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Jihad in the Cause of God

By:
Qutb Sayyid
Document type:
Articles and Essays

Jihad in the Cause of God

Qutb Sayyid

Commentary

Egyptian literary critic, novelist, poet, Islamic activist, and the godfather of modern revolutionary Islamic ideology, he was both a respected intellectual and religious writer. His works included an influential multivolume commentary on the Quran, In the Shade of the Quran, and Milestones, which sets forth Qutb's revolutionary vision. It would be difficult to overestimate the role played by Qutb in the reassertion of militant jihad, from the assassins of Egypt's President Anwar Sadat to Osama Bin Laden and al-Qaeda.

This passage comes from Qutb’s best-known work (from 1964), considered to be the intellectual foundation for contemporary violence-prone Islamist groups. Qutb criticizes Muslims who dilute the true meaning of jihad (exerting oneself for the sake of God) by making it defensive in nature. In his view, such a position is taken by Muslims who want to make Islam conform to the preferences of Westerners. Jihad is a positive obligation to struggle in the way of God. To carry out this struggle successfully, preaching will not be enough; also required is “movement” (harakah), to establish God’s authority. He feels that Qurān 2:256 (“there is no compulsion in matters of religion”) means that Islam cannot be imposed by force, but that God’s authority must be established and that anyone who resists must be opposed. Qutb does not, however, clarify how the one may be reconciled with the other. In his words, “If we insist on calling Islamic Jihad a defensive movement, then we must change the meaning of the word defense and mean by it ‘the defense of man against all those elements which [sic] limit his freedom’.”

When writers with defeatist and apologetic mentalities write about “Jihad in Islam,” trying to remove this “blot” from Islam, then they are mixing up two things: first, that this religion forbids the imposition of its belief by force, as is clear from the verse, “There is no compulsion in religion” (2:256), while on the other hand it tries to annihilate all those political and material powers which stand between people and Islam, which force one people to bow before another people and prevent them from accepting the sovereignty of God. These two principles have no relation to one another nor is there room to mix them. In spite of this, these defeatist-type people try to mix the two aspects and want to confine Jihad to what today is called “defensive war.” The Islamic Jihad has no relationship to modern warfare, either in its causes or in the way in which it is conducted. The causes of Islamic Jihad should be sought in the very nature of Islam and its role in the world, in its high principles, which have been given to it by God and for the implementation of which God appointed the Prophet—peace be on him—as His Messenger and declared him to be the last of all prophets and messengers.

The way to establish God's rule on earth is not that some consecrated people—the priests—be given the authority to rule, as was the case with the rule of the Church, nor that some spokesmen of God become rulers, as is the case in a “theocracy.” To establish God's rule means that His laws be enforced and that the final decision in all affairs be according to these laws.

The establishing of the dominion of God on earth, the abolishing of the dominion of man, the taking away of sovereignty from the usurper to revert it to God, and the bringing about of the enforcement of the Divine Law (Shari’ah) and the abolition of man-made laws cannot be achieved only through preaching. Those who have usurped the authority of God and are oppressing God's creatures are not going to give up their power merely through preaching; if it had been so, the task of establishing God's religion in the world would have been very easy for the Prophets of God! This is contrary to the evidence from the history of the Prophets and the story of the struggle of the true religion, spread over generations.

This universal declaration of the freedom of man on the earth from every authority except that of God, and the declaration that sovereignty is God's alone and that He is the Lord of the universe, is not merely a theor-etical, philosophical and passive proclamation. It is a positive, practical and dynamic message with a view to bringing about the implementation of the Shari’ah of God and actually freeing people from their servitude to other men to bring them into the service of God, the One without associates. This cannot be attained unless both “preaching” and “the movement” are used. This is so because appropriate means are needed to meet any and every practical situation.

Because this religion proclaims the freedom of man on the earth from all authority except that of God, it is confronted in every period of human history—yesterday, today, or tomorrow—with obstacles of beliefs and concepts, physical power, and the obstacles of political, social, economic, racial and class structures. In addition, corrupted beliefs and superstitions become mixed with this religion, working side by side with it and taking root in peoples’ hearts.

If through “preaching” beliefs and ideas are confronted, through “the movement” material obstacles are tackled. Foremost among these is that political power which rests on a complex yet interrelated ideological, racial, class, social and economic support. Thus these two—preaching and the movement—united, confront “the human situation” with all the necessary methods. For the achievement of the freedom of man on earth—of all mankind throughout the earth—it is necessary that these two methods should work side by side. This is a very important point and cannot be over-emphasized.

If the actual life of human beings is found to be different from this declaration of freedom, then it becomes incumbent upon Islam to enter the field with preaching as well as the movement, and to strike hard at all those political powers which force people to bow before them and which rule over them, unmindful of the commandments of God, and which prevent people from listening to the preaching and accepting the belief if they wish to do so. After annihilating the tyrannical force, whether it be in a political or a racial form, or in the form of class distinctions within the same race, Islam establishes a new social, economic and political system, in which the concept of the freedom of man is applied in practice.

It is not the intention of Islam to force its beliefs on people, but Islam is not merely “belief.” As we have pointed out, Islam is a declaration of the freedom of man from servitude to other men. Thus it strives from the beginning to abolish all those systems and governments which are based on the rule of man over men and the servitude of one human being to another. When Islam releases people from this political pressure and presents to them its spiritual message, appealing to their reason, it gives them complete freedom to accept or not to accept its beliefs. However, this freedom does not mean that they can make their desires their gods, or that they can choose to remain in the servitude of other human beings, making some men lords over others. Whatever system is to be established in the world ought to be on the authority of God, deriving its laws from Him alone. Then every individual is free, under the protection of this universal system, to adopt any belief he wishes to adopt. This is the only way in which “the religion” can be purified for God alone. The word “religion” includes more than belief; “religion” actually means a way of life, and in Islam this is based on belief. But in an Islamic system there is room for all kinds of people to follow their own beliefs, while obeying the laws of the country which are themselves based on the Divine authority.

Anyone who understands this particular character of this religion will also understand the place of Jihad bis saif (striving through fighting), which is to clear the way for striving through preaching in the application of the Islamic movement. He will understand that Islam is not a “defensive movement” in the narrow sense which today is technically called a “defensive war.” This narrow meaning is ascribed to it by those who are under the pressure of circumstances and are defeated by the wily attacks of the orientalists, who distort the concept of Islamic Jihad. It was a movement to wipe out tyranny and to introduce true freedom to mankind, using resources according to the actual human situation, and it had definite stages, for each of which it utilized new methods.

If we insist on calling Islamic Jihad a defensive movement, then we must change the meaning of the word “defense” and mean by it “the defense of man” against all those elements which limit his freedom. These elements take the form of beliefs and concepts, as well as of political systems, based on economic, racial or class distinctions. When Islam first came into existence, the world was full of such systems, and the present-day Jahiliyyah also has various kinds of such systems.

When we take this broad meaning of the word “defense,” we understand the true character of Islam, and that it is a universal proclamation of the freedom of man from servitude to other men, the establishment of the sovereignty of God and His Lordship throughout the world, the end of man's arrogance and selfishness, and the implementation of the rule of the Divine Shari’ah in human affairs.

As to persons who attempt to defend the concept of Islamic Jihad by interpreting it in the narrow sense of the current concept of defensive war, and who do research to prove that the battles fought in Islamic Jihad were all for the defense of the homeland of Islam—some of them considering the homeland of Islam to be just the Arabian peninsula—against the aggression of neighboring powers, they lack understanding of the nature of Islam and its primary aim. Such an attempt is nothing but a product of a mind defeated by the present difficult conditions and by the attacks of the treacherous orientalists on the Islamic Jihad.

Can anyone say that if Abu Bakr, ‘Umar or ‘Othman had been satisfied that the Roman and Persian powers were not going to attack the Arabian peninsula, they would not have striven to spread the message of Islam throughout the world? How could the message of Islam have spread when it faced such material obstacles as the political system of the state, the socio-economic system based on races and classes, and behind all these, the military power of the government?

It would be naive to assume that a call is raised to free the whole of humankind throughout the earth, and it is confined to preaching and exposition. Indeed, it strives through preaching and exposition when there is freedom of communication and when people are free from all these influences, as “There is no compulsion in religion”; but when the above-mentioned obstacles and practical difficulties are put in its way, it has no recourse but to remove them by force so that when it is addressed to people's hearts and minds they are free to accept or reject it with an open mind.

Since the objective of the message of Islam is a decisive declaration of man's freedom, not merely on the philosophical plane but also in the actual conditions of life, it must employ Jihad. It is immaterial whether the homeland of Islam—in the true Islamic sense, Dar ul-Islam—is in a condition of peace or whether it is threatened by its neighbors. When Islam strives for peace, its objective is not that superficial peace which requires that only that part of the earth where the followers of Islam are residing remain secure. The peace which Islam desires is that the religion (i.e. the Law of the so-ciety) be purified for God, that the obedience of all people be for God alone, and that some people should not be lords over others. After the period of the Prophet—peace be on him—only the final stages of the movement of Jihad are to be followed; the initial or middle stages are not applicable. They have ended, and as Ibn Qayyim states, “Thus, after the revelation of the chapter ‘Bratt,’ the unbelievers were of three kinds: adversaries in war, people with treaties, and Dhimmies. The people with treaties eventually became Muslims, so there were only two kinds left: people at war and Dhimmies. The people at war were always afraid of him. Now the people of the whole world were of three kinds: one, the Muslims who believed in him: two, those with whom he had peace (and from the previous sentence we understand that they were Dhimmies); and three, the opponents who kept fighting him.”

These are the logical positions consonant with the character and purposes of this religion, and not what is understood by the people who are defeated by present conditions and by the attacks of the treacherous orientalists.

God held back Muslims from fighting in Mecca and in the early period of their migration to Medina, and told them, “Restrain your hands, and establish regular prayers, and pay Zakat.” Next, they were permitted to fight: “Permission to fight is given to those against whom war is made, because they are oppressed, and God is able to help them. These are the people who were expelled from their homes without cause.” The next stage came when the Muslims were commanded to fight those who fight them: “Fight in the cause of God against those who fight you.” And finally, war was declared against all the polytheists: “And fight against all the polytheists, as they all fight against you”; “Fight against those among the People of the Book who do not believe in God and the Last Day, who do not forbid what God and His Messenger have forbidden, and who do not consider the true religion as their religion, until they are subdued and pay Jizyah.” Thus, according to the explanation by Imam Ibn Qayyim, the Muslims were first restrained from fighting; then they were permitted to fight; then they were commanded to fight against the aggressors; and finally they were commanded to fight against all the polytheists.

With these verses from the Qur'an and with many Traditions of the Prophet—peace be on him—in praise of Jihad, and with the entire history of Islam, which is full of Jihad, the heart of every Muslim rejects that explanation of Jihad invented by those people whose minds have accepted defeat under unfavorable conditions and under the attacks on Islamic Jihad by the shrewd orientalists.

What kind of a man is it who, after listening to the commandment of God and the Traditions of the Prophet—peace be on him—and after reading about the events which occurred during the Islamic Jihad, still thinks that it is a temporary injunction related to transient conditions and that it is concerned only with the defense of the borders?

In the verse giving permission to fight, God has informed the Believers that the life of this world is such that checking one group of people by another is the law of God, so that the earth may be cleansed of corruption. “Permission to fight is given to those against whom war is made, because they are oppressed, and God is able to help them. These are the people who were expelled from their homes without cause, except that they said that our Lord is God. Had God not checked one people by another, then surely synagogues and churches and mosques would have been pulled down, where the name of God is remembered often.” Thus, this struggle is not a temporary phase but an eternal state—an eternal state, as truth and falsehood cannot co-exist on this earth. Whenever Islam stood up with the universal declaration that God's Lordship should be established over the entire earth and that men should become free from servitude to other men, the usurpers of God's authority on earth have struck out against it fiercely and have never tolerated it. It became incumbent upon Islam to strike back and release man throughout the earth from the grip of these usurpers. The eternal struggle for the freedom of man will continue until the religion is purified for God.

The command to refrain from fighting during the Meccan period was a temporary stage in a long journey. The same reason was operative during the early days of Hijra, but after these early stages, the reason for Jihad was not merely to defend Medina. Indeed, its defense was necessary, but this was not the ultimate aim. The aim was to protect the resources and the center of the movement—the movement for freeing mankind and demolishing the obstacles which prevented mankind from attaining this freedom.

The reasons for refraining from fighting during the Meccan period are easily understood. In Mecca preaching was permitted. The Messenger—peace be on him—was under the protection of the Banu Hashim and hence he had the opportunity to declare his message openly; he had the freedom to speak to individuals and to groups and to appeal to their hearts and minds. There was no organized political power which could prevent him from preaching and prevent people from listening. At this stage there was no need for the use of force.

In the early Medinite period fighting was also prohibited. The reason for this was that the Prophet—peace be on him—had signed a pact with the Jews of Medina and with the unbelieving Arabs in and around Medina, an action which was necessary at this stage.

First, there was an open opportunity for preaching and persuasion. There was no political power to circumscribe this freedom; the whole population accepted the new Muslim state and agreed upon the leadership of the Prophet—peace be on him—in all political manners. In the pact it was agreed by all parties that no one would make a treaty of peace or declare war or establish relations with any outsider without the express permission of the Prophet—peace be on him. Thus, the real power in Medina was in the hands of Muslim leadership. The doors were also open for preaching Islam and there was freedom of belief.

Secondly, at this stage the Prophet—peace be on him—wanted to conserve all his efforts to combat the Quraish, whose relentless opposition was a great obstacle in spreading Islam to other tribes which were waiting to see the final outcome of the struggle between the two groups of the Quraish. That is why the Prophet—peace be on him—hastened to send scouting parties in various directions. The first such party was commanded by Hamza bin Abdul Muttalib, and it went out during the month of Ramadan, only six months after the Immigration.

After this, there were other scouting parties, one during the ninth month after Hijra, the next in the thirteenth month the third sixteen months after Hijra, and in the seventeenth month he sent a party under the leadership of Abdullah bin Jahash. This party encountered some resistance and some blood was shed. This occurred during the month of Rajab, which was considered a sacred month. The following verse of Chapter Baqara refers to it:

They ask you about fighting in the sacred months. Say: Fighting in them is a great sin, but to prevent people from the way of God, and to reject God, and to stop people from visiting the Sacred Mosque, and to expel people from their homes are a much greater sin, and oppression is worse than killing. (2:217)

During Ramadan of the same year, the Battle of Badr took place, and in Chapter Anfal this battle was reviewed.

If this stage of the Islamic movement is viewed in proper perspective, then there is no room to say that the basic aim of the Islamic movement was “defensive” in the narrow sense which some people ascribe to it today, defeated by the attacks of the treacherous orientalists!

Those who look for causes of a defensive nature in the history of the expansion of Islam are caught by the aggressive attacks of the orientalists at a time when Muslims possess neither glory nor do they possess Islam. However, by God's grace, there are those who are standing firm on the issue that Islam is a universal declaration of the freedom of man on the earth from every authority except God's authority, and that the religion ought to be purified for God; and they keep writing concerning the Islamic Jihad.

But the Islamic movement does not need any arguments taken from the literature, as it stands on the clear verses of the Qur'an:

They ought to fight in the way of God who have sold the life of this world for the life of the Hereafter; and whoever fights in the way of God and is killed or becomes victorious, to him shall We give a great reward. Why should not you fight in the way of God for those men, women and children who have been oppressed because they are weak and who call “Our Lord! Take us out of this place whose people are oppressors, and raise for us an ally, and send for us a helper.” Those who believe fight in the cause of God, while those who do not believe fight in the cause of tyranny. Then fight against the friends of Satan. Indeed, the strategy of Satan is weak. (3: 74–76)

Say to the unbelievers that if they refrain, then whatever they have done before will be forgiven them; but if they turn back, then they know what happened to earlier nations. And fight against them until there is no oppression and the religion is wholly for God. But if they refrain, then God is watching over their actions. But if they do not, then know that God is your Ally and He is your Helper. (8: 38–40)

Fight against those among the People of the Book who do not believe in God and the Last Day, who do not forbid what God and His messenger have forbidden, and who do not consider the true religion as their way of life, until they are subdued and pay Jizyah. The Jews say: “Ezra is the Son of God,” and the Christians say: “The Messiah is the Son of God.” These are mere sayings from their mouths, following those who preceded them and disbelieved. God will assail them; how they are perverted! They have taken their rabbis and priests as lords other than God, and the Messiah, son of Mary; and they were commanded to worship none but One God. There is no deity but He, glory be to Him above what they associate with Him! They desire to extinguish God's light with their mouths, and God intends to perfect His light, although the unbelievers may be in opposition. (9: 29–32)

The reasons for Jihad which have been described in the above verses are these: to establish God's authority in the earth; to arrange human affairs according to the true guidance provided by God; to abolish all the Satanic forces and Satanic systems of life; to end the lordship of one man over others since all men are creatures of God and no one has the authority to make them his servants or to make arbitrary laws for them. These reasons are sufficient for proclaiming Jihad. However, one should always keep in mind that there is no compulsion in religion; that is, once the people are free from the lordship of men, the law governing civil affairs will be purely that of God, while no one will be forced to change his beliefs and accept Islam. . . .

Bibliography references:

From http://www.islamistwatch.org/texts/qutb/Milestones/jihad.html.

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