I believe I’ve said all of this before (on a different thread – and on different forum) but it bears repeating:
In his introduction to the ‘Book of Jihad and Expedition of Sahih Muslim’ the translator (Abd-al-Hamid Siddiqui) makes the following comment:
‘The word Jihad is derived from the verb jahada which means: ‘he exerted himself’. Thus literally, Jihad means exertion, striving; but in a juridico-religious sense, it signifies the exertion of one's power to the utmost of one's capacity in the cause of Allah. Thus Jihad in Islam is not an act of violence directed indiscriminately against the non-Muslims; it is the name given to an all-round struggle which a Muslim should launch against evil in whatever form or shape it appears.’
The Qur’an defines ‘jihad’ as: ‘Striving, with one’s self and one’s money, in the cause of Allāh’:
‘Do you consider giving water to pilgrims and tending the Sacred Mosque to be equal to the deeds of those who believe in Allāh and the Last Day and who strive in Allāh’s path? They are not equal in Allāh’s eyes. Allāh does not guide such benighted people. Those who believe, who migrated and strove hard in Allāh’s way with their possessions and their persons, are in Allāh’s eyes much higher in rank; it is they who will triumph; and their Lord gives them the good news of His mercy and pleasure, Gardens where they will have lasting bliss and where they will remain for ever: truly, there is a tremendous reward with Allāh.’ (Al-Tawba: 19-22); and again: ‘When a sura is revealed (saying): “Believe in Allāh and strive hard alongside His Messenger,” their wealthy ask your permission (to be exempt), saying: “Allow us to stay behind with the others”. They prefer to be with those who stay behind. Their hearts have been sealed: they do not comprehend. But the Messenger and those who believe with him strive hard with their possessions and their persons. The best things belong to them; it is they who will prosper. Allāh has prepared Gardens graced with flowing streams for them and there they will stay. That is the supreme triumph.’ (Al-Tawba: 86-89); and again: ‘The desert Arabs say: “We have faith.” (Prophet), tell them: “You do not have faith. What you should say instead is, ‘We have submitted,’ for faith has not yet entered your hearts.” If you obey Allāh and His Messenger, He will not diminish any of your deeds: He is most forgiving and most merciful. The true believers are the ones who have faith in Allāh and His Messenger and leave all doubt behind, the ones who have struggled with their possessions and their persons in Allah’s way: they are the ones who are true.’ ((Al-Hujurat: 14-15).
We see that we must strive in Allāh (subḥānahu ūta'āla)’s path; or in His way; or in His cause. But what does this mean?
His path; His way; His cause; each of these means the same thing: That we should strive to uphold His commandments, and to turn away - in condemnation - from all He has forbidden. We should strive to excel in prayer; in charity; in good deeds of all kinds; in standing up for what is true against what is false; and yes, in fighting when we have to.
But what of warfare?
According to Abd-al-Hamid Siddiqui:
‘Qital fi sabilillah (fighting in the way of Allah) is only one aspect of Jihad. Even this qital in Islam is not an act of mad brutality. It has its material and moral functions, i. e. self-preservation and the preservation of the moral order in the world. The verdict of all religious and ethical philosophies - ancient and modern - justifies war on moral grounds. When one nation is assaulted by the ambitions and cupidity of another, the doctrine of non-resistance is anti-social, as it involves non-assertion, not only of one's own rights, but of those of others who need protection against the forces of tyranny and oppression.’
Muslims are obliged to protect themselves, and all who seek their protection. They must protect the defenceless; women; children; and the old from privation, suffering and moral peril. According to the Shari’a, fighting in a ‘just war’ is a duty (as it is in all other forms of state governance, whether religious or secular).
‘Let those of you who are willing to trade the life of this world for the life to come, fight in Allāh’s way. To anyone who fights in Allāh’s way, whether killed or victorious, We shall give a great reward. Why should you not fight in Allah’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!”?’ (Al-Nisa’: 74-75).
The Qur’an advocates opposition to aggression and oppression. However, war is allowed only as an act of self defence, and never as an act of aggression:
‘Those who have been attacked are permitted to take up arms because they have been wronged – Allāh has the power to help them – those who have been driven unjustly from their homes only for saying: “Our Lord is Allāh.” If Allāh did not repel some people by means of others, many monasteries, churches, synagogues, and mosques, where Allāh’s name is much invoked, would have been destroyed. Allāh is sure to help those who help His cause – Allāh is strong and mighty…..’ (Al-Hajj: 39-40); and again: ‘Fight in Allāh’s cause against those who fight you, but do not overstep the limits: Allāh does not love those who overstep the limits. Kill them wherever you encounter them, and drive them out from where they drove you out, for persecution is more serious than killing. Do not fight them at the Sacred Mosque unless they fight you there. If they do fight you, kill them – this is what such disbelievers deserve - but if they stop, then Allāh is most forgiving and merciful. Fight them until there is no more persecution, and worship is devoted to Allāh. If they cease hostilities, there can be no (further) hostility, except towards aggressors.’ (Al-Baqara: 190-193).
Two lines in these verses require clarification.
‘………………but do not overstep the limits’. The scholars agree that the Arabic command ‘la ta tadu’ prohibits the starting of hostilities; fighting non-combatants; and making a disproportionate response to aggression.
‘Kill them wherever you encounter them’. The Muslims were concerned as to whether it was permitted to retaliate when attacked within the sacred precincts in Mecca (when on pilgrimage). In this line, they are given permission to fight back wherever they encounter their attackers, in the precinct or outside it.
Whenever possible, war is to be avoided; even when preparations have been made:
‘Prepare whatever forces you (believers) can muster, including warhorses, to frighten off Allāh’s enemies and yours, and warn others unknown to you but known to Allāh. Whatever you give in Allāh’s cause will be repaid to you in full, and you will not be wronged. But if they incline towards peace, you (Prophet) must also incline towards it, and put your trust in Allāh: He is the All Hearing, the All Knowing.’ (Al-Anfal: 60-61).
And this from Abd-al-Hamid Siddiqui:
‘So great is the respect for humanly feelings in Islam that even the wanton destruction of enemy's crops or property is strictly forbidden. The righteous Caliphs followed closely the teachings of Allāh, and those of His Apostle, in letter and spirit. The celebrated address which the first Caliph Abu Bakr (Allāh be pleased with him) gave to his army is permeated with the noble spirit with which war in Islam is permitted. He said: "Stop, O people, that I may give you ten rules for your guidance in the battlefield. Do not commit treachery or deviate from the right path. You must not mutilate dead bodies. Neither kill a child, nor a woman, nor an aged man. Bring no harm to the trees, nor burn them with fire, especially those which are fruitful. Slay not any of the enemy's flock, save for your food. You are likely to pass by people who have devoted their lives to monastic services; leave them alone"’
There are some who portray ‘jihad’ as a ‘holy war’. This cannot be correct. ‘Holy war’ is rendered ‘al-harb al-muqadas’; a phrase that does not exist in Qur’anic Arabic. According to the Qur’an no war is holy; not under any circumstance.
Muslim are permitted to defend themselves from attack. The level of self-defence permitted will vary, according to the Criminal Law of the land in which the Muslim lives. In the UK, for example, one is permitted to use lethal force only ‘in extremis’, and when no other course of action (including running away) is possible.
Have a nice day!
