'an: Surah 22 Ayah 78)
The Sunnah of the Prophet (salallaahu 'alayhee wa sallam) also contains many ahadeeth which speak about Jihad as a Religious duty. One such tradition is,
"Jihad will be a Religious duty up to the Day of Resurrection." (4)
Another hadeeth is:
"Wage Jihad against the polytheists with your money,
your souls and your tongues."
These are only two hadeeths from many like ones, and I shall cite more later [Insha' Allah]. All Muslim Scholars have agreed that Jihad is a Religious duty.
How Fighting was Legalised in Islam
Scholars agree that fighting was not permitted in the early days of Islam; the Prophet (salallaahu 'alayhee wa sallam) was ordered to use wisdom and restraint in calling to Islam. There are numerous verses which command the Prophet (salallaahu 'alayhee wa sallam) to be patient with kindness. Thus the Prophet (salallaahu 'alayhee wa sallam) obeyed these directions from his Lord and faced the harm of the disbelievers with patience and kindness, their evil with good and their injustices with forgiveness.
But the disbelievers went to the extreme in harming the Messenger of Allah (salallaahu 'alayhee wa sallam) and his Companions (radiallaahu 'anhum). When this became too much to be tolerated, the Messenger decided to leave Makkah for Madinah. After the Hijrah, the Muslims were permitted to fight in defence of themselves:
{Permission to fight (against disbelievers) is given to those (Believers) who are
fought against, because they have been wronged; and surely, Allah is
able to give them (Believers) Victory -
Those who have been expelled from their homes unjustly only because they said:
"Our Lord is Allah." For had it not been that Allah checks one set of people
by means of another, monasteries, churches, synagogues and mosques, wherein
the Name of Allah is mentioned much would surely, have been pulled down.
Verily, Allah will help those who help His (Cause).
Truly, Allah is All Strong, All Mighty.
Those (Muslim rulers) who, if we give them power in the land, (they) enjoin Iqamat
as Salat [i.e. to perform the five compulsory congregational Salat (prayers) (the
males in mosques)], to pay the Zakat and they enjoin Al Ma'ruf (i.e. Islamic
Monotheism and all that Islam orders one to do), and forbid Al Munkar (i.e.
disbelief, polytheism and all that Islam has forbidden) [i.e. they make the
Qur'an as the Law of their country in all spheres of life]. And
with Allah rests the end of (all) matters (of creatures).
(The Noble Qur'an: Surah 22 Ayat 39-41)
Thus, the Prophet (salallaahu 'alayhee wa sallam) and his Companions (radiallaahu 'anhum) were ordered to defend themselves against the tyranny and injustices of the disbelievers. The Qur'an also encourages the Muslims to fight in defence against disbelievers in another place:
{And indeed whosoever takes revenge after he has suffered wrong, for such
there is no way (of blame) against them. The way (of blame) is only against
those who oppress men and rebel in the earth without justification;
for such there will be a painful torment.}
(The Noble Qur'an: Surah 42 Ayat 41-42)
Allah Almighty, then, commanded Muslims to fight in His Way those who were fighting them, but not to fight in aggression. The Qur'an also carries the command to the Muslims to fight all disbelievers so as they would not be able to plot against them:
{And fight in the Way of Allah those who fight you, but transgress not the limits.
Truly, Allah likes not the transgressors. And kill them wherever you find them,
and turn them out from where they have turned you out. And Al Fitnah is worse
than killing. And fight not with them at Al Masjid Al Haram (the sanctuary at
Makkah), unless they (first) fight you there. But if they attack you, then
kill them. Such is the recompense of the disbelievers.
But if they cease, then Allah is Oft Forgiving, Most Merciful.
And fight them until there is no more Fitnah (disbelief and worshipping of others
along with Allah) and (all and every kind of) worship is for Allah (Alone).
But if they cease, let there be no transgression except against Adh dhaalimun
(the polytheists, and wrong-doers).}
(The Noble Qur'an: Surah 2 Ayat 190-193)
{...and fight against the Mushrikun (polytheists, pagans, idolaters, disbelievers
in the Oneness of Allah) collectively as they fight against you collectively. But
know that Allah is with those who are Al Muttaqun (the pious).}
(The Noble Qur'an: Surah 9 Ayah 36)
Furthermore, the Qur'an makes it clear that even though armed struggle is not something which appeals to the innermost desires of the soul, it carries great benefit and good, and states that there may be great good behind things which man hates, and there may be great evil behind what man loves. (See Al Baqarah: 216) The Qur'an also warns against fleeing the battlefield as this will bring disgrace and incur Allah's Wrath. (See Al Anfal: 15-16)
That was how the concept of Jihad was dealt with in the early days of Islam: the Muslims were commanded to wage war against those who fought them and prevented them from carrying the Message of Islam to mankind. Islamic Sharee'ah Law determines that Allah Almighty has prescribed armed struggle for the sake of protecting the Message of Islam and to gain superiority for its followers. We are ordered to convey the Message of Islam to all mankind so as to reveal the falsehood of disbelief and polytheism and idol worshipping and to spread the True Religion. If anybody stands in the face of the Call, the Muslims are justified in fighting them to prevent their evil schemes against Islam. (See Al Baqarah: 193 above)
However, if no barriers were erected in the face of the Call, then there should be no fighting. The proof of this is that when the Prophet (salallaahu 'alayhee wa sallam) sent an army or a regiment, he used to order their leader to adhere to Allah-fearing behaviour and to be good and kind with those under his command.
He (salallaahu 'alayhee wa sallam) also used to order them saying,
"Fight in the Name of Allah; do not betray for spoils, do not resort to treacherous
behaviour; do not mutilate; do not kill a child. When you meet your enemies, offer
them three choices, if they respond positively to any one of which, you should
accept it from them:
Call them to Islam, if they accept this, then take it from them and call them
to leave their homeland of disbelief to [come to] the home of Islam; if they refuse
to do this, tell them that they would be treated like Muslims and they would have
no share in war spoils unless they fight with Muslims.
If they refuse to embrace Islam, tell them to pay Jizya tax, if they accept this,
take it from them. If they refuse, then ask Allah for His Help and fight them. If you
lay siege on a castle, and they ask you to give them Allah's and Allah's Prophet's
guarantee, do not do this but give them your own guarantee, as it is less serious
from you to abrogate your guarantee than to abrogate Allah's Guarantee and the
guarantee of His Prophet (if need arises).
If they want you to apply Allah's Ruling on them, do not do that. Apply your own
judgement and discretion, as you do not know whether you will be right in
deducing Allah's Ruling in their case."
Like any nation on earth, the Muslims have to have a form of military might to protect their lands and borders and fight off the evil schemes of their enemies. If they do not have this force, they will be vulnerable to attacks and their enemies will covet their lands and properties. This is the cause of the Divine Order to Muslims to be always prepared:
{And make ready against them all you can of power, including steeds
of war (tanks, planes, missiles, artillery) to threaten the enemy of
Allah and your enemy...}
(The Noble Qur'an: Surah 8 Ayah 60)
The ancient Arab poet says that honour will not be spared harm until blood flows in protecting it.
We hear nowadays about the great nations preparing immense military forces under the pretence of self defence. We also witness the armies of other nations attacking Muslims countries causing tremendous bloodshed and destruction and committing all kinds of abominations claiming that they are doing this for the sake of 'peace'. Is 'peace' based on destruction and aggression and tyrannising and terrorising safe countries which seek independence, safety and dignity?
When Islam legalised fighting, it did so as we have seen only to protect the Call of Islam and not for the sake of aggression or for war's own sake. Islam prohibits aggression and hates war. It calls for peace. Islam's Call has no compulsion in it. Its magnanimous teachings call for freedom and peace. This is demonstrated in numerous verses in the Qur'an.
Jihad in this case, in the case of protecting the Call of Islam, is a duty of sufficiency (Fard Kifaya) meaning that if sufficient people undertake it from the Ummah, the rest do not have to take part in it. However, if nobody undertakes it, the whole Ummah will be accountable. On the other hand, if the war is defensive, that is in the case of the enemy attacking a land of the Muslims, Jihad is a duty imposed on everybody (Fard 'Ayn) meaning that everybody: big or small, man or woman, free or slave will have to take part in defending the Muslim land, each in accordance with their abilities. We see that Muslims have to offer three choices to the polytheists: embracing Islam, paying 'Jizya' as tax or war.
There are other people against whom war is to be waged; these are the apostates (Murtadeen). If a group of Muslims back-slide from Islam and take hold of a place, Muslims have to fight them. War has also to be waged against tyrants and oppressors and those who declare war against the authorities [without just cause - Editors note - Go to the following address for what defines 'just cause', according to the Salaf:
http://members.tripod.com/~Suhayb/Misconceptions-Groups-Rulers.htm]
When Islam legalised fighting in these cases, it prohibited treachery, betrayal and mutilation, it also prohibited killing a mad-man, a child, a woman, a blind person, a disabled person and elderly people. The hadeeth we have discussed shows this. [Editors note: There are times of exception, though in relation to the killing of women and children etc. in a situation of war - To clarify this issue and attain a greater understanding go to the following address:
http://members.tripod.com/~Suhayb/women-children.htm]
This shows Islams tolerance and magnanimity as well as superiority over other doctrines.
Islam has prohibited breaking promises and agreements. This goes against high morals preached by Islam. However, if Muslims do this, it will be running against their principles and will harm their cause. In many verses, the Qur'an makes it a Religious duty imposed on Muslims to keep promises and respect agreements.
{And fulfil the Covenant of Allah (Bai'ah: pledge for Islam) when you have
covenanted, and break not the oaths after you have confirmed them - and indeed
you have appointed Allah your surety. Verily Allah Knows what you do.}
(The Noble Qur'an: Surah 16 Ayah 91)
While Islam prohibits breaking promises, it permits it only in one case: when Muslims can be sure without any doubt that the other side is going to break the agreement, judging by clear signals of acts of preparation for aggression on the part of the enemies. In this case, Muslims will have to inform the other side of their intentions and not to resort to treachery.
The Status of Jihad in Islam
Jihad has a lofty status in Islam. Islam emphasises the importance of Jihad and encourages Muslims to be prepared for it, and shows the great reward the Mujahideen will have in this life as well as in the Hereafter. In many verses of the Qur'an, we read about Jihad and its importance and the necessity to be prepared to defend oppressed people and fight tyrants and aggressors:
{Let those (Believers) who sell the life of this world for the Hereafter fight in
the Cause of Allah, and whoso fights in the Cause of Allah, and is killed or gets
Victory, We shall bestow on him a great reward.
And what is wrong with you that you fight not in the Cause of Allah, and for
those weak, ill-treated and oppressed among men, women, and children, whose
cry is: "Our Lord! Rescue us from this town whose people are oppressors;
and raise for us from You one who will protect, and raise for us from
You one who will help.
Those who Believe, fight in the Cause of Allah, and those who disbelieve fight
in the Cause of Taghut (Shaytaan). So fight you against the friends of Shaytaan;
ever feeble indeed is the plot of Shaytaan.
Have you not seen those who were told to hold back their hands (from fighting)
and perform As Salat (Iqamat as Salat), and give Zakat, but when the fighting
was ordained for them, behold! a section of them fear men as they fear Allah or
even more. They say: "Our Lord! Why have You ordained for us fighting? Would
that You had granted us respite for a short period?" Say: "Short is the enjoyment
of this world. The Hereafter is (far) better for him who fears Allah, and you
shall not be dealt with unjustly even equal to the Fatila (a scalish thread in
the long slit of a date-stone).}
(The Noble Qur'an: Surah 16 Ayat 74-77)
And also:
{Think not of those who are killed in the Way of Allah as dead. Nay,
they are alive, with their Lord, and they have provision. They rejoice in
what Allah has bestowed on them of His Bounty and rejoice for the sake of
those who have not yet joined them, but are left behind (not yet martyred)
that on them no fear shall come, nor shall they grieve.
They rejoice in a Grace and a Bounty from Allah, and that
Allah will not waste the reward of the Believers.}
(The Noble Qur'an: Surah 3 Ayat 169-171)
[See also At Tauba: 111 and 24 and 19-22, and An Nisaa': 100] Innumerable ahadeeth also show the importance of Jihad and the reward for Mujahideen. From among these ahadeeth, we may mention the following:
"Every act of a person will stop when he dies except Ribaat (guarding
a post/front-line) in the Way of Allah. This will be developed even after
death up to the Day of Resurrection."
"Ribaat (holding guard) in the Way of Allah for a day is better than anything
in life. A journey one takes on a morning or an evening in the Way of
Allah is better than anything in life."
"He who dies without fighting, or thinking of fighting, in the Way
of Allah, will have died a partial hypocrite."
The Messenger of Allah (salallaahu 'alayhee wa sallam) was asked, "Which act is best?" He (salallaahu 'alayhee wa sallam) answered,
"Having Faith in Allah and His Messenger."
He was asked, "What follows this in importance?" He (salallaahu 'alayhee wa sallam) answered,
"Waging Jihad in the Way of Allah."
He was then asked, "What comes after that?", and he (salallaahu 'alayhee wa sallam) answered,
"Performing pure Pilgrimage."
A man came to the Messenger of Allah (salallaahu 'alayhee wa sallam) and asked him, "Who is the best person?" He answered (salallaahu 'alayhee wa sallam),
"A Believer making Jihad with his soul and money in the Way of Allah."
Then he asked him, "Who comes next?" The Prophet (salallaahu 'alayhee wa sallam) answered,
"A Believer staying in a far place worshipping Allah
and relieving people from his evils."
The Messenger of Allah (salallaahu 'alayhee wa sallam) also said that Allah has guaranteed for someone who leaves his home to fight in the Way of Allah, that he would [either] make him enter Paradise or come back to his home with reward. The Prophet (salallaahu 'alayhee wa sallam) then swore by Allah that anyone who gets injured in fighting in the Way of Allah will enter Paradise with great reward and in good health. He (salallaahu 'alayhee wa sallam) swore by Allah also that he would have gone to every battle in the Way of Allah had it not been for the interests of Muslims. A Martyr would want to come back to life again and again to be killed again and again to get more of the rewards set for fighters for the sake of Allah (Subhannah wa Taa'ala) - 'Mujahideen'.
The Messenger of Allah (salallaahu 'alayhee wa sallam) was said, "What would be equal to Jihad in the Way of Allah?" He (salallaahu 'alayhee wa sallam) said, "You would not be able to do it." They repeated the question twice or three times and he gave the same answer. Then he (salallaahu 'alayhee wa sallam) said,
"A Mujaahid is like someone who performs fasting and prayers and
reads the Qur'an without stopping till the Mujaahid comes back."
There are other numerous ahadeeth in this field which would be too many to quote here.
Muslims have regrettably put this Religious duty aside and neutralised its rulings. They stood looking at it like one who admires a beautiful painting, pouring praise on the painter. Muslims have not reached the sorrowful state they are in today except by leaving this practical Religious duty and finding sufficiency in outer rites which can be performed with ease and would cost them very little. This shows the Truth of the statement of the Prophet (salallaahu 'alayhee wa sallam),
"No people leave Jihad but would be humiliated."
Brother Shaykh Ahmad Naser Al Rajihi did well in his answer to Dr. Al Dawalibi's statement when he said:
a) The writer criticises the 'Church' definition of Jihad based on offering either Islam or death. He should have started with giving definitions of Jihad from the points of view of language and jurisprudence. In language, jihad is doing one's level best to reach a certain goal, be it worldly or Religious. There are numerous verses and ahadeeth which make this meaning clear; they are to be referred to for more information.
In Islamic thought, Jihad is doing one's best in fighting the disbelievers either directly or by giving help and support to those who do the actual fighting in the Way of Allah and to give prominence to the Message of Islam. The Prophet (salallaahu 'alayhee wa sallam) says,
"He who fights/struggles to make the Word of Islam
highest is fighting/struggling in the Way of Allah."
b) The writer makes an incorrect and inaccurate statement when he says that Jihad means calling to Allah with wisdom and good preaching only. In this, he is making an inaccurate association between the concept of Jihad and the concept of Calling to Allah. The difference between the two concepts is obvious.
c) The writer differentiates incorrectly between the concepts of Jihad and fighting. He mentions that the term jihad was particularly used in Makkan context, and the term fighting in Madinan sequence. This is an incorrect citation as the term jihad was used in many verses which were revealed in the Madinan era. We have an example of this in verse 95 of Surah An Nisaa' in the Qur'an, in which the term Jihad was used, as in the ahadeeth which belong to the same era, to mean fighting, beyond any doubt.
d) The writer cites a Qur'anic verse which states that the Believers against whom war is declared are permitted to fight back. On this verse, the writer comments that fighting was not made legal in Islam except in self defence. This is a strange statement which does not have any support from the sayings of early Scholars of Islam as it is not based on any legal justification.
e) If what the writer says that fighting was not made legal except in self defence, then, how does he explain the sending of missions by the Prophet (salallaahu 'alayhee wa sallam) to the kings of neighbouring states to call them to Islam and to offer them the choice of either paying Jizya tax or facing war with Muslims? Furthermore, how does the writer explain the Muslim armies going out to the lands of the Persians and the Greeks during the reign of the Caliphs in spite of the fact that they were secure in the Arabian peninsula after suppressing the rebellion of the apostates?
f) Islam is a Religion which was sent by Allah (Subhannah wa Ta'aala) to mankind. Allah does have knowledge of men and how they live and think. It is a fact that wars have always been and will always be a feature of life with mankind until all earth and what is on it will go back to Allah on the Day of Judgement. Heavenly Religions have consistenly encouraged legitimate war, and this is what we see in the Bible and the Torah.
e) Islam is distinguished from other religions in that it has certain codes to control practices in times of war. Fighting in the Islamic practice was not conducted with the savagery of the past and future nations. The Prophet (salallaahu 'alayhee wa sallam) and the Khulafaah u Raashideen (Rightly Guided Caliphs) always made a point of warning their leaders and warriors against excesses in war and against aggressive acts towards women, old people and children, and even towards animals and plants.
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Footnotes
1) Ibn Katheer's Tafseer, vol 3, p. 231.
2) Ibid v 3 p. 213.
3) Subul al Salam: Sharh Bulugh al Maram, vol. 4, p. 41
4) Al Hidaya, vol. 2, p. 100
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Note: In the original publication the author only gave the references for the Quranic ayat - so, for the ease and convenience of the reader I have taken the liberty of adding most of them in. The translation I have used is that of the 'Noble Qur'an': A summarized Version of At-Tabari, Al Qurtubi and Ibn Kathir with comments from Sahih al Bukhari. Summarized in One Volume. Translation by Dr. Muhammad Taqi-ud-Deen Al Hilali and Dr. Muhammad Muhsin Khan.
Maktaba Dar-us- Salam: Kingdom of Saudi Arabia, 1995
- Abu Suhayb
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