Anwarulhaq
New Delhi, Jan. 22, 2024. Aiming to dispel misunderstandings about “Jihad,” a term frequently distorted in global discussions, Dr. Muhammad Raziul Islam Nadwi, a renowned Islamic scholar has provided a detailed explanation of its true meaning.
In a recent lecture here, Dr. Raziul Islam, who is also a national secretary of the Jamaat-e-Islami Hind (JIH), expressed deep concern over the vilification of ‘Jihad,’ lamenting its wrongful association with terrorism and violence. He argued that this negative narrative, driven by anti-Islamic forces, has impacted perceptions both internationally and within India. Dr. Nadwi pointed out that such misrepresentations have led to discomfort and even animosity towards the term among those lacking full knowledge of Islamic teachings.
On the other hand, Dr. Nadwi noted an apologetic attitude among some Muslims towards interpreting “Jihad” among some Muslims, particularly reflected in recent Quran translations. He observed efforts to distance the term from its association with armed struggle. To illustrate this point, Dr. Nadwi pointed out that “Jihad” appears in the Quran only 36 times, while terms directly related to combat, such as “Qital,” appear 164 times. This significant difference, he argued, suggests a misplaced sense of inferiority and a tendency to ignore the word’s literal meaning, which encompasses armed struggles against enemies.
term’s literal meaning encompasses several dimensions, including striving, exerting effort, facing hardship, and struggle both in non-physical and physical forms.
Delving into the various uses of “Jihad” in the Quran, Dr. Nadvi emphasized that the term’s literal meaning encompasses several dimensions, including striving, exerting effort, facing hardship, and struggle both in non-physical and physical forms. According to Dr. Nadwi, “Jihad” has two sides. First, it embodies an individual’s dedication to any undertaking, marked by diligence, intense effort, and unwavering commitment. Second, the meaning of “Jihad” also entails combat, confrontation, and righteous struggle against enemies. This includes defending faith and community against aggressors, be they individuals, communities, or nations. In this context, “Jihad” can involve armed resistance against those who threaten core values and seek to inflict destruction.
meaning of “Jihad” also entails combat, confrontation, and righteous struggle against enemies.
Shedding light on the specific objectives of Jihad as outlined in the Quran and Hadith, Dr. Raziul Islam Nadwi sums up them in four points:
- Beyond Military Campaigns: Jihad is not simply about engaging in armed conflict or achieving victory. The primary condition for Jihad is that it must be for the sake of Allah. The Prophet (peace be upon him) clarified that only the Jihad aimed at elevating the word of Allah is considered true Jihad, not those motivated by personal gain or tribal honour (Hadith-Bukhari).
- Ending Persecution, Not Disbelief: The Quran mentions Jihad to continue until “Fitnah” (trials and persecution) ceases, and religious freedom is established. This signifies that Jihad aims to defend the right to freedom of belief, not to force conversion (Quran 2:193).
- Preserving Religious Freedom: Jihad strives to prevent individuals from being coerced into adopting a specific religion. It combats oppression and ensures that everyone has the right to practice their faith freely (Quran 2:256).
- Protecting the Oppressed: Muslims have a responsibility to engage in Jihad for the defense of the weak, oppressed, and persecuted, especially fellow Muslims. As Allah states in the Quran (4:75), “Why do you not stand up for the cause of Allah and defend those weak, ill-treated, and oppressed among men, women, and children who cry out for protection?
Jihad doesn’t aim to forcibly eliminate disbelief, as Islam upholds freedom of expression.
However, Dr. Nadwi clarified that Jihad doesn’t aim to forcibly eliminate disbelief, as Islam upholds freedom of expression. Historical evidence across Islamic realms demonstrates the peaceful coexistence of diverse religious communities.
Elucidating that Jihad is not an obligatory duty on every individual Muslim at all times, he explained that under ordinary circumstances, some Muslims fulfilling the duty of Jihad suffices. However, in specific situations, such as when an enemy overwhelms the state’s defensive capabilities, rendering it unable to protect its Muslim population, Jihad transforms into a personal duty (Fard Ayn) for every Muslim within that region. In these cases, the responsibility falls on all Muslims to participate in the defense, not through brute force alone, but through all means necessary to resist the aggression. Additionally, Islamic governments and states have a primary responsibility to prepare armies, provide training, and equip them for the defense of their territories. Yet, if even a state’s efforts are insufficient, then Jihad becomes a personal duty for every Muslim in that region.
primary goal is the establishment of justice, resisting oppression, and the propagation of the true teachings of Islam, never the acquisition of wealth
Dr. Raziul Islam highlighted that the primary goal in all these forms is the establishment of justice, resisting oppression, and the propagation of the true teachings of Islam, never the acquisition of wealth. The scholar also clarified that the ultimate outcomes of Jihad are either victory or martyrdom.
Dr. Nadwi further illuminated the historical context of “Jihad” by distinguishing between the Meccan and Medinan periods. During the Meccan period, Muslims, facing severe persecution, focused primarily on non-violent propagation of Islam through individual struggle and perseverance. He clarified that during the Meccan period, Jihad primarily focused on non-physical struggles for the propagation of Islam. However, the Medinan verses of the Quran reveal a shift due to the emergence of armed conflict. Dr. Nadwi explains, “Following the Prophet’s migration to Medina, Muslims faced continued hostility from non-believers of Mecca, culminating in the Battle of Badr. This marked the beginning of armed conflict (Jihad) as a necessary response to protect their faith and community. Subsequent battles like Uhud and Khandaq further exemplified this dimension of Jihad.”
Dr. Nadwi emphasized that while warfare in Islam is primarily a response to aggression against Muslims, the term “Jihad” itself takes on different meanings in the Meccan and Medinan verses. However, certain interpretations tend to downplay the importance of armed Jihad, misconstruing the meaning of the term. He emphasized the need for careful contextual analysis of the term ‘Jihad’ in the Quran.
Emphasizing the multifaceted nature of Jihad, the scholar highlighted various forms beyond just warfare. He mentioned struggles against internal temptations (Jihad bin Nafs), advocacy for social justice, and supporting those defending against aggression, including through logistics, intelligence, and medical aid. These internal and external forms of striving, often symbolized by a person battling negative thoughts and a voice speaking up for justice (Jihad bil Lisan), are crucial for personal growth and promoting good within society.
Dr. Nadwi also mentioned financial contributions (Jihad bil Mal) to those actively engaged in physical Jihad, including providing weapons and tools, as a crucial aspect. He emphasized that the most prominent and highly regarded form of Jihad in Islam is fighting against the enemies of Islam. He cited Quranic verses and Hadiths to underline the extraordinary virtue of Jihad, describing it as a trade with Allah for the merchandise of paradise. Highlighting a specific Quranic verse instructing believers to build utmost strength against their enemies, he explained that this command primarily refers to accumulating weapons and instruments of war, ultimately aimed at instilling fear in the hearts of Allah’s adversaries.
During his lecture, the JIH secretary mentioned significant books on Jihad, including Maulana Syed Abul Ala Maududi’s ‘Al-Jihad fil-Islam’ and Allama Yusuf al-Qaradawi’s ‘Fiqhi Al-Jihad,’ focusing on various aspects of the term.
In the course of the discussion, Dr. Nadvi explored the literal and terminological meanings of Jihad, its various applications, and the different types of Jihad. The most esteemed form is considered Jihad against one’s own desires, while the objectives include defending the weak, promoting justice, and resisting oppression. The diverse uses of the term “Jihad” in the Quran, particularly when coupled with phrases like “for the sake of Allah” or “fighting in the cause of Allah,” convey different meanings, highlighting the multifaceted nature of this concept.