Jihād

The word “Jihad” has Since 9/11 become one of the most familiar terms to non-Muslims.

Jihad is the main concept that radical groups adopt for the assumption of an extremist ideology. It is true that Jihad is a scriptural word which cannot be denied or ignored. However, the point to consider is how to understand its concept correctly.

Some critics associate jihad with terrorism and see it as the ideology of radical armed groups and a new conflict paradigm for the West, while others exclusively connect it to self-purification and the fight against evil and immoral behaviour. For some, jihad meant defensive warfare, while others, such as terrorists see it as the justification for global war. And for others still, jihad means not only violence and peace, but a set of legal, political, military and religious principles.

In fact, understanding the true meaning of Jihad depends very much on analysing its purposes as understood from the major sources of Islam. This is the crucial point that reveals the reality of the concept and guides us in its interpretation.

All official Islamic institutions condemn the practices of radical groups, their interpretation and application of Jihad. This prompts us to review what is commonly propagated as Jihad, and to question its nature and purpose from the true Islamic perspective.

Then what is really jihad in Islam?

The word jihad [ جهاد - ǧihād ] which comes from the Arabic root <“ǧ-h-d”>, means effort or intense struggle.

Il jihad occupies a notable and significant place in the Holy Quran. It is mentioned, with all its derivations and recurrences, thirty-two times in three main meanings: verbal struggle, doing good deeds and fighting against aggressors. For clarity, verbal struggle refers to communicating Islamic beliefs, rules, values, norms, and to contend and persuade the ignorant and non-believing individuals with knowledge. Doing good deeds means obeying Islamic laws, rules and norms in every aspect of life and staying away from all kinds of evil and bad deeds. The fight against the aggressors is the possibility according to the Qur'an and the Sunnah to participate exclusively in a defensive war, since all the clashes waged by Prophet Muhammad ﷺ are essentially defensive.

Considering the collections of hadith, one can easily conclude that Prophet Muhammad ﷺ gave particular importance to jihad.

Mu'az bin Jabal narrated that Prophet Muhammad ﷺ said, "The core of the matter is Islam, its pillar is prayer and its culmination is jihad" (Tirmidhi, Hadith number: 2616).

Abu Huraira narrated that Allah's Messenger was asked: "What is the best action?". He replied: “Believe in Allah and in his messenger. Subsequently, the prophet ﷺ was asked: “What is the next best deed (in goodness)? He replied, "Participate in jihad in the cause of Allah." (Sahih al-Bukhari, Hadith number: 26)

In its religious and ethical sense, the word jihad essentially refers to the human struggle to promote what is right and prevent what is wrong as Allah ﷻ conveyed.

Two paths are specifically foreseen: a moral struggle within oneself, and another of the external nature. On the one hand, Jihad has to be interpreted in its hermeneutical meaning of moral effort directed towards one's own improvement and self-elevation on a moral level, so much so that eminent Muslim jurists have been cited mentioning this asjihad-e-akbar (major jihad). On the other hand, preparations for and participation in defense against a violent conflict resulting from foreign aggression have been known as jihad-e-asghar (minor jihad).

In general, the sacred texts refer to jihad observation as al-jihad fi sabil Allah, "to commit oneself in the way of Allahﷻ", which includes four main ways in which jihad can be performed: with the heart, the tongue, the hand (physical action, excluding armed combat) and the sword

jihad is a tree whose trunk is represented by dialogue, to be defended with wisdom and correct preaching, in order to transmit the truth of mercy of Islam and its noble essence. In the Islamic religion, the word jihad denotes resistance and the rejection of the unjust action carried out by the aggressor and not against his person or his life.

The human soul is protected in Islam whether this soul is Muslim or non-Muslim. Allah the Almighty says in the Holy Quran: “Whoever kills a soul, ... or who spreads corruption on earth, it will be as if he killed all mankind. And whoever saves one, it will be as if he saved all mankind." (Al Mā’ida: 32).

And again: "Whoever intentionally kills a believer will have the reward of Hell, where he will remain in perpetuity. God's wrath and curse will be upon him and a terrible punishment will be prepared for him" (An-Nisā: 93).