By Badruddoja Razvi Misbahi, New Age Islam
31
March 2021
Explaining
the 26 Verses of Jihad Presented by Wasim Rizvi in Supreme Court
Main
Points Discussed in This Part
1. Introduction of Jihad from the literal and
Shari’ah points of view
2. Types of Jihad, Jihad by pen, by money, by
speaking truth etc
3. The Verses of Jihad were revealed After
unbearable religious persecution
4. What is the best Jihad?
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Before
mentioning the true meaning, denotation, background and reason of revelation of
the objectionable verses of Jihad, the meaning of Jihad according to the
literal and Shari’ah points of view and its types must be explained.
The
word ‘Jihad’ is derived from juhd which is used for many meanings such
as: hardship, extreme, capacity, strength, extreme effort. The rule is that the
derived word has the meaning and denotation of the source of derivation.
Therefore, in the literal meaning of jihad, all these meanings will be taken
into consideration. In the Shari'ah, the striving with hardship for the
promotion and upliftment of the true religion is "Jihad", which has
many forms.
For
example, we can do jihad by our tongues, we can do it by our money, we
can do it by our pens, we can do it by our knowledge and we can do it by
risking our lives when it needed. In Shariah, Jihad is not just about
killing and fighting, as people like Wasim Rizvi is used to dispersing the
minds of the native brothers and arousing the non-Islamic world against the
religion of Islam.
Yes,
it is true that fighting non-dhimmi infidels with specific conditions
when it’s necessary is also called Jihad. But to say that
"jihad" is used only for this meaning is a clear contradiction of the
several commandments. In the holy Quran and Prophetic sayings, there are
several places where the word “Jihad” has been used in different meanings apart
from this meaning (Fighting). Allah says in the holy Quran:
“And
whoever strives in the way of Allah, in fact, he strives only for his own good.
Indeed, Allah is Independent of the worlds”. (Al-Ankabut, verse 6) (Kanzul
Iman)
In
this blessed verse, jihad has been applied to various meanings, such as:
obedience to God, patience, Jihad with one's self, resistance to the devil, and
war with the enemies of religion. (Khazainul Irfan)
In
the same way, this blessed verse of the Holy Qur'an: “And (as for) those who
strive hard in Our cause, We will most certainly guide them to Our path.”(Al
Ankabut, Verse: 69)
In
this blessed verse, Jihad is applied to the meaning of struggle, that is, to
strive for the pleasure of God in all outward and inward actions, habits, and
to fight against the bad desires and satanic whispers to please Allah Almighty.
Also, in the Hadith, it is called biggest Jihad. The commentator Abi
Saud has said in his commentary on this verse: "Absolute Mujahadah
is for the purpose of outward and inward enemies" (Tafsir Abi Saud, vol.
7, p. 48).
In
the same way, the blessed verse of the Qur'an: “And fight in the cause of Allah
with your wealth and your lives. That is the best for you if you knew.” (Kanzul
Iman)
In
this verse, Jihad is commanded, if possible, with both wealth and life, and if
it is not possible, with whichever of the two is possible. According to one
narration, in this verse only the first type (struggle with wealth) is
commanded. (Tafsir Abi Saud, vol. 4, p. 67)
In
the same way, in the Hadith, speaking the truth in front of the tyrant
and oppressive ruler has been interpreted as the best Jihad. The Holy Prophet
(peace be upon him) says: "The best Jihad is the utterance of true word in
front of a tyrant ruler" [Sha'ab al-Iman Lil-Bayhaqi, vol. 6, p. 93, Hadith:
7581, Dar al-Kutub al-'Ilmiyah, Beirut, Lebanon]
The
meaning of Jihad is so wide that jihad has been applied to treating one's
parents well and serving them, as stated in the hadith: "جَاء رَجُلٌ اِلَی رَسُوْلُ اللّٰہِ ﷺ فاستأذنہ فی
الجہاد۔ قَالَ احیٌّ والداک؟ قال: نَعَمْ۔ قَالَ ففیھما فجاھد" [Sahih Al-Bukhari,
p. 733, Hadith: 3004, Kitab al-Jihad wa al-Siyar,
Dar al-Fikr, Beirut, Lebanon] A man came to the Prophet (peace and blessings of
Allah be upon him) and asked him for permission to go to Jihad. He asked him:
Are your parents alive? He said: Yes. He said: Just serve them.
Here
we have presented only a few Qura’nic verses and Hadiths,
otherwise there are many verses and Hadiths in the Qur'an and books of Hadiths
in which Jihad is applied to meanings other than war and fight, which makes it
clear that the word "Jihad" is not limited to fighting infidels and
polytheists, Jews, Christians and other anti-Islamic forces, but this
four-letter word itself has a very broad meaning.
Having
explained so much, we would now like to draw your attention to the verses on Jihad,
which are allegedly said to be spreading "terror" and inciting
terrorism in the world, but before that, let us tell you that from the
beginning of the proclamation of Prophethood. For 13 years, the Holy
Prophet (peace and blessings of Allah be upon him) and a handful of his
companions were treated cruelly in Makkah that is a heart-melting
history itself. The poor and destitute Muslims were constantly tortured; Hazrat
Bilal was dragged by a rope around his neck to the hot hills and rocky valleys
of Makkah. At noon when the sun was blazing, he would have been laid on
the ground and weighted cells of stone would have been placed on his chests.
Arms would have been tied and beaten with sticks and rods. He would have been
kept in the burning sun for a long time.
Hazrat
Khabab son of Arat would have been laid on fire after being intensified with
coal. A man stands with his feet on his chest, so that he would not be able to
change his position. He would have been forced to lie down for so long that the
burning coals would become cold. Hazrat Ammar (may Allah be pleased with him)
and his parents Hazrat Yasir and Hazrat Sumayya were persecuted on a daily
basis. Even Hazrat Somayya was martyred by throwing a spear at her genital part
of the body.
Hazrat Usman Ghani would
have been wrapped by his uncle in a mat. His uncle would hang his upside down
and smoke down so that he would become lifeless due to suffocation. Musa'b ibn
Umayr was expelled from his house by his mother for accepting Islam. Not only
the companions of holy Prophet but the Prophet himself could not escape their
tyranny and violence, even when Hazrat Umar and Hazrat Amir Hamza
accepted Islam, the fire of wrath of the Quraysh of Makkah became
so intense that they boycotted the whole of Bani Hashim along with the
Prophet (peace and blessings of Allah be upon him). It was not because they had
converted to Islam but because they were supporting the Prophet behind the
scenes. Even being forced, he had to take refuge with the Bani Hashim in
valleys called as Sha'b Abi Talib for the whole three years.
When
the tyranny and violence of Quraysh had surpassed, the Prophet
instructed his followers of Islam to migrate to Abyssinia. When they migrated
to Abyssinia, a delegation of Quraysh arrived at the court of Najashi
with gifts and presents, so that they could negotiate and get these oppressed
followers of Islam out of there. But Najashi got impressed by the speech
of Hazrat Syeduna Jafar Tayyar, and he not only sent back the
ambassadors of Quraysh with failure but also converted to Islam.
The
companions were not allowed to carry swords to fight the Quraysh despite
being subjected to the continuous suppression, most difficult and impatient
conditions for a long period of time around 13 years. The companions would ask
the Holy Prophet (peace and blessings of Allah be upon him) in the state of
helplessness for permission to carry sword in self-defence against oppressors,
then he would say: "Be patient, I have not yet been ordered to
fight." Finally, the Prophet migrated to Madinah in the company of
Abu Bakr Siddiq (may Allah be pleased with him). Then, one after the other, his
companions also said goodbye to their homeland Makkah forever and they
too came to Madinah.
Despite
going so far, they could not live in peace in the early days. By conspiring
with the Jews, Quraysh caused the land of Madinah too narrow for
them. The initial conditions of the companions in Madinah were so
difficult that they were always in a state of war, and kept themselves awake,
not knowing when they were attacked from where. At night, they kept vigil and
kept a close watch, until Allah took pity on them and this blessed verse of
Surah Al-Hajj was revealed in which the followers of Islam were allowed to
fight for the first time in their self-defence against the infidel polytheists
of Makkah: اُذِنَ لِلَّذِیْنَ یُقٰتَلُوْنَ بِاَنَّهُمْ
ظُلِمُوْاؕ-وَ اِنَّ اللّٰهَ عَلٰى نَصْرِهِمْ لَقَدِیْر.
(Hajj / 4)
Translation:
“The permission was granted to those whom disbelievers fight because they were
oppressed, and verily, Allah is able to help them”. (Kunzul Iman)
Before
this verse, not ten or twenty but more than seventy verses had been revealed in
which the companions were prevented from fighting the oppressors. The companions
being pooled with blood, whenever they asked to the Prophet (peace and
blessings of Allah be upon him), the Prophet would give the same reply: "اصبروا
فانی لم أومر بالقتال." Be
patient, for I have not been commanded to fight, as stated in the commentary of
Abi Saud: کان
المشرکون یؤوذونھم و کانوا یاتونہ ﷺ بین مضروب و مشجوح و یتظلون الیہ فیقولﷺ
لھم: اصبروا فانی لم اومر بالقتال حتیٰ
ھاجروا فانزلت و ھی اول آیۃ نزلت فی القتال بعد مانھی عنہ نیف و سبعین آیۃ (Tafsir Abi Saud, vol.
6, p: 108) Translation: "When infidels and disbelievers would torture
them, they came to the Prophet while they were beaten and tortured and cling to
the Prophet. The Prophet would say: "Be patient, for I have not been
commanded to fight, even they migrated. This is the first verse revealed with
regard to fighting after about seventy verses had been revealed for prohibiting
fighting.
Then
in the next verse (Surah Hajj 40), Allah Almighty spoke of the oppression inflicted
on the Muslims and said that these people were unjustly evicted from their
homes. If there was any crime against them, it was only the crime that they
confessed the lordship of their Lord and they used to say while getting up and
sitting down, "Our Lord is Allah." And in this verse, Allah Almighty
explained the reason for the defensive war allowed for Muslims, that if Allah
had not repulsed some men by others, the earth would have been corrupted and
there would not have been any place of worship left on earth for the worship
and remembrance of Allah Almighty.
(Continuing)
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Maulana
Badruddoja Razvi Misbahi, Principal of Madrasa Arabia Ashrafia Zia-ul-Uloom
Khairabad, District Mau, UP (India) is a Sufi-minded, well-mannered, classical
Islamic scholar, an expert teacher, an excellent writer, a good poet and orator.
He has authored numerous books, some of which are as follows: 1)
Fazilat-e-Ramazan, 2) Zad-ul-Haramain, 3) Mukhzin-e-Tib, 4) Tauzeehat-e-Ahsan,
the commentary on the well-known logical
book “Mulla Hasan” 5) Muhazarat fi Halle Qutbi Tasawwurat, 6) Tahzib al-Faraid
commentary on “Sharh al-Aqaid”, 7)Atayib al-Tahani fi Halle Mukhtasar
al-Ma’ani, 8) Commentary on Sahih Muslim
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URL for Urdu article: https://www.newageislam.com/urdu-section/the-verses-jihad-meaning-denotation-part-1/d/124622
URL: https://newageislam.com/debating-islam/the-verses-jihad-meaning,-denotation,/d/124628
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