Why does Islam have the concept of jihad or

holy war, which some use to justify violence

and terrorism?

ISLAM AND PEACE
Islam comes from the root word Salaam, which means peace. It also means submitting
ones will to Allah !swt". #he word Salaam is also an attribute of $od. In this conte%t,
it means &#he $i'er of Peace(.
Muslims greet each other with Assalaamu alai)um which translates to wishing peace
for one another. E'en when wronged, the $lorious *ur(an ad'ises Muslims to struggle
against the temptation for hostilit+,
-And not ali)e are the good and the e'il. .epel !e'il" with what is best, when lo/ he
between whom and +ou was enmit+ would be as if he were a warm friend...- 0Al1
*ur(an 23,425
#he *ur(an refers to Paradise as the 6abode of peace7. #hus peace is a goal that
Muslims are re8uired to stri'e for, in their own sel'es, in their families and in their
communities. It is ironical therefore, that Islam is percei'ed b+ man+ as being the
moti'ation behind the wanton )illing of innocent people.
DE9INI#I:N :9 ;I<AD
=hile Islam in general is misunderstood in the western world, perhaps no other
Islamic term e'o)es such strong reactions as the word ;ihad. #he word ;ihad is
mistranslated as 6<ol+ =ar7. #he Arabic e8ui'alent of 6<ol+ =ar7 is harb1u1
mu8adasah. #his term is not found in an+ 'erse of the *ur(an. #here is nothing in the
Islamic sources that permit a Muslim to fight against non1Muslims solel+ on the basis
that the+ are not Muslim.
#he word ;ihad comes from the root word >ahada, which means to struggle. At the
indi'idual le'el, >ihad primaril+ refers to the inner struggle of being a person of 'irtue
and submission to $od in all aspects of life.
At the collecti'e le'el, >ihad can ta)e 'arious forms, such as,
3. Intellectual ;ihad, which comprises of the struggle to con'e+ the message of $od
to human)ind and to combat social e'ils through )nowledge, wisdom and dignified
discourse. As the $lorious *ur(an sa+s,
-=ho is better in speech than one who calls !men" to Allah, wor)s righteousness, and
sa+s, -I am of those who bow in Islam7? 0Al1*ur(an 23,445
@. Economic ;ihad, which comprises of economic measures, and spending from one(s
means to impro'e the li'ing conditions of the poor and the downtrodden.
4. Ph+sical ;ihad, which in'ol'es collecti'e armed self1defense, as well as retribution
against t+rann+, e%ploitation, and oppression.
#hus the concept of ;ihad is 'ast and comprehensi'e. Admittedl+, it(s the last
categor+ of ;ihad that is a cause for concern to man+, and which we shall e%plore in
detail.
P<ASICAL ;I<AD
;ihad on the battlefield, in the Islamic perspecti'e, is the last resort, and is sub>ect to
stringent conditions. It can be waged onl+ to defend freedom, which includes
freedom of faith. #he $lorious *ur(an sa+s, 6#o those against whom war is made,
permission is gi'en !to fight", because the+ are wrongedB1 and 'eril+, Allah is most
powerful for their aidB1 !#he+ are" those who ha'e been e%pelled from their homes in
defiance of right,1 !for no cause" e%cept that the+ sa+, -our Lord is Allah-. Did not
Allah chec) one set of people b+ means of another, there would surel+ ha'e been
pulled down monasteries, churches, s+nagogues, and mos8ues, in which the name of
Allah is commemorated in abundant measureC7 0Al1*ur(an @@,4D12E5
Moreo'er, the *ur(an sa+s,
6And wh+ should +e not fight in the cause of $od and of those who, being wea), are
ill1treated !and oppressed"? 1 Men, women and children, whose cr+ is, -:ur Lord/
.escue us from this town, whose people are oppressorsB and raise for us from thee one
who will protectB and raise for us from thee one who will help/7 0Al1*ur(an 2,FG5
#hus the conditions of ph+sical ;ihad are clearl+ defined in the *ur(an.
.HLES :9 EN$A$EMEN#
Although Islam permits ;ihad on the battlefield under the conditions mentioned
abo'e, the rules of engagement reflect Islam(s inherent inclination towards peace,
No aggression towards ci'ilians
Militar+ conflict is to be directed onl+ against fighting troops and not against
ci'ilians, as the $lorious *ur(an sa+s,
69ight in the cause of Allah those who fight +ou, but do not transgress limitsB for
Allah lo'eth not transgressors7 0Al1*ur(an @,3DE5
As far as the non1combatant population is concerned such as women, children, the
old and the infirm, etc., the instructions of the Prophet are as follows, -Do not )ill an+
old person, an+ child or an+ woman- -Do not )ill the mon)s in monasteries- or -Do
not )ill the people who are sitting in places of worship.- During a war, the Prophet
saw the corpse of a woman l+ing on the ground and obser'ed, -She was not fighting.
<ow then she came to be )illed?- #hus non1combatants are guaranteed securit+ of
life e'en if their state is at war with an Islamic state.
Hpholding ;ustice
#he ra'ages of war are not an e%cuse for Muslims to engage in an+ form of cruelt+ or
'iolation of human rights. As the *ur(an sa+s,
6: +e who belie'e/ stand out firml+ for Allah, as witnesses to fair dealing, and let not
the hatred of others to +ou ma)e +ou swer'e to wrong and depart from >ustice. Ie
>ust, that is ne%t to piet+, and fear Allah. 9or Allah is well1ac8uainted with all that +e
do.7 0Al1*ur(an G,J5
It is forbidden under Islamic law, to ill1treat prisoners of war or to den+ them the
essentials of life, including medical treatment.
.espect for religious freedom
Ph+sical ;ihad cannot be waged with the ob>ecti'e of compelling people to embrace
Islam. #he $lorious *ur(an sa+s,
6Let there be no compulsion in religion7 0Al1*ur(an @,@GK5
6If it had been th+ Lords will, the+ would all ha'e belie'ed,1 all who are on earth/ wilt
thou then compel man)ind, against their will, to belie'e/7 0Al1*ur(an 3E,DD5
Accept peace
If the enem+ offers peace, it should be accepted e'en at the ris) of possible
deception. #he $lorious *ur(an sa+s,
6Iut if the enem+ incline towards peace, do thou !also" incline towards peace, and
trust in Allah, for <e is :ne that heareth and )noweth !all things"7 0Al1*ur(an J,K35
CAN #E..:.ISM IE C:MPA.ED #: ;I<AD?
#errorism is usuall+ defined as ideologicall+ moti'ated indiscriminate 'iolence that
targets ci'ilians, with the intention of inspiring terror in order to achie'e political
ends. Although this definition ignores the realit+ of state terrorism, it is clear that
terrorism has no place in the noble concept of ;ihad. E'en ;ihad that in'ol'es
ph+sical conflict is the 'er+ antithesis of terrorism, as is clear from the following
differences,
3. ;ihad can be launched onl+ b+ an established authorit+ as a polic+ in order to deter
aggression. #errorism, on the other hand, is committed b+ indi'iduals or groups that
ha'e no legitimac+ to spea) for the ma>orit+. =hen terrorism is committed b+ states,
it usuall+ depends on misleading the masses.
@. ;ihad is limited to combatants while terrorism in'ol'es indiscriminate )illing of
ci'ilians.
4. ;ihad, when the need arises, is declared openl+, while terrorism is committed
secretl+.
2. ;ihad is bound b+ strict rules of engagement while terrorism is not bound b+ an+
rules.
C:NCLHSI:N
It is clear from the foregoing discussion that ;ihad is a 'ast concept that
encompasses 'arious spheres of acti'it+, all directed towards the betterment of self
and societ+. .egardless of how legitimate a cause ma+ be, Islam does not condone the
)illing of innocent people. #erroriLing the ci'ilian population, whether b+ indi'iduals
or states, can ne'er be termed as >ihad and can ne'er be reconciled with the
teachings of Islam.