Qur’anic concept of jihad (part one) | 2017-03-17 | daily-sun.com

Qur’anic concept of jihad (part one)

Kazi Wadud Nawaz

    17 March, 2017 12:00 AM printer

Qur’anic concept of jihad (part one)

“And why should you not fight in the cause of God and the utterly helpless men, women and children who are crying, ‘Our Lord! Deliver us from this land whose people are oppressors and send forth to us, out of Your grace, a protector and send us one that will help us.’” (Qur’an: 4:75).


“Those who believe fight in the cause of God, and those who reject the faith fight in the cause of evil. Fight, then, against the friends of Satan. Feeble indeed is the Cunning of Satan.” (Qur’an: 4:76).


“Are you not aware of those who have been told, ‘Hold back your hands [from fighting], and attend regularly to prayer, and pay your zakāt [i.e. the purifying dues]?’ When, at length, the order for fighting was issued to them, some of them stood  in awe of men as one should stand in awe of God — or in even greater awe—and said, ‘Our Lord! Why have You ordered us to fight? If only You had granted us a delay for a little while!’ Say, ‘Brief is the enjoyment of this world, whereas the life to come is the best for all who are God-fearing. None of you shall be wronged by as much as a hair’s breadth.’” (Qur’an: 4:77).


The above four verses of the Holy Qur’an express clearly the stand of Islam on Jihad as a determining factor between a believer and a hypocrite drawing a clear line of demarcation between these two. The verses have clearly revealed material and spiritual perspectives, needs, justification and objectives. ‘Jihad’ calls for a decisive battle of truth against falsehood- it’s a clarion call and divine response to the heart-rending cry of endangered and distressed humanity. [Qur’an:4:75].  It is an instrument for setting aright the fulcrum of universal balance. It is the acid test for the faith of a believer. It demands maximum sacrifice on the part of a Muslim in the cause of Allah that is towards the establishment of divine justice.

 

Anybody reluctant to fight against evil forces on earth may be anything but a Muslim, rather a ‘Munafiq’ (hypocrite) as per the verdict of the Holy Qur’an.  Jihad, that is fighting the evil forces in this world, is an active instrument of justice and faith-based human endeavour.


Unflinching support for the good and uncompromising struggle against the evils and evil forces at social, national and international levels as per the instructions of the Holy Qur’an is Jihad. Allowing evil forces to continue with their misdeeds without protest and resistance in worldly life, is tantamount to fleeing back from the field of Jihad, and certainly is an act of hypocrisy.

 


Reluctance and negligence towards divine responsibilities on earth as viceroy of Allah is an act of opportunism and hypocrisy. A peaceful and secure life in the hereafter cannot be ensured without the performance of divine responsibilities on earth. Some Muslims have been instigating terrorism and committing all sorts of inhuman crimes in the name of Jihad to vilify Islam on one hand and take resort to distortion of the basic Qur’anic principles of Jihad on the other.  Non-believers have been taking advantage of such ideological weakness among Muslims worldwide.


The Qur’anic concept of ‘Jihad’ in its true spirit refers to human endeavours for self-purification and transformation of the world to ensure divine justice, peace and security. To sum up, Jihad constitutes the revolutionary essence of the Holy Qur’an. The so-called Islamic philosophers and thinkers who support injustice in the name of Jihad create confusion and try to strip Islam off the very revolutionary essence of Qur’anic Jihad for their own interests.


Karl Marx’s view on his issue: “The philosophers have interpreted the world in various ways, but the point is to change it...” may be applicable to any except for the Qur’anic philosophy. Anyhow, consciously or unconsciously, Marx might have ignored the very dynamic Qur’anic concept of ‘Jihad’ as a powerful ideological weapon for changing the objective world for ensuring the balance of justice for all humanity.


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