When looking up common misconceptions about Islam, “jihad” is most certainly on the list. The Arabic word jihad is often used as a substitute for “holy war” with images of breaking news broadcasts and capitalized red alerts coming into mind. Despite how widely this depiction of jihad has been propagated across the world thanks to extremist groups and the media’s obsession of covering such groups, your everyday Muslims will tell you time and time again that jihad is better defined as “struggle” or “striving” for the sake of God.

Just look at the bus campaign launched almost five years ago now in Chicago. The CAIR chapter in the Windy City fought hate and ignorance regarding jihad with some eye-opening and very relatable struggles plastered to the sides of buses. The movement continued online with the hashtag #MyJihad that people are still contributing to today, all with the hope of helping people see how everyday Muslims understand jihad.

A Muslim’s jihad could be to educate others about Islam, to fight evil through good actions, or something as simple as performing a random act of kindness for a stranger each day. Jihad can also be a teacher educating children or a single mom struggling to put food on the table—responsibilities that come with the territory, so to speak. Even a person stopping bullying or helping feed the poor falls under the umbrella of jihad. The possibilities are truly endless! What is beautiful about this more commonly practiced but seldom mentioned jihad is how a Muslim strives to achieve his or her goals for the sake of God. The things we strive for can be described as “the right thing to do” — and what else would God want from us other than to do good?

For me, my jihad is consistency. I may experience an “iman rush” (think: adrenalin rush, but a boost in your faith and spirituality) and feel really inspired and motivated to implement new habits of reading Quran and praying extra prayers. However, with just one day skipped, the good habit can depart from my routine as quickly as it came into it. So my jihad—my struggle, is consistency in good actions. It is easy to be holy for a day, but the real goal is to make that piety an indestructible way of life, which of course requires a bit more striving and sacrifice.

Remember, the next time you hear a person raging about jihad or misrepresenting it as a black and white “holy war,” know that most Muslims practice jihad in a much more subtle way. They strive to make themselves better people, make the world a better place, and make others’ lives a better existence all for the sake of God.
In our modern times, the term ‘jihad’ has come to imply violence, holy wars, and terrorism, particularly in the western world. However, its original, intended meaning – and usage to a great extent in the Muslim world – continues to hark to a larger, more encompassing root word ‘j-h-d’ which means ‘to strive.’

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.
The Treatment of Handicapped People in Islam
In our everyday lives, we often encounter handicapped people. Whether we stop to chat with them or not, many of us find ourselves thanking God for creating us free of disabilities while simultaneously uttering a prayer for them.

Interestingly enough though, whereas we may consider such people disadvantaged, there is very little evidence in the Quran or the traditions of Prophet Muhammad (pbuh) that Islam views them in a similar fashion. For instance, the Quran contains hardly any direct reference to disabled people except in the context of jihad: “Not equal are those of the believers who sit (at home), except those who are disabled, and those who strive hard and fight in the Cause of Allah with their wealth and their lives.” (4:95)

In another place, when God rebukes the Prophet, pbuh, in Surah Abasa (Ch. 80) on account of his behavior toward Abdullah ibn Umm Maktum, He does not dwell on the latter’s disability except to refer to him as the “blind man.” In other words, the Prophet is not being admonished on his insensitivity towards a handicapped person, but rather on his negligence of someone who came to him to learn.

The Prophet’s behavior toward disabled people is an example par excellence for us. In addition to greeting Abdullah ibn Umm Maktum with respect and humility, the Prophet, pbuh, designated him as the Leader of Madinah many times in his own absence. As far as the Prophet was concerned, Abdullah ibn Umm Maktum’s blindness was not a hindrance in his ability to carry out his duties.

Similarly, the case of Julaybib, another companion of the Prophet, is instructive. He was thus known because of his diminutive figure. He was also described as being deformed or revolting in appearance. While many people in Madinah had made him an outcast, the Prophet, pbuh, instead approached a family to give their beautiful daughter as a bride for Julaybib. As may be expected, the parents were blinded by his apparent handicaps – yet their daughter surrendered herself to the will of the Prophet, pbuh.

These examples are important because they show that even though the Prophet, pbuh, was sensitive to their particular circumstances, he did not consider these to be things which should stand in their way of leading normal lives. Rather, he was intent upon focusing on their inner beauty and amorphous souls – just as he did with all of his companions.

Therefore, putting aside our own prejudices and assumptions, we must recognize that disability in and of itself is not necessarily a hindrance or disadvantage. No doubt, it causes the afflicted person far more difficulty than someone who is not in his/her position. This is all the more reason why we should make extra efforts to provide facilitation to our brothers and sisters by ensuring not only their physical comfort through appropriate measures but their mental and emotional ease as well. The latter can only be accomplished if we view them beyond their physical state, just as the Prophet, pbuh, did.

After all, God has promised us that our lives are a test for us. Degrees and forms of our trials vary from person to person, even family to family. However, it is up to us to have fortitude, accept our fate, and then actively work to make the best out of them. Indeed, God has promised us that “with every hardship there is relief,” (94:5) and that “no person shall have a burden laid on him greater than he can bear” (2:286).

In general, handicapped people face the challenge of normalizing their lives with patience, strength and courage. Many of them accomplish this with such flair that they no longer see themselves as “different.” May God facilitate them in their adversity and enable others of us to become a supportive force for them.
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.
Why are there verses in the Qur’an that encourage Muslims to kill non-believers wherever they find them?
The Importance of Context
The word ‘context’ has two dictionary meanings:

1. The parts of a written or spoken statement that precede or follow a specific word or passage, usually influencing its meaning or effect. 2. The set of circumstances or facts that surround a particular event, situation, etc.

Any discussion on Qur’anic verses that refer to violence would be meaningless, without a study of the surrounding context. Before we study the verses in question, therefore, let us examine this issue in a wider perspective:

 

The Sanctity of Life
The Glorious Qur’an says:

“…take not life, which God hath made sacred, except by way of justice and law: thus doth He command you, that ye may learn wisdom.” [Al-Qur’an 6:151]

Islam considers all life forms as sacred. However, the sanctity of human life is accorded a special place. The first and the foremost basic right of a human being is the right to live. The Glorious Qur’an says:

“…if any one slew a person – unless it be for murder or for spreading mischief in the land – it would be as if he slew the whole people: and if any one saved a life, it would be as if he saved the life of the whole people.” [Al-Qur’an 5:32]

The value of human life is so great, that the Qur’an equates the taking of even one human life unjustly with the killing of all humanity.

 

The Verses of War
The words that often cause consternation among those unfamiliar with Islam, are: “…and slay them wherever ye catch them…”

The truth is that this is only part of verse 191 of Chapter 2 of the Qur’an. Let us read the verses 190 to 191 in order to get a complete picture:

“Fight in the cause of Allah those who fight you, but do not transgress limits; for Allah loveth not transgressors. And slay them wherever ye catch them, and turn them out from where they have Turned you out; for tumult and oppression are worse than slaughter; but fight them not at the Sacred Mosque, unless they (first) fight you there; but if they fight you, slay them. Such is the reward of those who suppress faith.” [Al-Qur’an 2:190-191]

It is a well-known fact of Islamic history, that fighting against aggressors was prohibited during the first thirteen years of the Prophet’s mission. After Muslims migrated to Medina, the verses above were revealed to enable the community to fight in self-defense. The verses that follow clearly indicate Islam’s prohibition on aggression and inclination towards peace:

“But if they cease, Allah is Oft-forgiving, Most Merciful. And fight them on until there is no more tumult or oppression, and there prevail justice and faith in Allah; but if they cease, let there be no hostility except to those who practise oppression.” [Al-Qur’an 2:192-193]

The verses above specifically refer to fighting against oppression and in defense of religious freedom as the Glorious Qur’an says:

“Let there be no compulsion in religion” [Al-Qur’an 2:256]

 

Fair-Dealing Towards All
When read in context, the above verses do not even remotely suggest an exhortation for Muslims to be vicious or hateful towards people of other faiths. Far from this, the Qur’an actually requires that Muslims conduct themselves with fairness and dignity in all matters, and especially in regard to interfaith relations, as indicated by the following verse:

“Allah forbids you not, with regard to those who fight you not for (your) Faith nor drive you out of your homes, from dealing kindly and justly with them: for Allah loveth those who are just.” [Al-Qur’an 60:8]
Islam and Peace
Islam comes from the root word Salaam, which means peace. It also means submitting one’s will to Allah (swt). The word Salaam is also an attribute of God. In this context, it means ‘The Giver of Peace’.

Muslims greet each other with Assalaamu alaikum which translates to wishing peace for one another. Even when wronged, the Glorious Qur’an advises Muslims to struggle against the temptation for hostility:

“And not alike are the good and the evil. Repel (evil) with what is best, when lo! he between whom and you was enmity would be as if he were a warm friend…” [Al-Qur’an 41:34]

The Qur’an refers to Paradise as the “abode of peace”. Thus peace is a goal that Muslims are required to strive for, in their own selves, in their families and in their communities. It is ironical therefore, that Islam is perceived by many as being the motivation behind the wanton killing of innocent people.

 

Definition of Jihad
While Islam in general is misunderstood in the western world, perhaps no other Islamic term evokes such strong reactions as the word Jihad. The word Jihad is mistranslated as “Holy War”. The Arabic equivalent of “Holy War” is harb-u-muqadasah. This term is not found in any verse of the Qur’an. There is nothing in the Islamic sources that permit a Muslim to fight against non-Muslims solely on the basis that they are not Muslim.

The word Jihad comes from the root word jahada, which means to struggle. At the individual level, jihad primarily refers to the inner struggle of being a person of virtue and submission to God in all aspects of life.

At the collective level, jihad can take various forms, such as:

1. Intellectual Jihad, which comprises of the struggle to convey the message of God to humankind and to combat social evils through knowledge, wisdom and dignified discourse. As the Glorious Qur’an says:

“Who is better in speech than one who calls (men) to Allah, works righteousness, and says, “I am of those who bow in Islam”? [Al-Qur’an 41:33]

2. Economic Jihad, which comprises of economic measures, and spending from one’s means to improve the living conditions of the poor and the downtrodden.

3. Physical Jihad, which involves collective armed self-defense, as well as retribution against tyranny, exploitation, and oppression.

Thus the concept of Jihad is vast and comprehensive. Admittedly, it’s the last category of Jihad that is a cause for concern to many, and which we shall explore in detail.

 

Physical Jihad
Jihad on the battlefield, in the Islamic perspective, is the last resort, and is subject to stringent conditions. It can be waged only to defend freedom, which includes freedom of faith. The Glorious Qur’an says: “To those against whom war is made, permission is given (to fight), because they are wronged;- and verily, Allah is most powerful for their aid;- (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”. Did not Allah check one set of people by means of another, there would surely have been pulled down monasteries, churches, synagogues, and mosques, in which the name of Allah is commemorated in abundant measure…” [Al-Qur’an 22:39-40]

Moreover, the Qur’an says:

“And why should ye not fight in the cause of God 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 thee one who will protect; and raise for us from thee one who will help!” [Al-Qur’an 4:75]

Thus the conditions of physical Jihad are clearly defined in the Qur’an.

 

Rules Of Engagement
Although Islam permits Jihad on the battlefield under the conditions mentioned above, the rules of engagement reflect Islam’s inherent inclination towards peace:

No aggression towards civilians
Military conflict is to be directed only against fighting troops and not against civilians, as the Glorious Qur’an says:

“Fight in the cause of Allah those who fight you, but do not transgress limits; for Allah loveth not transgressors” [Al-Qur’an 2:190]

As far as the non-combatant population is concerned such as women, children, the old and the infirm, etc., the instructions of the Prophet are as follows: “Do not kill any old person, any child or any woman” “Do not kill the monks in monasteries” or “Do not kill the people who are sitting in places of worship.” During a war, the Prophet saw the corpse of a woman lying on the ground and observed: “She was not fighting. How then she came to be killed?” Thus non-combatants are guaranteed security of life even if their state is at war with an Islamic state.

Upholding justice
The ravages of war are not an excuse for Muslims to engage in any form of cruelty or violation of human rights. As the Qur’an says:

“O ye who believe! stand out firmly for Allah, as 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. For Allah is well-acquainted with all that ye do.” [Al-Qur’an 5:8]

It is forbidden under Islamic law, to ill-treat prisoners of war or to deny them the essentials of life, including medical treatment.

Respect for Religious freedom
Physical Jihad cannot be waged with the objective of compelling people to embrace Islam. The Glorious Qur’an says:

“Let there be no compulsion in religion” [Al-Qur’an 2:256]

“If it had been thy Lord’s will, they would all have believed,- all who are on earth! wilt thou then compel mankind, against their will, to believe!” [Al-Qur’an 10:99]

Accept peace
If the enemy offers peace, it should be accepted even at the risk of possible deception. The Glorious Qur’an says:

“But if the enemy incline towards peace, do thou (also) incline towards peace, and trust in Allah: for He is One that heareth and knoweth (all things)” [Al-Qur’an 8:61]

 

Can Terrorism be compared to Jihad?
Terrorism is usually defined as ideologically motivated indiscriminate violence that targets civilians, with the intention of inspiring terror in order to achieve political ends. Although this definition ignores the reality of state terrorism, it is clear that terrorism has no place in the noble concept of Jihad. Even Jihad that involves physical conflict is the very antithesis of terrorism, as is clear from the following differences:

1. Jihad can be launched only by an established authority as a policy in order to deter aggression. Terrorism, on the other hand, is committed by individuals or groups that have no legitimacy to speak for the majority. When terrorism is committed by states, it usually depends on misleading the masses.

2. Jihad is limited to combatants while terrorism involves indiscriminate killing of civilians.

3. Jihad, when the need arises, is declared openly, while terrorism is committed secretly.

4. Jihad is bound by strict rules of engagement while terrorism is not bound by any rules.

 

Conclusion
It is clear from the foregoing discussion that Jihad is a vast concept that encompasses various spheres of activity, all directed towards the betterment of self and society. Regardless of how legitimate a cause may be, Islam does not condone the killing of innocent people. Terrorizing the civilian population, whether by individuals or states, can never be termed as jihad and can never be reconciled with the teachings of Islam.