Jihad: Misunderstood concept

The Arabic equivalent for holy war is “harb Al-Muqaddass” which is nowhere to be found in the Islamic literature.The word “jihad” simply means struggle for a cause. The Glorious Qur’an is clear “and if any does jihad – strive [with might and main], they do so for their own souls: for Allah is free of […]

The Arabic equivalent for holy war is “harb Al-Muqaddass” which is nowhere to be found in the Islamic literature.
The word “jihad” simply means struggle for a cause. The Glorious Qur’an is clear “and if any does jihad – strive [with might and main], they do so for their own souls: for Allah is free of all needs from all creation,” (Qur’an 29:2).
The verse as in many other portions of the Qur’an does not make any urge for killing. The word jihad can be traced in Meccan Suwar – revelations prior to the Muslim migration to Medina and before any physical combat with the non-Muslims.
Despite the usage of the word jihad and terrible torturing by non-Muslims, the early Muslims never used that as justification to kill anybody. They rather remained calm until the time they were asked to defend themselves against the killings.
The followers of Prophet Muhammad (SAW) were tortured and killed. Allah (SWT) had been pacifying them to keep patient and not fight back. “And do thou be patient, for thy patience is but from Allah; nor grieve over them: and distress not thyself because of their plots. For Allah is with those who restrain themselves and those who do good.” (Qur’an 16:127-128).
When the level of persecution reached its crescendo, permission was granted to the Muslims to defend themselves. The concept of just war theory, is emphasised in Islam. This principle is re-echoed by many international peace keeping missions. Talking about just war theory, a publication of the New Delhi Institute of UN Studies Ensembles on United Nations states, “just war theorists and international lawyers generally argued that war is sometimes necessary, that states are the only viable unit of governance, and that the hope for peace lies in finding conventional limits to war within the system of sovereign states that currently exists.”
Prophet Muhammad (SAW) was asked to fight back as a last resort and at a time when the non-believers violated the treaties they signed.
“Those of them with whom thou madest a treaty, and then at every opportunity they break their treaty, and they keep not duty [to
Allah]” (Qur’an 8:56).
“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.” (Qur’an 22:39).
However, the Qur’an states limit, “fight in the cause of Allah those who fight you, but do not transgress limits; for Allah loveth not transgressors.” (Qur’an 2:190). “… turn them out from where they have turned you out; for tumult or 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.” (Qur’an 2:191).
It is clear that the order to ‘fight” was within a context of events in continuum, especially the Hudaibiya treaty which happened six years after the migration of Muslims from Makkah to Madinah. Yusuf Ali’s commentary on this verse is very clear: “war is permissible in  self-defense, and under well-defined limits. When undertaken, it must be pushed with vigour, but not relentlessly; but only to restore  peace and freedom for the worship of Allah.
In any  case strict limits must not be transgressed: women, children, the old and infirm men should not be molested, nor trees and crops cut down, nor peace withheld when the enemy comes to terms.”
Some religious texts contain similar expressions which were left unnoticed. For instance, Jesus Christ is reported to have said, “do not think that I have come to bring peace on earth; I have not come to bring peace but a sword. For I have come to set a man against his father, and a daughter against her mother, and a daughter-in-law against her mother-in-law; and a man’s foes will be those of his own household.”( Matthew 10:34).
The biblical text quoted Jesus Christ saying that, “I came to cast fire upon the earth; and would that it were already kindled! … Do you think that I have come to give peace on earth? No, I tell you, but rather division; for henceforth in one house there will be five divided, three against two and two against three; they will be divided, father against son and son against father, mother against daughter and daughter against her mother, mother-in-law against her daughter-in-law and daughter-in-law against her mother-in-law.” (Luke 12:49-53).
He therefore ordered that; “but all those enemies of mine, who did not want me to reign over them, bring them here and slay them before me.” (Luke 19:27). The Bible gave a generic command: “Go and smite Ama’lek, and utterly destroy all they have, do not spare them, but kill both man and woman, infant and suckling, ox and sheep, camel and ass.” (I Samuel 15:3).
Scholars of Islam classify jihad into four kinds: Jihad al-nafs (jihad against one’s self), jihad al-Shaytaan (jihad against the Shaytaan (Satan)), jihad against the kafirs and jihad against the hypocrites.
In his Zaad Al- Maad, Sheikh Ibnul Qayyim says that Jihad al-nafs consists in struggling to acquire Islamic knowledge, implement what is learned, call others to the religion and persevere in the struggle.
The jihad against Satan includes warding off the doubts that Satan stirs up to undermine faith, and striving against him to ward off the corrupt desires that he provokes.
While talking about jihad against Kaafirs (which is considered as Fard Kifayyah unless in certain cases) it is important to realize that the Kaafirs are into three categories: those with whom there was a truce or peace treaty; those at war with Muslims; and those who lived under the rule and protection of the Islamic state.-
Islamic scholars state four conditions which will make jihad against kaafir compulsory viz: when the Muslim is present in a battle situation, when the enemy has come and attacked a Muslim land, when the ruler mobilises the people, they must respond and when a person is needed and no one else can do the task except him. An important condition is having an Islamically recognised leader who is qualified to give order in that respect.
The jihad on hypocrites is to be carried out in words and idea (preaching) and the jihad against oppressor is undertaken in four stages – heart, tongue, wealth and hand, depending on the individual capacity and the power one can wield.
Prophet Muhammad (SAW) gave greater emphasis on the struggle against one’s self which he (SAW) described as the greatest jihad.
Obedience to parents is not only considered as a form of jihad but was preferred by Prophet Muhammad (SAW) to a man whose parents were alive and is engaging in physical combat.
Abdullah Ibn ‘Umar (RA) says that once a person asked the Prophet (SAW) to participate in Jihad. At this the Prophet (SAW) inquired: ‘Are your parents alive?’. The person replied in the affirmative. The Prophet (SAW) then remarked: ‘Keep serving them. This is Jihad. (Bukhari)
The act of exerting efforts by women to perform hajj is described as the best form of jihad for them. Aisha (the Mother of the Faithful Believers), said, “O Allah’s Apostle! We consider Jihad as the best deed.” The Prophet said, “The best Jihad (for women) is Hajj Mabrur.”
In another context, Prophet Muhammad (S.A.W) stated that the best form of jihad is to speak truth before a tyrant ruler.
Sheikh Ibn Baaz says in his Fatawa “Jihad is of various kinds: with one’s self, one’s wealth, by making du’as, by teaching and guiding, by helping to do good in any way. The greatest form of jihad is jihad with one’s self, followed by jihad with one’s wealth, jihad by speaking out and guiding others. Da’wah is also part of jihad.”