Misconceptions about Jihad

“Jihad” is one of those terms, like “Fatwa”, which has been adopted and distorted almost beyond recognition by the media. Indeed, many Muslims are unaware of the full depth of the meaning of Jihad; at times it seems that we prefer to maintain our blinkered view of this fundamental teaching of Islam. In this article I would like to give a clear picture about Jihad

What is Jihad?

The word “Jihad” is usually translated into English as “Holy War”, although the equivalent of war in Arabic “Harb”, and Jihad is accepted as “Struggle”. The word “Jihad” has implied “religious mania”. The word “Jihad” raises up images of wild-eyed, bearded religious fanatics, brandishing swords, attacking the “Infidels” wherever they find them, and forcing them, virtually at knife-point, to recite the Kalimah - The Muslim declaration of faith: There is no god but Allah; Muhammad is the Messenger of Allah. But is this portrayal true? And what are the causes for this portrayal? Let’s discuss.

Causes of Misunderstanding about Jihad

But if we put such political consideration aside and look at the matter from a purely academic point of view, we will find two basic, but major misconceptions which lead non-Muslims and Muslims alike to fail to understand the real nature of Jihad fi Sabilillah (“Holy War for the Cause of Allah”). The first misunderstanding is that they assume Islam to be a “Religion” in the accepted (western) sense; the second is that they take Muslims to be a “Nation” in the technical sense. These two misconceptions have not only confused the concept of Jihad, but have distorted the picture of Islam as a whole, and completely misrepresented the position of the Muslim people.

In the western sense, “Religion” means nothing more than a hotchpotch of beliefs, prayers and rituals. If this is what “Religion” means, then it should indeed be a private affair. You should be free to entertain any belief and worship any holy being which your conscience is able to accept. If you are a particularly intense devotee of this kind of “Religion”, then go preach it to the entire world, and engage in debates with the members of other religions.

There is no reason for you to take up arms - do you want to convert people to your faith by killing them?! We have to admit that if you regard Islam as a “Religion” in this sense of the term, if Islam is indeed a conventional “Religion”, then the necessity for “Jihad” cannot be justified.

Similarly the term “Nation” refers to no more than a homogenous group of people who have joined together as a distinct entity on the basis of certain fundamental and shared traits. A group of people who thus attain nationhood according to this definition can take up arms in two cases: either when another group attacks them with the intention of depriving them of some of their lawful rights, or when they themselves wish to launch an attack seeking to grab another group’s rights. There is an unassailable moral justification for taking up arms in the first. But launching an armed attack in order to snatch away people’s lawful rights can be justified by no-one except the worst dictators.

What does Jihad Actually Mean?

If Islam is a “Religion” and Muslim is a “Nation”, according to the commonly accepted understandings of these terms, then Jihad - despite the fact that it has been dignified with the title.

“The Best of all Prayers” in Islam - becomes a meaningless and useless term. But Islam is not the name of a mere “Religion”, nor is Muslim the title of a “Nation”. The truth is that Islam is a revolutionary ideology which seeks to alter the social order of the entire world and rebuild it in conformity with its own tenets and ideals. “Muslims” is the title of that “International Revolutionary Party” organized by Islam to carry out its revolutionary programme. “Jihad” refers to that revolutionary struggle and utmost exertion which the Islamic Nation/Party brings into play in order to achieve this goal.

The nearest correct meaning for “Jihad” in English would be: To exert one’s utmost efforts in promoting a cause”. 

The question arises: why was this new term preferred and used to the exclusion of the previously-current words? The answer to this question is simply that the word “war” was – and still is - used to refer to struggles between nations and states, wars which are waged for the achievement of individual or national self-interest. The motives behind these conflicts are devoid of principles, and seek only to serve certain individual or collective purposes.

Since the Islamic struggle does not belong to this category, Islam rejects the use of the word “war” altogether. Islam has no vested interest in promoting the cause of one nation or another; the rule of this state or that over the world is irrelevant. The sole interest of Islam is the welfare of mankind. Islam has its own ideological standpoint and practical programme to carry out reforms for the benefit of mankind. Islam wishes to do away with all states and governments which are opposed to the ideology and programme of Islam. The purpose of Islam is to set up a state on the basis of this ideology and programme; regardless of which nation assumes the role of standard-bearer of Islam, and regardless of the rule of which nation is undermined in the process of the establishment of an ideological Islamic state. Islam requires the earth - not just a portion, but the entire planet - not because the sovereignty over the earth should be wrested from one nation or group of nations and vested in any one particular nation, but because the whole of mankind should benefit from Islam, and its ideology and welfare programme.

It is to serve this end that Islam seeks to press into service all the forces which can bring about such a revolution. The term which covers the use of all these forces is ‘Jihad’. To alter people’s outlook and spark a mental and intellectual revolution through the medium of speech and the written word is a form of Jihad. To change the old cruel system and establish a just new order by the power of the sword is also Jihad, as is spending wealth and undergoing physical exertion for this cause.

“For the Cause of Allah” - the Essential Condition 

“Jihad” of Islam is not a mere “struggle” - it is a “struggle for the cause of Allah” ‘This is the essential condition of “Jihad” in Islam. This expression, Jihad fi Sabilillah, is another part of the specific Islamic terminology referred to the above. The literal translation of this phrase is “Struggle in the Way of Allah”. This literal translation misled people of limited intellects into thinking that “Jihad in the way of Allah” entailed the forcible conversion of other people to the Islamic faith.

But in the terminology of Islam, the phrase Jihad fi Sabilillah has a wider meaning: any act or deed which is done for the collective well-being of mankind, by a person who has no vested interest in this world, but seeks only to earn the pleasure and favour of Allah, is regarded in Islam as a deed done “in the way of Allah”. For example, if you give something away in charity, hoping to receive some material or moral reward in this world, such as money, goods or a favourable reputation, your deed would not be regarded as an act done “in the way of Allah”. But if your desire and intention is to please Allah by assisting a poor person, then you will indeed have acted “in the way of Allah”. Hence the term “in the way of Allah” is reserved only for those deeds which are undertaken with perfect sincerity, without any thought of them being a means to selfish ends, deeds which are done on the basis that benefiting other human beings is a means to earn the pleasure of Allah, and the sole purpose of human life is to please the Creator of the Universe.

This condition, of being “in the cause of Allah”, has been attached to Jihad for the same reason.

It clearly implies that when a person or group emerges to bring about a revolution and establish a new order in conformity with the ideology of Islam, there should be no selfish motives behind any acts done or sacrifices made for the Cause. The aim should not be to displace a ruler and then occupy the vacant throne, to replace Caesar with Caesar. The objective of the struggle should be completely free from the taints of selfish motives and ambitions for wealth, fame and glory. All efforts and sacrifices should be directed towards achieving the one and only goal, namely the establishment of a just and equitable social order among human beings, and the only reward in view should be to gain the favour of Allah.

The Holy Qur’an says:

“Those who believe fight in the cause of Allah, and those who reject Faith fight in the cause of Evil (al-Taghut)...” (Al-Qur’an 4:76)

The word “Taghut” is derived from Tughyan (deluge, flood), which carries the meaning of “crossing the limit”. When a river “crosses the limit” by bursting its banks, there is a flood.

Similarly, when man “crosses the limit” by transgressing all lawful boundaries, and strives to dominate others or take more than is his due, this is described as “fighting in the way of Taghut’.

In contrast, “fighting in the way of Allah” refers to the struggle for the establishment of Allah’s just order in the world. The fighter in the way of Allah aims to abide by the law of Allah himself, and to enforce it among other human beings. In connection with this, the Holy Qur’an says:

“That Home of the Hereafter We shall give to those who intendant highhandedness on earth. And the End is (best) for the righteous.”

(Al-Qur’an 28:83)

It is reported in the Hadith that a man asked the Prophet (SAAS):

“What does “war in the cause of Allah” imply? One man may fight for material gain; another may fight in order to gain a reputation for valour; a third may fight for vengeance, or for national honour. Which of these men is a fighter ‘in the way of Allah’?” The Prophet (SAAS) said: “None of them. Only he fights in the way of Allah who seeks no other purpose than the glorification of Allah.”

In another Hadith, the Prophet (SAAS) said:

“If a man engaged in battle entertains in his heart a desire to gain no more than a rope to tie his camel with, then his reward (for fighting in Jihad) will be forfeited.”

Allah accepts only those deeds which are done for the purpose of seeking His pleasure, to the exclusion of any and all personal or collective objectives. Hence, according to Islam, the condition “for the cause of Allah” is of utmost importance in relation to Jihad. Every living creature strives and struggles - sometimes to achieve some personal goal, but often merely to survive. But the most important - indeed the most basic - ideal of the revolutionary doctrines of that “Revolutionary Party” known as Muslims is to expand all the powers of the body and soul, life and possessions, in the fight against the evil forces of the world; not so that, having annihilated them, we should step into their shoes, but so that evil and contumacy may be eradicated and Allah’s Law enforced on earth. This is the significance of Jihad fi Sabilillah, Jihad for the cause of Allah.

References

1.      Moudhuthi, AA(1927), Al Jihad fi Sabilillah. NewDelhi
2. http://islamicsupremecouncil.org/understanding-islam/legal-rulings/5-jihad-a-misunderstood-concept-from-islam.html?start=9
3. http://www.aboutjihad.com/terrorism/islam_jihad_terrorism.php
4. https://en.wikipedia.org/wiki/Jihad

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