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Jihad
O/N 2015
5 (a) Describe the meaning of the term jihad and say how Muslims can practice jihad in
their everyday lives. [10]
Jihad is an Arabic term, and its meaning is “to strive or work hard for something”. Jihad is basically the name
given to every activity and movement in the way of Allah (SWT). It means to strive to make justice superior
and dominant. In other words, jihad has to do with action in Islam; it is the power of Islam to act. Therefore,
the meaning of the word “jihad” is not “war.” To fight for the sake of Allah (SWT) is also a kind of jihad but,
in general terms, this word includes any kind of activity and action for spreading Islam.
There are different kinds of jihad They are:

1. Jihad against one’s self(Nafs/Qalb) is often referred to as the greater jihad. It is one’s inner
struggle of good against evil; it involves disciplining oneself and is non-confrontational. Jihad bil Nafs
is concerned with fighting against un-Islamic desires and the devil in the attempt to escape his
inducement to evil. We can say this is the “internal” jihad. we should fulfill Allah’s commands with
the patience and to have firm faith in Allah, no matter what situation we are facing. Shaytaan will
try to break our faith but we have to stick against him. It is Jihad against shaytaan which can be
performed in of two stages. The first includes striving to ward off the doubts that he may present.
These doubts stem from misconceptions, ignorance, and misinterpretations and if one achieves this,
they reach a level of certainty. The second stage is striving to ward off the corrupt desires that
shaytaan provokes and doing this leads to patience and success.
2. Jihad bil-lisan (jihad of the tongue) is speaking and upholding the truth, speaking out against
what is wrong and immoral, and spreading the word of Allah and the teaching of Islam. It means to
teach people the truth and good. God almighty addresses in the Quran, “Invite all to the way of thy
Lord with wisdom and beautiful preaching and argue with them in ways that are best and most
gracious.” The Quran is gouge for spiritual social and individual life of human being until the Day of
Judgment. The duty of presenting the teachings of the Quran to humanity was given to Muslims.
The Quran says, “You are the best of people evolved for mankind enjoining what is right,
forbidding what is wrong and believing in Allah.” A man asked: “What kind of jihad is better?” The
Prophet (SAW) replied: “A word of truth spoken in front of an oppressive ruler.”
3. Jihad by the pen/Knowledge: Jihad by the pen/knowledge or jihad bil qalam/ilm is a form of
jihad involving scholarly research of Islam in understanding the message of Islam. It involves
publishing written articles clearing misconceptions and correcting lies against Islam. The messenger
of Allah once said, “the ink of the scholar is holier than the blood of a martyr.”
4. Jihad by the hand: Jihad by hand or jihad bil yad is a jihad of action rather than words. At certain
areas it overlaps with zakat (charity) and hajj (pilgrimage). Some of its examples include giving
charity to the poor and needy, performing hajj or Umarah, helping those who need help, saving
people’s lives etc. These are more of physical deeds instead of words, “A person whose feet become
dust-ridden because of (striving) in the way of Allah will never be touched by the flames of Hell.”
5. Jihad bis-saif (jihad by the sword) referring to qital fi sabilillah(armed fighting in the way of
Allah),is the most common usage-a term that has been exploited and misused as ’holy war’. In terms
of physical combat, the Qur’an uses the word Qital which is restricted and limited by particular
conditions ,i.e. when all other worldly options have been explored and exhausted and the very
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existence of Islam and Muslims is threatened. Quran says, “And why should you not fight in the
cause of Allah and of those who, being weak, are ill-treated(and oppressed)men, woman and
children , whose cry is:’ Our Lord! rescue us from this town, whose people are oppressors; and
raise for us from you, one who will help.” (Al NISA,4:75)
In order to better understand the Qur’anic principles in this context, there are several significant precedents
to consider. The early Muslims living in Makkah as a minority were not allowed to respond to Makkan
oppression by taking military action until specific permission was divinely given. They endured oppression
for many years and, despite their impatient urgings, the Prophet would not allow them to respond with
violence. At one point, he allowed a group of his most oppressed followers to migrate and seek sanctuary
with al-Najashi, the Christian king of Abyssinia.
According to the Qur’an, if the enemy ceased hostilities and sought peace, Muslims were to seek peace as
well. Quran says, “If your enemy inclines towards peace, then you should seek peace and trust in Allah.
Verily, He is the All-Hearer, the All-Knower.” (ANFAL 8.61)
Moreover, the Qur’an instructs Muslims not to haughtily turn away unbelievers who seek to make to peace
with them, and reminds Muslims that:
“If Allah would have willed, He would have given the unbelievers power over you[Muslims].Therefore,
if they[the unbelievers] withdraw from you and refuse to fight you, and instead ,send you guarantees of
peace, know that Allah has not given you a licence [to fight them].”(Al-NISA 4.90)
O/N 2022
4 (a) Give an account of the ways Muslims can practise jihad peacefully in their daily
lives.[10]
Rules and conditions of Jihad
M/J 2014
5 (a) Write an account of:
(i) The Prophet’s teachings about armed warfare (jihad).
(ii) Under what circumstances is jihad thought to be compulsory? [10]
(i)
As the head of the Islamic state and the commander of Muslim army The Prophet laid down a set of rules
about conduct during armed warfare (jihad). Some of these rules are:
• Civilians are not to be harmed. Fruit-bearing trees are not to be cut down. Animals whose meat can
be eaten should not be killed. Places of worship of any faith should not be demolished. Asylum
should be granted to surrendering soldiers… “And if anyone of the pagans seeks your protection
then grant him protection, so that he may hear the Word of Allah, and then escort him to where
he can be secure, because they are men without knowledge.”(9:6)
• The treatment of prisoners of war is also clearly stated in the Quran, Prisoners of war under Muslims
are to eat, drink and dress the same way as Muslim soldiers eat drink and dress. Even under the
unfortunate event of shortage of food, it is the prisoners who are to be fed first, before the Muslim
soldiers guarding them. The fallen and the dead should not be mutilated or disfigured.
• The treaties should be respected and fulfilled. Ambassadors should not be killed or mistreated. No
unjustifiable aggression should be inflicted on weaker nations. The Prophet (p.b.u.h) gave the
following instructions to the troops he sent to Byzantine, “In avenging the injuries inflicted upon
us, do not harm the civilians, women and children. Do not demolish their houses.”

(ii)Conditions under which Jihad becomes Obligatory

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• Jihad becomes obligatory when not only the ideology and beliefs of Muslims are threatened, but also
when their homes, lives, property and everything else is in danger. Muslims are commanded to fight
those who fight against them in these words, Allah says, “Fight in the cause of Allah those who fight
you but do not transgress limits, for Allah loves not transgressors.” (Al-Baqarah 2:190)
Whenever a Muslim state is attacked by any other state it becomes a religious duty of every Muslim of the
state to fight against the invaders. If the Muslim state under attack is not strong enough to defend itself
then it becomes the religious duty of other neighboring states to help. If they are unsuccessful, then it
becomes the duty of all Muslim states of the world to help her. The best example of this in modern time
is that of Afghanistan when it was attacked in 1980 by the Soviet Union, all Muslim countries rushed to
help it.
• Fighting is to be continued till peace is restored and oppression comes to an end, Allah says, “And fight
them on until there is no more tumult or oppression and there prevails justice and faith in Allah, but
if they cease let there be no hostility except to those who practice oppression.” (Al-Baqarah 2:191)
• Muslims should never be the first to attack any innocent or peaceful people. Peaceful co-existence
between non-Muslims and Muslims is urged, “(However, the treaties are) not dissolved with those
pagans with whom you have entered into alliance and who have not subsequently failed you nor aided
anyone against you. So fulfill your engagements with them to end of their terms: for Allah loves the
righteous.” (At-Taubah 9:4)
• Muslim states must maintain their treaties and friendly relations with non-Muslims states as long as they
continue to respect the rights and agreements, Allah says, “But if they violate their oaths after their
covenant and taunt you for your faith fight you the chiefs of unfaith: for their oaths are nothing to
them, that thus they may be restrained.” (At-Taubah 9:12) When these conditions cease to exist and
peaceful life returns to the state, they are required to cease their war operation.
5. (b) ‘The Prophet’s teachings about armed warfare (jihad) are not relevant today’. Do
you agree? Give reasons for your answer. [4]
• I disagree with this statement.
The teachings of the Prophet regarding armed warfare are just as relevant today as they were in the
Prophet’s time and that we must have respect for life and the environment . use jihad as a last resort and
when engaged in it make sure that the code of conduct set by the Prophet is followed. Importance of these
teachings can be understood from the fact that they are included in the Universal charter of human rights
by the United Nations.
5.(b) Why do you think jihad of the self (jihad bil-nafs) is greater than armed jihad (jihad
bis-saif)? [4]
It is most important because it is the struggle to resist temptation to evil and to overcome one’s own
weakness and failings on daily basis which many a time is harder to do. Islamic ethical teachings indicate
that one who succeed in this struggle that rise above the level of angels and the one who fails in it may
even be grouped in the followers of satan. When divine powers succeed again evil a person emerges as
virtues and blessed