| NOTES ON ISLAMIC JIHAD |
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by Dr. Hussein Naguib
Meaning of Jihad [1 & 2] The Arabic word Jihad has a root verb: jahada, which in Arabic means exerting maximum efforts or striving. The theological connotation is striving for betterment. The other meanings are: endeavor, strain, exertion, diligence, fighting to defend one's life, land and religion. Jihad should not be confused with the term ‘Holy War" (Al Harb Al Moqadassah); the latter does not exist in Islamic terminology. There is no mention of a "holy war" in either the Quran or the Hadith (teachings of Prophet Muhammad) which are the primary sources of Islamic teachings. In fact the term holy war was introduced by the Crusades in their fighting against the Muslims to recaptured Jerusalem and the sacred "Holy Land" (1095-1291 AD). Forms of Jihad [1 & 3] Muslim scholars described different forms of Jihad fi sabilillah (struggle in the cause of God) including the followings:
It is obvious that the concept of Jihad is too comprehensive to be reduced simply to "war" even if described erroneously as "holy". The word jihad has been incorrectly translated or rather twisted in order to give the impression that Islam and Muslims are inclined towards violence, that they have a dark side. Islamic Rules of Engagements in Warfare
"Permission to take up arms is hereby given to those who are attacked because they have been oppressed-Allah indeed has power to grant them victory* Those who have been unjustly driven from their homes, only because they said: "Our Lord is Allah" (22:39-40) "And how could you refuse to fight in the cause of God and the utterly helpless men and women and children who are crying: O our Sustainer! Lead us forth (to freedom) out of this land whose people are oppressors..." (4:75) "Allah does not forbid you to deal justly and kindly with those (unbelievers) who do not fight you on account of your faith nor drove you out of your homelands. Verily Allah loves those who deal with full equity* God only forbids you to turn in friendship towards those who fight against you because of (your) faith, and drive you forth from your homelands, or help (others) in driving you forth; and as for those (from among you) who turn towards them in friendship, it is they, they are truly the wrongdoers" (60:8-9)
"And fight in God's cause those who wage war against you, but do not commit aggression for verily God does not love aggressors" (2:190) This means that a) the distinction between combatants and non-combatants and respect for those who are no longer engaged in the battle-the dead, the wounded and the prisoners- and neutralization of medical personnel and supplies; and b) no use of treacherous means of weapons of mass and indiscriminate destruction.
"Stop, O people! That I may give you ten rules for your guidance in the battlefield. Do not commit treachery or deviate from the straight path. You must not mutilate dead bodies. Do not kill a child, or a woman, or an elderly man. Bring no harm to the trees, nor burn them with fire, especially those which are fruitful. Do not slay any of the enemy's folk, except for food. You are likely to pass by people who have devoted their lives to monastic services; leave them alone". If the enemy inclines to peace, peace should be accepted, even at the risk of possible deception by the enemy. "But if they incline to peace, you also incline to it, and (put your) trust in God, verily He is all-Hearing and all-Knowing* And if they intended to deceive you, then verily, God is all sufficient for you..." (8:61-62)
"And who give food-however great be their own want for it-unto the needy, the orphan and the captivity of war (saying in their hearts) ‘We feed you for the sake of God alone. We desire no recompense from you, or thanks'" (76:9-11)
"And to those who accepted faith but did not migrate (to Medina), you owe no duty of protection to them until they migrate; but if they seek your help in religion, it is your duty to help them except against people with whom you have a treaty of mutual alliance; and Allah is the all-Seer of what you do" (8:72)
"Let there be no compulsion in religion; truth stands out clear from error; whoever rejects the powers of evil and believes in God has grasped the most trustworthy handhold that will never breaks. And God hears and knows all things." (2:256) "If it has been your Lord's will, they would all have believed (in God's message), all those who are on earth. Will you then compel people against their will to believe? (10:99) "And you (Muhammad) can by no means force them to believe; just remind them through the Quran such as they may fear my warnings" (50:45) According to Islamic theology, no embracement of faith can be accepted by God unless it is meant intentionally through a free will, since this is the basis for judgment on the Day of Judgment [4] Some Misquoted Verses Regarding Islamic Warfare
This verse addresses the need for Muslims during Prophet Muhammad's time to answer a draft. The Quran highlighted the fact that Muslims hated fighting. Yet, the newly formed Islamic state need to establish a defense force to be prepared against aggression.
The political and military situation at the time of revelation of this verse was such that the Muslims needed to be careful whom they trusted with their information. The verse does not forbid Muslims to show kindness and fairness to people who neither fought against them nor drove them out of their homes. The verse is intended to alert them during a state of war, particularly those who show signs of hatred and resentment.
This verse is related to the two preceding verses (see 4:74-75) where it was stated that those who fight for God's cause would be rewarded whether they are victorious or slain. Fighting for God's cause includes the libration of the oppressed, meaning the helpless men and women who are yearning and praying for freedom. The believers fight for God's cause and the disbelievers fight for the sake of their idols. An idol may be taken conceptually. For example, evil or greed may figuratively be constructed as idols. The believers should put all of their trust in God Almighty and Powerful and fear not the disbelievers and their evil plans. Evil plans are always inferior to goodness.
The term "your allies" is used to translate the Arabic word "awleya" which means protectors. In the environment of war Muslims who are under attack were admonished to seek their protection with God and to keep their community ware of the danger of leaking secrets that may benefit the enemy. So this is not an absolute permanent attitude. Otherwise it will contradict the permission of Islam to marry women from the People of the Book, which is relationship goes far beyond friendship or alliance.
Because of the oppression under the Mecca's polytheists, some Muslims migrated to Abyssinia (currently Ethiopia), a Christian country. The Muslims had a chance to recite the Quran in the presence of the King, priests and monks whose eyes overflowed with tears because they recognized something of its truth. The King granted asylum to the Muslims. Meanwhile in Medina, the Jews showed hostility and hatred to the Muslims. The above verse (5:82) was revealed to compare the treatment of the Muslims by the Jews and the polytheists in one hand, and the Christians on the other hand. God reprimanded the Jews I Medina for allying themselves with polytheists over monotheists. Thus, this verse relates specifically to Christians and Jews in the context of that particular era. As a matter of fact, , history have shown that , with the exception of Palestine, the Jews generally have good relations with the Muslims while Christians waged crusades against Muslims and colonized Muslim lands and people [1].
The people of Mecca prosecuted Muslims for thirteen years. After the migration of Muslims to Medina in the second year of higra (migration), the Battle of Badr took place between the Muslims and the Meccans. The Muslims won the battle and were directed in this verse to continue fighting them until they end the persecution and allow freedom of religion to worship God alone.
According to pre-Islamic custom prevalent in Arabia, the months of Muharam, Rajab, Zul-Qa'dah and Zul-Hijjah were considered "sacred" in the sense that all tribal warfare had to cease during those months. It was with a view to preserving these periods of truce, and thus to promoting peace among the frequently warring tribes that the Quran did not revoke, but rather confirmed this ancient custom. Read in conjunction with the two preceding verses (9:3-4) as well as with (2:190-194), the above verse (9:5) relates to warfare already in progress with people who have become guilty of a breach of treaty obligations and of aggression. One is inspired to note that even in this context of war, the verse concludes by emphasizing that the divine attributes of mercy and forgiveness.
The term jizyah, translated as "exemption tax", is intimately bound up with the concept of the Islamic state as an ideological organization [5]. In this Islamic state every able-bodied Muslim is obligated to take up arms in jihad (in a just war in God's cause) whenever the freedom of his faith or the political safety of his community is imperiled, i.e. every able-bodied Muslim is liable to compulsory military service. Since this is primarily a religion obligation, non-Muslims citizens cannot in fairness be expected to assume a similar burden but their safety is statutorily assumed by the Muslim community. Thus, jizyah is no more or less than an exemption tax in lieu of military service and in compensation for the ‘covenant of protection' accorded to such citizens by the Islamic sate. No fixed rate has been set either by the Quran or the Prophet for this tax. But based on all available traditions the jizyah is considerably lower than the tax called Zakah which Muslims are obligated to pay while non-Muslims are not obligated to pay. Only such of the non-Muslim citizens who, if they were Muslims, would be expected to serve in the armed forces of the state are liable to the payment of jizyah provided that they can easily afford it. Accordingly, non-Muslims exempted from jizyah tax include (a) all women, (b) males who have not yet reached full maturity, (c) old men, (d) all sick or crippled men, (e) priests and monks. All non-Muslims who volunteer for military service are obviously exempted from the payment of jizyah. If Non-Muslims refuse to pay this jizyah tax to the Islamic state and rebel against the state, then it is the obligation of the state to confront them until they pay it. The same goes for Muslims; if some do not pay the Zakah the state must confront them until they pay it. This is what Caliph Abou Bakr did after the death of the Prophet when some people refuse to pay their Zakah [1].
Wars against polytheists must follow the same divine rules of fighting for God's cause described in the previous section. Once more the justifications for these wars are: (a) Fighting in self defense or in defense of others against those who try to drive Muslims out of their homelands; (b) Fighting in defense of freedom of religion; and (c) Fighting for the freedom of the oppressed and persecuted.
This verse refers to the rebel tribes around Mecca who were rejecting any central authority and attacked the Muslims in a guerrilla war manner [1]. Be firm with them means do not compromise with them in matters of principle. Although the imperative is addressed in the first instance to the Prophet, it is considered to be morally binding on all believers [5]. References
Further Readings
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