Jihad
from Understanding-islam.org
Question:
Islamic precepts suggest under what circumstances a
jihad can take place. Equally important but less well understood is a related question: Under what circumstances should
jihad be suspended if its intended purposes are not being met? The situation in Kashmir provides specific context to this important question
There is no evidence to date that the
jihad waged against the Indian presence in Kashmir is succeeding, but there is ample evidence of casualties among women, children, and other noncombatants. There is also growing evidence of a readiness among Kashmiris for a suspension of hostilities and human rights abuses. Under these circumstances, do Islamic precepts mandate a continuation of
jihad or its suspension?
Answer:
<justify>It would be advisable, in my opinion, to first understand the directives of Islam governing
Jihad, remaining absolutely independent of the situation prevalent in Kashmir. We should first try to understand the directives for
Jihad in the Islamic
Shari`ah[1] and then, by applying these directives of the
Shari`ah on the practical situation prevalent in Kashmir (or any other area), see whether the directives of the
Shari`ah are being followed by the freedom movements in these areas or whether these directives are even applicable to the situations prevalent in these areas.</justify> Let us first try to understand the issue purely from the perspective of understanding the directives of the
Shari`ah. In our present times, the term '
Jihad' has generally been used to imply 'killing the opponent (non-Muslim) using any means, whatsoever'. This implication of the term, if seen in the light of the Qur'an as well as the life of the Prophet (pbuh) does not seem to be accurate. On the contrary, if seen in the light of the Qur'an and the
Seerah[2] of the Prophet (pbuh), we come to the conclusion that
Jihad is not merely fighting against non-Muslims for whatever reasons and in whatever manner; it is, in fact, a war declared under specific circumstances
[3] carried out by an organized Muslim state. To fully comprehend the directives of the
Shari`ah relating to the institution of
Jihad, it is imperative to find answers to the following questions:
- <justify>As an entity, who is the addressee of the verses related to Jihad? Is it the Muslim individuals? Is it a group of Muslims? Or is it an organized collectivity (a Muslim state)? In other words, who, precisely, is given the directive of waging a war[4] against another people? </justify>
- <justify>Can a group of trained and armed Muslims initiate a war for absolutely any reason or are there any reasons specified in the Shari`ah for which a war can be declared on another people? </justify>
- <justify>Are there are any directives of the Shari`ah relating to the ethical and moral behavior of the collectivity as well as the individuals participating in a war to which they should adhere during the times of war, whether within the battlefield or outside it. </justify>
In the following paragraphs, we shall try to give comprehensive answers to the stated questions.
The Addressee of the Directives Relating to Jihad
The first question relates to the determination of the addressees of the directives relating to
Jihad. This, in other words, is an attempt to determine the entity, which is responsible to carryout the directives relating to
Jihad. If seen in the light of the nature of the directive as well as the timing of its implementation in the Qur'an, one can easily derive that it addresses, not the Muslim individuals or any groups thereof, but the organized collectivity of the Muslims. In other words, the directive of
Jihad, like all other directives of Islam pertaining to the collectivity of the Muslims
[5] is addressed to the Organized Muslim state
[6]. This, in other words, implies that the first and the foremost condition - unanimously acknowledged as a necessary condition by all classical Muslim jurists - for any aggressive action against a people to qualify as
Jihad is that it should be
carried out and implemented by an organized Muslim state. Another issue relating to the addressees of the directives of
Jihad is the recommended balance of power between the Muslim state (planning aggression in the name of
Jihad) and the other state (against which an aggressive action is being planned). This issue is especially pertinent, from the Islamic perspective, because the Qur'an has given clear guidance in this regard. The Qur'an promises God's help for any Muslim army, which is fighting for a just cause, even if the power-balance of the Muslims and their adversaries is one to two. That is the Muslims are half as strong as their adversaries
[7]. If seen closely, this verse, on the one hand, provides a glad tiding for the Muslims that even if they are half as powerful as their adversaries and are fighting for a just cause, God shall help them and, as a result, they shall be successful. However, on the other hand, this verse also implies that if the power-balance between the two armies is more than 1:2 (that is the Muslims are less than even half as strong as their adversaries), then the Muslims, rather than declaring any wars, should first improve this power-balance and bring it to at least the minimum recommended 1:2.
Thus, from the above explanation, it is clear that:
- <justify>It is only a Muslim state (not individuals or groups of individuals), whose aggression against another people, for a just cause, can qualify as 'Jihad'. </justify>
- <justify>A Muslim state has been promised God's help and subsequent victory, if it is fighting for a just cause and if its relative power-balance (with its adversary state) is not less than 1:2. </justify>
[<justify> to be continued.....</justify>
