Comment
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 mainstreaming 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 muqadasah, an expression that is not found anywhere in the Qur’an or in the authentic sayings of the Prophet of Islam (peace and blessings be upon him). 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 (Al-Baqarah 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 or she is a non-Muslim. The Qur’an prohibits compulsion in religion (Al-Baqarah 2:256) and even allows one form of interfaith marriage. For example, a Muslim male may marry a Jewish or Christian woman (Al-Ma’idah 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, as 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 Hadith.
First, it is used in the context of prayers, doing righteous deeds, and self-purification; inward jihad or struggle against evil inclinations within oneself (Al-Hajj 22:77-78; and Al-`Ankabut 29:4-7).
Second, 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 (Al-Hujurat 49:15) and striving to persuade those who reject God’s message by referring to the arguments presented in the Qur’an (Al-Furqan 25:52).
Third, 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 13 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.’] (Al-Hajj 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.] (Al-Baqarah 2:190-194)
It is obvious from these key verses that the only two justifications of the combative-type of jihad are 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 (Al-Hujurat 49:8-9). The issue is 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 of Islam. Combative jihad is not only restricted in terms of what may or may not justify it; it is also strictly regulated. Prophet Muhammad (peace and blessings be upon him) taught us how to behave on 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.
Dear Sister Donnelle,
I from my heart really appreciate your response and wise words u answered my blog. I agree completely with u that the religion must not be a cause of war because we have the same God and we all (the montheistic religions; Judaism, Christianity and Islam) serve the same God. God said in Quran:
(45) And argue not with the people of the Scripture (Jews and Christians), unless it be in (a way) that is better (with good words and in good manner, inviting them to Islâmic Monotheism with His Verses), except with such of them as do wrong, and say (to them): "We believe in that which has been revealed to us and revealed to you; our Ilâh (God) and your Ilâh (God) is One (i.e. Allâh), and to Him we have submitted (as Muslims)." (46) (Surah 29)
Islam does not invite to war the people because of their religion or faith. Islam only invite to say the truth and then leave the people to their own choice without any compulsion in religion.
human kind that wages useless wars and the innocent are hurt and killed...God is Gracious and Merciful, a Cherisher and Sustainer...His are the first tears to fall when ever one of his creations are destroyed by wicked people."
U will find that in my discussions here on ipeace. Islam as the complementary religion from the God to Judaism and Christianity does not invite to kill the innocents or transgress on the others. Quran said
" (31) Because of that We ordained for the Children of Israel that if anyone killed a person not in retaliation of murder, or (and) to spread mischief in the land - it would be as if he killed all mankind, and if anyone saved a life, it would be as if he saved the life of all mankind. "
We consider all the laws in the Quran to previous religions are also a law for us.
(255) There is no compulsion in religion. Verily, the Right Path has become distinct from the wrong path. Whoever disbelieves in Tâghût [false deities and false leaders] and believes in Allâh (God), then he has grasped the most trustworthy handhold that will never break. And Allâh is All-Hearer, All-Knower. (256) (Surah 2-verse 256)
God ordered the prophet Mohamed to invite with wisdom saying to him
“Invite (mankind, O Muhammad) to the Way of your Lord (i.e. Islâm) with wisdom (i.e. with the Divine Inspiration and the Qur'ân) and fair preaching, and argue with them in a way that is better. Truly, your Lord knows best who has gone astray from His Path, and He is the Best Aware of those who are guided.” (Quran, Ch 16, Verse 125)
And if the people reject, then the Muslim is not required to force Islam upon them. Quran said:
“But if they turn away, your duty is only to convey the Message” (Quran Ch 3, Verse 20)
Islam, a religion of mercy, does not permit terrorism or transgression or compulsion. In the Quran, God has said:
God does not forbid you from showing kindness and dealing justly with those who have not fought you about religion and have not driven you out of your homes,that ye should show them kindness and deal justly with them. Lo! Allah loveth the just dealers. (Quran, 60:8)
The Prophet Muhammad said: {Whoever has killed a person having a treaty with the Muslims shall not smell the fragrance of Paradise, though its fragrance is found for a span of forty years.
He once said, He who harms a Jew or a Christian will find me his opponent on the Day of Judgment.
And also says "Beware! Whoever is cruel and hard on a non-Muslim minority, or curtails their rights, or burdens them with more than they can bear, or takes anything from them against their free will; I (Prophet Muhammad) will complain against the person on the Day of Judgment." (Abu Dawud)
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