Since several of my recent postings here dealt with Islam and the extremist terror group, ISIL/ISIL/IS (take you pick re name), I thought I would, for the sake of clarity both for myself and others, post here 2 excerpts from an article published by the Islamic Council of America, and written by Muslim leaders from the US and South Africa. You can google jihad to read the entire article. The fact that, apparently, the teachings given to many young Muslims and new converts nowadays by their often non-scholarly teachers flies in the face of what is said here, which is based solidly on Islamic history and tradition (refer to the footnotes on p. 11 of the full article), is a real problem. It OUGHT to be a problem that should be solved internally by Muslim leaders, but when it becomes a problem for many non-Muslims, as at present, it is incumbent on those directly or indirectly affected by the problem to do their bit to help to solve that problem. At any rate, here is a clear presentation and analysis of the Koranic concept of jihad. Jihad: A Misunderstood Concept from Islam SHAYKH MUHAMMAD HISHAM KABBANI (CHAIRMAN, ISLAMIC SUPREME COUNCIL OF AMERICA) AND SHAYKH SERAJ HENDRICKS (HEAD MUFTI, CAPE TOWN, SOUTH AFRICA) Page 1 of 11 It cannot be over-emphasized that Islam upholds the values of reason, balance and responsibility in the conduct of its worldly affairs. There is nothing arbitrary about its legal provisions relating to matters of war, peace, international relationships and the rule of law. In this area there is considerable agreement between Islamic law and the legal systems currently practiced throughout the world. In addition to the real possibility that these legal systems were profoundly influenced by the legal heritage of Islam, this commonality can be explained by the fact that the protection and endorsement of basic human rights form the cornerstone of Islamic legislation. The international community has come to agree, through the institution of the United Nations, on a body of human rights and interests which Islam has always endorsed. This ought not to surprise anyone if the basic realism, rationality and pragmatism of Islamic law is recognized. The critics of Islam, however, insist that Islam and Muslims are openly hostile and intolerant towards communities other than their own. They refer to the Qur’anic verses that exhort the believers to fight the infidels, they point to the battles of early Islam and the eventual confrontation between the Crusaders and the Saracens or Moors, and now, the contemporary stereotype of the Arab “terrorist”. It must be noted that many Orientalists might object to this characterization of their views on the question. Indeed many of them subscribe to more nuanced positions. More recent scholarship has completely abandoned the emotionally-charged vocabulary of earlier Orientalism. It remains true, however, that Islam is still imagined as threatening, fanatical, violent and alien by significant sections of the world’s media. In formulating an answer to all of this, it is crucial to focus on a general definition of Islam, so as not to fall into any misunderstanding about Jihad and its place within the Din. The common expression that Islam is a “way of life” has become hackneyed to the point where we can well do without it. Islam is more accurately described as “establishing the kingdom of heaven on earth.” This latter statement must be carefully understood if we are to avoid the superficial moralizing or equally misleading literalism that characterizes much contemporary thinking about Islam. It is far from desirable to simply quote, as an apparent show of understanding, scriptural support for this or that personal opinion we may have about a particular subject. Neither is it enough to use Qur’anic or Prophetic texts without adequate knowledge of the human situation and cultural milieu in which they were revealed and first applied, as well as the precedence of some verses over others based on order of revelation or abrogation. In other words, context and circumstance of Qur’anic revelation and Hadith are crucial in coming to terms with Jihad. It is an error to judge Islam and Muslims in the light of the kind of “Jihad” that has fallen victim to ideological tendencies. The critic also has to be wary of the interpretation of “Jihad” which is projected, and sometimes imposed, by the selective “religious reformism” so rampant today. They ignore central aspects of Islam’s intellectual heritage, selectively repress important figures and disregard Islam’s impeccable history of adherence to the standards of law and justice in affairs of state. Page 10 of 11 WHAT JIHAD IS • The Arabic word jihad is often translated as holy war, but in a purely linguistic sense, the word jihad means struggling or striving. • The arabic word for war is: al-harb. • In a religious sense, as described by the Quran and teachings of the Prophet Muhammad (s), jihad has many meanings. It can refer to internal as well as external efforts to be a good Muslims or believer, as well as working to inform people about the faith of Islam. • If military jihad is required to protect the faith against others, it can be performed using anything from legal, diplomatic and economic to political means. If there is no peaceful alternative, Islam also allows the use of force, but there are strict rules of engagement. Innocents - such as women, children, or invalids - must never be harmed, and any peaceful overtures from the enemy must be accepted. • Military action is therefore only one means of jihad, and is very rare. To highlight this point, the Prophet Mohammed told his followers returning from a military campaign: This day we have returned from the minor jihad to the major jihad, which he said meant returning from armed battle to the peaceful battle for self-control and betterment. • In case military action appears necessary, not everyone can declare jihad. The religious military campaign has to be declared by a proper authority, advised by scholars, who say the religion and people are under threat and violence is imperative to defend them. The concept of just war is very important. • The concept of jihad has been hijacked by many political and religious groups over the ages in a bid to justify various forms of violence. In most cases, Islamic splinter groups invoked jihad to fight against the established Islamic order. Scholars say this misuse of jihad contradicts Islam. • Examples of sanctioned military jihad include the Muslims defensive battles against the Crusaders in medieval times, and before that some responses by Muslims against Byzantine and Persian attacks during the period of the early Islamic conquests. WHAT JIHAD IS NOT • Jihad is not a violent concept. • Jihad is not a declaration of war against other religions. It is worth noting that the Koran specifically refers to Jews and Christians as people of the book who should be protected and respected. All three faiths worship the same God. Allah is just the Arabic word for God, and is used by Christian Arabs as well as Muslims. • Military action in the name of Islam has not been common in the history of Islam. Scholars says most calls for violent jihad are not sanctioned by Islam. • Warfare in the name of God is not unique to Islam. Other faiths throughout the world have waged wars with religious justifications
Posted on: Sun, 14 Sep 2014 01:08:16 +0000
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