إذا تحب ويكي إسلام فيمكنك التبرع هنا الرجاء ان تدعم المسلمين السابقين في أمريكا الشمالية فهي المنظمة التي تستضيف وتدير هذا الموقع تبرع اليوم

الفرق بين المراجعتين لصفحة: «القرآن والحديث والعلماء: العلماء على الجهاد»

من ویکی اسلام
اذهب إلى التنقل اذهب إلى البحث
[مراجعة منقحة][مراجعة منقحة]
سطر ٨٣: سطر ٨٣:
[[w:Ibn Qayyim Al-Jawziyya |Ibn al-Qayyim]] (1292-1350) was a famous Sunni Islamic jurist, commentator on the Qur'an, astronomer, chemist, philosopher, psychologist, scientist and theologian. Ibn al-Qaayim's scholarship focused on the sciences of Hadith and Fiqh.
[[w:Ibn Qayyim Al-Jawziyya |Ibn al-Qayyim]] (1292-1350) was a famous Sunni Islamic jurist, commentator on the Qur'an, astronomer, chemist, philosopher, psychologist, scientist and theologian. Ibn al-Qaayim's scholarship focused on the sciences of Hadith and Fiqh.


{{Quote||…thereafter it became an obligation upon them to fight the Mushrikeen (idolaters, disbelievers) completely. When such an action was initially haram (prohibited), then made permissible (by Allah (swt)); then made an obligation against those who began the aggression and finally (they were) ordered to fight the Kuffar entirely. Such a duty is either Fard ‘Ayn (an individual obligation) or Fard Kifayah according to the more famous opinion of the scholars.<ref>Zaad al-Ma’ad, referenced by Shaykh al Uyayri in his book "[http://downloads.islambase.info/booksEN/RulingJihad.pdf The Rulings of Jihad and his its Divisions]"</ref>}}
{{Quote||م فَرَض عليهم القتال بعد ذلك لمن قاتلهم دون من لم يقاتلهم فقال: {وَقَاتِلُوا فِي سَبِيلِ اللَّهِ الَّذِينَ يُقَاتِلُونَكُمْ} [البقرة: ١٩٠].
 
ثم فرض عليهم قتال المشركين كافَّةً؛ وكان محرَّمًا، ثم مأذونًا فيه، ثم مأمورًا به لمن بدأهم (١) بالقتال، ثم مأمورًا به لجميع المشركين، إما فرض عينٍ على أحد القولين، أو فرض كفاية على المشهور.
 
والتحقيق أن جنس الجهاد فرض عين: إما بالقلب، وإما باللسان، وإما بالمال، وإما باليد؛ فعلى كل مسلم أن يُجاهِد بنوعٍ من هذه الأنواع.
 
وأما الجهاد بالنفس ففرض كفاية، وأما الجهاد بالمال ففي وجوبه قولان، والصحيح وجوبه لأن الأمر بالجهاد به وبالنفس في القرآن سواء، كما قال تعالى: {انْفِرُوا خِفَافًا وَثِقَالًا وَجَاهِدُوا بِأَمْوَالِكُمْ وَأَنْفُسِكُمْ فِي سَبِيلِ اللَّهِ ذَلِكُمْ خَيْرٌ لَكُمْ إِنْ كُنْتُمْ تَعْلَمُونَ} [التوبة: ٤١].}}


===Maliki===
===Maliki===

مراجعة ٢٣:٢٨، ٨ يناير ٢٠٢٣

التقليد الإسلامي ذاته
القرآن والحديث والسنة
التاريخ النصي للقرآن
محمد والآيات الشيطانيةفساد الكتب السابقة
محمد
محمد و القسممحمد والغنيمة
ما يحل لمحمد ولا يجوز للأمةمحمد والجهاد في سبيل اللهمحمد والأمر بالإعدام
محمد والرعب والإرهابمحمد والتعذيبمحمد والحرب
زوجات محمد ومحظياتهبشرة محمد البيضاءموت محمد
النساء
العزلالجمال والمكياجختان الإناثالحجاب
مهراغتصاب العبيد والأسرى والزوجاتالعنف ضد المرأةضرب الزوجة
الجهاد
التعايش السلمي
الجهاد الدفاعي
قتال غير المسلمينالجهاد (نصوص متنوعة)
المجاهدون
التحويل القسريالعلماء على الجهاد
غير المسلمين
الردةالملحدونأهل الكتاب
خصائص غير المسلمين‎صداقة مع غير المسلمين
متفرقات
عائشةالكحولالبترالحيوانات
بنو قريظةعلم الكونياتالخلق
الذمةالمحرماتاللواط
الجنةالنارالصحة والنظافةالجزيةالكذب والخداع
الشر والفسادالموسيقىزواج الأطفالالصور والتصوير
القدرالعقوباتالعنصريةالجنس
العبوديةالرجمآداب المرحاضالبول
السحر والتنجيمالزكاةتقاليد إسلامية رائعة وغريبة

كان الجهاد موضع اهتمام دائم لعلماء المسلمين على مر العصور ، وقد أمضى علماء المسلمين وقتًا طويلاً في الكتابة عن كيف ومتى وأين ولماذا وبأي شكل يمكن القيام بالجهاد.

Sunni

Hanafi

محمد الشيباني

كان أبو عبد الله محمد بن الحسن بن فرقد الشيباني واحدا من تلاميذ أبو حنيفة مؤسس المذهب الخنيفي وكما ذلك كان فقيها كبيرا مشهورا

قلت أَرَأَيْت الرجل من أهل الْبَغي يقتل أَبَاهُ أَو جده فِي الْحَرْب هَل يَرِثهُ قَالَ نعم لِأَنَّهُ قَتله على تَأْوِيل وَهَذَا قَول أبي حنيفَة وَمُحَمّد بن الْحسن وَقَالَ أَبُو يُوسُف لَا يَرث قلت أفتكره للرجل من أهل الْعدْل أَن يقتل أَبَاهُ أَو أَخَاهُ من أهل الْبَغي قَالَ نعم ويلي ذَلِك غَيره أحب الي قلت وَكَذَلِكَ لَو كَانَ أَبوهُ من أهل الشّرك فِي الْحَرْب قَالَ نعم قلت أفتكره لَهُ قتل الْأَخ وَالْعم وَالْخَال إِذا كَانُوا مُشْرِكين قَالَ لَا بَأْس بذلك

عَن من شهد المشهد قَالَ شهِدت رَسُول الله صلى الله عَلَيْهِ وَسلم يَوْم بني قُرَيْظَة قَالَ من كَانَت لَهُ عانة فَاقْتُلُوهُ وَمن لم تكن لَهُ عانة فَخلوا سَبيله فَقَالَ الَّذِي حدث أَبَا الزبير فَكنت مِمَّن لَا عانة لَهُ فخلي عني

إِذا غزا الْجَيْش أَرض الْحَرْب فَإِن كَانَت أَرضًا قد بلغتهم الدعْوَة فَإِن هم دعوهم أَيْضا فَحسن وَإِن تركُوا ذَلِك فَحسن وَلَا بَأْس بِأَن يُغيرُوا عَلَيْهِم لَيْلًا وَنَهَارًا بِغَيْر دَعْوَة وَلَا بَأْس بِأَن يحرقوا حصونهم بالنَّار أَو يغرقوها بِالْمَاءِ فَإِذا غنموا غنيمَة فَلَا يقسموها فِي أَرض الْحَرْب حَتَّى يحرزوها

٥٦ - قَالَ أَبُو يُوسُف سَأَلت أَبَا حنيفَة عَمَّا كَانَ فِي الْغَنِيمَة من طَعَام أَو علف فَاحْتَاجَ رجل فَأكل من ذَلِك الطَّعَام وأعلف دَابَّته من ذَلِك الْعلف قَالَ لَا بَأْس بذلك

٥٧ - قلت وَإِن كَانَ فِيهَا سلَاح فَاحْتَاجَ رجل من الْمُسلمين الى أَن يَأْخُذ مِنْهُ شَيْئا فَيُقَاتل بِهِ بِغَيْر إِذن الإِمَام قَالَ لَا بَأْس بذلك وَلَكِن ليَرُدهُ فِي الْغَنِيمَة إِذا انْقَطَعت الْحَرْب


شيخ برهان الدين المرغيناني

كان شيخ برهان الدين المرغينان (مات 1196 م)فقيها حنيفيا.

" وإذا رأى الإمام أن يصالح أهل الحرب أو فريقا منهم وكان في ذلك مصلحة للمسلمين فلا بأس به " لقوله تعالى: {وَإِنْ جَنَحُوا لِلسَّلْمِ فَاجْنَحْ لَهَا وَتَوَكَّلْ عَلَى اللَّهِ} [لأنفال: ٦١] ووادع رسول الله عليه الصلاة والسلام أهل مكة عام الحديبية على أن يضع الحرب بينه وبينهم عشر سنين ولأن الموادعة جهاد معنى إذا كان خيرا للمسلمين لأن المقصود وهو دفع الشر حاصل به ولا يقتصر الحكم على المدة المروية لتعدي المعنى إلى ما زاد عليها بخلاف ما إذا لم يكن خيرا لأنه ترك الجهاد صورة ومعنى.

" وإن صالحهم مدة ثم رأى نقض الصلح أنفع نبذ إليهم وقاتلهم " لأنه عليه الصلاة والسلام نبذ الموادعة التي كانت بينه وبين أهل مكة ولأن المصلحة لما تبدلت كان النبذ جهادا وإيفاء العهد ترك الجهاد صورة ومعنى فلا بد من النبذ تحرزا عن الغدر وقد قال عليه الصلاة والسلام " في العهود وفاء لا غدر " ولا بد من اعتبار مدة يبلغ فيها خبر النبذ إلى جميعهم ويكتفى في ذلك بمضي مدة يتمكن ملكهم بعد علمه بالنبذ من إنفاذ الخبر إلى أطراف مملكته لأن بذلك ينتفي الغدر.

قال: " وإن بدءوا بخيانة قاتلهم ولم ينبذ إليهم إذا كان ذلك باتفاقهم " لأنهم صاروا ناقضين للعهد فلا حاجة إلى نقضه بخلاف ما إذا دخل جماعة منهم فقطعوا الطريق

السيوطي

السيوطي من أبرز واشهر الفقهاء والعلماء الشافعين.

وَأخرج ابْن أبي حَاتِم عَن ابْن زيد رَضِي اله عَنهُ فِي الْآيَة قَالَ: لما فرغ رَسُول الله صلى الله عَلَيْهِ وَسلم من قتال من يَلِيهِ من الْعَرَب أمره بجهاد أهل الْكتاب

وَأخرج ابْن أبي حَاتِم وَأَبُو الشَّيْخ عَن سعيد بن جُبَير رَضِي الله عَنهُ فِي قَوْله {قَاتلُوا الَّذين لَا يُؤمنُونَ بِاللَّه} يَعْنِي الَّذين لَا يصدقون بتوحيد الله {وَلَا يحرمُونَ مَا حرم الله وَرَسُوله} يَعْنِي الْخمر وَالْخِنْزِير {وَلَا يدينون دين الْحق} يَعْنِي دين الإِسلام {من الَّذين أُوتُوا الْكتاب} يَعْنِي من الْيَهُود وَالنَّصَارَى أُوتُوا الْكتاب من قبل الْمُسلمين أمة مُحَمَّد صلى الله عَلَيْهِ وَسلم {حَتَّى يُعْطوا الْجِزْيَة عَن يدٍ وهم صاغرون} يَعْنِي يذلون

وَأخرج ابْن أبي حَاتِم وَأَبُو الشَّيْخ عَن قَتَادَة رَضِي الله عَنهُ فِي قَوْله {عَن يَد} قَالَ: عَن قهر

حنبالي

ابن قدامة

كان ابن قدامة عالما إسلاميا مشهورا من المذهب الحنبالي وقد كتب الكثير من الكتب على الفقه والعقيدة الحنبالية ومن بينها المغني وهو ابرز كتاب فقهي حنبالي.

وَقَالَ عَنْهُ غَيْرُهُ: لَيْسَ يَعْدِلُ لِقَاءَ الْعَدُوِّ شَيْءٌ. وَمُبَاشَرَةُ الْقِتَالِ بِنَفْسِهِ أَفْضَلُ الْأَعْمَالِ، وَاَلَّذِينَ يُقَاتِلُونَ الْعَدُوَّ، هُمْ الَّذِينَ يَدْفَعُونَ عَنْ الْإِسْلَامِ وَعَنْ حَرِيمِهِمْ، فَأَيُّ عَمَلٍ أَفْضَلُ مِنْهُ، النَّاسُ آمِنُونَ وَهُمْ خَائِفُونَ، قَدْ بَذَلُوا مُهَجَ أَنْفُسِهِمْ. وَقَدْ رَوَى ابْنُ مَسْعُودٍ، قَالَ: «سَأَلْت رَسُولَ اللَّهِ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ -: أَيُّ الْأَعْمَالِ أَفْضَلُ؟ قَالَ: الصَّلَاةُ لِمَوَاقِيتِهَا. قُلْت: ثُمَّ أَيُّ؟ قَالَ ثُمَّ بِرُّ الْوَالِدَيْنِ. قُلْت ثُمَّ أَيُّ؟ قَالَ: الْجِهَادُ فِي سَبِيلِ اللَّهِ.» قَالَ التِّرْمِذِيُّ: هَذَا حَدِيثٌ حَسَنٌ صَحِيحٌ.

وَرَوَى أَبُو هُرَيْرَةَ - رَضِيَ اللَّهُ عَنْهُ - قَالَ: «سُئِلَ رَسُولُ اللَّهِ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ -: أَيُّ الْأَعْمَالِ أَفْضَلُ؟ أَوْ أَيُّ الْأَعْمَالِ خَيْرٌ؟ قَالَ: إيمَانٌ بِاَللَّهِ وَرَسُولِهِ. قِيلَ: ثُمَّ أَيُّ شَيْءٍ؟ قَالَ: الْجِهَادُ سَنَامُ الْعَمَلِ. قِيلَ: ثُمَّ أَيُّ؟ قَالَ: حَجٌّ مَبْرُورٌ» . أَخْرَجَهُ التِّرْمِذِيُّ. وَقَالَ: حَدِيثٌ حَسَنٌ صَحِيحٌ. وَرَوَى أَبُو سَعِيدٍ الْخُدْرِيِّ، قَالَ: «قِيلَ: يَا رَسُولَ اللَّهِ، أَيُّ النَّاسِ أَفْضَلُ؟ فَقَالَ: مُؤْمِنٌ مُجَاهِدٌ فِي سَبِيلِ اللَّهِ بِنَفْسِهِ وَمَالِهِ» . مُتَّفَقٌ عَلَيْهِ.

وَعَنْ ابْنِ عَبَّاسٍ، أَنَّ النَّبِيَّ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - قَالَ: «أَلَا أُخْبِرُكُمْ بِخَيْرِ النَّاسِ؟ رَجُلٌ مُمْسِكٌ بِعِنَانِ فَرَسِهِ فِي سَبِيلِ اللَّهِ.» قَالَ التِّرْمِذِيُّ: هَذَا حَدِيثٌ حَسَنٌ. وَرَوَى الْخَلَّالُ، بِإِسْنَادِهِ عَنْ الْحَسَنِ، قَالَ: قَالَ رَسُولُ اللَّهِ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ -: «وَاَلَّذِي نَفْسِي بِيَدِهِ، مَا بَيْنَ السَّمَاءِ وَالْأَرْضِ مِنْ عَمَلٍ أَفْضَلَ مِنْ جِهَادٍ فِي سَبِيلِ اللَّهِ، أَوْ حَجَّةٍ مَبْرُورَةٍ، لَا رَفَثَ فِيهَا وَلَا فُسُوقَ وَلَا جِدَالَ.» وَلِأَنَّ الْجِهَادَ بَذْلُ الْمُهْجَةِ وَالْمَالِ، وَنَفْعُهُ يَعُمُّ الْمُسْلِمِينَ كُلَّهُمْ، صَغِيرَهُمْ وَكَبِيرَهُمْ، قَوِيَّهُمْ وَضَعِيفَهُمْ، ذَكَرَهُمْ وَأُنْثَاهُمْ، وَغَيْرُهُ لَا يُسَاوِيه فِي نَفْعِهِ وَخَطَرِهِ، فَلَا يُسَاوِيه فِي فَضْلِهِ وَأَجْرِهِ.

Ibn Taymiyyah

Ibn Taymiyyah (1263-1328) was a famous Islamic scholar, theologian and logician born in Harran, located in what is now Turkey. As a member of the school founded by Ibn Hanbal, he sought the return of Islam to its sources, the Qur'an and the Sunnah.

العقوبات التي جاءت بها الشريعة لمن عصى الله ورسوله نوعان:

أحدهما: عقوبة المقدور عليه من الواحد والعدد، كما تقدم.

والثاني: عقاب الطائفة الممتنعة [أ/ق ٤٩] كالتي لا يُقدَر عليها إلا بقتال. فأصل هذا هو جهاد الكفار أعداء دين الله (١) ورسوله، فكلّ مَن بلَغَتْه (٢) دعوة رسول الله - صلى الله عليه وسلم - إلى دين الله الذي بعثه به، فلم يستجب له، فإنه يجب قتاله، حتى لا تكون فتنة ويكون (٣) الدين كله لله.

وكان الله ــ لما بعث نبيه - صلى الله عليه وسلم - وأمره بدعوة الخلق إلى دينه ــ لم يأذن له في قتل أحد على ذلك ولا قتاله، حتى هاجر إلى المدينة فأذن له وللمسلمين بقوله سبحانه وتعالى: {أُذِنَ لِلَّذِينَ يُقَاتَلُونَ بِأَنَّهُمْ ظُلِمُوا وَإِنَّ اللَّهَ عَلَى نَصْرِهِمْ لَقَدِيرٌ (٣٩) الَّذِينَ أُخْرِجُوا مِنْ دِيَارِهِمْ بِغَيْرِ حَقٍّ إِلَّا أَنْ يَقُولُوا رَبُّنَا اللَّهُ وَلَوْلَا دَفْعُ اللَّهِ النَّاسَ بَعْضَهُمْ بِبَعْضٍ لَهُدِّمَتْ صَوَامِعُ وَبِيَعٌ وَصَلَوَاتٌ وَمَسَاجِدُ يُذْكَرُ فِيهَا اسْمُ اللَّهِ كَثِيرًا وَلَيَنْصُرَنَّ اللَّهُ مَنْ يَنْصُرُهُ إِنَّ اللَّهَ لَقَوِيٌّ عَزِيزٌ (٤٠) الَّذِينَ إِنْ مَكَّنَّاهُمْ فِي الْأَرْضِ أَقَامُوا الصَّلَاةَ وَآتَوُا الزَّكَاةَ وَأَمَرُوا بِالْمَعْرُوفِ وَنَهَوْا عَنِ الْمُنْكَرِ وَلِلَّهِ عَاقِبَةُ الْأُمُورِ} [الحج: ٣٩ - ٤١].

ثم إنه بعد ذلك أوجب عليهم القتال بقوله سبحانه وتعالى: {كُتِبَ لَيْكُمُ الْقِتَالُ وَهُوَ كُرْهٌ لَكُمْ وَعَسَى أَنْ تَكْرَهُوا شَيْئًا وَهُوَ خَيْرٌ لَكُمْ وَعَسَى أَنْ تُحِبُّوا شَيْئًا وَهُوَ شَرٌّ لَكُمْ وَاللَّهُ يَعْلَمُ وَأَنْتُمْ لَا تَعْلَمُونَ} [البقرة: ٢١٦].

ووكَّد الإيجابَ وعظَّم أمرَ الجهاد في عامة السور المدنية، وذمَّ التاركين له ووصفهم بالنفاق ومرض القلوب، فقال سبحانه وتعالى: {قُلْ إِنْ كَانَ آبَاؤُكُمْ وَأَبْنَاؤُكُمْ وَإِخْوَانُكُمْ وَأَزْوَاجُكُمْ وَعَشِيرَتُكُمْ وَأَمْوَالٌ اقْتَرَفْتُمُوهَا وَتِجَارَةٌ تَخْشَوْنَ كَسَادَهَا وَمَسَاكِنُ تَرْضَوْنَهَا أَحَبَّ إِلَيْكُمْ مِنَ اللَّهِ وَرَسُولِهِ وَجِهَادٍ فِي سَبِيلِهِ فَتَرَبَّصُوا حَتَّى يَأْتِيَ اللَّهُ بِأَمْرِهِ وَاللَّهُ لَا يَهْدِي الْقَوْمَ الْفَاسِقِينَ} [التوبة: ٢٤]، وقال سبحانه وتعالى: {إِنَّمَا الْمُؤْمِنُونَ الَّذِينَ آمَنُوا بِاللَّهِ وَرَسُولِهِ ثُمَّ لَمْ يَرْتَابُوا وَجَاهَدُوا بِأَمْوَالِهِمْ وَأَنْفُسِهِمْ فِي سَبِيلِ اللَّهِ أُولَئِكَ هُمُ الصَّادِقُونَ} [الحجرات: ١٥]، وقال سبحانه وتعالى: {فَإِذَا أُنْزِلَتْ سُورَةٌ مُحْكَمَةٌ وَذُكِرَ فِيهَا الْقِتَالُ رَأَيْتَ الَّذِينَ فِي قُلُوبِهِمْ مَرَضٌ يَنْظُرُونَ إِلَيْكَ نَظَرَ الْمَغْشِيِّ عَلَيْهِ مِنَ الْمَوْتِ فَأَوْلَى لَهُمْ (٢٠) طَاعَةٌ وَقَوْلٌ مَعْرُوفٌ فَإِذَا عَزَمَ الْأَمْرُ فَلَوْ صَدَقُوا اللَّهَ لَكَانَ خَيْرًا} [محمد: ٢٠ - ٢١]، وهذا كثير في القرآن.

وكذلك تعظيمه وتعظيم أهله كقوله (١): {يَاأَيُّهَا الَّذِينَ آمَنُوا هَلْ أَدُلُّكُمْ عَلَى تِجَارَةٍ تُنْجِيكُمْ مِنْ عَذَابٍ أَلِيمٍ (١٠) تُؤْمِنُونَ بِاللَّهِ وَرَسُولِهِ وَتُجَاهِدُونَ فِي سَبِيلِ اللَّهِ بِأَمْوَالِكُمْ وَأَنْفُسِكُمْ ذَلِكُمْ خَيْرٌ لَكُمْ إِنْ كُنْتُمْ تَعْلَمُونَ (١١) يَغْفِرْ لَكُمْ ذُنُوبَكُمْ وَيُدْخِلْكُمْ جَنَّاتٍ تَجْرِي مِنْ تَحْتِهَا الْأَنْهَارُ وَمَسَاكِنَ طَيِّبَةً فِي جَنَّاتِ عَدْنٍ ذَلِكَ الْفَوْزُ الْعَظِيمُ (١٢) وَأُخْرَى تُحِبُّونَهَا نَصْرٌ مِنَ اللَّهِ وَفَتْحٌ قَرِيبٌ وَبَشِّرِ الْمُؤْمِنِينَ} [الصف: ١٠ - ١٣]، وكقوله تعالى: {أَجَعَلْتُمْ سِقَايَةَ الْحَاجِّ وَعِمَارَةَ الْمَسْجِدِ الْحَرَامِ كَمَنْ آمَنَ بِاللَّهِ وَالْيَوْمِ الْآخِرِ وَجَاهَدَ فِي سَبِيلِ اللَّهِ لَا يَسْتَوُونَ عِنْدَ اللَّهِ وَاللَّهُ لَا يَهْدِي الْقَوْمَ الظَّالِمِينَ (١٩) الَّذِينَ آمَنُوا وَهَاجَرُوا وَجَاهَدُوا فِي سَبِيلِ اللَّهِ بِأَمْوَالِهِمْ

وَأَنْفُسِهِمْ أَعْظَمُ دَرَجَةً عِنْدَ اللَّهِ وَأُولَئِكَ هُمُ الْفَائِزُونَ (٢٠) يُبَشِّرُهُمْ رَبُّهُمْ بِرَحْمَةٍ مِنْهُ وَرِضْوَانٍ وَجَنَّاتٍ لَهُمْ فِيهَا نَعِيمٌ مُقِيمٌ (٢١) خَالِدِينَ فِيهَا أَبَدًا إِنَّ اللَّهَ عِنْدَهُ أَجْرٌ عَظِيمٌ} [التوبة: ١٩ - ٢٢]، وقوله: {آمَنُوا مَنْ يَرْتَدَّ مِنْكُمْ عَنْ دِينِهِ فَسَوْفَ يَأْتِي اللَّهُ بِقَوْمٍ يُحِبُّهُمْ وَيُحِبُّونَهُ أَذِلَّةٍ عَلَى الْمُؤْمِنِينَ أَعِزَّةٍ عَلَى الْكَافِرِينَ يُجَاهِدُونَ فِي سَبِيلِ اللَّهِ وَلَا يَخَافُونَ لَوْمَةَ لَائِمٍ ذَلِكَ فَضْلُ اللَّهِ يُؤْتِيهِ مَنْ يَشَاءُ وَاللَّهُ وَاسِعٌ (١)}
[المائدة: ٥٤]، وقال سبحانه وتعالى: {ذَلِكَ بِأَنَّهُمْ لَا يُصِيبُهُمْ ظَمَأٌ وَلَا نَصَبٌ وَلَا مَخْمَصَةٌ فِي سَبِيلِ اللَّهِ وَلَا يَطَئُونَ مَوْطِئًا يَغِيظُ الْكُفَّارَ وَلَا يَنَالُونَ مِنْ عَدُوٍّ نَيْلًا إِلَّا كُتِبَ لَهُمْ بِهِ عَمَلٌ صَالِحٌ إِنَّ اللَّهَ لَا يُضِيعُ أَجْرَ الْمُحْسِنِينَ (١٢٠) وَلَا يُنْفِقُونَ نَفَقَةً صَغِيرَةً وَلَا كَبِيرَةً وَلَا يَقْطَعُونَ وَادِيًا إِلَّا كُتِبَ لَهُمْ لِيَجْزِيَهُمُ اللَّهُ أَحْسَنَ مَا كَانُوا يَعْمَلُونَ} [التوبة: ١٢٠ - ١٢١].

Ibn Qayyim

Ibn al-Qayyim (1292-1350) was a famous Sunni Islamic jurist, commentator on the Qur'an, astronomer, chemist, philosopher, psychologist, scientist and theologian. Ibn al-Qaayim's scholarship focused on the sciences of Hadith and Fiqh.

م فَرَض عليهم القتال بعد ذلك لمن قاتلهم دون من لم يقاتلهم فقال: {وَقَاتِلُوا فِي سَبِيلِ اللَّهِ الَّذِينَ يُقَاتِلُونَكُمْ} [البقرة: ١٩٠].

ثم فرض عليهم قتال المشركين كافَّةً؛ وكان محرَّمًا، ثم مأذونًا فيه، ثم مأمورًا به لمن بدأهم (١) بالقتال، ثم مأمورًا به لجميع المشركين، إما فرض عينٍ على أحد القولين، أو فرض كفاية على المشهور.

والتحقيق أن جنس الجهاد فرض عين: إما بالقلب، وإما باللسان، وإما بالمال، وإما باليد؛ فعلى كل مسلم أن يُجاهِد بنوعٍ من هذه الأنواع.

وأما الجهاد بالنفس ففرض كفاية، وأما الجهاد بالمال ففي وجوبه قولان، والصحيح وجوبه لأن الأمر بالجهاد به وبالنفس في القرآن سواء، كما قال تعالى: {انْفِرُوا خِفَافًا وَثِقَالًا وَجَاهِدُوا بِأَمْوَالِكُمْ وَأَنْفُسِكُمْ فِي سَبِيلِ اللَّهِ ذَلِكُمْ خَيْرٌ لَكُمْ إِنْ كُنْتُمْ تَعْلَمُونَ} [التوبة: ٤١].

Maliki

Ibn Rushd (Averroes)

Ibn Rushd (Averroes) (1126-1198) was an Andalusian Muslim polymath; a master of Islamic philosophy, Islamic theology, Maliki law and jurisprudence. He was born in Cordoba, Spain, and he died in Marrakech, Morocco.

The legal qualification (hukm) of this activity and the persons obliged to take part in it

Scholars agree that the jihad is a collective not a personal obligation. Only 'Abd Allah Ibn al-Hasan professed it to be a recommendable act. According to the majority of scholars, the compulsory nature of the jihad is founded on [K 2:216] "Fighting is prescribed for you, though it is distasteful to you."That this obligation is a collective and not a personal one, i.e., that the obligation, when it can be properly carried out by a limited number of individuals, is canceled for the remaining Moslems, is founded on [K 9:112]: "It is not for the believers to march out all together, and, lastly, on the fact that the Prophet never went to battle without leaving some people behind. All this together implies that this activity is a collective obligation. The obligation to participate in the jihad applies to adult free men who have the means at their disposal to go to war and who are healthy, that is, not ill or suffering from chronic diseases. ...



The enemy

Scholars agree that all polytheists should be fought. This is founded on [K 8:39]: "Fight them until there is no persecution and the religion is entirely Allah's." ...

The damage allowed to be inflicted upon the different categories of enemies

Damage inflicted upon the enemy may consist in damage to his property, injury to his person or violation of his personal liberty, i.e., that he is made a slave and is appropriated. This may be done, according to the Consensus (idjma) to all polytheists: men, women, young and old, important and unimportant. Only with regard to monks do opinions vary; for some take it that they must be left in peace and that they must not be captured ...
Most scholars are agreed that, in his dealings with captives, carious policies are open to the Imam. He may pardon them, kill them, or release them either on ransom or as dhimmi, in which latter case the released captive is obliged to pay poll-tax." ...
It is only allowed to slay the enemy on the condition that aman [safe conduct] has not been granted. There is no dissension about this among the Moslems. There is controversy, however, concerning who is entitled to grant aman. Everyone is agreed that the Imam is entitled to this. ...
As regards injury to the person, that is, the slaying of the enemy, the Moslems agree that in times of war, all adult, able bodied, unbelieving males may be slain. ...
There is controversy about the question whether it is allowed to slay hermits who have retired from the world, the blind, the chronically ill and the insane, those who are old and unable to fight any longer, peasants, and serfs. ...

The prerequisites for warfare

According to all scholars, the prerequisite for warfare is that the enemy must have heard the summons to Islam. This implies that it is not allowed to attack them before the summons has reached them. All Moslems are agreed about this because of [K 17:15]: "We have not be accustomed to punish until We have sent a messenger." However, there is controversy about the question whether the summons should be repeated when the war is resumed. ...

The maximum number of enemies against which one is obliged to stand one's ground

The maximum number of enemies against which one is obliged to stand one's group is twice the number [of one's won troops]. About this, everybody agrees on account of [K 8:66]: "Now Allah hath made it lighter for you and knoweth that there is weakness among you." ...



The aims of warfare

The Moslems are agreed that the aim of warfare against the People of the Book, with the exception of those belonging to the Quraysh-tribe and Arab Christians, is twofold: either conversion to Islam, or payment of poll-tax (djizyah). This is based on [K 9:29]: "Fight against those who do not believe in Allah nor in the last Day, and do not make forbidden what Allah and His messenger have made forbidden, and do not practice the religion of truth, of those who have been given the Book, until they pay the jizya off-hand, being subdued." Most lawyers likewise agree that poll-tax may also be collected from Zoroastrians on the strength of the words of the Prophet: "Treat them like the People of the Book." There is, however, controversy with regard to polytheists who are not People of the Book: is it allowed to accept poll-tax from them or not? ...[١]

Ibn Khaldun

Ibn Khaldun (1332-1406) was a renowned Maliki jurist, Islamic lawyer, Islamic scholar, Islamic theologian, and hafiz.

In the Muslim community, the holy war is a religious duty, because of the universalism of the [Muslim] mission and [the obligation to] convert everybody to Islam either by persuasion or by force. Therefore, caliphate and royal authority are united [in Islam], so that the person in charge can devote the available strength to both of them [i.e. religion and politics] at the same time. The other religious groups did not have a universal mission, and the holy war was not a religious duty for them, save only for purposes of defense. ... Islam is under obligation to gain power over other nations. ...

Thereafter, there were dissensions among the Christians with regard to their religion and to Christology. ... We do not think that we should blacken the pages of this book with discussion of their dogmas of unbelief. In general, they are well known. All of them are unbelief. This is clearly stated in the noble Qur'an. [To] discuss or argue those things with them is not up to us. It is [for them to choose between] conversion to Islam, payment of the poll tax, or death.[٢]

Ibn Abi Zayd

Ibn Abi Zayd al-Qayrawani (922–996) was a Maliki scholar from Al-Qayrawan in Tunisia.

Jihad is a precept of Divine institution. Its performance by certain individuals may dispense others from it. We Malikis maintain that it is preferable not to begin hostilities with the enemy before having invited the latter to embrace the religion of Allah except where the enemy attacks first. They have the alternative of wither converting to Islam or paying the poll tax, short of which war will be declared against them. The jizya can only be accepted from them if they occupy a territory where our laws can be enforced. If they are out of our reach, the jizya cannot be accepted from them unless they come within our territory. Otherwise we will make war against them.[٣]

Shafi'i

Al-Shafi'i

Abu Abdullah Muhammad ibn Idrīs al-Shafi'i (767-820) is considered by Muslims to be the greatest Imam from among the Four Imams of Fiqh, in terms of his vast knowledge and authority. The Shafi'i school of fiqh is named after him, and being considered the founder of Islamic jurisprudence, he has been give the honorific title "Father of Usul Al-Fiqh".

40. Shafi'i replied: God has imposed the [duty of] jihad as laid down in His Book and uttered by His Prophet's tongue. He stressed the calling [of men to fulfill] the jihad [duty] as follows:

God has brought from the believers their selves and their possessions against [the gift of] Paradise. They fight in the way of God; they kill, and are killed; that is a promise binding upon God in the Torah and Gospel and the Qur'an; and who fulfills his covenant better than God? So rejoice in the bargain you have made with Him. That is the mightly triumph. [Q. 9:112]

And He said:

Fight the polytheists totally as they fight you totally; and know that God is with the godfearing. [Q. 9:36]

And He said:

Slay the polytheists wherever you find them, and take them, and confine them, and lie in ambush for them everywhere. But if they repent and perform the prayer and pay the zakat, then set them free. God is All-forgiving, All-compassionate. [Q. 9:5]

And He said:

Fight those who do not believe in God nor in the Last Day, who do not forbid what God and His Apostle have made forbidden, and who do not practice the religion of truth, of those who have been given the Book, until they pay the jizya out of hand and have been humbled. [Q. 9:29]


41. Abd al-Aziz b. Muhammad as-Darawardi told us from Muhammed b. Amr b. Alqama from Abu Salama [b. Abd al-Rahman] from Abu Hurayra, who said that the Apostle of God said:

I shall continue to fight the unbelievers until they say: "There is no god but God," if they make this pronouncement they shall be secured in their blood and property, unless taken for its price, and their reward shall be given by God.

And God, gloried by His praise, said:

O believers, what is the matter with you, that when it is said to you: "Go forth in the way of God," you sink down to the ground? Are you so content with this present life as to neglect the Here-after? The enjoyment of this life is little in comparison with the Hereafter. If you do not go forth, He will inflict upon you a painful punishment, and instead of you He will substitute another people; and you will not hurt Him at all, for God is powerful over everything. [Q. 9:38-39]

And he said:

Go forth, light and heavy! Struggle in God's way with your possessions and yourselves! That is better for you, did you but know. [Q. 9:41]


42. Shafi'i said: These communications mean that the jihad, and rising up in arms in particular, is obligatory for all able-bodied [believers], exempting no one, just as prayer, pilgrimage and [payment of] alms are performed, and no person is permitted to perform the duty for another, since performance by one will not fulfil the duty for another. They may also mean that the duty of [jihad] is a collective (kifaya) duty different from that of prayer: Those who perform it in the war against the polytheists will fulfill their duty and reciever the supererogatory merit, thereby preventing those who stayed behind from falling into error. But God has not put the two [categories of men] on equal footing, for He said:

Such believers who sit at home - unless they have an injury - are not the equals of those who fight in the path of God with their possessions and their selves. God has given precedence to those who fight with their possessions and their selves over those who sit at home. Hod has promised the best of things to both, and He has preferred those who fight over those who fit at home by [granting them] a might reward. [Q. 4:97]

. . .

So far as I have been informed, the Muslims have continued to act as I have stated, from the time of the Prophet to the present. Only a few men must know the law, attend the funeral service, perform the jihad and respond to greeting, while others are exempt. So those who know the law, perform the jihad, attend the funeral service, and respond to a greeting will be rewarded, while others do not fall into error since a sufficient number fulfill the [collective] duty.[٤]

Al-Ghazali (Algazel)

Al-Ghazali (1058-1111) was an Islamic theologian and jurist who contributed significantly to the development of Sufism and remains one of the most celebrated scholars in the history of Islamic thought.

...[O]ne must go on jihad (i.e. razzias or raids) at least once a year ... one may use a catapult against them when they are in a fortress, even if among them are women and children. One may set fire to them and/or drown them. ... If a person of the ahl al-kitab [i.e. People of the Book] is enslaved, his marriage is revoked. ... One may cut down their trees. ... One must destroy their useless books. The Mujahid may take as booty whatever they decide ... they may steal as much food as they need...

... [T]he dhimmi is obliged not to mention Allah or His Apostle ... Jews, Christians, and Majins must pay the jizya ... on offering up the jizya, the dhimmi must hang his head while the official takes hold of his beard and hits [the dhimmi] on the protuberant bone beneath his ear [i.e. the mandible]. ... They are not permitted to ostentatiously display their wine or church bells ... their houses may not be higher than the Muslim's, no matter how low that is. The dhimmi may not ride an elegant horse or mule; he may ride a donkey only if the saddle is of wood. He may not walk on the good part of the road. They have to wear [an identifying] patch, even women, and even in the [public] baths ... [dhimmis] must hold their tongue...[٥]

Al-Mawardi

Al-Mawardi (d. 1058) was an Arab Shafi'i jurist, and his works on Islamic governance are recognized as classics in the field.

This section deals with the direction of war. The mushrikum of Dar al-Harb are of two types:

First, those whom the call of Islam has reached, but they have refused it and have taken up arms. The amir of the army has the option of fighting them in one of two ways, that is in accordance with what he judges to be in the best of interests of the Muslims and most harmful to the mushrikun: the first, to harry them from their houses and to inflict damage on them day and night, by fighting and burning, or else to declare war and combat them in ranks;

Second, those whom the invitation to Islam has not reached, although such persons are few nowadays since Allah has made manifest the call of his Messenger - unless there are people to the east and extreme east, or to the west, of whom we have no knowledge, beyond the Turks and Romans we are fighting; it is forbidden to initiate an attack on the mushrikun while they are unawares or at night, that is, it is forbidden to kill them, use fire against them or begin an attack before explaining the invitation to Islam to them, informing them of the miracles of the Prophet and making plain the proofs so as to encourage acceptance on their part; if they still refuse to accept after this, war is waged against them and they are treated as those whom the call has reached. Allah, may He be exalted, says, "Call to the way of your Lord with wisdom and kindly admonition and converse with them by what better in argument" (Qur'an 16:125) - which means ...

If the amir initiates the attack against them before calling tem to Islam or warning them by means of cogent proofs, and kills them by surprise or at night, blood money must be paid; according to the most correct judgment of the Shafi'is, it is equal to the blood money paid to Muslims, although according to others it is equal to the blood money paid to the kuffar, because of the difference of their beliefs. Abu Hanifah, however, says that no blood money is liable for killing them and their blood is shed with impunity.

A Muslim may put to death any mushrik combatant he seizes, whether or not he is involved in the fighting. There is a difference of opinion regarding the killing of old persons and monks inhabiting cells and monasteries. ...

It is not permitted to kill women and children in battle, nor elsewhere, as long as they are not fighting because of the prohibition of the Messenger of ALlah, may the peace and blessings of Allah be upon him, forbade the killing of those employed as servants and mamlouks, that is young slaves. If women and children fight, then they are fought and killed, but only face to face, not from behind while fleeing. If they use their women and children as shields in battle, then one must avoid killing them and aim only at killing the men; if, however, it is impossible to kill them except by killing the women and children, then it is permitted. ...

Moreover as continual perseverence in fighting is among the duties of jihad, it is binding until one of four things occur:

First, they (the enemy) become Muslims, in which case they receive the same rights as us, become responsible for the same obligations as us and they are allowed to retain any land and property they possess. The Messenger of Allah, may the peace and blessings of Allah be upon him, said, "I have been commanded to fight the people until they say, 'No god but Allah.' If they say thing, then their blood and their property are safe from me - except when there exists another legitimate reason." Their country becomes part of the Territory of Islam when they become Muslims during the battle - be they small or great in number - any land or wealth belonging to them in the battle-zone remains theirs. If the amir conquers the battle zone he cannot take the wealth of those who have accepted Islam. ...

Their Islam also entails Islam for any minors amongst their children and any still in the womb. Abu Hanifah, however, says that if a kafir becomes a Muslim in the Territory of Islam, it does not entail Islam for his children who are still minors, whereas if he becomes a Muslim in Dar al-Harb, it entails Islam for his children who are minors, but not for the foetus, for his wife and the foetus are treated as fay.

. . .

The second thing that might occur is that Allah gives victory over them but they remain mushrikun, in which case their women and children are taken prisoner, and their wealth is taken as booty, and those who are not made captive are put to death. As for the captives, the amir has the choice of taking the most beneficial action of the four possibilities: the first, to put them to death by cutting their necks; the second, to enslave them and apply the lays of slavery regarding their sale or manumission; the third, to ransom them in exchange for goods or prisoners; and fourth, to show favour to them and pardon them. Allah, may He be exalted, says, "When you encounter those who deny [the Truth] then strike [their] necks" (Qur'an 47:7). ...

The third possibility is that the enemy make a payment in return for peace and reconciliation. It is permitted to accept this payment and reconciliation with them in two ways:

  1. Payment is made immediately and is not treated as ongoing tribute. This payment is treated as booty ... [and] it represents a guarantee that those paying it will no longer be fought during this jihad; it does, however, not prevent a jihad being carried out against them in the future;
  2. They make a payment every year in which case it constitutes an ongoing trobute by which their security is established. What is taken from them in the first year is treated as booty and is shared amongst the people entitled to the day. It is not permitted to resume the jihad against them as long as they make the payments. If one of them enters Dar al-Islam, this contract of reconciliation guarantees safety for himself and his wealth. If they refuse to make payment, however, the reconciliation ceases, their security is no longer guaranteed and war must be waged on them - like any other presons from the enemy camp. ...

As for presents which the enemy offer before before hostilities, their acceptance does not mean any arrangement has been made and it is permitted to make war on them after the offer - as an such arrangement was not the result of contract;

The fourth possibility is that the enemy requests a guarantee of safety and a truce. It is permitted to make a truce of peace for a specific period with them if victory over them and taking payment from them is too difficult to obtain ... The Messenger of Allah, may the peace and blessings of Allah be upon him, made a ten year truce with the Quraysh in the year of Hudaybiyyah. It should be as short as possible and not exceed ten years; if a truce is made with them for more than this, the period in excess of this is invalidated. ...

This section concerning the rules of this type of amirate is about the action to be taken in assailing and fighting the enemy. The amir of the army may use ballistas and catapults when beieging the enemy, for the Messenger of Allah, may the peace and blessings of Allah be upon him, set up a catapult against the inhabitants of Ta'if. He may also destroy their homes, make night raids against them and cause fire. If, moreover, he reckons that by cutting their date-pals and their tree down it will serve to weaken them, such that they are overcome by force and compelled to make a peace agreement, then he should do it; he should not, however, act in this way if he does not see any such benefit in it. . . .

It is also permitted to block off the supply of water to them, or to prevent them from using it, even if there are women and children amongst them

[٦]

Ibn Kathir

Ismail ibn Kathir (1301-1373) was an Islamic scholar and renowned commentator on the Qur'an. Tafsir al-Qur'an al-Azim, popularly known as "Tafsir ibn Kathir", remains as one of the most respected and widely used qur'anic commentaries available.

The Order to Fight the Poeple of the Scriptures until They Give the Jizya'

Allah said, "Fight against those who believe not in Allah, nor in the Last Day, nor forbid that which has been forbidden by Allah and His Messenger, and those who acknowledge not the religion of truth among the People of the Scripture, until they pay the Jizyah with willing submission, and feel themselves subdued." Therefore when the People of the Scripture disbelieved in Muhammad, they had no beneficial faith in any Messenger or what the Messengers brought. Rather they followed their religions because this conformed with their ideas, lusts, and the ways of their forefathers, not because they are Allah's laws and religion. Had they been true believers in their religions, that faith would have directed them to believe in Muhammad because all Prophets gave the good news of Muhammad's advent and commanded them to obey and follow him. Yet when he was sent, they disbelieved in him, even though he is the mightiest of all Messengers. Therefore, they do not follow the religion or earlier Prophets because these religions came from Allah, but because these suit their desires and lusts. Therefore, their claimed faith in an earlier Prophet will not benefit them because they disbelieved in the master, the mightiest, the last and most perfect of all Prophets. Hence Allah's statement, "Fight against those who believe not in Allah, nor in the Last Day, nor forbid that which has been forbidden by Allah and His Messenger, and those who acknowledge not the religion of truth among the People of the Scripture."

This honorable Ayah was revealed with the order to fight the People of the Book, after the pagans were defeated, the people entered Allah's region in large numbers, and the Arabian Peninsula was secured under the Muslims' control. Allah commanded His Messenger to fight the People of the Scriptures, Jews and Christians, on the ninth year of Hijrah, and he prepared his army to fight the Romans and called the people to Jihad announcing his intent and destination. The Messenger sent his intent to various Arab areas around Al-Madinah to gather forces, and he collected an army of thirty thousand. Some people from Al-Madinah and some hypocrites, in and around it, lagged behind, for that was a year of drought and intense hear. The Messenger of Allah marched, heading towards Ash-Sham to fight the Romans until he reached Tabuk, where he set camp for about twenty days next to its water resources. He then prayed to Allah for a decision and went back to Al-Madinah because it was a hard year and the people were weak, as we will mention, Allah willing.[٧]

Al-Misri

Al-Misri (1302–1367) was an Islamic scholar. His manual of fiqh consists of the soundest positions of the Shafi'i school, and its modern translation became the first standard Islamic legal reference in a European language to be certified by Al-Azhar university.

o9.0 (O: Jihad means to war against non-Muslims, and is etymologically derived from the word mujahada, signifying warfare to establish the religion.
o9.1 Jihad is a communal obligation (def: c3.2). When enough people perform it to successfully accomplish it, it is no longer obligatory upon others.
o9.8 The caliph makes war upon Jews, Christians, and Zoroastrians [kafirs] (N: provided he has first invited them to enter Islam in faith and practice, and if they will not, then invited them to enter the social order of Islam by paying the non-Muslim poll tax (jizya, def: o11.4) - which is the significance of their paying it, not the money itself-while remaining in their ancestral regions) (O: and the war continues) until they become Muslim or else pay the non-Muslim poll tax (O: in accordance with the word of Allah Most High. (A: though if there is no caliph (def: o25), no permission is required).[٨]

Other

Ziauddin Barani

Ziauddin Barani (1285 - 1357) was a Muslim historian and political thinker who lived in India. He was best known for composing the Tarikh-i-Firuz Shahi, and the Fatwa-i-Jahandari which details the Muslim Caste System in South Asia.

Sons of Mahmud [of Ghazni] and kings of Islam! You should with all your royal determination apply yourself to uprooting and disgracing infidels, polytheists, and men of bad dogmas and bad religions, if you wish that you may not have to be ashamed before God and his Prophets and that in your record of life - concerning what you have said and done, the clothes you have worn, and the food you have eaten - they may write good instead of evil. You should consider the enemies of God and His Faith to be your enemies and you should risk your power and authority in overthrowing them, so that you may win the approval of God and the Prophet Mohammad and all prophets and saints. You should not content yourself merely with levying the poll-tax and the tribute from the infidels and you should not allow infidelity to be preserved in spite of your royal power and authority. You should strive day and night for the degradation of infidelity so that (on the Day of Judgment) you may be raised (from your graves) among the prophets and be blessed with the sight of God for all eternity and "may find a seat among the truthful near the Powerful King of (god)."

The majority of religious scholars and wise men of early (Islamic) as well as later time have been sure that if Muslim kings strive with all their might and power and the power of all their supporters on this path, the following objects will be attained: - the true Faith will gain a proper ascendancy over the false creeds; the True Word will be honored; the traditions of infidelity and polytheism will be weakened; Musalmans will be favored and honored; infidels and men of bad faith will be faced with destitution and disgrace; the orders of the unlawful fate and the opposed creeds will be erased; the laws of the shari'at will be enforced on the seventy-two communities; and the enemies of God and the Prophet will be condemned, banished, repudiated, and terrorized.[٩]

Ibn Hudayl

Ibn Hudayl was a fourteenth century Granadan who authored an important treatise on Islamic Jihad.

It is permissible to set fire to the lands of the enemy, his stores of grain, his beasts of burden - if it is not possible for the Muslims to take possession of them - as well as to cut down his trees, to raze his cities, in a word, to do everything that might ruin and discourage him, provided that the imam (i.e. the religious "guide" of the community of believers) deems these measures appropriate, suited to hastening the Islamization of that enemy or to weakening him. Indeed, all this contributes to a military triumph over him or to forcing him to capitulate.[١٠]

Ahmad Sirhindi

Ahmad Sirhindi (1564–1624) was an Islamic scholar and prominent Sufi. He is regarded as having rejuvenated Islam, due to which he is commonly called "Mujadid Alf Thani", meaning "reviver of the second millennium".

Shariat can be fostered through the sword.

Kufr and Islam are opposed to each other. The progress of one is possible only at the expense of the other and co-existences between these two contradictory faiths in unthinkable.

The honor of Islam lies in insulting kufr and kafirs. One who respects kafirs, dishonors the Muslims. To respect them does not merely mean honouring them and assigning them a seat of honor in any assembly, but it also implies keeping company with them or showing considerations to them. They should be kept at an arm's length like dogs. ... If some worldly business cannot be performed without them, in that case only a minimum of contact should be established with them but without taking them into confidence. The highest Islamic sentiment asserts that it is better to forego that worldly business and that no relationship should be established with the kafirs.

The real purpose in levying jizya on them is to humiliate them to such an extent that, on account of fear of jizya, they may not be able to dress well and to live in grandeur. They should constantly remain terrified and trembling. It is intended to hold them under contempt and to uphold the honor and might of Islam.

. . .

Whenever a Jew is killed, it is for the benefit of Islam.[١١]

`Abd Allah ibn `Abbas

قالب:Wp was a paternal cousin of the Prophet Muhammad and a 7th-century expert on the Qur'an and Sunnah.

{ قَاتِلُواْ ٱلَّذِينَ لاَ يُؤْمِنُونَ بِٱللَّهِ وَلاَ بِٱلْيَوْمِ ٱلآخِرِ وَلاَ يُحَرِّمُونَ مَا حَرَّمَ ٱللَّهُ وَرَسُولُهُ وَلاَ يَدِينُونَ دِينَ ٱلْحَقِّ مِنَ ٱلَّذِينَ أُوتُواْ ٱلْكِتَابَ حَتَّىٰ يُعْطُواْ ٱلْجِزْيَةَ عَن يَدٍ وَهُمْ صَاغِرُونَ }

(Fight against such of those who have been given the Scripture) the Jews and Christians (as believe not in Allah nor the Last Day) nor in the bliss of Paradise, (and forbid not) in the Torah (that which Allah hath forbidden by His messenger, and follow not the religion of truth) do not submit themselves to Allah through confession of Allah's divine Oneness, (until they pay the tribute readily) standing: from hand to hand, (being brought low) abased.[١٢]

Shi'ite

Al-Hilli

Al-Hilli (1250-1325) was a Shi'ite theologian and mujtahid. He is considered the greatest Muslim jurist and scholar of his time.

INFIDELS ON WHOM A TRIBUTE MAY BE IMPOSED

167. Some infidels are permitted to retain the privilege of practicing their religion, in return for a tribute; they are: the Jews, the Christians, and those whose revealed scripture is of doubtful authenticity, that is, the guebres. Any infidel other than those who profess one of the three above-mentioned religions must be compelled to embrace Islam.

168. Every infidel belonging to one of the three categories mentioned in the preceding article, whatever his nationality, Arab or foreigner is permitted to practice his religion, provided that he abides by the conditions that are prescribed.

...

171. The following are exempt from the tribute: infidel minors, madmen, women, and old men who have reached an advanced age. The latter point is disputed, but it is based on tradition; the same goes for infidel slaves.

172. Except for the persons mentioned in the preceding article, every infidel belonging to one of the three categories defined in article 167 is subject to the tribute, including monks and sick people.

173. The infidel who is poor is obliged to pay the tribute, too; but one should wait until he has acquired the means with which to pay.

...

181. An infidel minor, upon attaining maturity, must be compelled to embrace Islam or else to be subjected to the tribute; if he refuses, he is to be reckoned as an enemy and treated as such.

...

TRUCE WITH THE INFIDELS

215. This term is understood to mean a treaty concluded with the enemy, having as its purpose a temporary suspension of hostilities during a set period of time.

216. The imam is authorized to negotiate the suspension of hostilities with a view to the general interest, for example, in the case where the number of Muslim soldiers is too weak to be able to continue the war advantageously; when it is necessary to wait for reinforcements, or when there is the hope that, thanks to a suspension of hostilities, the infidel will convert voluntarily to Islam.

217. Except for the cases mentioned in the preceding article, and whn the Muslim army is strong enough in number to pursue the war, it is not permitted to declare a truce.

218. A truce can be declared for a period of four months, but only once in any given year. Some jurists, citing the eighteenth verse of the ninth chapter of the Qur'an are of the opinion that the duration of the truce cannot exceed four months; others, inspired by the sixty0eighth verse of the eighth chapter are of the opinion that the duration of the truce can be extended beyond that term; but it is best, in this regard, to act according to the circumstances.

219. The armistice can be concluded only for a set period of time, unless the imam has reserved for himself, by the treaty, the right to revoke it whenever he wants.

220. When the treaty suspending the hostilities contains a few clauses contrary to the precepts of Islam, for instance the public performance of certain acts forbidden to Muslims, or the return of women captives or refugees, one is not obliged to observe them.

221. The infidel woman who is a captive or a refugee among the Muslims must not be returned, if she has embraced Islam, or if she professed it already; but her dowry must be refunded to her husband, if it is made of things that Muslims are allowed to use; if not, the husband loses his claim to restitution in knod or in money.

222. The infidel woman captive or refugee who has embraced Islam must not be returned, even if she apostatizes, since her conversion brought her into the bosom of Islam.[١٣]

Al-`Amili

Baha' ad-Din al-`Amili (1547-1621) was a Shi'ite scholar who wrote over 88 books on different topics. He is considered one of the main co-founders of Isfahan School of Islamic Philosophy.

PART SIX: HOLY WAR

Islamic Holy war against followers of other religions, such as Jews, is required unless they convert to Islam or pay the poll tax. There are twelve conditions required in paying the poll tax. First condition: According to some Mojtahids those possessing Holy Scriptures, such as Christians, Jews, and Zoroastrians, living in Muslim territories are obliged to pay the poll tax, (in lieu of conversion to Islam). ... If a Jew or any of those possessing Holy Scriptures converted to Islam, they were not obliged to pay the poll tax.[١٤]

Al-Majlisi

Muhammad Taqi al-Majlisi (1616–1698), not to be confused with his famous father Mohammad Baqer Majlesi, was one of the most influential Shi'ite clerics of the Persian Safavid dynasty.

In the name of Allah, the Beneficent, the Merciful, praise be to God who strengthens Islam and the Muslims, who degrades Unbelief. [It is He who] brings to the clear religion and bestows prayer upon him whom He sent as a mercy to all created beings, Mohammad and the most pure people of his household.

Know that God, the Exalted, established the jizya upon the People of the Book, since they are closer to [true] guidance than the rest of the infidels, because they have heard about the manners and practices of the prophets, peace be upon them, and because they have seen the descriptions of His Excellency [Mohammad] in their books. Wherever they remain for some time among Muslims and hear Quranic verses and the ahadith of the Prophet and of those of his House [the Imams], peace be upon them, and witness the true laws and perfect worship of the people of Islam, if they do not act fanatically, they will quickly arrive at the knowledge of the true claims of Islam. So if they observe the conditions of the jizya and live in baseness and abjectness among Muslims, bias and obstinacy will not prevent them from accepting the true religion, and they will soon accept Quran [9:29]: "Fight against such as those who have been given the Scripture and believe not in Allah nor the Last Day, and forbid not that which Allah hath forbidden by His Messenger, and follow not the religion of truth, until they pay the tribute readily, being brought low." That is, fight against those who do not believe in God and in the Day of Resurrection, who do not prohibit the things that have been prohibited by God and His Prophet, such as wine and pork, and do not believe in the religion of truth, from among those who had been given the Book, - until they pay the jizya, with their own hands, while they are in a low and abased state.[١٥]

Modern Day Scholars

Majid Khadduri

Majid Khadduri (1909-2007) is a late Islamic Scholar who was born in Iraq. Internationally, he was recognized as a leading authority on a wide variety of Islamic subjects, modern history and the politics of the Middle East. He was also the author of more than 35 books in English and Arabic and hundreds of articles.

INTRODUCTION

Had they Lord pleased, He would have made mankind one nation; but those only to whom they Lord hath granted his mercy will cease to differ... -Qur'an 11.120

The state which is regarded as the instrument for universalizing a certain religion must perforce be an ever expanding state. The Islamic state, whose principal function was to put God's law into practice, sought to establish Islam as the dominant reigning ideology over the entire world. It refused to recognize the coexistence of non-Muslim communities, except perhaps as subordinate entities, because by its very nature a universal state tolerates the existence of no other state than itself. Althrough it was not a consciously formulated policy, Muhammad's early successors, after Islam became supreme in Arabia, were determined to embark on a ceaseless war of conquest in the name of Islam. The jihad was therefore employed as an instrument for both the universalization of religion and the establishment of an imperial world state.
. . .
The world accordingly was sharply divided in Muslim law into the dar al-Islam and the dar al-Harb. These terms may be rendered in less poetic words as the "world or Islam" and the "world of War." The first corresponded to the territory under Muslim rule. Its inhabitants were Muslims, by birth or conversion, and the communities of the tolerated religions who preferred to hold fast to their own cult, at the price of paying the jizya (poll tax). The Muslims enjoyed full rights of citizenship; the subjects of the tolerated religions enjoyed only partial rights, and submitted to Muslim rule in accordance with special charters regulating their relations with the Muslims. The dar al-harb consisted of all the states and communities outside of the world of Islam. Its inhabitants were often called infidels, or, better, unbelievers.

On the assumption that the ultimate aim of Islam was worldwide, the dar al-Islam was always, in theory, at war with the dar al-harb. The Muslims were requited to preach Islam by persuasion, and the caliph or his commanders in the field to offer Islam as an alternative to paying the poll tax or fighting; but the Islamic state was under legal obligation to enforce Islamic law and to recognize no authority other than its own, superseding other authorities even when non-Muslim communities had willingly accepted the faith of Islam without fighting. Failure by non-Muslims to accept Islam or pay the poll tax made it incumbent on the Muslim State to declare jihad upon the recalcitrant individuals and communities. Thus the jihad, reflecting the normal war relations existing between Muslims and non-Muslims, was the state's instrument for transforming the dar al-harb into the dar al-Islam. It was the product of a war-like people who had embarked on a large-scale movement of expansion. Islam could not abolish the warlike character of the Arabs who were constantly at war with each other; it indeed reaffirmed the war basis of intergroup relationship by institutionalizing war as part of the Muslim legal system and made use of it by transforming war into a holy war designed to be ceaselessly declared against those who failed to become Muslims. The short intervals which are not war-and these in theory should not exceed ten years-are periods of peace. But the jihad was not the only legal means of dealing with non-Muslims since peaceful methods (negotiations, arbitration, and treaty making) were applied in regulating the relations of the believers with unbelievers when actual fighting ceased.
. . .
THE DOCTRINE OF JIHAD

"Every nation has its monasticism, and the monasticism of this [Muslim] nation is the jihad." -a hadith.

The Meaning of Jihad

The term jihad is derived from the the verb jahada which means "exerted"; its juridical-theological meaning is exertion of one's power in Allah's path, that is, the spread of belief in Allah and in making His word supreme over this world. The individual's recompense would be the achievement of salvation, since the jihad is Allah's direct way to paradise. This definition is based on a Qur'anic injunction which runs as follows:

O ye who believe! Shall I guide you to a gainful trade which will save you from painful punishment? Believe in Allah and His Apostle and carry on warfare in the path of Allah with your possessions and your persons. That is better for you. If ye have knowledge, He will forgive your sins , and will place you in the Gardens beneath which the streams flow, and in fine houses in the Gardens of Eden: that is the great gain.

The jihad, in the bread sense of exertion, does not necessarily mean war or fighting, since exertion in Allah's path may be achieved by peaceful as well as violent means. The jihad my be regarded as a form of religious propaganda that can be carried on by persuasion or by the sword. In the early Makkan revelations, the emphasis was in the main on persuasion. Muhammad, in the discharge of his prophetic functions, seemed to have been satisfied by warning his people against idolatry and inviting them to worship Allah. This is evidenced by such a verse as the following: "He who exerts himself, exerts only for his own soul," which expresses the jihad in terms of the salvation for the soul rather than a struggle for proselytization. In the Madinan revelations, the jihad is often expressed in terms of strife, and there is no doubt that in certain verses the conception of jihad is synonymous with the words war and fighting.

The jurists, however, have distinguished four different ways in which the believer may fulfill his jihad obligation: by his heart; his tongue; his hands; and by the sword. The first is concerned with combating the devil and in the attempt to escape his persuasion to evil. This type of jihad, so significant in the eyes of the Prophet Muhammad, was regarded as the greater jihad. The second and the third are mainly fulfilled in supporting the right and correcting the wrong. The fourth is precisely equivalent to the meaning of war, and is concerned with fighting the unbelievers and the enemies of the faith. The believers are under the obligation of sacrificing their "wealth and lives" (Q. 61.11) in the prosecution of war.
. . .

Thus the jihad may be regarded as Islam’s instrument for carrying out its ultimate objective by turning all people into believers, if not in the prophethood of Muhammad (as in the case of the dhimmis), at least in the belief of God. The Prophet Muhammad is reported to have declared ‘some of my people will continue to fight victoriously for the sake of the truth until the last one of them will combat the anti-Christ’. Until that moment is reached the jihad, in one form or another will remain as a permanent obligation upon the entire Muslim community. It follows that the existence of a dar al-harb is ultimately outlawed under the Islamic jural order; that the dar al-Islam permanently under jihad obligation until the dar al-harb is reduced to non-existence; and that any community accepting certain disabilities- must submit to Islamic rule and reside in the dar al-Islam or be bound as clients to the Muslim community. The universality of Islam, in its all embracing creed, is imposed on the believers as a continuous process of warfare, psychological and political if not strictly military.[١٦]

Sayyid Qutb

Sayyid Qutb (1906 -1996) was an Egyptian author, educator, Islamist, poet, and the leading intellectual of the Egyptian Muslim Brotherhood (one of the world's largest Islamic organizations) in the 1950s and '60s.

A Fight until Submission

Fight against those who-despite having been given Scripture - do not truly believe in God and the Last Day, and do not treat as forbidden that which God and His Messenger have forbidden, and do not follow the religion of truth, till they pay the submission tax with a willing hand, after they have been humbled. (Verse 29)

This verse and the ones that follow were meant to prepare the Muslims for their expedition to Tabuk and the confrontation with the Byzantines and their puppet regime of Christian Arabs, known as the Ghassanld. This suggests that the descriptions we have here were true of the people on the other side of the confrontation. They simply show the reality of those people. These descriptions are not mentioned here as conditions for fighting the people of earlier revelations, but as qualities inherent in their distorted beliefs and the actual reality of those people. Hence they provide the justification for fighting them. The ruling also applies to all those who share the same beliefs and characteristics.

This verse specifies three such characteristics. (1) They do not believe in God and the Last Day; (2) they do not treat as forbidden what God has forbidden what God has forbidden and (3) they do not believe in the religion of truth.

Firstly, the Jews claim that Ezra is the son of God, and the Christians assert that Christ is His son. These claims echo similar ones made by the pagans of former times. Hence, they are to be treated on the same basis as people who do not believe in God and the Last Day. Secondly, they treat their rabbis and their monks, as well as Jesus Christ, as their Lords, in place of God. This is in total conflict with the principles of the faith of truth which is based on total submission to God alone, who has no partners. As they make such claims they demonstrate that they are idolaters who do not follow the true faith. Thirdly, they try to put out the light of God's guidance with their mouths. In other words, they are at war with the divine faith. No one is ever at war with the divine faith if he truly believes in God. Fourthly, many of their monks and rabbis devour peoples property without any justification. They do so knowing that their claims to such property are false. Hence they do not treat as forbidden what God and His Messenger have made forbidden, whether we take this statement as referring to the Messenger sent to them or to the Prophet Muhammad.

All these characteristics were true of the Christians in Syria and the Byzantines, as well as other Christians ever since Church Synods distorted the faith preached by Jesus Christ and claimed that he was the son of God and invented the concept of the Trinity, the conflict between the different sects and churches over the concept of Trinity notwithstanding. What we have here then is a general order stating a universal rule that applies to all those among the people of earlier revelations who share the same characteristics as the Christians of Syria and Byzantium. Aggression has been committed in the first place, against God's Lordship of the universe and against human beings who are forced to submit to deities other than God. As Islam tries to defend God's Lordship and human dignity, ignorance will try to stop it by aggression and war. This is the reality we have to realize. This Qur'anic verse commands the Muslims to fight against those among the people of earlier revelations who "do not believe in God and the Last Day." A person who claims that Ezra or Jesus is the son of God cannot be described as a believer in God. The same applies to a person who says that the Christ is the Lord, or that God is one of a Trinity, or that He manifested Himself in Jesus. It further applies to all concepts formulated by the Synods, diverse as these concepts are.Nor can we describe as believers in God and the Last-Day-those who say that they will suffer God's punishment only for a few days no matter what sins they may commit because God loves them as His sons and daughters, or because they are God's chosen people. The same applies to those who claim that all sins are forgiven through a holy communion with Jesus Christ, which is the only way to achieve forgiveness. Neither of these two groups can be described as believers in God or in the Last Day.

This verse also describes the people of earlier revelations as ones who do not treat as forbidden what God and His Messenger have made forbidden. Whether the term "His Messenger" refers to the Messenger whom God sent to them in particular or to the Prophet Muhammad, the import is the same. The following verses explain this by saying that they devour other people's property by false claims, an action which has been forbidden in all divine messages and by all God's messengers. Some of the clearest examples of this are usurious transactions, the sale of bonds of forgiveness by the Church, opposition to the divine faith with brutal force as well as trying to turn believers away from their faith. Another clear example is forcing people to submit to beings other than God, and forcing them to implement laws other than those revealed by God. All these examples are covered by the description: "who do not treat as forbidden what God and His Messenger have forbidden." All this applies today to the people of earlier revelations as was applicable to them when this verse was revealed.

The Qur'anic verse also describes them as not following "the religion of truth." This is clear from what we have already said. It is not part of the religion of truth to believe in the Lordship of anyone other than God, or to apply a law different from God's law, or to accept legislation enacted by any authority other than God, or to submit to anyone other than Him. All these qualities are today true of the people of earlier revelations, as it was true of them then. The condition simply that they should pay the tribute, or the submission tax, with a willing hand and that they be utterly subdued. What is the purpose of this condition, and why is it the end at which all fighting must stop? The answer is found in the fact that with such characteristics, the people of earlier revelations place themselves at war with the divine faith, both in belief and in practical terms. They are also at war with Islamic society because of the inherent conflict between the codes of living derived from the divine faith on the one hand and ignorance, or jahiliyyah, on the other. As described in these verses, the people of earlier revelations belong to jahiliyyah in both beliefs and practices. History also proves the nature of conflict, and the impossibility of co-existence between the two codes. The people of earlier revelations were determined in their opposition to the Islamic faith in the period preceding the revelation of this verse, and in the period following it, up to the present day.

As the only religion of truth that exists on earth today, Islam takes appropriate action to remove all physical and material obstacles that try to impede its efforts to liberate mankind from submission to anyone other than God. That submission is translated in following the religion of truth, provided that every human being is given free choice. There must be no pressure either from the religion itself or from those forces putting up the physical obstacles. The practical way to ensure the removal of those physical obstacles while not forcing anyone to adopt Islam is to smash the power of those authorities based on false beliefs until they declare their submission and demonstrate this by paying the submission tax. When this happens, the process of liberating mankind is completed by giving every individual the freedom of choice based on conviction. Anyone who is not convinced may continue to follow his faith. However, he has to pay the submission tax to fulfill a number of objectives...by paying this tax, known as jizyah, he declares that he will not stand in physical opposition to the efforts advocating the true Divine faith. [١٧]

Ruhollah Khomeini

Ayatollah Ruhollah Khomeini (1900-1989) was a Shi'ite Marja and leader of the 1979 Islamic Revolution.

Islam's jihad is a struggle against idolatry, sexual deviations, plunder, repression, and cruelty. The war waged by [non-Muslim] conquerors, however, aims at promoting lust and animal pleasures. They care not if whole countries are wiped out and many families left homeless. But those who study jihad will understand why Islam wants to conquer the whole world. All the countries conquered by Islam or to be conquered in the future will be marked for everlasting salvation. For they shall live under [God's law]. ....

Those who know nothing of Islam pretend that Islam counsels against was. Those [who say this] are witless. Islam says: Kill all the unbelievers just as they would kill you all! Does this mean that Muslims should sit back until are devoured by [the unbelievers]? Islam says: Kill them [the non-Muslims], put them to the sword and scatter [their armies]. Does this mean sitting back until [non-Muslims] overcome us? Islam says: Kill in the service of Allah those who may want to kill you! Does this mean that we should surrender [to the enemy]? Islam says: Whatever good there is exists thanks to the sword and in the shadow of the sword! People cannot be made obedient except with the sword! The sword is the key to paradise, which can be opened only for holy warriors!

There are hundreds of other [Koranic] psalms and hadiths urging Muslims to value war and to fight. Does all that mean that Islam is a religion that prevents men from waging war? I spit upon those foolish souls who make such a claim.[١٨]
Islam grew with blood. The great religions of the preceding prophets and the momentous religion of Islam, while clutching divine books for the guidance of the people in one hand, carried arms in the other. Abraham ... in one hand carried the books of the prophets; in the other, an ax to crush the infidels. Moses, the interlocutor of God ... in one hand carried the Pentateuch and in the other a staff, which reduced the pharoahs to the dust of ignominy, a staff that was like a dragon swallowing up the traitors.

The great prophet of Islam in one hand carried the Koran and in the other a sword; the sword for crushing the traitors and the Koran for guidance. For those who could be guided, the Koran was their means of guidance, while as for those who could be guided and were plotters, the sword descended on their heads. ... Islam is a religion of blood for the infidels but a religion of guidance for other people.

We have sacrificed much blood and many martyrs. Islam has sacrificed blood and martyrs.

We do not fear giving martyrs. ... Whatever we give for Islam is not enough and is too little. Our lives are not worthy. Let those who wish us ill not imagine that our youths are afraid of death or of martyrdom. Martyrdom is a legacy which we have received from our prophets. Those should fear death who consider the aftermath of death to be obliteration. We, who consider the aftermath of death a life more sublime than this one, what fear have we? The traitors should be afraid. The servants of God have no fear. Our army, our gendarmerie, our police, our guards have no fear. Our guards who were [killed] ... have achieved eternal life. ...

These people who want freedom, who want our youths to be free, write effusively about the freedom of our youth. What freedom do they want? ... They want the gambling casinos to remain freely open, they want heroin addicts to be free, opium addicts to be free. They want the seas to be free everywhere for the youth [i.e. mixed bathing].[١٨]


Mehrab (niche in a mosque) means a place of war, a place of fighting. Out of the mosques, wars should proceed. Just as all the wars of Islam proceeded out of the mosques. The prophet had a sword to kill people. Our Holy Imams were quite militant. All of them were warriors. They used to wield swords. They used to kill people. We need a Caliph who would chop hands, cut throats, stone people. In the way that the messenger of Allah used to chop hands, cut throats, and stone people.
Ayatollah Khomeini. Speech delivered on the commemoration of the Birth of Muhammad, 1981.

Ayatollah Sadegh Khalkhali

Sadegh Khalkhali was a hardline Shia cleric of Iran and the Head of its Islamic Revolutionary Court.

Those who are against killing have no place in Islam. Our Prophet killed with his own blessed hands. Our Imam Ali killed more than seven hundred on a single day. If the survival of the faith requires the shedding of blood, we are there to perform our duty
Holy Terro, Amir Taheri, Sphere Books Limited, London 1987, p. 36; Scott, Peterson (2002), Me Against My Brother: At War in Somalia, Sudan and Rwanda, Routledge (London).

Bassam Tibi

Bassam Tibi (b. 1944) is a Muslim German political scientist of Syrian origin who has taught at Göttingen, Harvard, and Cornell University.

THE GROUNDS FOR WAR

The Western distinction between just and unjust wars linked to specific grounds for war is unknown in Islam. Any war against unbelievers, whatever its immediate ground, is morally justified. Only in this sense can one distinguish just and unjust wars in Islamic tradition. When Muslims wage war for the dissemination of Islam, it is a just war (futuhat, literally "opening," in the sense of opening the world, through the use of force, to the call to Islam); when non-Muslims attack Muslims, it is an unjust war ('idwan).

The usual Western interpretation of jihad as a "just war" in the Western sense is, therefore, a misreading of this Islamic concept. I disagree, for example, with Khadduri's interpretation of jihad as bellum justum. As Khadduri himself observes:

The universality of Islam provided a unifying element for all believers, within the world of Islam, and its defensive-offensive character produced a state of warfare permanently declared against the outside world, the world of war. Thus jihad may be regarded as Islam's instument for carrying out its ultimate objective by turning all people into believers.

According to the Western just war concept, just wars are limited to a single issue; they are not universal and permanent wars grounded on a religious worldview.

The classical religious doctrine of Islam understands war in two ways. The first is literal war, fighting or battle (qital), which in Islam is understood to be a last resort in following the Qur'anic precept to guarantee the spread of Islam, usually when non-Muslims hinder the effort to do so. The other understanding is metaphorical: war as a permanent condition between Muslims and nonbelievers. The Qur'an makes a distinction between fighting (qital) and aggression ( 'idwan) and asks Muslims not to be aggressors: "Fight for the sake of Allah against those who fight against you but do not be violent because Allah does not love aggressors" (al-Baqara 2.190). The same Qur'anic passage continues: "Kill them wherever you find them. Drive them out of places from which they drove you. ... Fight against them until idolatry is no more and Allah's religion reigns supreme" (al-Baqara 2.190-92). The Qur'anic term for fighting is here qital, not jihad. The Qur'an prescribes fighting for the spread of Islam: "Fighting is obligatory for you, much as you dislike it" (al-Baqara 2.216). The qital of Muslims against unbelievers is a religious obligation: "Fight for the cause of Allah ... how could you not fight for the cause of Allah? ... True believers fight for the cause of Allah,. but the infidels fight for idols" (al-'Nisa 4.74-76).

As noted above, Muslims tend to quote Qur'an selectively to support their own ethical views. This practice has caused a loss of specificity in the meaning of jihad, as Saddam Hussein's use of the term during the Gulf War illustrates. The current dissension about the concept of jihad dates from the rise of political Islam and the eruption of sectarian religious strife. Present-day Islamic fundamentalist groups - groups whose programs are based on the revival of Islamic values - often invoke the idea of jihad to legitimize their political agendas. The reason for this misuse of the concept is simple: most fundamentalists are lay people who lack intimate knowledge of Islamic sources and who politicize Islam to justify their activities. Before the Gulf War, for example, this occurred in Egypt, during the Lebanon War, and in the civil war in Sudan. Through such overuse and misuse, the concept of jihad has become confused with the related Islamic concept of "armed fighting" (qital). Therefore, there is a great need for a historical analysis of the place of scripture in Islamic tradition. Although Islamic ethics of peace and war indeed mostly scriptural, scriptural references can be adequately interpreted only in a historical context.

As we have seen, Islam understands itself as a mission of peace for all humanity, although this call (da'wa) can sometimes be pursued by war. In this sense, the da'wa is an invitation to jihad, which means fundamentally "to exert one's self" and can involve either military or nonmilitary effort. Jihad can become a war (qital) against those who oppose Islam, either by failing to submit to it peacefully or by creating obstacles to its spread. Although Islam glorifies neither war nor violence, those Muslims who fight and die for the da'wa are considered blessed by Allah.[١٩]

Ramadan Buti

Dr. M. Sa’id Ramadan Al-Buti (b. 1929) is the Head of the Beliefs and Religions Department in The Faculty of the Islamic Law, Damascus University, and a member of the High Council of Oxford Academy in England.

The theory that our religion is a peaceful and loving religion is a wrong theory[٢٠][٢١]
The Holy war as it is known in Islam is basically an offensive war, and it is the duty of all Muslims of every age, when the needed military power is available, because our prophet Muhammad said that he is ordered by Allah to fight all people until they say ‘No God but Allah,’ and he is his messenger[٢٢]
It is meaningless to talk about the holy war as only defensive, otherwise, what did the prophet mean when he said, "from now on even if they don’t invade you, you must invade them."[٢٣]

Abdullah Yusuf Azzam

Abdullah Yusuf Azzam (1941 – 1989) was a highly influential Palestinian Sunni Islamic scholar and theologian.

Establishing a solid foundation as a base for Islam

Establishment of the Muslim community on an area of land is a necessity, as vital as water and air. This homeland will not come about without an organised Islamic movement which perseveres consciously and realistically upon Jihad, and which regards fighting as a decisive factor and as a protective wrapping. The Islamic movement will not be able to establish the Islamic community except through a common, people's Jihad which has the Islamic movement as its beating heart and deliberating mind.

It will be like the small spark which ignites a large keg of explosives, for the Islamic movement brings about an eruption of the hidden capabilities of the Ummah, and a gushing forth of the springs of Good stored up in its depth. The Companions of the Prophet were exceedingly few in number compared to the troops who toppled the throne of the Persian Kisra and overthrew the Caesar of Rome.

Nay, the tribes which reneged from Islam in the days of Abu Bakr al-Siddiq were dispatched by `Umar Ibn al-Khattab, after they had announced their repentance, to fight against the Persians. Talhah Ibn Khuwaylid al-Asadi, who had laid claim to prophethood before, became one of the most outstanding and revered heroes. Sa`d chose him for the important task of reconnoitring for information about the Persians, in which he showed outstanding courage.

There are the handful of officers, some of whom may think that it is possible for them to carry out a collective Muslim effort - this is a kind of fantasy or delusion reminiscent of the past. It will be no more than a repetition of the tragedy of Abdel Nasser with the Islamic Movement once again.

The popular Jihad movement with its long path of effort, great sacrifice and serious losses, purifies souls so that they tower above the lower material world. Important matters rise above petty disputes about money, short-term desires and inferior provisions. Malice disappears and souls are sharpened; and the caravan moves on up from the foot of the mountain to the lofty summit, far away from the stench of clay and the struggles of the low ground. Along the path of Jihad, the leadership is categorized. Abilities become manifest from the offerings and sacrifices, and men come forth with bravery and service.

Do not think glory to be a wine-skin and songstress,

For glory can come only through war and severe fighting.

When important matters are the only concern, souls are uplifted above minor issues, and important things occupy people's hearts and hopes.

When you embark on an honorable venture,

Be not content with aiming below the stars.

For the taste of death in a paltry matter

Is like the taste of death in a significant matter.

The cowards will see cowardice as reason,

And that is the treachery of the depraved disposition.

The nature of societies is precisely that of water. In stagnant water, water moss and decayed matter float on the surface, whereas flowing water will not carry scum on its surface. Similarly, the leadership of a stagnant society cannot fulfil its responsibility because leadership emerges only through movement, sacrifice, service and offering. Abu Bakr, `Umar, `Uthman and `Ali emerged as outstanding individuals through great feats and excessive sacrifices.

Thus Abu Bakr was not in need of election propaganda when the Ummah reached a consensus to elect him. No sooner did the soul of the Messenger of Allah (may Allah bless him and grant him peace) ascend to meet his Lord than were all eyes turned to the open position; and they found none better than Abu Bakr (may Allah be pleased with him).

The Ummah, which performs Jihad, pays a high price, and so it harvests ripe fruits. It is not easy to lose something that was won through sweat and blood. Those who sit at the helm of leadership of people by the power of the first announcement of a military revolution accomplished behind the scenes in one of the offices of mediation can easily lose everything.

Whoever seized a land without fighting,

It is easy for him to give it up.

The Ummah of Jihad, which is led by extraordinary people who emerged through the long Jihad movement, will not easily lose command, nor serve as easy prey for collapse. It is also not easy for its enemies to make it have suspicions about its heroes' excursions. The Jihad movement familiarizes the Ummah with all its individuals, informing them that they have contributed to the price paid, and have participated in the sacrifice for the establishment of the Islamic community. Thus they will be trustworthy custodians of this newborn community which has relieved the whole Ummah from the agony of its labor-pains. Without a doubt, the Islamic community will be born, but birth cannot be accomplished without labor, and with labor there must be pain.[٢٤]

Sayyid Abul Ala Maududi

Syed Abul A'ala Maududi (1903-1979) was a Sunni Pakistani scholar, theologian, writer, and the founder of Jama'at-i Islami.

In reality Islam is a revolutionary ideology and programme which seeks to alter the social order of the whole world and rebuild it in conformity with its own tenets and ideals. 'Muslim' is the title of that International Revolutionary Party organized by Islam to carry into effect its revolutionary programme. And 'Jihad' refers to that revolutionary struggle and utmost exertion which the Islamic Party brings into play to acheive this objective.
. . .

Islam wishes to destroy all States and Governments anywhere on the face of the earth which are opposed to the ideology and programme of Islam regardless of the country or the Nation which rules it. The purpose of Islam is to set up a State on the basis of its own ideology and programme, regardless of which Nation assumes the role of the standard bearer of Islam or the rule of which nation is undermined in the process of the establishment of an ideological Islamic State.
. . .
No one has the right to become a self-appointed ruler of men and issue orders and prohibitions on his own volition and authority. To acknowledge the personal authority of a human being as the source of commands and prohibitions is tantamount to admitting him as the sharer in the Powers and Autority of God. And this is the root of all evils in the universe.
. . .
Islam is not merely a religious creed or compund name for a few forms of worship, but a comprehensive system which envisages to annihilate all tyrannical and evil systems in the world and enforces its own programme of reform which it deems best for the well-being of mankind.
. . .
It must be evident to you from this discussion that the objective of Islamic 'Jihad' is to eliminate the rule of an un-Islamic system and establish in its stead an Islamic system of State rule. Islam does not intend to confine this revolution to a single State or a few countries; the aim of Islam is to bring about a universal revolution.
. . .

Islamic 'Jihad' does not seek to interfere with the faith, ideology, rituals of worship or social customs of the people. It allows them perfect freedom of religious belief and permits them to act according to their creed. However, Islamic 'Jihad' does not recognize their right to administer State affairs according to a system which, in the view of Islam, is evil. Furthermore, Islamic 'Jihad' also refuses to admit their right to continue with such practices under an Islamic government which fatally affect the publich interest from the viewpoint of Islam.[٢٥]

Muhammed Salih Al-Munajjid

Sheikh Muhammed Salih Al-Munajjid (b. 1962), is a well-known Saudi Islamic scholar, lecturer, and author. The following fatwa is taken from his Islam Q&A site.

Praise be to Allaah.

Allaah has enjoined jihad for His sake upon the Muslims, for the great benefits that result from that and because of the harm caused by abandoning jihad, some of which are mentioned in Question no. 34830.

Some of the reasons why jihad for the sake of Allaah is prescribed in Islam are as follows:


1 – The main goal of jihad is to make the people worship Allaah alone and to bring them forth from servitude to people to servitude to the Lord of people.


Allaah says (interpretation of the meaning):

[Quotes قالب:Quran, and قالب:Quran]

Ibn Jareer said:

So fight them until there is no more shirk, and none is worshipped except Allaah alone with no partner or associate, and trials and calamities, which are disbelief and polytheism, are lifted from the slaves of Allaah on earth, and religion is all for Allaah alone, and so that obedience and worship will be devoted to Him alone and none else.

Ibn Katheer said: Allaah commands us to fight the kuffaar so that there will be no fitnah, i.e., shirk, and the religion will all be for Allaah alone, i.e., the religion of Allaah will prevail over all other religions.

The Prophet (peace and blessings of Allaah be upon him) said: “"I have been commanded (by Allaah) to fight the people until they testify that there is no god but Allaah and that Muhammad is the Messenger of Allaah, and they establish regular prayer and pay zakaah, then if they do that, then they save their lives and property from me except for Islamic laws and then their reckoning will be with Allaah." Narrated by al-Bukhaari (24), Muslim (33).

And he (peace and blessings of Allaah be upon him) said: “I have been sent just before the Hour with the sword, so that Allaah will be worshipped alone with no partner or associate.”

Narrated by Ahmad, 4869; classed as saheeh by al-Albaani in Saheeh al-Jaami’, 2831.

This purpose of jihad was present in the minds of the Sahaabah (may Allaah be pleased with them) during their battles with the enemies of Allaah. Al-Bukhaari (2925) narrated that Jubayr ibn Hayyah said: ‘Umar sent people to all the regions to fight the mushrikeen… so ‘Umar recruited us and appointed al-Nu’maan ibn Muqarrin to lead us. When we were in the land of the enemy, the representative of Chosroes came out to us with forty thousand troops. An interpreter stood up and said: “Let one of you speak to me.” Al-Mugheerah said: “Ask whatever you want.” He asked, “Who are you?” He (al-Mugheerah) said: “We are some people from among the Arabs. We used to lead a harsh and miserable life, sucking on animal skins and date stones because of hunger, wearing clothes made of camel and goat hair, worshipping trees and rocks. While we were in this state, the Lord of the heavens and the earth, exalted be His name and glorified be His greatness, sent to us a Prophet from amongst ourselves, whose father and mother we know. Our Prophet, the Messenger of our Lord, (peace and blessings of Allaah be upon him), commanded us to fight you until you worship Allaah alone or pay the jizyah. Our Prophet (peace and blessings of Allaah be upon him) told us the message from our Lord, that whoever among us is killed will go to Paradise to enjoy delights such as no one has ever seen, and whoever among us is left will become your master.”

This is the truth that the Sahaabah and leaders of the Muslims proclaimed in their military campaigns.

Rab’i ibn ‘Aamir said, when Rustam the commander of the Persian armies asked him, “Why have you come?”: “Allaah has sent us to bring forth whomsoever He wills from the worship of man to the worship of Allaah.

When ‘Uqbah ibn Naafi’ reached Tangiers, he rode his horse into the water until the water was up to its chest, then he said: “O Allaah, bear witness that I have done my utmost, and were it not for this sea I would have travelled throughout the land fighting those who disbelieve in You, until none is worshipped except You.”


2 – Repelling the aggression of those who attack the Muslims.


The scholars are unanimously agreed that repelling the aggression of those who attack the Muslims is fard ‘ayn (an individual obligation) upon those who are able to do that.

Allaah says (interpretation of the meaning):

[Quotes قالب:Quran, and قالب:Quran]


3 – Removing fitnah (tribulation)


Fitnah is of different types:

(i) That which is caused by the kuffaar who persecute the Muslims or apply pressure to them to make them give up their religion. Allaah has commanded the Muslims to fight in jihad in order to save those who are weak and oppressed. Allaah says (interpretation of the meaning):

[Quotes قالب:Quran]

(ii) The fitnah of the kuffaar themselves and their preventing others from hearing and accepting the truth. That is because the kaafir systems corrupt the innate nature and reason of people, and make them get used to worshipping and submitting to things other than Allaah, getting addicted to alcohol, wallowing in the mire of sexual licence, and losing all characteristics of virtue. Whoever is like that can rarely tell truth from falsehood, good from evil, right from wrong. So jihad is prescribed in order to remove those obstacles that prevent people from hearing and accepting the truth and getting to know it.


4 – Protecting the Islamic state from the evil of the kuffaar.


Hence the Prophet (peace and blessings of Allaah be upon him) ordered that the leaders of the kuffaar be killed, those who incited the enemies against the Muslims, such as the Jews Ka’b ibn al-Ashraf and Ibn Abi’l-Haqeeq.

Another aspect of jihad is to protect the borders against the kuffaar. The Prophet (peace and blessings of Allaah be upon him) encouraged that as he said: “Guarding the border for one day for the sake of Allaah is better than this world and everything in it.” Al-Bukhaari, 2678.


5 – Frightening the kuffaar, humiliating them and putting them to shame.


Allaah says (interpretation of the meaning):

[Quotes قالب:Cite quran, and قالب:Quran]

Hence it is prescribed to fight in a manner that will strike terror into the heart of the enemy.

Shaykh al-Islam [Ibn Taymiyah – may Allaah have mercy on him] was asked whether it is permissible for a soldier to wear silk or gold or silver when fighting or when the envoys of the enemy come to the Muslims.

He replied:

Praise be to Allaah. With regard to wearing silk in order to frighten the enemy, there are two scholarly views, the more correct of which is that it is allowed. The soldiers of Syria wrote to ‘Umar ibn al-Khattaab saying: “When we met the enemy we saw that they had covered their weapons with silk and we found that this struck terror in our hearts.” ‘Umar wrote back to them saying: “You should cover your weapons as they do.” And wearing silk is a kind of showing off, and Allaah likes showing off at the time of fighting, as it is narrated in al-Sunan that the Prophet (peace and blessings of Allaah be upon him) said: “There is a kind of showing off that Allaah likes, and a kind of showing off that Allaah hates. The showing off that Allaah likes is when a man shows off at the time of war. The kind of showing off that Allaah hates is showing off for the purpose of pride and boasting.” On the day of Uhud, Abu Dujaanah al-Ansaari showed off among the ranks, and the Prophet (peace and blessings of Allaah be upon him) said: “This is a kind of walking that Allaah hates except in this situation.” Majmoo’ al-Fataawa, 28/17


6 – Exposing the hypocrites


Allaah says (Interpretation of the meaning):

[Quotes قالب:Quran]

At times of ease and plenty, the Muslims may be joined by those who seek to make worldly gains, and they do not want to make the word of Allaah prevail over the word of kufr. These people may conceal their real nature from many of the Muslims, and the most effective means of exposing them is jihad, because jihad means sacrificing oneself but these hypocrites are only indulging in hypocrisy in order to save themselves.

Exposing the hypocrites was one of the major purposes that Allaah wanted the believers to achieve on the day of Uhud.

Allaah says (interpretation of the meaning):

[Quotes قالب:Quran]

Ibn al-Qayyim said:

This means: Allaah will not leave you in the state in which you are, where the believers are indistinguishable from the hypocrites, until the believers are made distinct from the hypocrites, as they were distinguished by the test on the day of Uhud, and Allaah will not disclose to you the unseen matters by which the one group is distinguished from the other, for they are distinguished from one another in the knowledge of the unseen that He has, but He wants to distinguish them from one another in a clear and visible manner, so that His unseen knowledge will become known and visible.


7 – Purifying the believers of their sins and ridding them thereof


Allaah says (interpretation of the meaning):

[Quotes قالب:Cite quran]


8 – Acquiring booty


The Prophet (peace and blessings of Allaah be upon him) said: “I have been sent ahead of the Hour with the sword so that Allaah will be worshipped alone, and my provision has been placed in the shade of my spear, and humiliation has been decreed for those who go against my command, and whoever imitates a people is one of them.” Narrated by Ahmad, 4869; Saheeh al-Jaami’, 2831.

Al-Haafiz said:

This hadeeth indicates that war booty is permissible for this ummah, and that the provision of the Prophet (peace and blessings of Allaah be upon him) has been placed in war booty and not in other kinds of earnings. Hence some of the scholars said that it is the best kind of earnings.

Al-Qurtubi said:

Allaah sent provision to His Prophet (peace and blessings of Allaah be upon him) by means of his striving and He made it by means of the best kind of striving which is earning it by means of force and strength.

The Prophet (peace and blessings of Allaah be upon him) went out for the battle of Badr to meet the caravan of Abu Sufyaan.

Al-Qurtubi said: The fact that the Prophet (peace and blessings of Allaah be upon him) went out to meet the caravan indicates that it is permissible to take booty because it is a halaal source of income. This refutes Maalik’s view that this is makrooh, when he said that this was fighting for worldly gains.

Al-Shawkaani said: Ibn Abi Jamrah said: The scholars of hadeeth are of the view that if the primary motive is to make the word of Allaah supreme, it does not matter what else is also achieved.


9 – Taking martyrs.


Allaah says (interpretation of the meaning):

[Quotes قالب:Cite quran]

Martyrdom is one of the highest statuses before Allaah, and the martyrs are the closest of His slaves to Him. There is no status higher than that of siddeeq apart from martyrdom. Allaah loves to take martyrs from among His slaves, who shed their blood for His love and to earn His pleasure, preferring His pleasure and His love above themselves. There is no way to attain this status except by circumstances that may lead to it such as enemies coming against the Muslims.

This was said by Ibn al-Qayyim in Zaad al-Ma’aad.

This is the great wisdom and those who try to put the Muslims off jihad and make them fear it, and say that jihad is no more than death, and making women widows and children orphans, pale into insignificance.


10 – Ridding the world of corruption.


Allaah says (interpretation of the meaning):

[Quotes قالب:Quran, and قالب:Quran]

Muqaatil said:

Were it not that Allaah checked the mushriks by means of the Muslims, the mushriks would have overrun the earth and killed the Muslims and destroyed the mosques.

Shaykh al-Islam Ibn Taymiyah said in al-Jawaab al-Saheeh, 2/216:

So the kuffar are repelled by means of the Muslims and the worse of the two parties is repelled by the better, just as the Magians (Persians) were repelled by the Christian Byzantines, then the Christians were repelled by the believers of the ummah of Muhammad.

Al-Sa’di said: The world would be corrupted if the kuffaar and evildoers were to prevail.

These are some of the reasons why jihad is prescribed.

We ask Allaah to bring the Muslims back to their religion. May Allaah send blessings and peace upon our Prophet Muhammad.[٢٦]

See Also

قالب:Hub4

External Links

References

  1. Excerpted from Bidayat al-Mudjtahid, in Rudolph Peters, Jihad in Medieval and Modern Islam: The Chapters on Jihad from Averroes' Legal Handbook "Bidayat al-mudjtahid," trans. and annotated by Rudolph Peters (Leiden: Brill, 1977), pp. 9-25.
  2. Ibn Khaldun, The Muqudimmah: An Introduction to History, trans. Franz Rosenthal, vol. 1 (New York: Pantheon, 1958), pp. 60, 473, 480.
  3. Ibn Abi Zayd al-Qayrawani, La Risala (Empitre sur les elements du dogme et de al loi de l'Islam selon le rite malikite), tans. Leon Bercher, 5th ed. (Algiers, 1960), p. 165.
  4. Excerpted from Majid Khadduri, trans., al-Imam Muhammad ibn Idris al-Shaf'i's al-Risala fi us ul al-fiqh: Treatise on the Foundations of Islamic Jurisprudence (Cambridge: Islamic Texts Society, 1997), pp. 82-87.
  5. Excerpted form Kitab al-Wagiz fi fiqh madhab al-imam al-Safi'i (Beirut, 1979), pp. 186, 190-91, 199-200, 202-203. English translation by Dr. Michael Schub.
  6. Excerpted from Al-Mawardi's, The Laws of Islamic Governance [al-Ahkam as-Sultaniyyah], trans. Asadullah Yate (London: Ta-Ha, 1996), p.60, 77-78, 200-201.
  7. Ibn Kathir, Tafsir Ibn Kathir (Riyadh, 2000), vol. 4, pp. 404-406.
  8. Ahmad Ibn Lulu Ibn Al-Naqib, translated by Noah Ha Mim Keller - Reliance of the Traveller: The Classic Manual of Islamic Sacred Law Umdat Al-Salik - Published by Amana Corporation; Revised edition (July 1, 1997), ISBN-13: 978-0915957729
  9. Excerpted from a translation of Ziauddin Barani's Fatawa-i Jahandari, ca. 1358-1359 CE, in Mohammad Habib, The Political Theory of the Delhi Sultanate (Allahabad: Kitab Mahal, 1961), pp. 46-47.
  10. Ibn Hudayl (French translation by Louis Mercier), L'Ornement des Ames, Paris, 1939, p. 195. English translation by Michael J. Miller.
  11. Excerpted from Saiyid Athar Abbas Rizvi, Muslim Revivalist Movements in Northern India in the Sixteenth and Seventeenth Centuries (Agra, Lucknow: Agra University, Balkrishna Book Co., 1965), pp.247-50; and Yohanan Friedmann, Shaykh Ahmad Sirhindi: An Outline of His Thought and a Study of His Image in the Eyes of Posterity (Montreal, Quebec: McGill University, Institute of Islamic Studies, 1971), pp. 73-74.
  12. Excerpted from Mokrane Guezzou's translation of Tanwîr al-Miqbâs min Tafsîr Ibn ‘Abbâs attributed to `Abd Allah ibn `Abbas and compiled by Abu Tahir Muhammad ibn Yaqub al-Fayruz Aabadi (d. 817H)
  13. Excerpted from Shara'i'u 'l-Islam, in A. Querry, trans., Droit Musulman, Recued des lois concernant les Musulmans Schyites [Collection of Laws concerning the Shiite Muslims] (Paris, 1871), pp. 342-52. English translation by Michael J. Miller.
  14. Excerpted from Jami-i-Abbasi: yakdawrah-i fiqh-i, trans. Baha' al-Din Muhammad ibn Husayn al-Amili (Tehran: Muassasah-i Intisharat-i Farahani, 1980), pp. 153-154, 367, 417, 423, 428-32; English translation from the Farsi by Fatemeh Masjedi.
  15. Excerpted form "Risala-ya Sawa'iq al-Yahud [The Treatise Lightning Bolts against the Jews]." English translation by V.B. Moreen in Die Welt des Islams 32 (1992): 187-193.
  16. Khadduri, Majid, "Introduction" and "The Doctrine of Jihad," in War and Peace in the Law of Islam, Book 2:The Law of War: The Jihad (Baltimore: John Hopkins University Press, 1955), pp. 49-73.
  17. Sayyid Qutb, In the Shad of the Qur'an, vol. 4, pp. 404-405
  18. ١٨٫٠ ١٨٫١ Excerpted from "Islam Is Not a Religion of Pacifists" (1942), "Speech at Feyziyeh Theological School" (August 24, 1979). English translation in Barry Rubin and Judith Colp Rubin, Anti-American Terrorism and the Middle East (Oxford: Oxford University Press, 2002), pp. 29, 32-36.
  19. Bassam Tibi, "War and Peace in Islam," in the Ethics of War and Peace: Religious and Secular Perspectives, ed. Terry Nardin (Princeton, NJ: Princeton University Press, 1996), pp. 128-45.
  20. Dr. M. Sa’id Ramadan Al-Buti - "Jurisprudence of Muhammad’s Biography", Pg. 135, seventh Arabic edition, published by Azhar University of Egypt
  21. Dr. M. Sa’id Ramadan Al-Buti - "Jurisprudence of Muhammad’s Biography", Pg. 73, English edition, published by Azhar University of Egypt (1988)
  22. Dr. M. Sa’id Ramadan Al-Buti - "Jurisprudence of Muhammad’s Biography", Pg. 134, seventh Arabic edition, published by Azhar University of Egypt
  23. Dr. M. Sa’id Ramadan Al-Buti - "Jurisprudence of Muhammad’s Biography", Pg. 242, seventh Arabic edition, published by Azhar University of Egypt
  24. Sheikh Abdullah Yusuf Azzam - Join the Caravan - Azzam Publications, 2nd edition, 2001, ISBN 9780954084301
  25. Sayyid Abul Ala Maududi - [[[:قالب:Reference archive]] Jihad in Islam] - Islamic Publications (Pvt.) Ltd., pp. 8, 9, 14, 19, 24, 28
  26. The reason why jihaad is prescribed - Islam Q&A, Fatwa No. 34647