Jihadism Constituted a Radical Break from Earlier Traditions of Islamism - Term Paper Example

 Jihadism constituted a radical break from earlier traditions of Islamism Violence and terrorism has always been part and parcel of human society. One can make a safe prediction that these two will continue to be so in the future also. However, it is only in the present times, that terrorism has confronted modern civilization with its unprecedented affliction and is posing a real threat to the established political and social systems. In recent years, the free world has been witness to an ever-growing number of unorthodox and asymmetrical forms of violence in the form of terrorism. The 9/11 catastrophe was a watershed event with far- reaching global implications. The demise of twin-towers and a portion of the pentagon buildings, the two symbols of the US power, did change the strategic discourse of the world politics (Sajid 2002). International terrorism, in all its forms and manifestations, was promptly declared as the enemy of the world peace. To eradicate this menace became the top priority of the US and its allies in the post 9/11 era (Sajid 2002). Jihad, a part of Islamic teaching was regarded and treated as a form of terrorism used against innocent people of the world. However, Jihad in no ways can be categorized as a terrorist activity as Islam is a religion of peace and allows Jihad in very severe conditions. Jihad is only a struggle that is against the evil powers and for Allah, the Almighty (Kelsey and Turner 1991). Jihad is to struggle towards right and that is the preaching of every religion of the world. The concept of Jihad has been misused or misinterpreted by non-Muslims due to which, there is misunderstanding about the original concept of Jihad in Islam. Earlier concept of Jihad associated with Islam is given a new concept now that is linked with terrorism and violence, however, this concept is quite erroneous. The Concept of Jihad in Islam "Fight in the cause of Allah those who fight you, but do not transgress limits; for Allah loves not transgressors." Qur'an, Chapter 2, verse 190 (Malik 1986). "The best jihad [struggle] is (by) the one who strives against his own self for Allah, The Mighty and Majestic" Hadith (sayings of the Prophet Muhammad) (Streusand 1997). People all over the world have misunderstandings with the concept of Jihad that is a crucial element in Islam. These misunderstandings make Islam a religion that it should not be followed. Crusades are important battles in the history of Islam and it was the defeat in the Crusades due to which, European Christians started to spread opinions about Jihad as a negative concept in Islam. According to Maududi (n.d.), efforts have been made towards spreading negative perceptions related to Jihad because Jihad participated a lot in disabling the Europeans to won the battles against Muslims. Muslims were labelled as barbarians killing people without any positive aim under the title of Jihad due to which, Islam was given a hideous picture in front of the world. We can understand the meaning of Jihad with the support of Quranic verses. Meaning of Jihad The term 'jihad' is derived from an Arabic word “Juhad” whose literary meanings are to struggle, to endeavour, to contend, with and to fight. In Islam Jihad means to carry out struggle in the cause of Allah against evils (Kelsey and Turner 1991). Now this struggle or endeavour can take many forms, it can be literary, it can be against one’s own self i.e.; jihad-Bil- nafs, with your wealth, with yours deeds, by your sayings and with sword (Streusand 1997). Significance of Jihad Holy Quran says “And do jihad as it is desired” (Streusand 1997). Islam desires that we should be ready to sacrifice our wealth, life, kith and kin in the cause of Allah. Those who sacrifice their lives, in the cause of Allah, are known to be martyr and Allah Al mighty says in Holy Quran “ those who sacrifice their lives in the cause of Allah should not be considered as dead, rather they are alive and get Rizk (Nourishment) from Almighty, Allah but you cannot sense that” (Malik 1986). Nevertheless, before we start with jihad, Islam demands us the preparations for it that is why Holy Quran says “And make ready your strength to the utmost of your power to strike terror in to the hearts of your enemies and enemies of Allah” (Malik 1986). Therefore, in today’s world the preparation means to acquire technical and scientific knowledge, so that Muslims can compete the western world. Unless our preparations are complete, we cannot go for jihad (Firestone 1999). Types of Jihad Mainly there are five kinds of Jihad, which are described as: 1. Jihad Bin - Nafas (Jihad against one’s own will) Jihad Fin Nafas is known as Jihad e -Akbar (Major Jihad) as well. Prophet (PBUH) said that best Jihad is the one, which is carried out against one’s own will and material desires. Unless one does not carry out his personal accountability and does not correct himself, has no right to critique others and preach, which he himself does not perform (Streusand 1997). 2. Jihad Fil - Ilam (Educational Jihad) Jihad Fil Ilm means that you preach rituality through your knowledge and spread the light of education up to those who are illiterate. Islam teaches us the lessons of tolerance and desires that we must convince others with logic and knowledge (Firestone 1999). That is why Islam lays special emphasis on seeking knowledge. In Islam, Education has been declared compulsory on all men and women. Illiteracy has been declared as Fitnah (quarrel). Prophet (PBUH) said, “Do not follow instructions of Kuffar (non-religious people) blindly and do Jihad against them with logic and reasoning” (Malik 1986). 3. Jihad Bil - Mall (Jihad with Finance) To spend your wealth in the cause of Allah is known as jihad Bil mall (Streusand 1997). Prophet (PBUH) told to come out with your finance and life and do Jihad for cause of Allah. 4. Jihad Fil- Lisan ( Jihad by Preaching) Prophet (PBUH) said Wage Jihad with Kuffar with your Finance, hands and tongue. As far as religion is concerned, the Quran announces peaceful preaching through exhortation, love, logic, mercy and with examples. In Sura Al-Nahl (verse 125), the Quran says; “Invite (all) to the way of Lord with wisdom and beautiful preaching; and argue them in a way that is the best and most gracious” (Malik 1986). 5. Qataal (Killing of Kafirs) Qataal is known as “jihad fi saif” as well but it does not mean that you pick up the sword and start killing the followers of other religions (Maududi n.d.). If this were the teaching of Islam, then there would have been not a single non-Muslim in the states of Medina and Mecca. Islam is the religion of peace and tolerance, which teaches us the lesson of co-existence that is why Holy Quran says “killing of one man means killing of whole humanity” (Malik 1986). Prophet (PBUH) preached Islam for 13 years and during this era, no Ghazwa (battle in which, Prophet (PBUH), himself took part) was undertaken as during this time, Muslims were neither strong enough nor fully ready for undertaking any campaign. Jihad by sword is only permissible when existence of Islam is endangered. The thorough study of the Quran testifies that Islam strongly condemns bloodshed and aggression (Firestone 1999). The Meccans attacked Holy prophet (PBUH) three times. The battle of Badr; the battle of Uhad and the battle of Trench are firm evidences of the reality that the idol worshippers of Mecca under the command of Abu Suffyan battered the Muslims of Medina (Streusand 1997). Conditions When Qataal is Permitted Qataal is permissible once the existence of Islam and Muslims has been put in danger (Streusand 1997). That is why Holy prophet (PBUH) did not attack Mecca, until kuffar took the offensive. When under mentioned conditions take place it is obligatory for Muslims to do Qataal. In response to injustice and tyranny imposed upon by non-Muslims (Maududi n.d.). When war has been imposed upon Muslims and in self-defence, Jihad has been made compulsory. When Muslims have been subjected to atrocities and are being made Homeless. Their properties are snatched and they are punished because they are Muslims (Maududi n.d.). The Rights of Non-Combatants and Combatants Let us now look at the rights and obligations Islam recognized for the enemies. The Rights of Non-Combatants Combatants and non-combatants ate defined separately and have different rights in the eye of Islam. Muhammad (PBUH) gave the following descriptions related to the rights of combatants and non-combatants. “Do not kill any old person, any child or any women” (Abu Dawud). “Do not kill the monks in monasteries and do not kill the people who are sitting in the places of worship and to those who confine themselves unto their houses” (Malik 1986). The Right of Combatants Now let us see what rights Islam has conferred on the combatants. 1. Torture by fire: Holy Prophet (PBUH) said that: “Punishment by fire does not behove anyone except the Master of the Fire" (Abu Dawud) (Malik 1986). The injection deduced from this saying is that the adversary should not be burnt alive. 2. Protection of the wounded: Do not attack a wounded person” said the Prophet (PBUH) (Malik 1986). This means that wounded soldiers who are not fit to fight, should not be attacked. 3. Prisoners of war should not be slain: Holy prophet very clearly instructed, “No prisoner should be put to the sword” (Malik 1986). 4. No-one should be tied to be killed: The Prophet has prohibited the killing of anyone who is tied or is in captivity” (Malik 1986). 5. Sanctity of a dead body: Islam has categorically prohibited its followers from mutilating the corpses of their enemies as was practiced in Arabia before the advent of Islam (Firestone 1999). 6. Return of corpses of the enemy: Muslims had made trenches in the battle of Ahzab for building a defence against enemies in which, an enemy combatant fell down. Muhammad (PBUH) was offered thousand dinnars for the dead body of the combatant in reply of which, he said, “I do not sell dead bodies. You can take away the corpse of your fallen comrade” (Malik 1986). Teachings of Jihad The Islamic concept of Jihad has some basic human modest rules.  It is written in the books of Bukhari and Muslim that Prophet Muhammad had strictly prohibited the killing of non-combatants, elderly persons, children, women, handicapped and ailing ones (Firestone 1999). Book of Sunan Abe Dawud and Book of Muwatta mention that Prophet (PBUH) strictly prohibited Khalid-Bin Walid not to kill women and civilians.  The civilian life must not be disturbed.  The holy places of prayers must not be attacked (Kelsey and Turner 1991).  Sura Baqara (verse 190) explains: "Fight in the cause of God against those who attack you. However, be careful to maintain the limit, since God does not love transgressors” (Malik 1986). Here, "limit" is used with the meaning that the power used should be restricted so that the malevolent forces should be attacked as required and the limit should not be crossed. The power that is used should not go beyond the limits. Similarly, in Sura Anfal -"The spoils of war" (part of verses 47 and 67) the Prophet sternly rebuked some of his fellow-fighters who followed the dark customs of the age of ignorance after a victory saying to them: "Be not like those who started from their homes insolently and to be seen of men. Your lusts are for the goods and delights of this world while the Lord desires for you an eternity of joy" (Malik 1986). Dr. Majid Khadduri, a renowned writer, in his book entitled "War and Peace in the Law of Islam" (1955), writes , "Islam changed the old Arab conception of the 'Darul-Harb' or House of War into that of the 'Dar-ul-Islam' or House of Islam, which truly sought to minister Islam to the people of the world. Its first success was in uniting the nations, which accepted it within themselves, so that civil wars ceased. It went on to found a family of Islamic nations at peace with each other. It aims to bring that blessing to the whole world. Thus, the aim of the Jihad is peace on earth, and that will be its final result" (Khadduri 1955). The Prophet, sending his troops to fight, is reported in the book, "War and Peace in the Law of Islam" (1955), under the topic of Jihad to have addressed them in the following terms: 'Go in God's name for God's cause with God's aid, and act as God wishes you to act. Show no treachery or falsehood towards His commands. Mutilate no one. Show mercy to the aged, the incapable, women and children. Only when it is inevitable, cut down a tree. Grant sanctuary to any prisoner from the least to the highest in order that they may hear the word of truth. Whose follows that truth becomes your brother. If he refuses, release him to go to his home when peace is made. At all times and in every situation pray for God’s help and obey His guidance about your conduct" (Khadduri 1955). Modern Description of Jihad According to Hashmi (1998), the concept of Jihad transformed from a struggle or endeavour, the previous definition of Jihad given in Quranic verses and preaching to ‘holy war’, a war given by Western powers. Hashmi (1998) explains that with the concept of jihad as ‘holy war’, West emphasized that Islam spread in the whole world because of power and sword, however this is not right as there is no mentioning of usage of power to enforce people to accept Islam. It is all on freewill of a person to accept or reject Islam as his religion. Jihad is allowed in Islam under specific conditions such as violence and harassment against Muslims and under these conditions also for self-defence, not for overwhelming the aggressors (Hashmi 1998). After the incident of 9/11, Islamic concept of Jihad suffered as a setback. The concept of Islam was misinformed due to which, nowadays, it is thought that Islam as a religion promotes aggression and violence that is not right in any way (Sajid 2002). Its attachment to the word ‘holy war’ provided a radical break to earlier traditions of Islam associated with the concept Jihad. There have been extremist activities like suicidal bombings and these terrorist activities are attached with Jihad, however, these activities are only terrorist activities and have no relation with Islam as a religion (Sajid 2002). To attach terrorism with Jihad is wholly incorrect, as by the mentioned concepts and explanations of Jihad, this is not way proved that Jihad refers to any extremist or terrorist activity as Islam dislikes any violent or aggressive behaviour shown by Muslims and advises them to tolerate as much as is possible. There are greater rewards for people who tolerate (Sajid 2002). Islam -A Religion of Peace Islam is a religion of peace of it condemns any kind of terrorism and violence. Quran, which explains about foundations of the religion is the proof of Islam’s condemnation of belligerence and carnage. The Meccans attacked Holy prophet (PBUH) three times. The battle of Badr; the battle of Uhad and the battle of Trench are firm evidences of the reality that the idol worshippers of Mecca under the charge of Abu Suffyan battered the Muslims of Medina (Streusand 1997). After knowing that Meccans were not interested to follow the Treaty of Hudabiya, Muhammad (PBUH) left Mecca and came to Medina and got his right over Mecca without any violence and aggressiveness. In case of being of a terrorist or a violent being, he would have slain his enemies without any mercy and with full aggression. Muhammad (PBUH) was such a person that he even ignored and forgave those who tormented him and made him to leave his land. He forgave everyone because of his loving and forgiving nature. According to Quran, he said; “Today No vengeance” – Pardon for all, Mercy for all (Malik 1986).  Therefore, the concept of Jihad in its original concept is related with peace and harmony and it is only the forces against the Islamic religion, which portray Islam as an aggressive religion preaching extremist activities such as holy war. References Firestone, Reuven 1999, Jihad: The Origin of Holy War in Islam, Oxford University press, London. Hashmi, Sohail H 1998, Encyclopaedia of Politics and Religion, Robert Wuthnow (Ed), Congressional Quarterly Inc, 425-426, Accessed on 2nd March 2011 from http://www.cqpress.com/context/articles/epr_jihad.html Kelsay, John, and Turner Johnson, James, (eds) 1991, Just War and Jihad: Historical and Theoretical Perspectives on War and Peace in Western and Islamic Tradition, Greenwood Press, New York. Khadduri, Majid 1955, War and Peace in the Law of Islam, Johns Hopkins University Press, Baltimore. Malik, S. K 1986, The Quranic Concept of War, Himalayan Books. Maududi, S. Abul A’la n.d., Jihad in Islam. Islamic Publications Limited, Lahore. Accessed on 2nd March 2011 from http://www.quranenglish.com/books/Jihad%20in%20Islam.pdf Sajid, Imam Dr Abdul Jalil 2002, Islam and Ethics of War and Peace, Accessed on 28th February 2011 from http://www.inglewhite.net/pfp/sajid_islam_and_ethics_of_war_and_peace.htm Streusand, Douglas 1997, 'What does Jihad Mean?', Middle East Quarterly, No 9. Read More