The real meaning of Jihad

These here are only my thoughts and opinions on a given day, they are not absolute truth and I may even change my mind about what I think after you guys, the readers, have commented. I am not blogging to teach, I am blogging to learn and share thoughts. For me to be strait jacketed into what I last said would be to hinder my freedom of thought, and I would love to promote freedom if and where possible! Here are my thoughts on Jihad...they may be wrong...but...

Jihad is striving for justice, and war committed in the name of Jihad must fit the criteria of a 'Just War." To resort to violence in the path of Jihad when other means are available to promote Adl (Justice) and Rahman (mercy), the originally intended purposes behind the noble concept of Jihad, is a grotesque abuse of the intention and spirit of Jihad. (Note: I am not saying it is wrong to resort to violence when necessary for protection - but the way of Islam is to seek to prevent oppression through dialogue before resorting to violence.) The unnecessary violence and suffering perpetrated in the name of Jihad is un-Islamic, a vile exploitation and degradation of the grand Islamic quest for the restoration of the dignity of oppressed humanity. If fighting is demanded to protect, then you would not be a true, merciful Muslim not to fight. Cowardice and refusal to fight in such circumstances is a very grave sin in Islam., The Holy Prophet (SAW) prayed that we would take refuge in Allah to protect us from the heinous sin of cowardice.

But only when violence is necessary can it be called a legitimate Jihad.

Jihad is derived from the Arabic jhd, which implies the meaning 'to strive from the depth of one’s utmost being, to exert oneself with all ones might.' When the Qur’an mentions Jihad, it is preceded by 'fisabilAllahf (in the path of Allah SWT). The ‘struggle’ often did take the form of physical warfare in the time of the Prophet (SAW), but its purpose and meaning were far deeper than the actual act of war. Jihad was a sacred path of struggle, whole hearted devotion to the quest for the realization of the Rahmat’Allah, the Mercy of Allah for all humanity. Bukhari and Muslim states that our Nabi’ (SAW) said that dying of plague was also a form of Shahada (in this context – martyrdom). Jihad was here so eloquently expressed as a struggle within one’s own self. Later on we hear that ‘the greatest Jihad is Jihad Al Naffs (Jihad against one’s own selfish desires). Classical scholars argue that the hadith of ‘Jihad Al Naffs is the greatest struggle’ lacks reliable isnad (chain of narration) but that does not change the fact that the idea is expressed eloquently in many Sunnah which are Sahih (reliable). For example, we read many times in Bukhari and Muslim that a person who can control his own anger is the best wrestler, not the one who can beat his opponent down.

Al-Qital is the Arabic word in the Qur’an for warfare, and it was a tragedy that Al-Qital became the way Jihad was expressed only due to the violent nature of the tribal society. In the Jahilya (time of ignorance or darkness) many children were being killed because they were considered burdens; you had to kill to prevent your own women and children and other women and children from being killed; to refuse to fight was to put your entire family or loved one’s to death, people were being tortured for being Muslim, or for many reasons. Sirah (Islamic history) reveals that the Prophet (SAW) did everything in his power to change people’s violence and brutality without using violence. He himself was bullied and tortured expressing compassion and acting as a shield for others, his path was one of non-violent self sacrifice for the wellbeing of others. Violence was strictly a last resort when all other means had been thoroughly exhausted to prevent death and torture of the masses at the hands of the tyrannical few.

The self defence aspect of warfare is expressed here in the Qur’an.

Fight in the cause of Allah those who fight you, but do not transgress limits; for Allah loveth not transgressors. And slay them wherever ye catch them, and turn them out from where they have turned you out; for tumult and 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. But if they cease, Allah is Oft-forgiving, Most Merciful. (2:190-192)

The merciful aspect of fighting in the Qur’an is best expressed by Surah 4: 75, “Why should you not fight for those men, women and children who cry ‘Our Lord rescue us from this town whose people are oppressors, send us one who will protect!”

In depth study by scholars reveals that even the so called aggressive verses which do not appear to be fighting in self defense were against war mongerers who would not relent, those who would not stop oppression and murder, and threats. As the Ummah rose up against the exploitative, degrading, dehumanizing economic power base of Pagans, Jews and Christians, it came to be that to be a Christian or a Jew or a Pagan meant you were charged with a duty to kill Muslims.

Jihad was a sacred path, how it was used, exploited and abused after the time of the Rasul – Sallalahu Alahi wa Salaam, is a different issue, but the point is, Jihad was not about fighting physically though it was expressed as such due to context.

Even the emphasis on Jihad being physical warfare by Sheik-ul-Islam Ibn Tamiyya years later has to be seen in the light of the extent of Mongolian brutality towards the Muslims.

Indeed, Jihad is a duty all Muslims must fulfill; Jihad is the essence of true Islamic dignity. But to use violence to struggle for a dignified humanity when other means are available is an abuse of Jihad. It is never a good thing when something Allah created suffers.

It is deeply tragic that many of the oppressed in Afghanistan, Palestine and other parts of the world have been so beaten down by suffering, tragic loss, violence and torture over the years that violence is the only Jihad they know. With the oppressed, we must all strive to have have some sense of Azhabbiya (solidarity), to share their pain as much as we can in our hearts and to do what we can practically to help end their suffering, and the suffering of all. I make Du'ah that there would be healing, and that there would be paths created so that justice could be achieved without violence. The most tragic aspect of the violence is that it defeats its own purpose in these parts of the world. The more violence is perpetrated against the oppressor's, the more tyrannical the oppressor's in these parts of the world behave towards not only the violent, but towards the innocent children living where the violent are living.

It is also Jihad to fight drug addiction, to fight your own lusts and to work to become a better person. That is a Jihad all Muslims could embrace.

I hereby call on every Muslim voice in the world to condemn the violence done in the name of Jihad and to do everything one can to prevent this immense tragedy and humanitarian travesty!.