What is Jihad?
‘Jihad’ is derived from the word, ‘Jaahada’ and it draws upon the fourth verb structure, which means interaction between two sides, al-Mufa’ala. Another example is ‘Al-Khisaam’ which means to quarrel and is taken from its roots source – Khaasama. Also, there is the example of ‘Jidaal’, which means to discuss or to argue and is taken from the root source ‘Jaadala’. (1)
In the Shariah, the word ‘al-Jihad’ was taken from the generic linguistic meaning to a specific meaning in the Quran and the Sunnah. Which means, “the exerting of the effort to fight in the Way of Allah directly or by financial aid, or opinion and the like” This special meaning of Jihad was given in Madinah. In Makkah, the legislation concerning Jihad was not revealed and that is why the subject of Jihad in the Makkan surahs carries the general linguistic meaning. In the tongue of the Arabs, al-Jihad means, ‘exerting ability and effort to do an action or express opinions’. (2)
They are the three verses (ayaat) in Surah al-Ainkaboot:
وَمَن جَاهَدَ فَإِنَّمَا يُجَاهِدُ لِنَفْسِهِ إِنَّ اللَّهَ لَغَنِيٌّ عَنِ الْعَالَمِين
“And if any struggle ‘Jaahid’ (with might and main), they do so for their own souls: for Allah is free of all needs from all creation.” (tmq 29:6)
وَإِن جَاهَدَاكَ لِتُشْرِكَ بِي مَا لَيْسَ لَكَ بِهِ عِلْمٌ فَلَا تُطِعْهُمَا إِلَيَّ مَرْجِعُكُمْ فَأُنَبِّئُكُم بِمَا كُنتُمْ تَعْمَلُونَ
“But if they (either of them) struggle ‘Jaahada’ (to force) you to join with Me (in worship) anything of which you have no knowledge, obey them not. You have (all) to return to me, and I will tell you (the truth) of all that ye did.” (tmq 29:8)
وَالَّذِينَ جَاهَدُوا فِينَا لَنَهْدِيَنَّهُمْ سُبُلَنَا وَإِنَّ اللَّهَ لَمَعَ الْمُحْسِنِينَ
“And those who strive in Our cause ‘Jaahadu’- We will certainly guide them to our Paths: For verily Allah is with those who do right.” (tmq 29:69)
Also in surah Luqman verse 15, the word Jihad is used in the linguistic context. Regarding the verse in surah Al-Nahl talking about Jihad, it mentioned ‘al-Hijra’, which means that this is a Madani verse in a Mecci surah (chapter) – and this was mentioned by the al-Mufasiroon. The verse is:
ثُمَّ إِنَّ رَبَّكَ لِلَّذِينَ هَاجَرُواْ مِن بَعْدِ مَا فُتِنُواْ ثُمَّ جَاهَدُواْ وَصَبَرُواْ إِنَّ رَبَّكَ مِن بَعْدِهَا لَغَفُورٌ رَّحِيمٌ
“But verily Your Lord- those who leave their homes after trials and persecutions,- and who thereafter struggle ‘Jaahadu’ and fight for the faith and patiently persevere,- Your Lord, after all this is oft-forgiving, Most Merciful”. (tmq 16:110)
The subject of Jihad in Medina occurs 26 (twenty-six) times and the majority of them carry the clear meaning of Fighting, ‘Qitaal’. Some of these verses are:
لاَّ يَسْتَوِي الْقَاعِدُونَ مِنَ الْمُؤْمِنِينَ غَيْرُ أُوْلِي الضَّرَرِ وَالْمُجَاهِدُونَ فِي سَبِيلِ اللّهِ بِأَمْوَالِهِمْ وَأَنفُسِهِمْ فَضَّلَ اللّهُ الْمُجَاهِدِينَ بِأَمْوَالِهِمْ وَأَنفُسِهِمْ عَلَى الْقَاعِدِينَ دَرَجَةً وَكُـلاًّ وَعَدَ اللّهُ الْحُسْنَى وَفَضَّلَ اللّهُ الْمُجَاهِدِينَ عَلَى الْقَاعِدِينَ أَجْرًا عَظِيمًا
“Not equal are those believers who sit (at home) and receive no hurt, and those who strive and fight in the cause of Allah with their goods and their persons. Allah has granted a grade higher to those who strive and fight with their goods and persons than to those who sit (at home). To all (in Faith) has Allah promised good. But those who strive and fight has He distinguished above those who sit (at home) by a special reward.” (tmq 4:95)
It is clear in this verse that al-Jihad is in the meaning of going out to fight and that it is better than staying at home. Also from the verses about Jihad in surah Al-Tawba:
إِنَّ اللَّهَ يُحِبُّ الَّذِينَ يُقَاتِلُونَ فِي سَبِيلِهِ صَفًّا كَأَنَّهُم بُنيَانٌ مَّرْصُوصٌ
“Truly Allah loves those who fight in His Cause in battle array, as if they were a solid cemented structure.” (tmq 61:4)
It is clear in the Madani verses that the subject of Jihad is specifically related to fighting and what fighting entails naturally from finance, weapons and the like. Also, these verses demonstrate aspects of the conditions that precede the action of fighting and are conditional for its legality i.e. propagating the invitation for non-Muslims to embrace Islam (as this is the original condition for fighting as has been mentioned in ‘Mughni al-Muhtaj) and/or accept the Islamic authority over them. From the Sunnah of Muhammad ﷺ, Jihad has been mentioned also with this shariah meaning i.e. fighting and what it entails.
From all of these shariah texts, it is clear that the Legislator transferred the word Jihad from its general linguistic meaning to a special meaning, which is ‘al-Qitaal’ (fighting) and whatever is linked to it directly and indirectly, as has been mentioned earlier. Moreover, it relates to the words, which carry the same meaning of al-Jihad like war. From this we can see that the shariah texts defined Jihad as fighting (qitaal) in the Way of Allah (Fi Sabeel Lillah) and this can be found in the books of fiqh, which dealt with the shariah meaning of Jihad and laws related to it.
In Badi’ul Sanai’ of the Hanafi Madhab, the following explanation is given: “Jihad in the language is exerting effort. In the understanding of the Shara, it is exerting effort and energy in fighting fi sabeel lillah by nafs, finance, tongue or another.”
In Manhul Jaleel of the Maliki Madhab, al-Jihad is defined as the, “fighting by a Muslim against a kaafir (who does not have a treaty with the Muslims) to make the word of Allah the highest…. or for a Muslim to arrive to do Jihad or to enter the Kaafir’s land for fighting.”
According to the Shafi Madhab in Al-Iqna, Jihad is fighting ‘Fi Sabeel Lillah’. Al-Shirazi in Al-Muhazab said that Jihad is ‘qitaal’.
In Al-Mughni according to the Hanbali Madhab, Ibn Qudama did not give any other definition. In the section ‘kitab ul-Jihad’ whatever is related to war, whether it was fard ul-kifaya (collective obligation) or fard ul-ayn (individual obligation) or whether it was in the form of guarding the believers from the enemy and the guards ‘ribat’ at the borders, all of this is connected to Jihad. He also said, “If the enemy arrives, Jihad becomes fard ul-ayn on the murabitoon (border guards). If it becomes evident that the enemy arrived, then they do not leave to meet them except by an order of the Ameer, since the Ameer is the one who has the authority for issuing orders in the matters of war.”
So in summary Jihad is either:
‘Jihad’ is derived from the word, ‘Jaahada’ and it draws upon the fourth verb structure, which means interaction between two sides, al-Mufa’ala. Another example is ‘Al-Khisaam’ which means to quarrel and is taken from its roots source – Khaasama. Also, there is the example of ‘Jidaal’, which means to discuss or to argue and is taken from the root source ‘Jaadala’. (1)
In the Shariah, the word ‘al-Jihad’ was taken from the generic linguistic meaning to a specific meaning in the Quran and the Sunnah. Which means, “the exerting of the effort to fight in the Way of Allah directly or by financial aid, or opinion and the like” This special meaning of Jihad was given in Madinah. In Makkah, the legislation concerning Jihad was not revealed and that is why the subject of Jihad in the Makkan surahs carries the general linguistic meaning. In the tongue of the Arabs, al-Jihad means, ‘exerting ability and effort to do an action or express opinions’. (2)
They are the three verses (ayaat) in Surah al-Ainkaboot:
وَمَن جَاهَدَ فَإِنَّمَا يُجَاهِدُ لِنَفْسِهِ إِنَّ اللَّهَ لَغَنِيٌّ عَنِ الْعَالَمِين
“And if any struggle ‘Jaahid’ (with might and main), they do so for their own souls: for Allah is free of all needs from all creation.” (tmq 29:6)
وَإِن جَاهَدَاكَ لِتُشْرِكَ بِي مَا لَيْسَ لَكَ بِهِ عِلْمٌ فَلَا تُطِعْهُمَا إِلَيَّ مَرْجِعُكُمْ فَأُنَبِّئُكُم بِمَا كُنتُمْ تَعْمَلُونَ
“But if they (either of them) struggle ‘Jaahada’ (to force) you to join with Me (in worship) anything of which you have no knowledge, obey them not. You have (all) to return to me, and I will tell you (the truth) of all that ye did.” (tmq 29:8)
وَالَّذِينَ جَاهَدُوا فِينَا لَنَهْدِيَنَّهُمْ سُبُلَنَا وَإِنَّ اللَّهَ لَمَعَ الْمُحْسِنِينَ
“And those who strive in Our cause ‘Jaahadu’- We will certainly guide them to our Paths: For verily Allah is with those who do right.” (tmq 29:69)
Also in surah Luqman verse 15, the word Jihad is used in the linguistic context. Regarding the verse in surah Al-Nahl talking about Jihad, it mentioned ‘al-Hijra’, which means that this is a Madani verse in a Mecci surah (chapter) – and this was mentioned by the al-Mufasiroon. The verse is:
ثُمَّ إِنَّ رَبَّكَ لِلَّذِينَ هَاجَرُواْ مِن بَعْدِ مَا فُتِنُواْ ثُمَّ جَاهَدُواْ وَصَبَرُواْ إِنَّ رَبَّكَ مِن بَعْدِهَا لَغَفُورٌ رَّحِيمٌ
“But verily Your Lord- those who leave their homes after trials and persecutions,- and who thereafter struggle ‘Jaahadu’ and fight for the faith and patiently persevere,- Your Lord, after all this is oft-forgiving, Most Merciful”. (tmq 16:110)
The subject of Jihad in Medina occurs 26 (twenty-six) times and the majority of them carry the clear meaning of Fighting, ‘Qitaal’. Some of these verses are:
لاَّ يَسْتَوِي الْقَاعِدُونَ مِنَ الْمُؤْمِنِينَ غَيْرُ أُوْلِي الضَّرَرِ وَالْمُجَاهِدُونَ فِي سَبِيلِ اللّهِ بِأَمْوَالِهِمْ وَأَنفُسِهِمْ فَضَّلَ اللّهُ الْمُجَاهِدِينَ بِأَمْوَالِهِمْ وَأَنفُسِهِمْ عَلَى الْقَاعِدِينَ دَرَجَةً وَكُـلاًّ وَعَدَ اللّهُ الْحُسْنَى وَفَضَّلَ اللّهُ الْمُجَاهِدِينَ عَلَى الْقَاعِدِينَ أَجْرًا عَظِيمًا
“Not equal are those believers who sit (at home) and receive no hurt, and those who strive and fight in the cause of Allah with their goods and their persons. Allah has granted a grade higher to those who strive and fight with their goods and persons than to those who sit (at home). To all (in Faith) has Allah promised good. But those who strive and fight has He distinguished above those who sit (at home) by a special reward.” (tmq 4:95)
It is clear in this verse that al-Jihad is in the meaning of going out to fight and that it is better than staying at home. Also from the verses about Jihad in surah Al-Tawba:
إِنَّ اللَّهَ يُحِبُّ الَّذِينَ يُقَاتِلُونَ فِي سَبِيلِهِ صَفًّا كَأَنَّهُم بُنيَانٌ مَّرْصُوصٌ
“Truly Allah loves those who fight in His Cause in battle array, as if they were a solid cemented structure.” (tmq 61:4)
It is clear in the Madani verses that the subject of Jihad is specifically related to fighting and what fighting entails naturally from finance, weapons and the like. Also, these verses demonstrate aspects of the conditions that precede the action of fighting and are conditional for its legality i.e. propagating the invitation for non-Muslims to embrace Islam (as this is the original condition for fighting as has been mentioned in ‘Mughni al-Muhtaj) and/or accept the Islamic authority over them. From the Sunnah of Muhammad ﷺ, Jihad has been mentioned also with this shariah meaning i.e. fighting and what it entails.
From all of these shariah texts, it is clear that the Legislator transferred the word Jihad from its general linguistic meaning to a special meaning, which is ‘al-Qitaal’ (fighting) and whatever is linked to it directly and indirectly, as has been mentioned earlier. Moreover, it relates to the words, which carry the same meaning of al-Jihad like war. From this we can see that the shariah texts defined Jihad as fighting (qitaal) in the Way of Allah (Fi Sabeel Lillah) and this can be found in the books of fiqh, which dealt with the shariah meaning of Jihad and laws related to it.
In Badi’ul Sanai’ of the Hanafi Madhab, the following explanation is given: “Jihad in the language is exerting effort. In the understanding of the Shara, it is exerting effort and energy in fighting fi sabeel lillah by nafs, finance, tongue or another.”
In Manhul Jaleel of the Maliki Madhab, al-Jihad is defined as the, “fighting by a Muslim against a kaafir (who does not have a treaty with the Muslims) to make the word of Allah the highest…. or for a Muslim to arrive to do Jihad or to enter the Kaafir’s land for fighting.”
According to the Shafi Madhab in Al-Iqna, Jihad is fighting ‘Fi Sabeel Lillah’. Al-Shirazi in Al-Muhazab said that Jihad is ‘qitaal’.
In Al-Mughni according to the Hanbali Madhab, Ibn Qudama did not give any other definition. In the section ‘kitab ul-Jihad’ whatever is related to war, whether it was fard ul-kifaya (collective obligation) or fard ul-ayn (individual obligation) or whether it was in the form of guarding the believers from the enemy and the guards ‘ribat’ at the borders, all of this is connected to Jihad. He also said, “If the enemy arrives, Jihad becomes fard ul-ayn on the murabitoon (border guards). If it becomes evident that the enemy arrived, then they do not leave to meet them except by an order of the Ameer, since the Ameer is the one who has the authority for issuing orders in the matters of war.”
So in summary Jihad is either:
- Fought to defend one’s land against invading armies.
- Well planned campaigns to expand the borders of the state.
- Both of which are effectively carried out under the leadership of an Ameer. Not just any random individual but the head of a state or someone whose authority is recognized by the Ahlul Hali Wal Aqd (People of Influence).