IV. JIHAD IS NOT “HOLY WAR”
The foregoing discussion provides ample evidence that the normative relationship between Muslims and Non-Muslims is that of peace, justice, mercy and mutual respect. Some may ask, however, how building and maintenance of peace can be reconciled with the concept of “holy war”?
The Qur’anic Arabic term Jihad has been commonly mistranslated as “Holy War”. The Qur’an was revealed in Arabic, not in English. The Arabic equivalent of the English expression “Holy War” is “ Harb Muqaddasah”, an expression that is not found anywhere in the Qur’an or in the authentic sayings of the Prophet of Islam[P]. Even when the Qur’an speaks about defensive war, it never glorifies it or calls it “Holy”; rather, it is described as something, which is inherently hated [2:216-217]. However, as a last resort, it may be better than doing nothing in the face of aggression or oppression.
Furthermore, the term “Holy War” means, lexically, a fight on behalf of one religion against the other [s]. There is no verse in the Qur’an that condones fighting any peaceful non-Muslim on the sole ground that he/she is a non-Muslim. The Qur’an prohibits compulsion in religion [2:256] and even allows one form of interfaith marriage. For example, a Muslim male may marry a Jewish or Christian woman [5:5].
It may be argued, from a religious perspective that the expression “Holy War” is a contradiction in terms, as there is nothing “Holy” about war and its results; bloodshed, destruction and human suffering. It may be a lesser evil in some instances, but it may not be holy in itself. It may be useful to discuss the meaning of “Jihad” in both its literal and religious meanings.
Jihad is an Arabic term derived from the root “J-H-D” which means, literally, to strive or exert effort. It is the same root from which the legal term “Ijtihad” is derived since Ijtihad refers to the exertion of intellectual effort by scholars so as to come up with an informed religious opinion on a new issue or problem. The term Jihad and similar terms derived from the same root are used in the Qur’an and Hadeeth. Firstly, it is used in the context of prayers, doing righteous deeds and self-purification; inward Jihad or struggle against evil inclinations within oneself [Qur’an, 22:77-78; 29:4-7]. Secondly, it is used in the context of social Jihad, or striving for truth, justice and goodness in one’s relationship with other humans. Examples of this usage include the payment of charity to the needy [49:15] and striving to persuade those who reject God’s message by referring to the arguments presented in the Qur’an [25:52]. Thirdly, it is used in the context of the battlefield, which is often called, more specifically, qital, which means fighting. That later form; the combative Jihad, is allowed in the Qur’an for legitimate self-defense in the face of unprovoked aggression or in resisting severe oppression on religious or other grounds. In fact, the first verses in the Qur’an that allowed self- defense were not revealed until the early Muslim community had endured more than thirteen years of suffering and aggression at the hands of the idolatrous Arabs. The wording of these verses is revealing: “Permission [to fight] is given to those against whom war is being wrongfully waged, and verily, God has indeed the power to aid them. Those who have been driven from their homelands in defiance of right for no other reason than their saying, ‘Our Lord is Allah’.” 22: 39-40.
The key verses in the Qur’an concerning the justification of resorting to combative Jihad are the following: “And fight in God’s cause against those who wage war against you, but do not commit aggression, for, verily, Allah does not love the aggressors. And slay them wherever you may come upon them, and drive them away from wherever they drove you away, for oppression is even worse than killing. And fight not against them near the Sacred Mosque until they fight against you first, but if they fight against you, slay them: such is the recompense of the rejecters of truth. But if they desist [from aggression], behold, Allah is Most Forgiving, Most Merciful. And fight against them until there is no more oppression and religion belongs to God [i.e. until people can worship Allah without fear of persecution], but if they desist, then all hostility shall cease, except against those who commit injustice” 2:190-194. It is obvious from these key verses that the only two justifications of the combative-type of Jihad is to stop aggression and severe oppression. The condition for ceasing hostilities is not acceptance of Islam, but halt to aggression and oppression.
Like the above verses, there are a few verses in the Qur’an which sanction fighting. These verses, however, when understood in their textual and historical context deal with war situations and should not be generalized. The description of the aggressors or oppressors as rejecters of faith or idolatrous people does not mean that they are to be fought against on account of being non-Muslims. Historically, these aggressors, happened to be non-Muslims. In fact, the Qur’an allows fighting against fellow Muslims if they are aggressors and other means of restoring peace and justice have failed [49:8-9]. The issue in allowing fighting in the presence of aggression, not difference of religion.
No single verse in the Qur’an, when placed in its proper textual and historical context, permits fighting others on the basis of their faith, ethnicity or nationality. To do so contradicts several established values and principles discussed in the previous section. Combative Jihad is not only restricted in terms of what may or may not justify it; it is also strictly regulated. Prophet Muhammad [P] taught how to behave in the battlefield. As a “hated act,” war should not be resorted to if other peaceful and just means may stop aggression or oppression. Intentions must be pure and no selfish personal or nationalistic agenda should be the driving force. There must be a declaration of war by a legitimate authority after due consultation. No non-combatants should be hurt. All must refrain from looting and unnecessary destruction. Prisoners of war and the injured must be treated humanely.
It should be noted that in the long history of Muslim people, there were times when such conditions and rules were adhered to and other times where there were violations to differing degrees. There have also been some misinterpretations of the concept by some scholars, possibly influenced at least in part, by the circumstances of the time in which they lived. The fact remains, however, that Islamic teachings should not be driven either by what some Muslims did in the past, or are doing today, or by misinterpretations from the past or present.
This paper would not be complete without addressing some commonly misunderstood, often misrepresented quotes from the Qur’an. These are dealt with in the next section.