jihad definition world history

Traditionally, Twelver Shi'a doctrine has differed from that of Sunni Islam on the concept of jihad, with jihad being "seen as a lesser priority" in Shia theology and "armed activism" by Shias being "limited to a person's immediate geography". [11][12] Islamic jurists and other ulama of the classical era understood the obligation of jihad predominantly in a military sense. These jurists therefore maintain that only combatants are to be fought; noncombatants such as women, children, clergy, the aged, the insane, farmers, serfs, the blind, and so on are not to be killed in war. Today it is certain that no Muslim, writing in a non-Western language (such as Arabic, Persian, Urdu), would ever make claims that jihad is primarily nonviolent or has been superseded by the spiritual jihad. Jihad in the West attempts to describe the history of Islamic and European conflict over 1,500 years, including moments such as the climactic battle at Tours (if the Moors had won it in 732, much of Europe might be Muslim today), the sieges of Vienna, and the Barbary Corsairs (the battle U.S. Marines refer to when they sing about "the shores of Tripoli"). Of the 199 references to jihad in perhaps the most standard collection of hadith—Bukhari—all assume that jihad means warfare. Jihad (English: /dʒɪˈhɑːd/; Arabic: جهاد‎ jihād [dʒɪˈhaːd]) is an Arabic word which literally means striving or struggling, especially with a praiseworthy aim. ", "Fighting and warfare might sometimes be necessary, but it was only a minor part of the whole jihad or struggle," according to, "Jihad is a propagandistic device which, as need be, resorts to armed struggle—two ingredients common to many ideological movements," according to, The International Islamic Front for the Jihad Against Jews and Crusaders: (. [citation needed], The role of religion in these early conquests is debated. [citation needed], In the 20th century, many Islamist groups appeared, being strongly influenced by the social frustrations following the economic crises of the 1970s and 1980s. For the early community it was a basic religious concept. [142], Jihad is a popular term in current Turkey. JIHAD AS NON-WARFARE. "[78] Even when the Ottoman Empire carried on a new holy war of expansion in the seventeenth century, "the war was not universally pursued". "[56]), The primary aim of jihad as warfare is not the conversion of non-Muslims to Islam by force, but rather the expansion and defense of the Islamic state. "[103] Ibn Taymiyyah also paid careful and lengthy attention to the questions of martyrdom and the benefits of jihad: 'It is in jihad that one can live and die in ultimate happiness, both in this world and in the Hereafter. The greatest jihad is still the personal struggle to overcome sin. Jihad. [66][not specific enough to verify], As important as jihad was, it was/is not considered one of the "pillars of Islam". In what is probably the most standard collection of hadith, Sahih al-Bukhari, "the 199 references to jihad all assume that jihad means warfare. [citation needed][72] The historian Hamilton Gibb states that "in the historic [Muslim] Community the concept of jihad had gradually weakened and at length it had been largely reinterpreted in terms of Sufi ethics. Ghazali mentions it in the Ihya' and al-`Iraqi said that Bayhaqi related it on the authority of Jabir and said: There is weakness in its chain of transmission. [99], According to Rudolph F. Peters and Natana J. DeLong-Bas, the new "fundamentalist" movement brought a reinterpretation of Islam and their own writings on jihad. "Intellectual" Jihad (very similar to missionary jihad). The exact meaning of the term jihād depends on context; it has often been erroneously translated in the West as “holy war.”. [139], In 2004 the Shiite Houthi Movement, also known as Ansar Allah, began an insurgency in northern Yemen against the Yemeni government led by Ali Abdullah Saleh. Because of their history of being oppressed, Shias also associated jihad with certain passionate features, notably in the remembrance of Ashura. [citation needed], By the start of the revolt itself in 1920, Grand Ayatollah Muhammad Taqi Shirazi the father of Mohammad al-Husayni al-Shirazi and grandfather of Sadiq Hussaini Shirazi, declared through a Fatwa, that it was not permissible or acceptable for Muslims to be ruled by non-Muslims and called for Jihad against European powers in the Middle East. The exact meaning of the term jihād depends on context; it has often been erroneously translated in the West as “holy war.” Jihad, particularly in the religious and ethical realm, primarily refers to the human struggle to promote what is right and to prevent what is wrong. [49][50] He also states that the jurists who held this position, among whom he refers to Hanafi jurists al-Awza‛i (d. 157/774) and Malik ibn Anas (d. 179/795), and other early jurists, "stressed that tolerance should be shown unbelievers, especially scripturaries and advised the Imam to prosecute war only when the inhabitants of the dar al-harb came into conflict with Islam. [57][58] In theory, jihad was to continue until "all mankind either embraced Islam or submitted to the authority of the Muslim state." Mahmoud M. Ayoub says: In Islamic tradition jihad or the struggle in the way of God, whether as armed struggle, or any form of opposition of the wrong, is generally regarded as one of the essential requirements of a person's faith as a Muslim. [116], Azzam claimed that "anyone who looks into the state of Muslims today will find that their great misfortune is their abandonment of Jihad", and he also warned that "without Jihad, shirk (joining partners with Allah) will spread and become dominant". The … When asked, "What is the greater jihad?," he replied, "It is the struggle against oneself. Whether through weeping, the composition and recitation of poetry, showing compassion and doing good to the poor or carrying arms, the Shi'i Muslim saw himself helping the Imam in his struggle against the wrong (zulm) and gaining for himself the same merit (thawab) of those who actually fought and died for him. As of 2017 the İmam Hatip schools offer lessons about the Jihad as a religious concept. Jihad may be an inward struggle (directed against evil in oneself) or an outward one (against injustice). In the modern era, the notion of jihad has lost its jurisprudential relevance and instead given rise to an ideological and political discourse. It was to be directed only by the caliph who might delayed it when convenient, negotiating truces for up to ten years at a time.

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