In a world filled with misconceptions, exaggerated statements, and terms whose meanings have not been clarified, and after these concepts, statements, and terms have moved beyond the realm of thought to incite and erupt into bloody violence affecting millions in many countries, it is imperative to define concepts, clarify statements, and elucidate the precise scientific meanings of terms. Here, we will strive to provide brief summaries that clarify and illuminate the precise meanings of the most important terms and statements that have caused and continue to cause intellectual confusion, leading some people into intellectual extremism and pushing others into the mire of bloody violence.
The Concept of Jihad
Misinterpretation of Jihad
Unfortunately, and surprisingly, the term "jihad" has been one of the most misunderstood and misused terms. Western intellectual and political circles have mistaken it for "holy religious war," a concept produced by Catholic theology in Europe, which ignited wars of coercion by killing and fighting to change beliefs, leading to conflicts between Catholics and Protestants. According to "Voltaire" (1694 – 1778 AD), these wars resulted in ten million deaths, and according to "Henry Kissinger," they decimated 40% of the populations of Central Europe.
True Meaning of Jihad in Islam
In reality, jihad in the Islamic concept and civilization is something different and contrary to these misconceptions. It means exerting effort and expending one's capacity and energy in any statement or action in any field of goodness and reform in life. As the Academy of the Arabic Language states in the "Dictionary of Quranic Terms," "Most instances of jihad in the Quran refer to exerting effort in spreading and defending the Islamic call." This meaning is what is conveyed in the "Definitions" by Al-Sharif Al-Jurjani (1340 – 1413 AD), who defined it as "calling to the true religion."
Peaceful Means of Jihad
It is well-known that this call, or jihad, is through wisdom, good advice, and debate in the best manner. Moreover, the Quran describes the greatest form of jihad as being through the Quran itself, meaning through wise words and good preaching, not through violence or fighting: "And strive against them with it a great striving" (Al-Furqan: 52). Additionally, the Quran considers the peaceful intellectual and behavioral struggle against aggression as jihad that changes the balance of power between opposing parties: "Repel [evil] by that [deed] which is better; and thereupon the one whom between you and him is enmity [will become] as though he was a devoted friend" (Fussilat: 34).
Distinction from Holy War
It is worth noting that the Quran chooses the term "repel," which implies a peaceful movement, and rejects the term "conflict," which is associated with violence, in all fields of reform, whether religious or secular. Therefore, the concept of jihad has no relation to holy religious war, violence, fighting, or coercing others to change their beliefs and wills.
Misconceptions about Fighting and Terrorism
Broader Concept of Jihad
Contrary to those who reduce jihad to fighting, Islamic scholars emphasize the comprehensive nature of jihad, encompassing numerous peaceful struggles: striving against oneself, resisting the devil, combating desires and whims, spending wealth, enjoining truth and patience, preferring kindness and forgiveness over retaliation, seeking knowledge, honoring parents, voluntary pilgrimage and 'Umrah, enduring hardships, spiritual struggles, enjoining good and forbidding evil, and jihad through words—both prose and poetry—as in the early days of Islam. All these peaceful fields constitute jihad.
Obligation of Jihad vs. Fighting
Jihad is a personal obligation (fard 'ayn) for every Muslim, as it is achievable by all the accountable individuals according to their capacities in any field where they can exert their effort and spend their energy, across all acts of worship and dealings. In contrast, fighting is a specific and limited branch of jihad, conditional upon certain criteria and confined to specified fields outlined in the Quran. Therefore, jihad is a personal obligation for all accountable individuals, while fighting is a communal obligation (fard kifayah) for some.
Islamic Philosophy of Fighting
The Islamic philosophy of fighting differs from many other philosophical and intellectual systems. While other philosophies and civilizations consider fighting a human instinct and a path to progress and natural selection, Islam views it as a necessity and an exception, even a disliked exception.
Fighting in the Quran and Sunnah
The Quran prescribes various obligatory acts for believers, but when it prescribes fighting, it highlights its disliked nature: "Fighting has been enjoined upon you while it is hateful to you" (Al-Baqarah: 216). The prophetic Sunnah, which elucidates the Quranic message, affirms this important truth. The Prophet (peace be upon him) said to his Companions and the Muslim Ummah: "Do not wish to meet the enemy, but if you meet them, be steadfast and remember Allah often" (Narrated by Al-Darimi).
Defensive Nature of Fighting in Islam
The Quran emphasizes the defensive nature of legitimate fighting: "Fight in the way of Allah those who fight you, but do not transgress. Indeed. Allah does not like transgressors" (Al-Baqarah: 190). This defensive aspect is further evidenced by the concept of martyrdom, which is achieved through defense, not aggression. The Prophet (peace be upon him) defined these defensive cases: "Whoever is killed defending his wealth is a martyr; whoever is killed defending his religion is a martyr; whoever is killed defending his life is a martyr; and whoever is killed defending his family is a martyr" (Narrated by Al-Tirmidhi).
Historical Defensive Wars
All the wars fought by the Prophet’s state were defensive, protecting the city (the abode of Islam) and the religion chosen by the believers who were expelled from their homes and wealth. The total casualties in these defensive wars, which were imposed on the believers, did not exceed 386, including both Muslim martyrs and polytheist casualties.
Islamic Conquests
The Islamic conquests targeted colonizers from the Byzantines and Persians, with the inhabitants of the conquered lands joining the Muslims. These conquests were liberations of homelands, consciences, and beliefs, not wars to coerce people into changing their faiths. Even after a century of conquests, Muslims constituted no more than 10% of the population in the Islamic state.
Islamic Code of Conduct in War
Principles of Warfare in Islam
Islam established a noble code of conduct in this exceptional, imposed, and disliked fighting and in these defensive wars and liberation conquests. This code was crystallized by Abu Bakr Al-Siddiq (may Allah be pleased with him) in the "Islamic Knightly Charter" when he advised his army commander Yazid bin Abi Sufyan (639 AD) as he went to liberate Syria from Byzantine colonizers: "You will find people who have claimed to devote themselves to Allah (monks), so leave them and what they claim to have devoted themselves to. I advise you ten things: Do not kill a woman, a child, or an elderly person; do not cut down a fruitful tree; do not destroy an inhabited place; do not slaughter a sheep or camel except for food; do not burn palm trees or scatter them; do not embezzle or be cowardly" (Narrated by Malik in Al-Muwatta).
This charter protects everyone except the fighting aggressors and even nature, including animals, trees, and stones!
True Nature of Terrorism
As for "terrorism," a term some have falsely attributed to Islam without defining or clarifying its meaning, it is defined in the "Dictionary of Social Sciences" by the Academy of the Arabic Language as "the use of unlawful violence to intimidate the secure and coerce them into accepting what they do not want."
Differentiating Islamic Teachings from Terrorism
Quranic Context of "Terrorism"
In the Quran, the term "terrorism" appears with a meaning contrary to its philosophical and social connotations in Western dictionaries. The Quranic meaning refers to deterrence against traitors, deceivers, and treacherous individuals to prevent them from betraying the covenants with Muslims: "And if you fear treachery from a people, then break off [the treaty] with them in a manner that is just. Indeed, Allah does not like traitors. And let not those who disbelieve think they will escape. Indeed, they will not cause failure [to Allah]. And prepare against them whatever you are able of power and of steeds of war by which you may terrify the enemy of Allah and your enemy and others besides them whom you do not know [but] whom Allah knows" (Al-Anfal: 58-60).
Purpose of Deterrence
This deterrent fear, produced by preparing sufficient strength, prevents violence, fighting, and coercion. It is akin to deterrent punishment; its announcement prevents crime and deters criminals.
Historical Examples of Deterrence
Had Japan, for example, prepared nuclear weapons during World War II, it would have deterred America, preventing the tragedies of Hiroshima and Nagasaki in August 1945. Similarly, because the Soviet Union prepared nuclear and hydrogen deterrents, it deterred America, preventing mass extermination during the Cold War between capitalism and communism. The same applies to Pakistan and India.
Religious and Social Contexts of "Terrorism"
In the Quran, the term "terrorism" has meanings similar to "awe" and "monasticism," referring to fear of Allah:
Quranic References
- "When Moses' anger subsided, he took up the tablets, and in their inscription was guidance and mercy for those who fear their Lord" (Al-A'raf: 154).
- "O Children of Israel, remember My favor that I have bestowed upon you and fulfill My covenant [upon you] that I will fulfill your covenant [from Me], and fear only Me" (Al-Baqarah: 40).
- "So We responded to him, and We gave to him John, and amended for him his wife. Indeed, they used to hasten to good deeds and supplicate Us in hope and fear, and they were to Us humbly submissive" (Al-Anbiya: 90).
- "Then We sent following their footsteps Our messengers and followed [them] with Jesus, the son of Mary; and gave him the Gospel. And We placed in the hearts of those who followed him compassion and mercy and monasticism which they innovated; We did not prescribe it for them except [that they did so] seeking the approval of Allah. But they did not observe it with due observance" (Al-Hadid: 27).
Contrast with Western Interpretation
There is nothing in these Quranic terms that hints, even remotely, at the meaning the Western thought has attributed to "terrorism," which is unlawful violence to intimidate the secure and coerce them into accepting what they do not want.
Conclusion
Despite this, many Western intellectuals and politicians have labeled Islam as terrorism and even waged wars against it under the banner of fighting terrorism.
Western Misconceptions
The Zionist orientalist Bernard Lewis claimed, "Today's terrorism is part of a long struggle between Islam and the West. The moral system upon which Islam is based is different from that of Western Judeo-Christian civilization. The verses of the Quran validate the practice of violence against non-Muslims, and this war is a war between religions."
Former British Prime Minister Margaret Thatcher revealed the West's true intentions behind labeling Islam as terrorism when she said that "Islamic terrorism uniquely includes all those who reject Western values and whose interests conflict with the interests of the West."
Philosophical and Strategic Misunderstanding
This prompted the philosopher of the "Clash of Civilizations," Samuel Huntington (1927 – 2008), to call for "a war within Islam until Islam accepts Western modernity, Western secularism, and the Christian principle of separating religion from the state."
