Hi,
I understand that Jihad is a fight for Islam, but can someone tell me if there r any rules to be followed in a Jihad? Is a mujahideen one who is fighting a Jihad? One more question, does Islam say that the mujahideen can kill people who don’t support a Jihad, but otherwise are good muslims?
I hate to cut and paste, but I thought this article was interesting and might help here. I'm sure some others will have their own thoughts on the subject. Here is an excerpt, from the Book ** "A Study of The Quran" ** , by Mohammad Abdul Malek:
A great deal of misconception exists, particularly in the West, with regard to the meaning of the word Jihad in Islam. In reality jihad is a duty of Muslims to commit themselves to a struggle on all fronts -- moral, spiritual and political, to create a just and decent society. ** It is not a 'holy war' against the non-believers as is commonly understood. The phrase 'holy war' was coined by the West in its struggle against the Muslims during the time of the Crusades (a war instigated by the Church for religious gain) ** . There are other words in Arabic which are more appropriate to use in a war situation, if war was the principal purpose of Jihad. Examples of such words are harb (war) and ma'araka (battle). The Qur'an could have used these instead of Jihad, if the intention was the declaration of war. Here I find it very useful to quote from Haji Ibrahim Golightly as he was answering a question on Jihad. I quote the section where he was clarifying the meaning of Jihad:
- " ** Jihad means to strive or make an effort, usually in an Islamic context, so that anything which requires an effort to be made is Jihad and the person doing it is a mujahid ** . The media would have us believe that it is fighting and killing in the name of Allah. It is certainly in the name of Allah, but, as usual, the media have corrupted the meaning so that they can apply its new meaning to 'fundamentalist Muslims', basically any Muslim who does not subscribe totally to the Western way of life. Making time in a busy schedule to study the Qur'an; going to a halal butcher rather than the closest or most convenient one; discussing Islam with both Muslims and non-Muslims and helping them to understand it better; studying ayat (signs), both of Qur'an and in nature and science, in order to increase ilm, or knowledge; setting other Muslims a good example and showing non-Muslims the true way of Muslims; are all examples of Jihad in daily life. Jihad is the effort made, not just against internal and external evils, but also to live at peace with oneself and one's community (Muslim and non-Muslim)". *
Finally he concluded his answer by saying: * "simply explaining the true meaning of Jihad to those who do not know, is Jihad in itself." * (1) In fact, the implication of the word Jihad, like all other words, can only be judged in the context of the Qur'anic verses in which it is used. The following are some typical verses, with appropriate comments, to indicate what the Qur'an implies by Jihad. The material below, including most of the translations, are based on Maulana Muhammad Ali's book 'The Religion of Islam'. (2)
- (22:78) And strive hard (jahidu) for Allah with the endeavour which is right. ... *
The jihad implies that one should exert one's self to the utmost ability i.e moral, spiritual or political, for the cause of Allah; to establish Allah's Deen, without resorting to war
- (29:6) And whoever strives hard (jahada), he strives (yujahidu) only for his own soul, that is for his own benefit, for Allah is altogether Independent of (His) creatures.
(29:69) And those who strive hard (jahadu) for Us, We will certainly guide them in Our ways, and Allah is surely with the doers of good. *
The Arabic word jahadu is derived from jihad, and the addition of fi-na (for Us) shows, that jihad, in this case, is the spiritual striving to attain nearness to Allah, and the result of this jihad is stated to be Allah's guidance for those striving in His ways. (25:52) So do not follow the unbelievers and strive hard (jahid) against them a mighty striving (jihad-un) with it.
The personal pronoun 'it' refers clearly to the Qur'an, as the context shows. ** It is a struggle (jihad) to win over the unbelievers, not with the sword but with the Qur'an. **
- (66:9) O Prophet! Strive (jahade) against the disbelievers and the hypocrites, and be stern with them..... *
Here the Prophet is asked to carry on a jihad against both unbelievers and hypocrites. The hypocrites were those who were outwardly Muslims and lived among Muslims, and were treated like Muslims in all respects. They came to the mosque and prayed with the Muslims. A war against them was unthinkable and none was ever undertaken. They sometimes fought along with the Muslims against the unbelievers. Therefore ** the injunction to carry on a jihad against both the unbelievers and hypocrites could not mean the waging of war against them. It was a jihad in the same sense in which the word is used in the above verses, a jihad carried on by means of the Holy Qur'an as expressly stated in 25:52, a striving hard to win them over to Islam. Jihad in both 25:52 and 66:9 is used in the moral and political sense. Again, it does not imply war. **
- (2:218) Lo! Those who believe, and those who emigrate (to escape the persecution) and strive hard (jahadu) in the way of Allah, these have hope of Allah's mercy. Allah is Forgiving and Merciful.
(8:74) Those who believed and left their homes and strove hard (jahadu) for the cause of Allah, and those who took them in and helped them -- these are the believers in truth. For them is pardon, and a bountiful provision.
(3:142) Or deemed ye that ye would enter Paradise while yet Allah knoweth not those of you who strive hard (jahadu), nor knoweth those (of you) who are steadfast? *
** * In all these verses jihad is used in the general sense of striving hard, morally, spiritually, and in our day to day life. In all cases jihad implies a struggle in Allah's ways to achieve an objective, without resorting to war. ** *
- Jihad, Haji Ibrahim Golightly: A question - answer printed in the Message, the UIA magazine of July - September issue, 1995.
- The Religion of Islam, by Maulana Muhammad Ali M.A., LL.B. Published by National Publication and Printing House U.A.R. Based on chapt. 5. p. 545-595.
Achtung ;)
The Types of Jihad
There are two types of Jihad against the Kufaar.
1 - Offensive Jihad,
2 - Defensive Jihad
1 - Offensive Jihad is when the Muslims launch an offensive attack.
If this attack is on the Kufaar who have previously received the message of Islam, then to call them towards Islam before commencement of the attack is considered preferable. However, if the message of Islam has not reached them, then the Kufaar will be invited towards Islam. If they reject this true faith, then they will have to pay Jizyah (Kufr tax). If they refuse to submit to the payment of Jizyah then the Muslims are to fight against them. With this type of Jihad the Kufaar who plot against the Muslims are repelled and their hearts are filled with fear, so that they do not succeed in their plans.
The offensive Jihad is Fard Kifayah, the purpose of which is to ensure the Kufaar remain terrorised and away from mischief, thereby, allowing the message of Islam to be conveyed without any obstructions.
If one group of Muslims fulfil this obligation then it will be sufficient on behalf of all Muslims, but if there are no Muslims fulfilling this obligation then everyone is considered sinful.
It is stated in Fatawa Shami: It is required of the Imam (leader) of the Muslims to dispatch the army routinely once or twice a year towards the Kufr countries. It is also the duty of the Muslim public to assist the Imam in this noble cause. If the Imam does not send an army, then he will considered sinful.
The majority of Jihad undertaken at the time of our Prophet Muhammad (salallaahu 'alayhee wa sallaam) was within the category of offensive Jihad.
The Qur'an has called upon the Muslims to undertake the offensive Jihad and when this obligation is satisfactorily fulfilled there would be no apparent need for the defensive Jihad.
When Muslims neglect this important obligation then they are subjected to the defensive Jihad and this has become, with regret, widely common in our time.
2- Defensive Jihad is when the Kufaar enemy attacks the Muslims, forcing them into a defensive position.
This is one of the most important obligations upon the Muslims. In researching and studying the Jihad work predecessors, we understand that Jihad is considered Fard 'ayn under the following conditions:-
a) When the unbelievers attack upon a country or city belonging to the Muslims or if they gain control of a Muslim country.
b) When the unbelievers take Muslims captives.
c) When a Muslim woman is held by the Kufaar, to ensure her freedom is Fard upon the whole Muslim Ummah.
d) When the Imam (leader) of the Muslims orders the Muslims to go for Jihad.
e) When the Kufaar and Muslims face each other in the battlefield and the battle takes place.
The explanation of fard 'ayn is that every person will go for Jihad to such an extent that the son will march forth without the permission of his father, the wife without the permission of her husband, the debtor without the permission of the creditor. The Jihad becomes fard, firstly upon all the Muslims in the area being attacked. If the Muslims are not sufficient or they do not fulfil this Jihad, then it is obligatory upon the Muslims in the next town or country to assist.
If they too are not sufficient, then it will be fard upon the next country until the fard extends from the East to the West.
In discussing the issue of defensive Jihad, Imam Ibn Taymiyah (raheemahullaah) writes:
'The defensive Jihad means to fight to defend our religion and our honour, it is the most important obligation. There is no obligation after Iman considered more necessary to implement than the fighting against an enemy who has attacked to corrupt our world and our Hereafter. There is no condition for this Jihad, not even the necessities to travel or wealth, in fact every individual will confront the enemy according to his ability.'
We also understand from the writings of our scholars that Jihad does not only become fard 'ayn when the enemy attacks, but also when the enemy is at a distance of a Shara`ee journey (48 miles); Jihad then becomes fard upon that town. (Nihayatul Muhtaj, p58 v.8)
You want to find out the current meaning/intrpretation of the word "jihad", you ask a Taleban (Student of Quran) or member of Sipah-i-Sabah (A Sunni Fascist Group)in Pakistan what he thinks of the Shia muslims - he'll say without hesitation: They are all 'infidels' or 'kafirs' and that they, the Talebans and Sipah-i-Sabah are on a 'Jihad' against these infidels.
Previously, we had a discussion on this and other 'out-dated & faulty' intrepretations of Al-Quran and a Sunni muslim friend of ours on this Forum was prompt in referring to the Holy Quran and I'll just quote what was said:
"if a person dies or is killed and his believes were that of kafir, he is a jahannami as per Quran".
“If you think Shias, Qadiani, Hindu, Christian, Jews all will go to Paradise, then I believe you are wrong. Because Quran clearly tells us the condition for going to Paradise. And it clearly says one who rejects Quran is a disbeliever and will be the fuel of hell. It is surprising to see your comments as I already gave some ayats in support of what i said, were they difficult to understand??"
Adbul Malick wrote: "You want to find out the current meaning/intrpretation of the word "jihad", you ask a Taleban."
If you ask the Taliban about Jihad, (I'm assuming you mean the current leadership of the Taliban - because the Taliban itself is a diverse group), you will get one interpretation of 'Jihad'. Probably the same interpretation these young soldiers were taught in their 'Deobandi' madrassa's in Pakistan.
AdbulMalick wrote: "...if a person dies or is killed and his believes were that of kafir, he is a jahannami as per Quran. If you think Shias, Qadiani, Hindu, Christian, Jews all will go to Paradise, then I believe you are wrong."
Not true - again this is a lie:
"Lo! Those who believe (in that which is revealed unto thee, Muhammad), and those who are Jews, and Christians, and Sabaeans - whoever believeth in Allah and the Last Day and doeth right - surely their reward is with their Lord, and there shall no fear come upon them neither shall they grieve." (2:62)
"Lo! those who believe, and those who are Jews, and Sabaeans, and Christians - Whosoever believeth in Allah and the Last Day and doeth right - there shall no fear come upon them neither shall they grieve." (5:69)
"Lo! those who believe (this revelation), and those who are Jews, and the Sabaeans and the Christians and the Magians and the idolaters - Lo! Allah will decide between them on the Day of Resurrection. Lo! Allah is Witness over all things." (22:17)
Achtung ;)
Br. Achtung,
I am curious as to the meaning of the translated verse
[quote]
"Lo! Those who believe (in that which is revealed unto thee, Muhammad), and those who are Jews, and Christians, and Sabaeans - whoever believeth in Allah and the Last Day and doeth right - surely their reward is with their Lord, and there shall no fear come upon them neither shall they grieve." (2:62)
[/quote]
since the only condition mentioned in it is belief in Allah, the last day and performance of right deeds. As per my knowledge, all christians and jews believe in the aforementioned three things. Does that mean they all will go to paradise. What reason and motivation does that leave me to obey any injunctions of Islam?. And if, for the sake of argument, all the christians, jews and sabians forsake shirk and fulfill the requirements given above then is it still really necessary for them to officially come under the fold of Islam or they can still call themselves whatever they like as long as they firmly believe in the stated conditions?. Also, this really makes the belief in prophethood of Mohammad (p.b.u.h) irrelevant. If possible, please share your views regarding these ayaats.
[This message has been edited by iqadeer (edited May 05, 1999).]
Xtreme,
You have defined a term "offensive jihad". Well this term is new for me. U've said that if someone makes it difficult for the Muslims to spread their religion, an offensive jihad is launched against them. Very well....
This means that if christian or jews or other such try to preach in a muslim country and as according to your faith that non muslims cannot preach in a islamic state, or rather anywhere according to some then they have a valid right to launch a war against Muslims 'cause Islam believes in Justice so if muslims have a right of something same is alllowed for others.
You had written:
"
The majority of Jihad undertaken at the time of our Prophet Muhammad (salallaahu 'alayhee wa sallaam) was within the category of offensive Jihad.
The Qur'an has called upon the Muslims to undertake the offensive Jihad and when this obligation is satisfactorily fulfilled there would be no apparent need for the defensive Jihad.
"
Can u give me one single example to prove the first part of your statement. Was any of Badr, Uhad or Ahzaab an offensive fights.
By doing all this Mr. Xtreme, instead of doing any good to islam u r just tarnishing it's image.
Iqadeer, I answered your question (in my own opinion) in a separate thread (so as not to distract from the topic of this thread) - "understanding 2:62 in the Quran". Its an excellent question. I think the verse means that we, as Muslims do not have a monopoly on heavan, that Allah is merciful. But to live your life in the best of all possible ways, and to guarantee that 'no fear' shall befall upon you, you should fully submit to Allah, and the only way to do so is to believe in the message given to Prophet Muhammad. Implicit in that is belief in the messengership of Muhammad.
Achtung ;)
While Achtung gave a very pertinent reply to the question asked by queer, allow me to write a little on 'offensive jihad' which Mr Extreme mentioned.
In Islam, the combat with other nations is allowed only as self defence; or if Muslims under other rules are subjected to persecution for their religion; or to pay back in kind the act of aggression by other regime. Keep in mind that, 'paying back in kind' means, that if the aggression was dealt through some economic methods, then the Muslim government has to deal with the matter in the same field. Similary if it's a verbal, political, cultural etc. attack, it should be responded in the same way.
In my opinion, Quranic verses can't be more clear about this issue..
[quote]
002.190
Fight in the cause of Allah those who fight you, but do not transgress limits; for Allah loveth not transgressors.
002.193
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.
008.039
And fight them on until there is no more tumult or oppression, and there prevail justice and faith in Allah altogether and everywhere; but if they cease, verily Allah doth see all that they do.
[/quote]
Here's an excerpt from Sahih Bukhari which mentions the verse 2:193 which I quoted above
Volume 9, Book 88, Number 215:
Narrated Sa'id bin Jubair:
[quote]
'Abdullah bin 'Umar came to us and we hoped that he would narrate to us a good Hadith. But before we asked him, a man got up and said to him, "O Abu 'Abdur-Rahman! Narrate to us about the battles during the time of the afflictions, as Allah says:--
'And fight them until there is no more afflictions (i.e. no more worshipping of others besides Allah).'" (2.193)
Ibn 'Umar said (to the man), "Do you know what is meant by afflictions? Let your mother bereave you! Muhammad used to fight against the pagans, for a Muslim was put to trial in his religion (The pagans will either kill him or chain him as a captive). His fighting was not like your fighting which is carried on for the sake of ruling."
[/quote]
I hope the meanings of these verses are clear to all. I mean, after "Allah loves not aggressors" 2:190, should there be any ambiguity left ?
Allah knows best.
[This message has been edited by deepblue (edited May 08, 1999).]