There are at least three main definitions of jihad stated in the dictionaries of Islamic terms: qital al-‘aduww al-kafir, war against infidel (Dictionary of Fiqh Scholars {Muhammad Rawwas Qal’ahaji, 1985: 168}); istifragh al-wus’ mudafa’ah al-‘aduww, perform all of the abilities in order to fight against the enemy (Dictionary of Qur’anic Terms {Al-Ashfahani, t.t.: 99}); and ad-du’a’ ila ad-din al-haqq, perform da’wah in inviting people to follow the true religion (Dictionary of General Islamic Terms {al-Jurjani, 2009: 84}).
Of those definitions, the most popular among Muslims is the first definition. Therefore, some of them resemble the word jihad with war. While reading the Qur’an carefully and paying attention to the time of descent and its munasabah, it shows that the right understanding of jihad is the second definition which covers the following aspects: action, position, framework, pattern, implementation, enemy, the reasons why Muslims have commanded jihad and what are the results of jihad.
Jihad, Policies Creating a Good Life
Jihad is discussed in many verses. Two of them include Meccan (revealing before the hijrah), such as al-Furqan, 25: 52, and Al-‘Ankabut, 29: 69. According to the chronology of Egyptian manuscripts, al-Furqan is the 42nd Meccan surah (middle Meccan) and can be expected to descend in the 8th year of prophethood, while Al-‘Ankabut is the 85th Meccan surah (final Meccan) and can be estimated descended in the 12th year of prophethood.
In al-Furqan, 25:52, The Prophet was ordered to do jihad against the disbelievers following the prohibition of obeying them. The disbelievers referred to in this verse are the Musyrikin of Mecca who tried to stop the da’wah (the development of religion) of Islam in various ways, lenient (making a stigma, organizing “counter da’wah“, offering wealth to be owned, positions to occupy and women to marry) or violent (torturing and terrorizing companions, terrorizing, and trying to harm the prophet and boycotting his clan, Bani Hashim).
The instruction following the prohibition was the first jihad command and showed that in facing the musyrikin hostility, the Prophet should not obey them in terms of agreeing to stop the da’wah and accept their offer. Thus, Prophet should fight against them.
The context of the discussion shows that Jihad is a fight (mudafa’ah) to balance what is the issues of the conflict, who the opponent and how the contradiction is done. This definition is following the development of the challenge (kifah) faced by Islam in the prophet era, so it should be responded creatively.
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At the beginning of the prophethood when the Musyrikin (Mecca), the target of his Da’wa, had not shown any act of disobedience, the Prophet was ordered to do da’wah (du’a’) which means persuasively empowering to improve their lives. This order was first conveyed in al-Muddatstsir, 74: 1 – 2 which is the 5th Meccan surah (Makkiyyah) and was revealed in the 4th year of prophethood.
Moreover, to achieve the results effectively, the Prophet was ordered to do amar ma’ruf (enjoining {what is} right) and nahy munkar (forbidding {what is} evil ) in the sense of using the power possessed to imperatively “force” the improvement of the life of the Musyrikin.
This command was first conveyed in al-A’raf, 7: 157 which is the 39th Makkiyyah surah (middle makkiyyah) and is estimated to have been descended in the 7th year of prophethood.
Then, when the musyrikin resisted with cunning and violence, the prophet was ordered to do jihad. The meaning of jihad at that phase, of course, is to fight as stated above.
Furthermore, when the musyrikin come up with the idea of being opposed and initiating war, consequently, the prophet was commanded to do Jihad. This command conveyed for the first time in Al-Baqarah, 2: 190 which is the first madaniyyah surah and revealed in the first two years of hijrah.
The third creative policy development in jihad above cannot be separated from the goals of Islam that must be fought for in reality. The purpose of Islam is confirmed in Al-Anbiya, 21:107 by mentioning it as the treatise of rahmatan (rahmah) lil ‘alamin, a religion that is a mercy to all creatures.
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Rahmah is riiqqah taqtadli al-ihsan ila al-marhum, a tender feeling (love) that encourages giving real goodness to the loved one. Based on this understanding, Islam was revealed by Allah to the Prophet Muhammad to actualize real goodness for all of the creatures. Real goodness in the broadest sense is a good life which in An-Nahl, 16: 97 is called hayah thayyibah and can only be realized by good deeds and becoming a believer (mukmin).
In the companion’s interpretation, hayah thayyibah includes 3 criteria: halal fortune (Ibn Abbas in one history), qana’ah/satisfaction (Ali bin Abi Talib), and happiness (Ibn Abbas in another history). This friend’s interpretation is in line with the acquisition of faith and righteous deeds mentioned in Al-Baqarah, 2: 62 and becomes the criteria for hayah thayyibah taught by the Qur’an:
- Lahum ajruhum ‘inda rabbihim (as prosperous as possible/ar-rafahiyyah kulluha); wa la khaufun ‘alaihim (as peaceful as possible/as-salamu kulluha); and
- Wa la hum yahzanun (as happy as possible /as-sa’adatu kulluha) here in the world and the hereafter.
The Definition of Jihad
As a policy in aspiring the purpose of Islam Rahmaan lil ‘Alamin, Jihad had a definition: “fighting in the context of the struggle to achieve the goal of Islam to realize a good life with the measure of prosperity as much as possible, peace as peaceful as possible, and happiness as much as possible for all in this world and the hereafter.”
Moreover, that understanding is demonstrated by the prophet’s hadith which discusses the most important jihad is “the Mabrur Hajj” and “reminding the truth to deviant rulers.” Mabrur Hajj as the most important jihad is confirmed in the hadith:
Narrated from Aisyah., she said to the Messenger of Allah, “O Messenger of Allah, we (women) see that jihad is the most important of deeds. Can we do jihad (join the war)?”. The Prophet replied, “No. The most important Jihad is Mabrur Hajj” (HR. Imam Bukhari).
The reason for the importance of Mabrur Hajj is stated in the hadith:
Narrated from Jabir RA. He said that the Messenger of Allah said, “There is no reward for the Mabrur Hajj except Paradise.” The companions asked, “O Prophet of Allah, what are the virtues of Mabrur Hajj?” The Prophet replied, “Feed the hungry and spread peace”. (HR Ahmad)
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As for the primacy of “reminding the truth to deviant rulers” it is emphasized in the hadith:
It was narrated from Abu Umamah that a person asked the Prophet SAW, “Which jihad is the best?” At that time the Prophet was throwing the First Jumrah, so he did not answer it. The man asked again when the Prophet was throwing 43the Middle Jumrah, but he did not answer. After finishing throwing the Jumrah ‘Aqabah and placing his feet on the leather stirrups (footrests that hang from the saddle of the animal-vehicle), he asked, “Where is the person who asked earlier?” The person replied, “It’s me, O Messenger.” The Prophet replied, “The most important thing in jihad is to remind the truth to the rulers who deviate from it.”
In order to be able to do and achieve the Mabrur Hajj, one has to make struggles and struggles. He has to struggle and fight against himself and others to work, save, perform Hajj solemnly’, travel back and forth safely; realize the Mabrur Hajj with i’tha’ ath-tha’am: eliminating hunger and poverty; and realize the Mabrur Hajj with ifsya ‘as-salam: building a culture of peace and resolving conflicts in society that can cost lives. Likewise, in order to “remind the truth to a corrupt ruler”, one must struggle and fight against himself and others to be able to meet and convey the truth and also accept the risk when the ruler cannot accept his warning.
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Thus, it is clear that in the Mabrur Hajj and “reminding the truth to deviant rulers” there is a struggle and resistance to realize a good life which is the goal of Islam with the 3 criteria above. Therefore, the purpose of jihad shouldn’t be about themself.
Jihad without the function of realizing a good life is not true jihad.
Closing
From this brief description, it is clear that jihad and war are policies to realize the objectives of the Islamic message carried out by the Prophet according to the challenges faced. So, jihad cannot be synonymous with war.
The dissimilarity between the two was confirmed by the Prophet himself as can be read in the hadith narrated by Ayesha above. Therefore, the definition of jihad delivered by the fiqh experts and popular among the people is not in line with the texts and its implementation in the Prophet’s era, unless the definition of “war” in it is understood as “soft war” which is synonymous with resistance.
Wallahu a’lam bi ash-shawab.
Editor: Yahya
