Alhamudulillah, Wassalaatu wassalaamu ‘ala rasulillah wa ‘alaa aalihi wa sahbihi wa man walaa’.My dear brothers and sisters in Islam, and those who are not of the Muslim community, my brothers and sisters in humanity; I greet you all with the greeting if all of the Prophets, in its most complete form; Assalaamu alaikum wa Rahmatullahi wa Barakaatuh. May the Peace, Blessing and Mercy of Allah be with you all!
I might be shocking some of you here, by saying that I hereby declare Jihad! And I invite all Muslims all over the world to practice Jihad! I invite the brothers and sisters from other faiths and communities, to participate in, and to practice Jihad! In fact, I daresay that from one perspective, Jihad could be the essence of Islam, the invitation of Islam, and it is also the message to all humanity.
In order to justify that statement – radical as it may be and I do hope that some of the people in the media will not resort to quoting out of context, or using what I call ‘the cut and paste’ approach, and next day it says ‘A Muslim speaker calls for Jihad.’ – I’d like first to explain what Jihad is not, because it is very important as there are many myths surrounding the true meaning of Jihad, and then we’ll explain what Jihad is, and conclude with that, insha Allah.
What Jihad is not: Jihad is not holy war, that’s a myth. There are at least five reasons for this.
First, the term itself is an English term that emerged in Europe, in a certain historical circumstances, and was not originated in Islam whatsoever. It is a form of projection - as psychologists say - to say that again – there is nothing called ‘holy war’ in Islam.
The second reason is that nowhere in the Qur’an, do we find the equivalent – Arabic equivalent to ‘holy war.’ The equivalent is ‘Harb Muqaddasah.’ It is nowhere to be found in the Qur’an, nowhere to be found in any Hadith that I know of.
The third reason is that the term ‘Holy War’ is an oxymoron. It is a contradiction of terms; there is nothing holy about fighting, bloodshed, injury, destruction, and human suffering.
Fourthly, the English lexical definition of holy war, is that it is a war waged on behalf of one religion against another religion, which means that you’re fighting because they have the so-called false theology; wrong belief. Nowhere in the Qur’an do you find any single ayah, properly understood in its contextual and historical context that ever allowed Muslims to fight a non-Muslim on the sole ground that they are not following Islam. Whenever these people are described in self-defence even, when you fight in self-defence, and they’re described as believers, it is not because they are unbelievers, but because they are unbelievers and at the same time, fighting Muslims, if we get the historical context of these ayaat.
The fifth reason, that nowhere did I find in the Qur’an, glamorisation of war in and of itself, and war actually is called ‘qitaal’ which is only a subset of Jihad. In fact in the battle of the confederates, when actually, no battle took place, contrary to expectations, the Qur’an did not say ‘oh! Unfortunately you did not fight… no! The Qur’an says ‘wa kafallahul mu’mineen al qitaal.’ “And Allah saved… spared the mu’min from having to engage in the battlefield.” And the 216th ayah in suratul Baqarah; ‘Kutiba ‘alaykumu l qitaal wa huwa karhullakum.’ That “‘qitaal’, or fighting has been prescribed but it is something hated”, that means it is only a last resort, or lesser of the two evils as the ayah continues to explain. Not only this, we find also that the Prophet Sallallahu ‘alayhi wa sallam, while marching for a legitimate battle, a defensive battle, found that his companions were anxious to meet the enemy, and he said ‘No, don’t be too anxious to meet the enemy, and seek security and peace from Allah. But if you have to meet the enemy, then persevere in patience.’
[Secondly], Jihad has nothing to do with terrorism. Many countries are avoiding having a truly universal impartial definition of terrorism, that is self-serving. My humble definition that I believe to be comprehensive is that terrorism is any act that deliberately victimises the innocent, whether the culprit or victim is an individual, an organisation, and yes, a state.
In fact, state terrorism is much more devastating, as we have seen in the invasion of Lebanon, and in other similar type of forms. That is terrorism, if it is terrorism it is not Islam, if it is Islam, it has nothing to do with so called terrorism. The media has a great social responsibility, and a professional responsibility, to start – for Allah’s sake – to stop using the term ‘Islamic Terrorist’ and ‘Islamic Terrorism.’ This is just as insulting as referring to what Timothy McVeigh did, in the United States; the Oklahoma City bomber; that this is Christian terrorism, or to call the brutal action of the Israeli Army ‘Judaic terrorism.’ Among all world religions, while there are people who are committing terrorist acts, only Islam is selectively drawn into the term ‘Terrorism’ which is another oxymoron. They have the obligation, you know…professionally, morally, to stop using that term. They could say an individual terrorist, a terrorist who belonged to this organisation or that group, but not Islamic, not Muslim terrorism as such.
And finally, to say there is something called ‘Islamo-Fascism’ is a great insult, and as insulting to Muslims – aside from the fact that it is wrong, and dishonest – as calling Nazism ‘Christian Nazism’ or calling Mussolini’s ‘Christian Fascism.’ Nobody dealt with that term because they are wrong, but why is Islam the whipping boy of everyone? If it is Nazism, or Fascism, it is not Islam, and if it is Islam, it has nothing to do with Fascism, and let our learned political leaders learn that! and let their advisors who are feeding that poison to them; to be uttered on their tongues, realise that they are deceivers! And they are indeed, causing a great deal of damage to the relationship between Muslims and the rest of the World.
Having clarified what it is not - which is essential is - what is Jihad? Etymologically speaking, Jihad comes from an Arabic root composed of three letters; in Arabic, ‘jeem,’ ‘haa,’ ‘dal.’ Any derivative must be based on the generic meaning, and these three letters actually mean ‘to strive,’ I prefer the word ‘strive’ than struggle. ‘To strive’, because you can also strive for something positive. And also ‘to exert effort’ from ‘Juhd.’ To exert maximum effort. No wonder we find that the Islamic legal concept ‘Ijtihad’ is derived from the exact root from which the term ‘Jihad’ came. Why? Because Ijtihad on the part of the scholar, means the exertion of maximum intellectual effort to find a legal solution or verdict concerning a problem that has not been specified in the primary sources of Islam; the Qur’an and Sunnah. It is in that sense that we go beyond even argument on terminology; that Jihad has nothing to do with all of these terms that are falsely attributed to Islam. We find that in both the Qur’an and Hadith, at least in one possible classification, there is individual Jihad; there is social Jihad, and there is Jihad in the battlefield – you might call it ‘combatant’ Jihad.
On the individual level, ‘Jihad un Nafs’ is a well known concept, meaning to struggle against evil and shortcomings of oneself, for Tazkiyyah – for self purification. Look for example in Suratul Hajj, in the 77th and 78th Ayaah, and tell me if the context there is of the battlefield;
“Yaa ayyuhal ladheena aamanurka’u wasjudu wa’budu rabbakum waf’alul khayra la’allakum tuflihun. Wa Jaahidu fillahi haqqa jihaadihi.”
The context here is prayer to Allah Subhanahu wa ta’aala; “worshipping him; bowing down to him; prostrating to him and doing good deeds and practice Jihad.”
In Suratul ‘Ankabut we find a similar example of no relation whatsoever to the battlefield. This is one important and basic Jihad, before other levels of Jihad can be practised, the heart must be purified first.
There is the social Jihad; to strive, again, to exert effort to improve the quality of life and achieve the real meaning of human brotherhood and mutual concern. In the Qur’an in the 49th Surah it describes the payment of Zakah, or charity to the poor, as an act of Jihad. ‘Wa jaahadu bi amwaalihim wa anfusihim’ – making Jihad with their money, meaning to give to the poor.
We find in the 25th Surah in the Qur’an, in Aayah 52, that the Qur’an itself is a tool of Jihad. You make Jihad with the Qur’an. How do you make Jihad with the Qur’an if Jihad always means violence or the use of force? Making Jihad with the Qur’an is as well known in Arabic Literature. Making Jihad with the truth contained in the Qur’an; you make Jihad with the pen, and you make Jihad also with the tongue; the ordaining or promotion of good and fighting against evil in society, are also important and legitimate forms of Jihad.
Thirdly, yes there is a third level of Jihad; Jihad in the battlefield. Combative Jihad, which is allowed only under one of two conditions, I couldn’t find a third in the entire Qur’an. Once we understand the textual and historical context. But these are symbolised and summed up in the second Surah of the Qur’an, al Baqarah, from ayah 190 to 195. The first one [condition] is self defence; Legitimate self defence against unprovoked attack. In fact, for translation of meaning, it says ‘Fight in the way of Allah, those who fight against you, but commit no aggression or excesses, for Allah loves not the aggressors.”
The second reason [condition] in the same section, “Fight until there is no more fitnah,” and the proper contextual meaning of Fitnah here – because it has more than one meaning – but the contextual meaning of Fitnah here means severe oppression, because this section in the Qur’an alludes to those who have been driven out of their homes, which we know historically, the Muslims being driven from Makkah under persecution. But even if these two conditions are there, we find that he Prophet - Sallallahu ‘alayhi wa sallam – taught that the ethics of the Muslim are not left outside when you get into the battlefield. He taught that you should spare what we call today in modern language the non-combatants. He showed a great deal of sensitivity towards women who are not fighting, children, old people, clergy, even people who are doing civil work and are not carrying arms and threatening your life. He taught that the prisoners of war must be treated humanely. He taught that if you see an injured person you don’t shoot to finish him off; you’re not allowed to mutilate the body of a killed person from the enemy, in fact Islam forbids mutilation even of an animal except for food. But to mutilate an animal for the sake of mutilation even is forbidden, let alone the crown of creation, the human being. He taught that you should not destroy what we call today the infrastructure of the country, which is not necessitated by strategic or military type of reason. Even in the Qur’an in the middle of the battlefield as we find in the 8th Surah that even when there’s an inclination on the part of the attacking enemy towards peace, you should be inclined to peace, and depend upon Allah. That shows to me in no uncertain terms, that the notion of defence is not that Islam is interested in cutting as many heads as possible, but winning as many hearts as possible!
And that is not the only Surah where that principle can be found. In the 9th Surah in the Qur’an, al Tawbah, it says ‘Wa in ahadun minal mushrikeen astajaaraka fa ajirhu hatta yasma’a kalaam Allah, thumma ablighuhum ma’manah.’ “If one of the Mushriks, meaning idolaters fighting Muslims among the Arabs, sought refuge in you, give him refuge. Why? So that he may listen to the word of Allah that might remove, could remove that hatred in their hearts and as such, brotherhood will be restored. Or at least appreciate the Word of Allah if he doesn’t accept Islam. And then it says take him to a safe place. This is the ethics taught by the Prophet Sallallahu ‘alayhi wa sallam, that the Geneva Conventions on war, humanitarian war rules of war did not add much, let alone the failure of many powers that claim to be democratic, claim to be liberal, claim to defend human rights, have flagrantly violated in recent times.
Now, coming to the final issue; having explained what Jihad that I call and declare for myself first and all humanity, is not, and what it is, I think it’s useful to go back to an initial statement that some of you may have thought it’s a little bit too much. It was said that in one particular perspective, the entire message of Islam – not only to Muslims, but the call to the whole of humanity – is to engage in Jihad. Let me give you a few examples.
One; to believe in Allah; the sole creator of the universe, and not to associate others with Him. To obey that Creator, to love Him, and to translate that love into righteous deeds, and having this quality of Taqwa; the overwhelming feeling of the presence of Allah Subhanahu wa ta’aala. God Consciousness requires effort, and effort means Jihad, so this is a fundamental element of Jihad directed to all.
Secondly; to obey that God, and worship Him requires Jihad. When you wake up in the morning for your prayers when sleeping is so sweet, and in winter the bed is warm! That is Jihad. It’s not carrying swords – to wake up for Fajr is Jihad. When you’re fasting in Ramadan and you go to the office, and you love coffee, and the aroma of coffee is all over the place and you feel like getting a cup of coffee, but you say ‘No, it is Ramadan;’ this is Jihad. To pay Zakah, means that you have to exert effort against miserliness, or lack of concern, that you pay your money also for those who are needy. You name any act of worship in Islam that is not in essence a form of Jihad; exertion of maximum effort and striving for the pleasure of Allah?!
Thirdly; to have a meaning of life and to have a sense of spiritual and moral anchor to ones life requires a great deal of effort because you’re resisting human weaknesses, and inclinations.
Fourthly; to respect all the Prophets of Allah, and to honour them all, and to have dialogue with their followers, as directed in the 46th Ayah in Suratul ‘Ankabut, Surah 29; “Do not argue with the People of the Book,’ meaning Jews and Christians, ‘except in the best possible way, except for those of them who commit aggression against you. And say unto them, ‘We believe in what has been revealed unto you, and what has been revealed to us. Your Lord and ours is one and the same, and to whom we submit.”
In order to make that statement, in order to feel it and say it sincerely, requires a great deal of effort, to say alright, yes there are differences. There are differences even about authority of scripture, there are differences even as to how we perceive God, but to resist this exclusivism and say ‘alright, at least there are common grounds with these communities of faith.
Fifthly, to strive and fulfil ones purpose of creation; to have a sense of one’s life here on Earth, more than what happens to animal – they are born, they get old then they die or are slaughtered before that. To have that sense, and to discern, ‘why am I here on Earth? Where am I going?’ This itself requires Jihad; you strive, and you try to also exert effort in understanding and reflection.
Sixthly, to make sure that we are aware of the inevitable consequences of our deeds - good or evil. Consequences in this life and consequences in the hereafter, where full justice will be meted. That requires also resistance of any diversionary forces.
Number seven, the way you look at other people, who are not sharing Islam with you, requires a great deal of Jihad; that’s where some Muslims unfortunately are failing. Let me talk about the seventh concept and finish with that. Relating to ‘an nadhr ‘an al aakhir;’ how Islam teaches us how to look to other people.
To start with, whether the person is a Muslim or not, the Qur’an is crystal clear about sanctity of human life. In Surah 5, Ayah 32; “Anyone who kills a soul – a single soul – unjustifiably, he is like the one who killed the whole of humanity. And anyone who saves a single soul is like one who saved the whole of humanity.”
And when it said ‘Nafs’ (one soul) it did not say ‘believing Nafs;’ it speaks in a very inclusive term. Secondly, in the Qur’an in chapter 17, Suratul Israa’ its says; “Wa laqad karramnaa bani aadam.” Allah says “Indeed we honoured the children of Adam.” Muslims are not the only children of Adam; all human beings are children of Adam, and as such in this ayah we find a universalistic concept of entitlement to dignity, just by virtue of being a human being - regardless of differences.
Thirdly, in order to feel and practice genuine human equality and human brotherhood, to heed what Allah says in the Qur’an, and I’m very happy that I was in conversation by a wonderful brother, Brother Williams from the Christian background. He was very much impressed, he told me when I quoted to him from the Qur’an, from chapter 30, verse 22, which says; “Of the signs – meaning signs of Allah – is the creation of heavens and the Earth, and the diversity of your tongues – your languages – and complexion.”
Or what the Qur’an says in the 13th ayah of chapter 49, that Allah created human beings, male and female, and made them into nations and tribes… why? That you may get to know, and recognise one another. And that the best in the sight of Allah, is the one who is most righteous. Not false claim, or paying lip service.
Thirdly, dealing with the others require also Jihad, to understand and avoid any human bias of accepting plurality. Not plurality of ultimate truth; accepting the fact of plurality in human society. The Qur’an clearly says, “If Allah willed, He would have made all people one nation.” So there’s no diversity of language, races, colours – you name it. But Allah didn’t want it this way. And we need also to accept the fact that there will be diverse religions. “Wa law shaa’a rabbuka la’aamana man fil ardi kulluhum jamee’ah.” It says ‘If your Lord willed, all people on Earth would have become believers…’ i.e. in the correct so–called theology. If it is the will of Allah, it means that if we reflect and do Jihad, struggle to understand these ayahs, we would not be too fanatical about other people who choose their path. We communicate with them, but it’s not our duty to drag them because we believe that Islam is the truth.
Fourthly, you need Jihad, real Jihad - as my beloved brother Imam Johari mentioned this morning – to do justice. And justice is even when it’s against your own interest or a kins; this comes from the Qur’an. Justice even with the enemy; don’t let the hatred – it could be hatred of others to you, or your dislike of people dissuades you from doing justice. This is the most noble principle, where justice is not Pax-Romana type of justice, or only justice with certain groups, but justice with all human beings.
Fifthly, you need really true Jihad to avoid biases, and heed what Allah subhanahu wa ta’aala stated in the Qur’an, especially in surah 60, in verses 8 and 9, that ‘Allah does not forbid you O Muslims, with respect to those who did not fight you because of your religion, or drive you out of your homes, that you should deal with them in kindness, and justice. For Allah loves those who do good.’ Irrespective, so long as he did not commit aggression against you - and interesting enough - the two conditions are the same ones, fully consistent with the other reasons given in the Suratul Baqarah, the second surah of the Qur’an, about when can you, or would you be allowed, in the absence of just, legitimate and peaceful means, to prevent aggression or severe oppression. In order to understand Islam properly, and live Islam properly and avoid human inclination to extremes, one way or the other – as I am sure you must have from Fadeelatus Shaykh Ahmed this morning – the Qur’an invites all to this ‘Wasatiyyah.’ I don’t translate it ‘middle way’; middle way between what? I don’t translate it ‘moderation’ because the word moderation is politically very loaded today, and sometimes a ‘moderate’ Muslim is the one who chose the line of someone else, and accepts outside imposed definitions of what Islam is.
Even though the concept of moderation itself is not, I prefer to translate the word ‘wasatan’ in this ayah, as ‘justly balanced,’ as some translate it. ‘A Justly Balanced ummah to be witnesses to mankind.’ That requires Jihad because as humans we may have that tendency to be too loose, or too strict. And finally, in order to implement what Allah directs to His Prophet Muhammad Sallallahu ‘alayhi wa sallam, by way of example to us, as we find in the 21st surah in the Qur’an, in Ayah 107;
“wa maa arsalnaaka illa rahmatan lil ‘aalameen.” ‘We have not sent you O Muhammad, except as mercy to the Worlds.’
Now I finished before the thirty minutes, the rest will be a raincheck for you for some other occasion. Aqoolu qawli hadha, wastaghfirullah wa iyyakum assalaamu alaikum wa Rahmatullahi wa barakaatuh.
Transcribed by
Nahid Mortuza
0 comments:
Post a Comment