The meaning of Jihad
In the world since September 11th much has changed. Places and issues that were once unknown to most people have been thrusted into the heart of the media, and previously unknown conflicts and concepts are now daily newsflashes and the subjects of endless polemic on television and radio talk shows. One of the most frequently heard, yet commonly ill-or miss- understood of these concepts is the idea of Jihad. In almost any newspaper, and on most any talk show Jihad is mentioned at least once; Jihad and Al-Qaeda, Jihad and the Middle East, Jihadis in Iraq, etc., etc. But what is Jihad really? Why is it so important in the lives of so many people, and why has it been used to commit some of these terrible acts? And why is it so important and crucial in the current international system. To understand this one must first place Jihad in its context as one of the most important concepts in one of the world’s largest religions: Islam.
One of the most common misconceptions about Islam in the West is that it is an exotic religion, a religion that has nothing to do with the Western world and its two dominant religions: Judaism and Christianity. This is entirely untrue; Islam is one of the three great monotheistic, or Abrahamic, religions, which originated in the region that is today called the Middle East. “Each of these three religions embody many of the same notions of society, history, divine will, and personal responsibility…” (Anderson, Siebert, Wagner, 27). All three of these faiths believe in one God and the “same early patriarchs, and most of the same prophets” (Anderson, Siebert, Wagner, 27). In fact this notion applies directly towards the story of Abraham; the Jews and Christians view Isaac as the legitimate son of Abraham, while Muslims view Ishmael as the legitimate son of Abraham, so it can be safely stated that the father of all three of these religions is Abraham. Thus, it is impossible and ignorant to state that Islam has no connection with Judaism or Christianity.
The central, and most important figure in the faith is the prophet Muhammad. Muhammad was born into a respectable, middle class family, and soon became moderately wealthy doing business in trade; he married and had children. But the prophet always had a mystical disposition and used to retreat in the desert to meditate. It was during one of these retreats that he received divine visions from god thru the archangel Gabriel. He recorded these visions and they later became known as the Holy Book, or the Koran. The Koran, in addition to the Hadith -the personal sayings of the prophet- makes up the central scriptures of the faith.
Muhammad started spreading his ministry amongst the population of Mecca, in present day Saudi Arabia, but he soon became a threat to the status quo and was forced into exile in another town called Medina. It is here where some writers say the concept of Jihad as an outward, military, holy war began, for when the prophet was in Mecca he devoted himself to prayer, meditation, and spreading his ministry, but when he was forced to go to Medina he began to use his faith to spread the idea of using military action to regain re-entry into Mecca. As Mark A. Gabriel states in his somewhat biased book Islam and Terrorism: “ The prophet Muhammad’s life in Mecca was all about prayers and meditation, so the Koranic revelations in Mecca talk about peace and cooperation with others. But in Medina, Muhammad became a military leader… so the revelations in medina talk about military power and invasions in the name of Islam (Jihad).” (31)
Although this may be true, people tend to forget that using ones faith as an excuse for military action can also be found in Christianity, for example the Catholic Inquisition, and in Judaism the invasion of Jericho.
Another central component of the faith are the five pillars of Islam. These five pillars are the five rules by which each Muslim must live. (Muslim means he who submits, and “Islam means submission to god” (Gabriel)). The five pillars are respectably: “…declaration of faith…prayer, which ought to be performed five times a day…the giving of alms…fasting during the holy month of Ramadan, and…pilgrimage to the holy shrine in Mecca, or Hajj.” (Anderson, Siebert, Wagner, 14). Again, many scholars and writers suggest that there existed a sixth pillar of Islam: Jihad. Indeed many Muslims see Jihad “as an obligation much like the other five pillars, and the Kharijis sect openly says that Jihad is the sixth pillar, a position which other groups adhered to earlier.” ( i-cias.com, pars 6). Again, this may be open to speculation, especially if one member or group within the faith views Jihad as an inward struggle, like the Sufis, or an all out religious war.
In order to better understand the concept of Jihad, one must first define the word. Jihad is an Arabic word meaning “battle, struggle, holy war for the religion”. (Gabriel, 21). When analyzed it still does not become clear whether the term relates to an inward spiritual struggle or an outward physical struggle. The website http://I-cias.com/e.o/Jihad.html sheds a little more light on the subject by stating that:
“ Jihad has two possible definitions: the greater, which is the spiritual struggle of each man against vice, passions, and ignorance…the lesser Jihad is simplified to cover holy war against infidels and infidel countries” (pars 2). So which is the true definition of the term? This question gets even more elusive when one reads the Koran itself.
Like many Holy Scriptures, many passages in the Koran are ambiguous and may sometimes posses a double meaning. Also, one must keep in mind that these books were written centuries ago in a time very different from our own, and many of the same notions and ideas that existed at that time no longer apply today. many verses can be interpreted in a wrong way by those individuals who need an excuse to commit terrorist acts as proof of a Devine urging to kill people in the name of faith. But there are also verses in the book that preach compassion and understanding for others and their religion. One of these is one of the most important passages in the Koran; Sura 2:256, which states: “ there is no compulsion in religion” (Surah 2:256, The Noble Koran.). Since many Muslims view the above as a central aspect in their faith, then why should the extremist be so bent on waging war on people of other faiths, especially Christians and Jews, which are considered people of the book, or “Aluh I-Kitab” (pars 2).
During the golden age of the Muslim Caliphates, both of these faiths lived freely under Muslim rule, they practiced their faith and were protected by law, all they had to do was pay a tax, or “Jizyah” (Gabriel 74).
Still people look into the Koran and find excuses to wage a religious war against Christians and Jews, despite the Koran saying: “…and do not harm anyone whose killing Allah has forbidden.” (Surah 17:33, The Noble Koran). Instead, extremists cite such passages as Surah 5:51 which states:
“Take not the Jews and Christians as friends, they are but friends of each other. And if any amongst you takes them, then surely he is one of them”. (Surah 5:51, The Noble Koran.)
Extremist also justify their acts towards Christians and Jews by citing Surah 8:39, which states:
“And fight them until there is no more disbelief, and the religion will be for Allah alone. But if they cease, then certainly Allah is all seer of what they do.” (Surah 8:39, The Noble Koran).
The more extreme verses in the Koran with regard to holy war and forced conversions regards the conversion of people who are not of the book. “one of these is the verse of the sword” (Gabriel 30) which states:
“Fight and slay the pagans wherever you find them, and seize them, and lie in wait for them in every stratagem: but if they repent, and establish regular prayers and establish regular charity, then open the way for them: For Allah is Oft forgiving, Most merciful.” (Surah 9:5, The Noble Koran).
Many western scholars view this as proof of the militancy of Islam, but people tend to forget the Christian inquisitions and forced conversions of many indigenous populations in Western colonies. And neither must one forget the Thirty Years’ War, in which members of basically the same faith massacred each other for thirty years.
Also, we hear so much about individuals being promised a secure place in heaven if they sacrifice their lives in a terrorist act. People find support for this in Surah 4:95; “Allah has preferred in grades those who strive hard and fight with their wealth and their lives above all else, above those who sit at home by a huge reward. “ (Surah 4: 95, The Noble Koran.).
This brings to attention three arguments: One; could this not be interpreted as a reward for a righteous life on earth? Two; does not the bible preach the same thing, that converting people to Christianity assures them a spot in heaven and was this not the basis for much of the missionary work carried out in countries around the world? Three; if an individual lives in such deplorable conditions, as say a refugee camp, that he views committing a religious terrorist act as his only means of gaining a better existence, then the side which places such individuals in positions which are conducive to militant revolt is also partially to blame for these acts. When it comes to politics and religion, it seems there are as many questions as answers.
Another aspect of Jihad is the argument that the term refers to the protection of the Islamic community from non-Islamic aggressors. The Afghani/Russian war, the current Israeli/Palestinian conflict, and the American invasion of Iraq can be seen as a manifestation of this concept. This view of Jihad holds to the tenant that it is a Muslim’s holy duty to react against forces which form a threat towards the Islamic community, hence, the current Intifadah in Israel/Palestine can be viewed as a current Jihad or holy struggle by the Palestinians against the Israelis as well as the events transpiring in Iraq which we hear so much about. Nusse enforces this view when she states; “ a Muslim duty is to wage Jihad against those expelling people from their homes, frightening them when they are safe and preventing them from living peacefully, without fear for their lives and property: Muslims are thus allowed to meet the hostilities by the same means by way of retaliation.” (70). This should come as no surprise since one can assume that any nation or people will fight against foreign aggressors whether they use religion as a base for it or not. Nusse adds more by stating that: “Jihad becomes an individual struggle when there is nobody else (no organized state army) to carry it out.” (72). This in particular can apply to the Palestinians and the Iraqi insurgents, since they have no organized, official military to carry out any actions against the Israeli Defense Force or the might of the American Military.
But still some Islamic scholars dismiss this notion of Jihad and hold to the notion that Jihad is the forced and necassary implementation of Islamic thought and law in the rest of the world. One of the foremost advocates for this form of Jihad was the Islamisist scholar Sayyid Qutb. Qutb was “ born in Southern Egypt in 1906. He earned a degree and became one of the top people in Egypt’s department of education. In 1948 he was chosen to go to the United States to conduct research. “ (Gabriel 115). While in the U.S, Qutb was disillusioned and angered at the materialism and secularism in the country. He was also concerned that this materialism was gaining too much influence in the Islamic world, leading Muslims away from the core beliefs of Islam. Upon his return to Egypt, Qutb “Joined the militant Islamic group; The Muslim Brotherhood.” (Gabriel 116).
Once in Egypt, Qutb wrote one of the most controversial books pertaining to Jihad: Ma’ alim Fi el-Tareek, or Signs Along the Road, also known as Social Justice of Islam. The book had such an impact on Islamic extremism that; “…the Egyptian government arrested Qutb and sentenced him to death in 1965...The Egyptian government ordered to take into custody and burn any copies of this book.” (Gabriel 117) But some of these copies survived and made it into the hands of extremists.
Basically, Qutb believed that the Islamic world was falling back into idolatry and paganism, and was too heavily influenced by American materialism. Qutb also believed that all of the world’s governments should be overthrown, and that Shari’a or Islamic law should prevail throughout the globe. He rejected the thought of Jihad as a defensive concept, but viewed it as a holy war to spread Islam. Indeed, Nusse states: “…Qutb understood Jihad as an expansionist war in order to spread Islamic law . He vividly rejected the interpretation of modernists…who underline the defensive characteristics of Jihad.” (70). Qutb viewed the concept of Jihad as : “…a permanent situation of armed warfare, a natural struggle between two different consciousnesses. The use of force is an inherent duty in Islam, because the aim of Islam is to spread God’s rule to the whole earth and amongst its entire population.” (Qutb 31). He goes on to say:
“Demolish all governments and organizations that were established by man. Eliminate human racism that exalts one over the other. The return of God’s kingdom can only be established by a movement of power and the sword.” (Qutb 57). Qutb’s book had a profound influence on radical Islamic organizations, amongst which the Islamic Jihad and the Muslim Brotherhood, who many say is responsible for the assassination of the Egyptian president Anwar Sadat. Again, people fail to see the issue at hand when referring to this incident. In many religions leaders have been assassinated by members of their own religions. Gandhi, Sadat, and Rabin were all assassinated by extremist members of their own faiths who where opposed to their views, so this is not just an Islamic phenomenon but also a human one.
Also in many religions, culture plays a major role in how people view ideas and concepts within their respective belief systems, and this can also relate towards Islam and the Arab world (This of course does not apply to non Arab Muslims, but since Islam and hence the concept of Jihad originated in that part of the world, those concepts have thus also spread to other Muslim nations, amongst which Indonesia, the world’s most populous Muslim Country). It has been stated that Jihad is partially to blame on the violent mindset of pre Islamic Arabia, and which still exists in the Arabian collective mentality. Scholars argue that because of the many tribes that existed in the Arab world prior to the spread of Islam, a type of tribal warfare mentality still exists within the region, and this is in turn manifested in the religion. Also, the notion of the blood feud has been cited as a factor in the creation of the idea of Jihad, an example of this is Osama Bin-Laden taking offense in the stationing of American troops in the holy land of Saudi Arabia, causing him to vow revenge and commit the acts that he did. The arguments are flawed. To begin with, the notion of Arab tribal mentality does not pertain to non-Arab Islamic countries, like Iran, Afghanistan, and Indonesia, all of these countries have seen acts of terrorism committed based on the notion of Jihad. Moreover, feudalism and principalities that existed before the thirty years’ war in Europe can be seen as tribes. So if the notion of a violent tribal mentality for Islamic countries exists, then the same can be said about wars which where fought in Europe on the basis of religion. The notion of blood feud is just as present in other faiths and counties around the world as it is in Islamic countries., and not a few wars have been fought on basis of a blood feud in Europe.
Also, Jihad differs within each branch of Islam. Adherents of Sufi Islam view Jihad as a purely mystical experience, an inward battle against personal evil and unclean thoughts. In the Sunni branch of the faith, Jihad is encouraged as an offensive duty. “This interpretation sees Jihad as to be considered by all jurists with almost no exception.” (Nusse 73). Also, the I-CIAS website states; “offensive Jihad, i.e. attacking, is fully permissible in Sunni Islam.” (Pars. 5). But not in Shi’a Islam, where “it is prohibited by some of the larger groups of Shi’a…” (Pars 5).
In conclusion, one can draw from research done in this article that the term Jihad is a very ambiguous one, and one which is open to interpretation. It is a term which people of both Islam and other faiths bend to fit their needs, goals, and aspirations. One can view Islam as a fairly peaceful, unifying religion that is often used by individuals to fit their own needs, but this is a common occurrence in almost all religions. One can say that all religions grow out of love and compassion for humankind, but that the human factor and politics sometimes changes it to mean something totally different and very much more sinister, and that this is especially true of the three monastic faiths. The concept of holy war has always existed, but due to current events, Jihad has been thrust into the lives of almost everyone on earth by the media, sometimes cultivating a negative image of the religion it is a part of. Islam is no longer a religion that has nothing to do with the West; in fact it was never separate from the West. All three monastic faiths stem from the same root, and when people begin to realize this fact, that we are all members of basically the same divine truth, maybe there will be a greater coexistence between peoples of all faiths and creeds.
Works cited.
Anderson, Siebert, and Wagner. Politics and Change in the Middle East. New Jersey: Prentice Hall, 2001.
Gabriel, Mark. Islam and Terrorism. Florida: Charisma House, 2002.
Nusse, Andrea. Muslim Palestine. Amsterdam: Academic Publishers, 1998
Qutb, Sayyid. Social Injustice in Islam. New York: Islamic Publications International, 2000
Jihad. Nov 2002 http://I-cias.com/e.o/Jihad.htm.
The Noble Koran. New York: Kazi Publishers, 1987.
One of the most common misconceptions about Islam in the West is that it is an exotic religion, a religion that has nothing to do with the Western world and its two dominant religions: Judaism and Christianity. This is entirely untrue; Islam is one of the three great monotheistic, or Abrahamic, religions, which originated in the region that is today called the Middle East. “Each of these three religions embody many of the same notions of society, history, divine will, and personal responsibility…” (Anderson, Siebert, Wagner, 27). All three of these faiths believe in one God and the “same early patriarchs, and most of the same prophets” (Anderson, Siebert, Wagner, 27). In fact this notion applies directly towards the story of Abraham; the Jews and Christians view Isaac as the legitimate son of Abraham, while Muslims view Ishmael as the legitimate son of Abraham, so it can be safely stated that the father of all three of these religions is Abraham. Thus, it is impossible and ignorant to state that Islam has no connection with Judaism or Christianity.
The central, and most important figure in the faith is the prophet Muhammad. Muhammad was born into a respectable, middle class family, and soon became moderately wealthy doing business in trade; he married and had children. But the prophet always had a mystical disposition and used to retreat in the desert to meditate. It was during one of these retreats that he received divine visions from god thru the archangel Gabriel. He recorded these visions and they later became known as the Holy Book, or the Koran. The Koran, in addition to the Hadith -the personal sayings of the prophet- makes up the central scriptures of the faith.
Muhammad started spreading his ministry amongst the population of Mecca, in present day Saudi Arabia, but he soon became a threat to the status quo and was forced into exile in another town called Medina. It is here where some writers say the concept of Jihad as an outward, military, holy war began, for when the prophet was in Mecca he devoted himself to prayer, meditation, and spreading his ministry, but when he was forced to go to Medina he began to use his faith to spread the idea of using military action to regain re-entry into Mecca. As Mark A. Gabriel states in his somewhat biased book Islam and Terrorism: “ The prophet Muhammad’s life in Mecca was all about prayers and meditation, so the Koranic revelations in Mecca talk about peace and cooperation with others. But in Medina, Muhammad became a military leader… so the revelations in medina talk about military power and invasions in the name of Islam (Jihad).” (31)
Although this may be true, people tend to forget that using ones faith as an excuse for military action can also be found in Christianity, for example the Catholic Inquisition, and in Judaism the invasion of Jericho.
Another central component of the faith are the five pillars of Islam. These five pillars are the five rules by which each Muslim must live. (Muslim means he who submits, and “Islam means submission to god” (Gabriel)). The five pillars are respectably: “…declaration of faith…prayer, which ought to be performed five times a day…the giving of alms…fasting during the holy month of Ramadan, and…pilgrimage to the holy shrine in Mecca, or Hajj.” (Anderson, Siebert, Wagner, 14). Again, many scholars and writers suggest that there existed a sixth pillar of Islam: Jihad. Indeed many Muslims see Jihad “as an obligation much like the other five pillars, and the Kharijis sect openly says that Jihad is the sixth pillar, a position which other groups adhered to earlier.” ( i-cias.com, pars 6). Again, this may be open to speculation, especially if one member or group within the faith views Jihad as an inward struggle, like the Sufis, or an all out religious war.
In order to better understand the concept of Jihad, one must first define the word. Jihad is an Arabic word meaning “battle, struggle, holy war for the religion”. (Gabriel, 21). When analyzed it still does not become clear whether the term relates to an inward spiritual struggle or an outward physical struggle. The website http://I-cias.com/e.o/Jihad.html sheds a little more light on the subject by stating that:
“ Jihad has two possible definitions: the greater, which is the spiritual struggle of each man against vice, passions, and ignorance…the lesser Jihad is simplified to cover holy war against infidels and infidel countries” (pars 2). So which is the true definition of the term? This question gets even more elusive when one reads the Koran itself.
Like many Holy Scriptures, many passages in the Koran are ambiguous and may sometimes posses a double meaning. Also, one must keep in mind that these books were written centuries ago in a time very different from our own, and many of the same notions and ideas that existed at that time no longer apply today. many verses can be interpreted in a wrong way by those individuals who need an excuse to commit terrorist acts as proof of a Devine urging to kill people in the name of faith. But there are also verses in the book that preach compassion and understanding for others and their religion. One of these is one of the most important passages in the Koran; Sura 2:256, which states: “ there is no compulsion in religion” (Surah 2:256, The Noble Koran.). Since many Muslims view the above as a central aspect in their faith, then why should the extremist be so bent on waging war on people of other faiths, especially Christians and Jews, which are considered people of the book, or “Aluh I-Kitab” (pars 2).
During the golden age of the Muslim Caliphates, both of these faiths lived freely under Muslim rule, they practiced their faith and were protected by law, all they had to do was pay a tax, or “Jizyah” (Gabriel 74).
Still people look into the Koran and find excuses to wage a religious war against Christians and Jews, despite the Koran saying: “…and do not harm anyone whose killing Allah has forbidden.” (Surah 17:33, The Noble Koran). Instead, extremists cite such passages as Surah 5:51 which states:
“Take not the Jews and Christians as friends, they are but friends of each other. And if any amongst you takes them, then surely he is one of them”. (Surah 5:51, The Noble Koran.)
Extremist also justify their acts towards Christians and Jews by citing Surah 8:39, which states:
“And fight them until there is no more disbelief, and the religion will be for Allah alone. But if they cease, then certainly Allah is all seer of what they do.” (Surah 8:39, The Noble Koran).
The more extreme verses in the Koran with regard to holy war and forced conversions regards the conversion of people who are not of the book. “one of these is the verse of the sword” (Gabriel 30) which states:
“Fight and slay the pagans wherever you find them, and seize them, and lie in wait for them in every stratagem: but if they repent, and establish regular prayers and establish regular charity, then open the way for them: For Allah is Oft forgiving, Most merciful.” (Surah 9:5, The Noble Koran).
Many western scholars view this as proof of the militancy of Islam, but people tend to forget the Christian inquisitions and forced conversions of many indigenous populations in Western colonies. And neither must one forget the Thirty Years’ War, in which members of basically the same faith massacred each other for thirty years.
Also, we hear so much about individuals being promised a secure place in heaven if they sacrifice their lives in a terrorist act. People find support for this in Surah 4:95; “Allah has preferred in grades those who strive hard and fight with their wealth and their lives above all else, above those who sit at home by a huge reward. “ (Surah 4: 95, The Noble Koran.).
This brings to attention three arguments: One; could this not be interpreted as a reward for a righteous life on earth? Two; does not the bible preach the same thing, that converting people to Christianity assures them a spot in heaven and was this not the basis for much of the missionary work carried out in countries around the world? Three; if an individual lives in such deplorable conditions, as say a refugee camp, that he views committing a religious terrorist act as his only means of gaining a better existence, then the side which places such individuals in positions which are conducive to militant revolt is also partially to blame for these acts. When it comes to politics and religion, it seems there are as many questions as answers.
Another aspect of Jihad is the argument that the term refers to the protection of the Islamic community from non-Islamic aggressors. The Afghani/Russian war, the current Israeli/Palestinian conflict, and the American invasion of Iraq can be seen as a manifestation of this concept. This view of Jihad holds to the tenant that it is a Muslim’s holy duty to react against forces which form a threat towards the Islamic community, hence, the current Intifadah in Israel/Palestine can be viewed as a current Jihad or holy struggle by the Palestinians against the Israelis as well as the events transpiring in Iraq which we hear so much about. Nusse enforces this view when she states; “ a Muslim duty is to wage Jihad against those expelling people from their homes, frightening them when they are safe and preventing them from living peacefully, without fear for their lives and property: Muslims are thus allowed to meet the hostilities by the same means by way of retaliation.” (70). This should come as no surprise since one can assume that any nation or people will fight against foreign aggressors whether they use religion as a base for it or not. Nusse adds more by stating that: “Jihad becomes an individual struggle when there is nobody else (no organized state army) to carry it out.” (72). This in particular can apply to the Palestinians and the Iraqi insurgents, since they have no organized, official military to carry out any actions against the Israeli Defense Force or the might of the American Military.
But still some Islamic scholars dismiss this notion of Jihad and hold to the notion that Jihad is the forced and necassary implementation of Islamic thought and law in the rest of the world. One of the foremost advocates for this form of Jihad was the Islamisist scholar Sayyid Qutb. Qutb was “ born in Southern Egypt in 1906. He earned a degree and became one of the top people in Egypt’s department of education. In 1948 he was chosen to go to the United States to conduct research. “ (Gabriel 115). While in the U.S, Qutb was disillusioned and angered at the materialism and secularism in the country. He was also concerned that this materialism was gaining too much influence in the Islamic world, leading Muslims away from the core beliefs of Islam. Upon his return to Egypt, Qutb “Joined the militant Islamic group; The Muslim Brotherhood.” (Gabriel 116).
Once in Egypt, Qutb wrote one of the most controversial books pertaining to Jihad: Ma’ alim Fi el-Tareek, or Signs Along the Road, also known as Social Justice of Islam. The book had such an impact on Islamic extremism that; “…the Egyptian government arrested Qutb and sentenced him to death in 1965...The Egyptian government ordered to take into custody and burn any copies of this book.” (Gabriel 117) But some of these copies survived and made it into the hands of extremists.
Basically, Qutb believed that the Islamic world was falling back into idolatry and paganism, and was too heavily influenced by American materialism. Qutb also believed that all of the world’s governments should be overthrown, and that Shari’a or Islamic law should prevail throughout the globe. He rejected the thought of Jihad as a defensive concept, but viewed it as a holy war to spread Islam. Indeed, Nusse states: “…Qutb understood Jihad as an expansionist war in order to spread Islamic law . He vividly rejected the interpretation of modernists…who underline the defensive characteristics of Jihad.” (70). Qutb viewed the concept of Jihad as : “…a permanent situation of armed warfare, a natural struggle between two different consciousnesses. The use of force is an inherent duty in Islam, because the aim of Islam is to spread God’s rule to the whole earth and amongst its entire population.” (Qutb 31). He goes on to say:
“Demolish all governments and organizations that were established by man. Eliminate human racism that exalts one over the other. The return of God’s kingdom can only be established by a movement of power and the sword.” (Qutb 57). Qutb’s book had a profound influence on radical Islamic organizations, amongst which the Islamic Jihad and the Muslim Brotherhood, who many say is responsible for the assassination of the Egyptian president Anwar Sadat. Again, people fail to see the issue at hand when referring to this incident. In many religions leaders have been assassinated by members of their own religions. Gandhi, Sadat, and Rabin were all assassinated by extremist members of their own faiths who where opposed to their views, so this is not just an Islamic phenomenon but also a human one.
Also in many religions, culture plays a major role in how people view ideas and concepts within their respective belief systems, and this can also relate towards Islam and the Arab world (This of course does not apply to non Arab Muslims, but since Islam and hence the concept of Jihad originated in that part of the world, those concepts have thus also spread to other Muslim nations, amongst which Indonesia, the world’s most populous Muslim Country). It has been stated that Jihad is partially to blame on the violent mindset of pre Islamic Arabia, and which still exists in the Arabian collective mentality. Scholars argue that because of the many tribes that existed in the Arab world prior to the spread of Islam, a type of tribal warfare mentality still exists within the region, and this is in turn manifested in the religion. Also, the notion of the blood feud has been cited as a factor in the creation of the idea of Jihad, an example of this is Osama Bin-Laden taking offense in the stationing of American troops in the holy land of Saudi Arabia, causing him to vow revenge and commit the acts that he did. The arguments are flawed. To begin with, the notion of Arab tribal mentality does not pertain to non-Arab Islamic countries, like Iran, Afghanistan, and Indonesia, all of these countries have seen acts of terrorism committed based on the notion of Jihad. Moreover, feudalism and principalities that existed before the thirty years’ war in Europe can be seen as tribes. So if the notion of a violent tribal mentality for Islamic countries exists, then the same can be said about wars which where fought in Europe on the basis of religion. The notion of blood feud is just as present in other faiths and counties around the world as it is in Islamic countries., and not a few wars have been fought on basis of a blood feud in Europe.
Also, Jihad differs within each branch of Islam. Adherents of Sufi Islam view Jihad as a purely mystical experience, an inward battle against personal evil and unclean thoughts. In the Sunni branch of the faith, Jihad is encouraged as an offensive duty. “This interpretation sees Jihad as to be considered by all jurists with almost no exception.” (Nusse 73). Also, the I-CIAS website states; “offensive Jihad, i.e. attacking, is fully permissible in Sunni Islam.” (Pars. 5). But not in Shi’a Islam, where “it is prohibited by some of the larger groups of Shi’a…” (Pars 5).
In conclusion, one can draw from research done in this article that the term Jihad is a very ambiguous one, and one which is open to interpretation. It is a term which people of both Islam and other faiths bend to fit their needs, goals, and aspirations. One can view Islam as a fairly peaceful, unifying religion that is often used by individuals to fit their own needs, but this is a common occurrence in almost all religions. One can say that all religions grow out of love and compassion for humankind, but that the human factor and politics sometimes changes it to mean something totally different and very much more sinister, and that this is especially true of the three monastic faiths. The concept of holy war has always existed, but due to current events, Jihad has been thrust into the lives of almost everyone on earth by the media, sometimes cultivating a negative image of the religion it is a part of. Islam is no longer a religion that has nothing to do with the West; in fact it was never separate from the West. All three monastic faiths stem from the same root, and when people begin to realize this fact, that we are all members of basically the same divine truth, maybe there will be a greater coexistence between peoples of all faiths and creeds.
Works cited.
Anderson, Siebert, and Wagner. Politics and Change in the Middle East. New Jersey: Prentice Hall, 2001.
Gabriel, Mark. Islam and Terrorism. Florida: Charisma House, 2002.
Nusse, Andrea. Muslim Palestine. Amsterdam: Academic Publishers, 1998
Qutb, Sayyid. Social Injustice in Islam. New York: Islamic Publications International, 2000
Jihad. Nov 2002 http://I-cias.com/e.o/Jihad.htm.
The Noble Koran. New York: Kazi Publishers, 1987.
posted by Tadzio @ 5:16 PM
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Hi, I blog over at Pogo Princess (http://www.pogoprincess.blogspot.com). If you're the Tadzio who commented on one of my posts recently, I'd really appreciate the chance to e-mail you. I just wanted to say that I appreciate your criticism, I think it's valid and I'd like to explain why I took down the post you commented on.
Best,
Lizzie Ehrenhalt
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