In fact, a tradition of the Prophet Muhammad, peace be upon him, differentiates between the ‘greater jihad’ and the ‘lesser jihad.’ Contrary to popular understanding, the greater jihad in Islam is the inner struggle, both spiritual and mundane, Muslims engage in daily in order to lead a righteous life, one which does not only include being mindful of one’s prayers, fasts, and charity, but also kind and just behavior with others, fulfilling duties towards kith, kin, and neighbors, and earning and eating of lawful means, among many other elements.
The lesser jihad, on the other hand, refers to armed struggle to protect the faith, its adherents, and its land/property. During the lifetime of the Prophet, peace be upon him, many such wars were fought, and the righteous caliphs and others continued this tradition. However, these wars were fought defensively, not aggressively. In addition, the rules of engagement strictly lay down certain restrictions, binding the Muslims foremost to negotiate peace, reducing fighting as the last resort.
In this section, we will explore the varied implications of the term ‘jihad’ as well as discuss the destructive forces of terrorism which are spreading throughout our world.
In the linguistic sense, the Arabic word “jihad” means struggling or striving and applies to any effort exerted by anyone. In this sense, a student struggles and strives to get an education and pass course work; an employee strives to fulfill his/her job and maintain good relations with his/her employer; a politician strives to maintain or increase his(1) popularity with his constituents and so on. The term strive or struggle may be used for/by Muslims as well as non-Muslims; for example, Allah, the One and Only True God says in the Quran:
“We have enjoined on people kindness to parents; but if they strive (Jahadaka) to make you ascribe partners with Me that of which you have no knowledge, then obey them not…” (The Holy Quran, 29:8; also see 31:15)
In the above two verses of the Quran , it is non-Muslim parents who strive (jahadaka) to convert their Muslim child back to their religion. In the West, “jihad” is generally translated as “holy war,” a usage the media has popularized. According to Islamic teachings, it is unholy to instigate or start war; however, some wars are inevitable and justifiable.
If we translate the words “holy war” back into Arabic, we find “harbun muqaddasatu,” or for “the holy war,” “al-harbu al-muqaddasatu.” We challenge any researcher or scholar to find the meaning of “jihad” as holy war in the Qur’an or authentic Hadith collections or in early Islamic literature. Unfortunately, some Muslim writers and translators of the Quran, the Hadith and other Islamic literature translate the term “jihad” as “holy war,” due to the influence of centuries-old Western propaganda.
This could be a reflection of the Christian use of the term “Holy War” to refer to the Crusades of a thousand years ago. However, the Arabic words for “war” are “harb” or “qital,” which are found in the Quran and Hadith.
For Muslims the term Jihad is applied to all forms of striving and has developed some special meanings over time. The sources of this development are the Quran (the Word of God revealed to Prophet Muhammad(S) [(S) denotes Sall-Allahu ‘alayhi wa sallam, meaning peace and blessings of Allah be upon him]. The Quran and the Hadith use the word “jihad” in several different contexts which are given below:
1. RECOGNIZING THE CREATOR AND LOVING HIM MOST:
It is human nature to love what is seen with the eyes and felt with the senses more than the unseen reality. The Creator of the Universe and the One God is Allah. He is the Unseen Reality which we tend to ignore and not recognize. The Quran addresses those who claim to be believers:
“O you who believe! Choose not your fathers nor your brethren for protectors if they love disbelief over belief; whoever of you takes them for protectors, such are wrong-doers. Say: if your fathers, and your children, and your brethren, and your spouses, and your tribe, and the wealth you have acquired, and business for which you fear shrinkage, and houses you are pleased with are dearer to you than Allah and His Messenger and striving in His way: then wait till Allah brings His command to pass. Allah does not guide disobedient folk.” (The Holy Quran 9:23, 24)
It is indeed a struggle to put Allah ahead of our loved ones, our wealth, our worldly ambitions and our own lives. Especially for a non-Muslim who embraces Islam, it may be a tough struggle due to the opposition of his family, peers and society.
2. RESISTING PRESSURE OF PARENTS, PEERS, AND SOCIETY:
Once a person has made up his mind to put the Creator of the Universe above all else, he often comes under intense pressures. It is not easy to resist such pressures and strive to maintain dedication and love of Allah over all else. A person who has turned to Islam from another religion may be subjected to pressures designed to turn him back to the religion of the family. We read in the Qur’an:
“So obey not the rejecters of faith, but strive (jahidhum) against them by it (the Quran) with a great endeavor.” (The Holy Quran, 25:52)
3. STAYING ON THE STRAIGHT PATH STEADFASTLY:
Allah says in the Quran:
“And strive (Jadihu) for Allah with the endeavor (Jihadihi) which is His right. He has chosen you and has not laid upon you in the deen (religion) any hardship…” (The Holy Quran, 22:78)
“And whosoever strives (Jahada), strives (yujahidu) only for himself, for lo! Allah is altogether independent of the universe.” (The Holy Quran, 29:6)
As for those who strive and struggle to live as true Muslims whose lives are made difficult due to persecution by their opponents, they are advised to migrate to a more peaceful and tolerant land and continue with their struggle in the cause of Allah.
Allah says in the Qur’an:
“Lo! As for those whom the angels take (in death) while they wronged themselves, (the angels) will ask: ‘In what you were engaged?’ They will say: ‘We were oppressed in the land.’ (The angels) will say: ‘Was not Allah’s earth spacious that you could have migrated therein?‘” (The Holy Quran, 4:97)
“Lo! Those who believe, and those who emigrate (to escape persecution) and strive (Jahadu) in the way of Allah, these have hope of Allah’s mercy…” (The Holy Quran, 2:218)
Allah tests the believers in their faith and their steadfastness:
“Or did you think that you would enter Paradise while yet Allah knows not those of you who really strive (Jahadu), nor knows those (of you) who are steadfast.” (The Holy Quran, 3:142)
“And surely We shall try you with something of fear and hunger, and loss of wealth and lives and fruits; but give tidings to the steadfast.“(The Holy Quran, 2:155)
We find that the Prophet Muhammad(S) and his clan were boycotted socially and economically for three years to force him to stop his message and compromise with the pagans but he resisted and realized a moral victory(2).
4. STRIVING FOR RIGHTEOUS DEEDS:
Allah declares in the Quran:
“As for those who strive (Jahadu) in Us (the cause of Allah), We surely guide them to Our paths, and lo! Allah is with the good doers.” (The Holy Quran, 29:69)
When we are faced with two competing interests, it becomes jihad to choose the right one, as the following Hadith exemplify:
“Aisha, wife of the Prophet(S) asked, ‘O Messenger of Allah, we see jihad as the best of deeds, so shouldn’t we join it?’ He replied, ‘But the best of jihad is a perfect Hajj (pilgrimage to Makkah).'” (Sahih Al-Bukhari, No. 2784)
At another occasion, a man asked the Prophet Muhammad(S): “‘Should I join the jihad?’ He asked, ‘Do you have parents?’ The man said, ‘Yes!’ The Prophet(S) said, ‘Then strive by serving them!'” (Sahih Al-Bukhari, No. 5972)
Yet another man asked the Messenger of Allah(S):
“‘What kind of jihad is better?’ He replied, ‘A word of truth in front of an oppressive ruler!'” (Sunan Al-Nasa’i , No. 4209)
The Messenger of Allah(S) said:
“…the Mujahid (one who carries out jihad) is he who strives against himself for the sake of Allah, and the Muhajir (one who emigrates) is he who abandons evil deeds and sin.” (Sahih Ibn Hibbanm, No. 4862)
5. HAVING COURAGE AND STEADFASTNESS TO CONVEY THE MESSAGE OF ISLAM:
The Qur’an narrates the experiences of a large number of Prophets and good people who suffered a great deal trying to convey the message of Allah to mankind. For examples, see the Qur’an 26:1-190, 36:13-32. In the Quran, Allah specifically praises those who strive to convey His message:
“Who is better in speech than one who calls (other people) to Allah, works righteous, and declares that he is from the Muslims.” (The Holy Quran, 41:33)
Under adverse conditions it takes great courage to remain a Muslim, declare oneself to be a Muslim and call others to Islam. We read in the Quran:
“The (true) believers are only those who believe in Allah and his messenger and afterward doubt not, but strive with their wealth and their selves for the cause of Allah. Such are the truthful.” (The Holy Quran, 49:15)
6. DEFENDING ISLAM AND THE COMMUNITY:
Allah declares in the Quran:
“To those against whom war is made, permission is given (to defend themselves), because they are wronged – and verily, Allah is Most Powerful to give them victory – (they are) those who have been expelled from their homes in defiance of right – (for no cause) except that they say, ‘Our Lord is Allah’…” (The Holy Quran, 22:39-40)
The Quran permits fighting to defend the religion of Islam and the Muslims. This permission includes fighting in self-defense and for the protection of family and property. The early Muslims fought many battles against their enemies under the leadership of the Prophet Muhammad(S) or his representatives. For example, when the pagans of Quraysh brought armies against Prophet Muhammad(S), the Muslims fought to defend their faith and community(3).
The Quran adds:
“Fight in the cause of Allah against those who fight against you, but do not transgress limits. Lo! Allah loves not aggressors. …And fight them until persecution is no more, and religion is for Allah. But if they desist, then let there be no hostility except against transgressors.” (The Holy Quran, 2:190, 193)
7. HELPING ALLIED PEOPLE WHO MAY NOT BE MUSLIM:
In the late period of the Prophet Muhammad’s(S) life, the tribe of Banu Khuza’ah became his ally. They were living near Makkah which was under the rule of the pagan Quraysh, Prophet Muhammad’s(S) own tribe. The tribe of Banu Bakr, an ally of Quraysh, with the help of some elements of Quraysh, attacked Banu Khuza’ah invoked the treaty and demanded Prophet Muhammad(S) to come to their help and punish Quraysh. The Prophet Muhammad(S) organized a campaign against Quraysh of Makkah which resulted in the conquest of Makkah which occurred without any battle(4).
8. REMOVING TREACHEROUS PEOPLE FROM POWER:
Allah orders the Muslims in the Quran:
“If you fear treachery from any group, throw back (their treaty) to them, (so as to be) on equal terms. Lo! Allah loves not the treacherous.” (The Holy Quran, 8:58)
Prophet Muhammad(S) undertook a number of armed campaigns to remove treacherous people from power and their lodgings. He had entered into pacts with several tribes, however, some of them proved themselves treacherous. Prophet Muhammad(S) launched armed campaigns against these tribes, defeated and exiled them from Medina and its surroundings(5).
9. DEFENDING THROUGH PREEMPTIVE STRIKES:
Indeed, it is difficult to mobilize people to fight when they see no invaders in their territory; however, those who are charged with responsibility see dangers ahead of time and must provide leadership. The Messenger of Allah, Muhammad(S), had the responsibility to protect his people and the religion he established in Arabia. Whenever he received intelligence reports about enemies gathering near his borders he carried out preemptive strikes, broke their power and dispersed them(6). Allah ordered Muslims in the Quran:
“Fighting is prescribed upon you, and you dislike it. But it may happen that you dislike a thing which is good for you, and it may happen that you love a thing which is bad for you. And Allah knows and you know not.” (The Holy Quran, 2:216)
10. GAINING FREEDOM TO INFORM, EDUCATE AND CONVEY THE MESSAGE OF ISLAM IN AN OPEN AND FREE ENVIRONMENT:
Allah declares in the Quran:
“They ask you (Muhammad) concerning fighting in the Sacred Month. Say, ‘Fighting therein is a grave (offense) but graver is it in the sight of Allah to prevent access to the path of Allah, to deny Him, to prevent access to the Sacred Mosque, and drive out its inhabitants. Persecution is worse than killing. Nor will they cease fighting you until they turn you back from your faith, if they can…” (The Holy Quran, 2:217)
“And those who, when an oppressive wrong is inflicted on them, (are not cowed but) fight back.” (The Holy Quran, 42:39)
To gain this freedom, Prophet Muhammad(S) said:
“Strive (Jahidu) against the disbelievers with your hands and tongues.” (Sahih Ibn Hibban, No. 4708)
The life of the Prophet Muhammad(S) was full of striving to gain the freedom to inform and convey the message of Islam. During his stay in Makkah he used non-violent methods and after the establishment of his government in Madinah, by the permission of Allah, he used armed struggle against his enemies whenever he found it inevitable.
11. FREEING PEOPLE FROM TYRANNY:
Allah admonishes Muslims in the Quran:
“And why should you not fight in the cause of Allah and of those who, being weak, are ill-treated (and oppressed)? – 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.'” (The Holy Quran, 4:75)
The mission of the Prophet Muhammad(S) was to free people from tyranny and exploitation by oppressive systems. Once free, individuals in the society were then free to chose Islam or not. Prophet Muhammad’s(S) successors continued in his footsteps and went to help oppressed people. For example, after the repeated call by the oppressed people of Spain to the Muslims for help, Spain was liberated by Muslim forces and the tyrant rulers removed. After the conquest of Syria and Iraq by the Muslims, the Christian population of Hims reportedly said to the Muslims: “We like your rule and justice far better than the state of oppression and tyranny under which we have been living.”(7)
The defeated rulers of Syria were Roman Christians, and Iraq was ruled by Zoroastrian Persians.
WHAT SHOULD MUSLIMS DO WHEN THEY ARE VICTORIOUS?
Muslims should remove tyranny, treachery, bigotry, and ignorance and replace them with justice and equity. We should provide truthful knowledge and free people from the bondage of ‘association-ism’ (Shirk, or multiple gods), prejudice, superstition and mythology. Muslims remove immorality, fear, crime, exploitation and replace them with pine morality, peace and education. The Quran declares:
“Lo! Allah commands you that you restore deposits to their owners, and if you judge between mankind that you judge justly. Lo! It is proper that Allah admonishes you. Lo! Allah is ever Hearer, Seer.” (The Holy Quran, 4:58)
“O you who believe! Stand out firmly for Allah’s witnesses to fair dealing, and let not the hatred of others to you make you swerve to wrong and depart from justice. Be just: that is next to Piety and fear Allah. And Allah is well acquainted with all that you do.” (The Holy Quran, 5:8)
“And of those whom We have created there is a nation who guides with the Truth and establishes justice with it.” (The Holy Quran, 7:181)
“Lo! Allah enjoins justice and kindness, and giving to kinsfolk, and forbids lewdness and abomination and wickedness. He exhorts you in order that you may take heed.” (The Holy Quran, 16:90)
“Those who, if We give them power in the land, establish prescribed prayers (salah) and pay the poor-due (zakah) and enjoin right conduct and forbid evil. And with Allah rests the end (and decision) of (all) affairs.” (The Holy Quran, 22:41)
DID ISLAM SPREAD BY FORCE, SWORDS OR GUNS?
The unequivocal and emphatic answer is No! The Quran declares:
“Let there be no compulsion (or coercion) in the religion (Islam). The right direction is distinctly clear from error.” (The Holy Quran, 2:256)
Here is a good study of the question of the spread of Islam by a Christian missionary, T. W. Arnold:
“…of any organized attempt to force the acceptance of Islam on the non-Muslim population, or of any systematic persecution intended to stamp out the Christian religion, we hear nothing. Had the caliphs chosen to adopt either course of action, they might have swept away Christianity as easily as Ferdinand and Isabella drove Islam out of Spain, or Louis XIV made Protestantism penal in France, or the Jews were kept out of England for 350 years. The Eastern Churches in Asia were entirely cut off from communion with the rest of Christiandom throughout which no one would have been found to lift a finger on their behalf, as heretical communions. So that the very survival of these Churches to the present day is a strong proof of the generally tolerant attitude of Mohammedan [sic] governments towards them”(8).
Islam does not teach, nor do Muslims desire, conversion of any people for fear, greed, marriage or any other form of coercion.
In conclusion, jihad in Islam is striving in the way of Allah by pen, tongue, hand, media and, if inevitable, with arms. However, jihad in Islam does not include striving for individual or national power, dominance, glory, wealth, prestige or pride.
Perhaps the greatest misunderstanding about Islam today is that it is an inherently violent religion whose followers condone acts of terrorism. In reality, terrorism and indiscriminate violence completely contradict the teachings of Islam. Islam is a religion of mercy and ethics. It encourages people to beautify their relationship with God and with those around them through good character and deeds. This pamphlet addresses several misconceptions regarding Islam and violence; in the process, it shows that terrorism inherently conflicts with Islam’s foundational beliefs and teachings.
The Quran, the divinely revealed scripture of Islam, displays an extraordinary respect for human life: “…if anyone kills a person – unless in retribution for murder or spreading corruption in the land – it is as if he kills all mankind, while if any saves a life it is as if he saves the lives of all mankind” (5:32). At another point, the Quran states, “…do not take the life God has made sacred, except by right. This is what He commands you to do: Perhaps you will use your reason” (6:151).
Muhammadp, who Muslims revere as God’s final messenger to humanity, listed murder as one of the major sins. He warned his followers, “The first cases to be settled between people on the Day of Judgment will be those of bloodshed.” Muslims are even prohibited from indiscriminately harming animals, and have been taught by Prophet Muhammadp that “there is reward in kindness to every living thing – animal or human.”
Furthermore, Islam encourages people to bring about benefit and good for others in every way possible. In the Quran, God (Allah in Arabic) praises those who have given preference to others over themselves (59:9). Prophet Muhammadp has said, “God constantly helps the one who helps his brother,” and, “Even a smile or kind word is charity.” There is particular emphasis in Islam on helping the downtrodden in society, especially orphans, the poor and needy. Muslims are instructed by their faith to work for the betterment of their communities, societies and the world at large. Simply put, Muslims are commanded to build, not to cause harm or destruction.
Consequently, Muslims struggle on a daily basis to uphold a treasured spiritual principle: to strive, to endeavor, to exert. It may be to purify oneself of negative habits, to care for one’s aging parents, to cope with loss, to spend one’s wealth on charitable causes, to communicate the word of God or to speak truthfully in the face of an unjust ruler. In other words, they perform jihad.
The Meaning of Jihad
Jihad is often mistranslated as ‘holy war’ – a term that actually has no equivalent in the Quran. Jihad literally means ‘striving’ and refers to any struggle a person engages in for a righteous cause. Muhammadp explained that a fundamental form of jihad is the internal struggle an individual tackles in order to reform one’s self.
Physical struggle is one of the many dimensions of jihad. Islam permits engagement in war for purposes of self-defense and combating oppression, after all efforts at peace fail. God proclaims in the Quran: “Why should you not fight in God’s cause and for those oppressed men, women, and children who cry out, ‘Lord, rescue us from this town whose people are oppressors! By Your grace, give us a protector and give us a helper!’” (4:75).
Although the combative form of jihad and terrorism are often linked in people’s minds, there are key differences between the two. For example, jihad is limited to combatants while terrorism causes the death of civilians. Also, jihad is bound by strict rules of engagement but terrorism has no such limits. Hence, it’s important to distinguish between terrorism, constituting of cruel, vengeful attacks, and physical jihad, which is a dignified form of conventional war.
Rules of Warfare
The objectives of warfare in Islam are to establish justice and end oppression; the motive for combative jihad can never be to forcefully convert others or to seize territory and resources. God permits self-defense in the Quran by stating, “To those against whom war is made, permission is given (to fight), because they are wronged” (22:39). While consent is given to defend oneself, it should never lead to injustice against others. God says in the Quran, “Fight in God’s cause against those who fight you, but do not overstep the limits: God does not love those who overstep the limits” (2:190).
There are also very strict restrictions and rules for engaging in warfare. No fruit-bearing trees, crops, animals or infrastructure should be destroyed. Properties should not be damaged, and poisoning water sources is forbidden. The opposing side must be treated justly, with the wounded and prisoners of war given fair and humane treatment. More importantly, non-combatants are never to be harmed. Prophet Muhammadp instructed his followers, “Do not kill any elderly person, woman or child,” “Do not kill people who are sitting in houses of worship” and “Do not kill the monks in their monasteries.”
Hence, Muslims must maintain high ethical and moral standards even during war, and strive to cease the conflict as soon as possible. Their goal should always be to achieve peace and justice. As God declares in the Quran, “If they incline towards peace, you must also incline towards it, and put your trust in God: He is the All Hearing, the All Knowing” (8:61).
A Persistent Myth
Despite the facts, many people continue to associate Islam with violence. According to Karen Armstrong, a renowned author of books on comparative religion, this is a “received idea” from the times of the Crusades, which is being reinforced with the current cycle of violence.
“Islam does not preach violence, it does not preach vicious holy war; it certainly does not condone terror, suicide bombing or anything of that sort. Like all of the great world religions, it preaches compassion and justice, and that is why it has been a success,” emphasizes Armstrong.
Unfortunately, many associate even the success of Islam with violence, mistakenly believing that Islam was spread by the sword. In Islam, the matter of one’s faith is a personal choice between an individual and God. God explicitly says in the Quran, “There is no compulsion in religion” (2:256).
In the early history of Islam, when Muslim rule stretched from Western Europe to China, the various peoples living in these lands were not forced to convert to Islam. They were free to keep their own religions, though many chose Islam over generations. In numerous places, Islam spread via trade, communication and peaceful assimilation. For example, Islam reached Indonesia through Muslim traders dating back to the 13th century C.E. Today, Indonesia is the largest Muslim majority country in the world, with more than 200 million Muslims.
In his 1923 work, Islam at the Crossroads, historian De Lacy O’Leary refutes the myth that Islam spread by means of violence. He states, “History makes it clear … that the legend of fanatical Muslims sweeping throughout 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.”
Common Humanity
The worshippers of the All-Merciful are they who tread gently upon the earth, and when the ignorant address them, they reply, “Peace!” (Quran, 25:63)
Indeed, tolerance and coexistence with people of other religious traditions have been the hallmark of Muslim societies historically. Muslims are commanded by their faith to safeguard the rights of minorities and ensure that their religious sentiments are respected.
This is particularly the case with Christians and Jews, who are mentioned in the Quran as ‘People of the Book.’ Muslims are required to protect their right to worship according to their respective religions, and to safeguard their houses of worship. Proof of this can be seen in the existence of old churches and synagogues throughout the Muslim world, including places like Turkey, Egypt, Palestine, Syria and Bosnia. This is evidenced by the presence of significant non-Muslim populations in many Muslim-majority countries as well.
A substantial number of Muslims also live in peaceful coexistence with people of other faiths worldwide, including China, India, England, Nigeria and the United States. As minorities, Muslims are obliged to adhere to the laws of the land in which they live. They are considered to have entered into a covenant of protection with the government that must be honored and respected.
No matter where they reside, Muslims are taught by their faith to maintain kind and respectful treatment of others. In the Quran, God repeatedly reminds us of our common humanity. He states, “(God) created you all from a single man and a single woman, and made you into races and tribes so that you should recognize one another. In God’s eyes, the most honored of you are the ones most mindful of Him” (49:13).
A Global Epidemic
In keeping with its rich history, the vast majority of the world’s 1.6 billion Muslims condemns all forms of unjustified violence and has worked to bring positive, uplifting changes in their communities. Unfortunately, popular media tends to ignore these contributions, focusing more on the sensational and violent actions of fringe groups and individuals. This reinforces an oversimplified and inaccurate image of Islam and Muslims, reducing both to a caricature of violence and terror.
Islamic scholars and organizations worldwide have publicly affirmed that the misinterpretation of Islam to justify acts of violence against innocent people is completely against the basic teachings of Islam. They have also vocally denounced terrorist attacks. These condemnations have come from renowned authorities on Islam across the world, including the Islamic Law Council of North America, the European Council for Fatwa and Research, the Islamic Council of Spain, the Grand Mufti of Saudi Arabia, scholars from Al-AzharUniversity in Egypt, the scholars of Deoband, India, as well as numerous others.
At the same time, it is important to recognize that terrorism is a global epidemic that manifests itself in various forms and afflicts practically every community that is mired in political and social problems across the globe. In other words, while terrorism involving Muslims represents a deviation from Islamic principles, it is by no means confined to Muslims alone.
In a world full of conflict, the most effective way in which we can combat terrorism is by building bridges of compassion and cooperation – no matter what our races, ethnicities or religions may be. Only then can we come closer to our shared goals of security and peace, thereby sanctifying life just as God intends us to – not only for ourselves, but for future generations as well.
Note: The subscript p next to Prophet Muhammadp represents the invocation Muslims say with his name: May God’s peace and blessings be upon him.
