INTERPRETATION OF JIHAD IN THE QUR`AN
INTERPRETATION OF JIHAD IN THE QUR`AN
By: M.Yusuf Yahya
The Lecturer of IAI Al Muslim Bireuen, Aceh
Email: yusuf.yahya58@yahoo.com
Abstract
There are a lot of meanings given by the experts about jihad. In board outline, jihad means the war against the enemies, the exertion of every capability and every power as well as the upholding of the truth. In the contemporary context, jihad means an intensive effort of one or a group for the public purpose that could improve a certain realm in a certain region, such as the elimination of terrorism and the abolition of poverty in Indonesia. The context of jihad in the Qur`an verses even one verse does not point deliberately to the war with the exception of
a country is colonized or it is under attack. It neither points to the violence nor the terrorism. The research of this article is intended to strengthen the meaning of jihad due to various sorts of terrorism that happen in Indonesia, as a result of the inquiry and the case trial in court conducted to the perpetrators, they are occasionally influenced with jihad doctrine and revenge versus forgiveness. In another part, the psychological indications such as frustration, disappointment, injustice, anger versus empathy are the factors that lead to their violent acts too. Unfortunately, the terrorism is propagated in various regions that are made as the basic training camps. The research of this article depicts the meaning of Jihad based on the Qur`an. The data for completing this work is based on the classic manuscripts and the contemporary viewpoints. The research of this work is also intended to stress on the denial of terrorism in the Qur`an. In academic value, the research of this work is expected to be useful to develop the contemporary perspectives of jihad.
Keywords: Jihad, quranic verses, truth, forgiveness, psychological indications.
A. Introduction
the term “Jihad” as a word referring to Jihad in common belief commonly
the war. The war in mean of Jihad must refers to the term “war”. That is to say,
me historically overviewed. Once the the term “jihad” has been distorted in
war goes to end, jihad in “war” must go ambiguous meanings. In Islam, Jihad has
to end too. The war could be conducted
a lot of meanings: wars, exerting all under oppression circumstance or efforts, obstacle, strive in Allah’s cause
colonization. The terrorism often by means of materials and souls. The
happens in Indonesia as a result of problem is that the term Jihad has been
of jihad. The judged commonly as a sort of war. Islam
misinterpretation
researcher argues the term Jihad that has been revealed as a religion
means war without understanding the conveying the peace upon the human
historical context of war permission. In beings.
addition, the researcher would like to community of Islam has misinterpreted
Unfortunately,
a little
strengthen the true meaning of jihad strengthen the true meaning of jihad
، و#ا #Aا I "A ا غا? ا ة+ او
manuscripts.
و#ا ة+I : ب?Uٔا SS د او
B. Discussion
، L:ا ة + Iو ، ن ا ة + Iو ، ?+ V ا
1. The Significance of Jihad
"A او + و ﴿ : " #$ 3 "A SS K $و
The term of Jihad in actual fact has
او + و ﴿ ، ( ٧٨ : Y9 ا ) ﴾ هد WE 34 ا
numerous significances. It depends on
: )ا ﴾ 34 ا M "A *O ٔاو *O ا Iٔ
the interpreter’s manner and his intention
او + و او? +و ا :Iٓا &'% ا نٕا ﴿ ، ( ٤١
to construe the meaning of Jihad. That is to say, that the term of Jihad has a good
: ل ٔ()ا ) ﴾ 34 ا M "A * ٔاو * ا Iٔ
او + : *4 و 3 4G 34 ا "4[ لو ( ٧٢
quality side of the construed meaning.
On the contrary, it is interpretable as an
ة+ او ، *\ءا Gٔا نو + $ \ *\ء ا +ٔا
awful sense. Alternatively,
the
3 4G 34 ا "4[ ل ، ن 4 او ن O$
researcher just intends to construe the
. *O : ٔاو *O' 'ٔ رOا او + : *4 و
lawful significance of Jihad, which it
ص ، ٢٠٠٤ ، 9I & & 9 ا * ا ٔا )
corresponds to the true meaning and it is based on both textual and contextual
understanding of
The aforementioned text, as Abu al- (tradition), and the Islamic scholars’
Qur`an,
hadis
Qasim al-Husain interprets the literal viewpoints.
meaning of jihad: Jahada: al-jahdu and Jihad literally means, as it is
al-juhdu means the power (might) and according to Abu al-Qasim al-Husain:
the obstacle, it is said al-jahdu means an
obstacle, al-juhdu generally signifies to a و او ا او ا :
sort of struggle dedicated to the
mankind.
&' % او : " #$ لو ، نٕ ا و
Allah said: wallażîna lâ yajidûna illa
.( ٧٩ : )ا *+ ()ٕا نو ' () juhdahum (as well as such as can find ﴾ * 'ٔا 34 ا ٔاو ﴿ " #$ لو nothing to give except the fruits of their ، labor, or the results of their works (at- ( ٥٣ : ر:ا ) ، ( ٣٨ : 9: ا ) ، ( ١٠٩ : م #ٔ()ا )
Taubah : 79), Allah said: wa aqsamû F49 ا "A او او ا 4E ىٔا ، ( ٤٢ : ?@ A )
د ٕ()او . *#و "A I H4 ٔا "4G 3 ا $ٔ ' نٔا
billâhi jahda aimânihim (they swear their
strongest oaths by Allah), al-An’âm: 109, ل' و ا 9$و ا ل%M L:ا %Kٔا an-Naḣl: 38, an-Nûr: 53, Fâṭir: 42, or they
د او ?O , 3 M#$ٔا 3$ ٔاو "'ٔار ت
swear and they struggle in their vow to
156 Interpretation of Jihad 156 Interpretation of Jihad
tongue (oral actions), as the Messenger one’s exert of his great effort to
said, which means: “Do strive to invite contribute his strength, as well as he is
the Disbelievers with your hand (action) burdened with hindrance, it is uttered: “I
and with your tongue (oral action).” struggle with my mind and I contribute
We must admit historically that the all the knowledge and full of results of
battle could be the one of Jihad types. what I’ve thought as hard as I could.”
However, the battle is actually
distinctive to the term “Jihad”. In Muslim’s exerting to defend from
Jihad and mujâhadah signify to
Qur`an, the term that is frequently enemies’ attack. Jihad has three sorts:
applied to state the character of battle the resistance of the visible enemies, the
such as “qatala” (battle) appears struggle against syaiṭân (evils) as the
amounting to 67 terms, for instances: invisible enemies and the resistance
Q.S. 2:190, 244; Q.S. 4:74-76, 84; Q.S. toward one’s self and his soul. These
2:195, 261-262; Q.S. 4:89; Q.S. 8:60, three aspects contain in one verse wa
72-74; Q.S. 9:19-20; Q.S. 2:154; Q.S. jâhidû fillâhi ḣaqqa jihâdihi (and strive
3:157-158, 169; Q.S. 3:158, 169, in His cause as you ought to strive (with
195,etc. (Syaifuddin Zuhri : 4. See also: sincerity and under discipline), al-Hajj:
Fuâd ‘Abd Al-Bâqi, 1364 H, 533-536). 78), wa jâhidû bi amwâlikum wa
Meanwhile, the term of Jihad which anfusikum fi sabîlillâh (at-Taubah : 41):
is stated in al-Qur`an amounts to 41 “And strive and struggle, with your
terms, which five of them means ”vow goods and your souls in the cause of
constancy”, the ten ones signify to Allah, Innallażîna âmanû wahâjarû
”war”, whereas the remaining ones wajâhadû bi amwâlihim wa anfusihim fi
signify to the best effort to accomplish sabîlillâh : “Those who believed, and
Allah’s commands, in behaving the adopted exile, and fought for the Faith,
goodness, and the bravery of delivering with their property and their persons, in
the truth or even it is accompanied with the cause of Allah…” (al-Anfâl : 72).
the courage to sacrifice one’s self The Prophet Muhammad (peace be upon
including by mean of war. Although, Him) said, which means: “Do resist
according to Chirzin, the word “Jihad” against your passions (evil intention) as
in verb (fi’l) or noun (ism) is mentioned well as you resist your enemies, and
amounting to 35 words, publicized at mujâhadah could be accomplished in
fifteen surah. Some of Jihad verses
Interpretation of Jihad
(migration) etc, while the second is to
6, 69 (Muhammad Chirzin, 2006 : 48). leave sincerely everything they (Prophet In a number of the Islamic scholars’
and Companions) had behind for the viewpoints, Jihad was historically
land (due to hijrah or battle). interpreted as the intensive effort to fight
(Muhammad Rasyid Ridha, 1947 : 122). against enemies at the war, as it was
Sayyid Quthb stated that jihad is: conducted by the Prophet Muhammad
“A duty must be undertaken by Muslim and the Companions, and which was
community until the number of enemy aimed to the defensive action and
becomes more multiplied than the publicizing the true revealed religion of
previous number. They must believe in Islam at that time. For instance, Dr. M.
Allah’s help and no need to wait for the Sa’id Ramadhan al-Buthy with his
number balance of each troop.” (Sayyid framework:
Quthb : 1538). In Syarh ‘Inâyah ṭâlibîn,
jihad is “a collective duty for all years 3 ر F \و 3 F \ م ٕ()ا "A د ا
(al-Jihâdu fi
like devotion to religion and Shari’a nafhamuhu wa kaifa numârisuhu ).
al-Islâm:
Kaifa
sciences, and the instruction of It is concluded that “jihad” signifies to a
conducting good things.” (Al-Jami’ah: battle, an oral expression / proselytizing
Journal of Islamic studies, Yogyakarta: (da’wah bi al-lisân) to urge someone to
UIN Sunan Kalijaga, 2003 : 336). the goodness, and an attack circumstance
A further point, the researcher wants against someone who refutes the
to emphasize on several responses of the admission that Allah as God and Lord
Islamic scholars (Said Ramadhan al-Buthy 2001 : 10).
contemporary
concerning jihad. Firstly, Chirzin Rasyid Ridho stated that jihad is to
affirmed:
A battle is one of Jihad (struggle) ability to hold on from obstacles. Jihad ,
exert all the strengths based on one’s
forms should be undertaken by Muslims, when they are battled by
according to him, is classified into the enemies. The battles might be in material jihad and body-soul jihad.
sort of army battle between two enemy troops, between two
There are two types of Material jihad: countries, between two ethnics, active jihad and passive jihad. The first
between two nations, or between two religions, etc. The battle or war
is to share some or all of what we have is only tolerable in case of self materially to defend Islamic religion, to
defense and controlled by the enough obvious determinations and
assist the Prophet and to protect him, to the given rules. When someone has
158 Interpretation of Jihad 158 Interpretation of Jihad
(farḍu kifâyah), which there is no duty for However, he must recognize a love
and mercy sense in purpose to create every individual Muslim as long as there the peace and the worship freedom
are people carry out it. (Zuhairi Misrawi, to Allah only. Yet, he must also
participate in the given strict rules to Kompas 247, March 12 2010 : 7). act nothing however he wants to.
The abovementioned details in The women, the children, the old
men or the weak people should not defining the meaning of jihad as a battle
be persecuted; therefore, the trees or warfare appears in historical context, and the farming could not be copped
down or destroyed, and also not in which the Prophet Muhammad spread certainly allowable to refuse the
the Islam at the beginning. Thus, the peace to the enemies when the
agreement reached (Muhammad verse “jihad” motivated the Companions Chirzin : 284-285).
to do something as well as the Prophet Secondly, Sayed Tantawi (passed
did. They did not kill the enemies as a away in March 10, 2010), one of the
common belief occurs. Besides, the Grand Syaikh al-Azhar responded
defensive circumstance was more concerning Jihad emerged when the war
stressed than to fight against the happened between Israel and Hizbullah,
enemies, and the defensive characters Southern Lebanon. Tantawi ruled out the
destined to protect a state from any sorts Egyptians who intended to participate in
of colonization.
such war. He viewed Jihad has a wide consequence, which doesn’t signify to
2. Interpretation of Various Quran Verses Concerning Jihad
“war” only. Educating the children and building the harmony of family,
There are indicators to the causes according to him, are similar stressed
why the term “jihad” was revealed. Or points to Jihad. He did not shore up
rather, there are some causes appropriate anyone proposed to take part in such war
to its history and it was because Allah in opposition to Israel in Southern
would reveal the Qur`an verses Lebanon. Furthermore, committing
corresponding to His will. The Qur`an is ‘Jihad’ to annihilate the poverty and to
the source of science, so that the develop the Egyptians’ mentality and
revealed verse just points out a given intelligence is more important than
subject or matter, not actually for details. warring in Southern Lebanon. Execution
Islam commands its umma (community) of jihad (mobilizing all efforts and
to use the intuition (‘aql) to interpret the powers) in Southern Lebanon, according
verses and the terms in verse, moreover to investigate the difficult words or
Interpretation of Jihad
required to do it. The religion spread Quran text to the widespread meaning on
because of Arabians and Quraish clan who the established rule of interpretation that
had not prepared to be tolerable of won’t take beyond the line of
Muhammad’s religion initially conveyed. understanding the interpreted verse. In
Hence, the solution to such circumstances case of term “jihad”, it will not go to end
with intolerable manner of each to be construed due to generic erroneous
community other than Islam at that interpretation so one might legalize his
juncture which made idols as their worship actions conveying to terrorism. One of
is that they desired to fight against causes is undeniably that this term has
Muslims who were judged as ones whose been distorted.
new religion that will misplace their earlier Further, Qur`an or God’s speech has
belief. Then, when the war should happen to be interpreted according to the rules of
among Muslim and their rivals, the verse that convention, the rules of the language,
of which commanded to war (term qatala) as it is cited from M. Peters: God’s speech
and not “jihad” was revealed. Beforehand, has to be interpreted according to the rules
the command to do jihad was revealed in of that convention, the rules of the
case of Prophet and Companions would language. If God’s speech has no context
not surrender to spread da’wa (summons (qarina), it must be interpreted according
for Islam) and to teach Islamic teaching at to the rules of language, if it has a context,
the beginning. Hence, jihad is obviously it must be interpreted in that context. In
wrong when it is interpreted as fight or matters of revelation we first have to try to
war.
interpret the text concerned against the There are a lot of verses that elucidate background of the entire revelation; if this
on Jihad. However, only some of the jihad is not possible, we have to use linguistic
verses will be explained as following: arguments in the interpretation; if this too
1. Interpretation of al-Furqan: 52: does not lead to a result, and there are
Νèδô‰Îγ≈y_uρ šÍÏ ≈x6ø9$# ÆìÏÜè? Ÿξsù
indications that it has to be interpreted metaphorically, we have to interpret it
#ZÎ7Ÿ2 #YŠ$yγÅ_ ϵÎ/
according to those
“Therefore listen not to the (J.R.T.M.Peters, 1976 : 387).
indications.
Unbelievers, but strive against them with the utmost strenuousness (with
Some of indicators to the revealed the (Qur`an). “ (Q, Al-Furqan (25): verses that point to jihad are the
160 Interpretation of Jihad
Or do not obey regarding what (kâfir). He went continuously on his they urge you as of their deal with their
greatest jihad (struggle) under sect and their viewpoint, and struggle
“weapon” of Allah’s revelation unto them solidly and firmly, not to
(Abdullah Yusuf Ali, 1993 : 925). become console and to coax in order to
Whereas Hamka on his interpretation gain their love and their pity. However
explicated that this verse is an advice them which is based on al-
incitement to the prophet sent for the Quran as of good advices and some
world at that time to disobey the prohibitions, and remind them about
unbelievers. On the contrary, that verse the past deceiver community against
should motivate the prophet to continue their messengers (Rasul), and that is the
Jihad armed with Quran (Hamka, final of jihad which its average not
comparable/ without limit (Ahmad
2. Interpretation of surah At-Taubah: 29: Musthafa Al-Maraghi, 1946 : 26).
Ÿωuρ «!$$Î/ šχθãΖÏΒ÷σムŸω šÏ%©!$# (#θè=ÏG≈s%
Meanwhile, Ibnu Katsir exegeses the aforementioned verse to accomplish
ª!$# tΠ§ym $tΒ tβθãΒÌhptä† Ÿωuρ ÌÅzFψ$# ÏΘöθu‹ø9$$Î/
jihad towards the unbelievers with zÏΒ Èd,ysø9$# tÏŠ šχθãΨƒÏ‰tƒ Ÿωuρ …ã&è!θß™u‘uρ Quran. Ibnu Abbas uttered: Jihâdan
kabîran (great jihad) as Allah said,
(#θäÜ÷èム4®Lym |=≈tFÅ6ø9$# (#θè?ρé& šÏ%©!$#
which means: “Hey prophet! Struggle along unto the infidels and hypocrites
šχρãÉó≈|¹ öΝèδuρ 7‰tƒ tã sπtƒ÷“Éfø9$#
and be firm towards them!” (Ibnu “Fight those who believe not in Allah Katsir : 314). That verse was
nor hold that forbidden which had been forbidden by Allah and His
historically revealed as regard of the Messenger, nor acknowledge the Prophet to carry on his great effort to
religion of Truth, (even if they are) of the people of the Book, until they pay
convey al-Quran in Quraish community Jizyah (given tax) with willing at the first age which the Prophet sent
submission, and feel themselves subdued.” (At-Taubah: 29).
to his community and the entire human Abu Ja’far in light of the race universally. abovementioned verse, said : Abdullah Yusuf Ali explains Allah the Almighty says to the
according to Sura al-Furqân: 52: “The believers as of the Companions of expansion of Allah’s greatness was
Messenger (peace be upon him): Fight, oh the believers, against those who do
shown universally. A prophet didn’t not believe in Allah and judgment care about the critics of unbelievers
day”. He (Abu Ja’far) then said: “And
Interpretation of Jihad
had been forbidden by Allah and His as Allah prohibited, and those who
Messenger, nor acknowledge the have the religion other than the truth
religion of Truth, (even if they are) of religion”, in addition he said: “And
the people of the Book, until they pay those who disobey Allah with the
Jizyah (given tax) with willing factual disobedience, i.e. truly they do
submission, and feel themselves not act upon as the Muslims do, as of
subdued, when the Prophet and his those who had been revealed al-Kitab:
Companions were commanded at Jewish and Christians. (Abu Ja’far At-
Tabûk war ((Abu Ja’far At-Tabari : Tabari : 198).
Furthermore, Abû Ja’far bin Jarîr Such account is also strengthen by aṭ-ṭabari, as a compiler of the referred
the other Tafsir manuscript compilers, Tafsîr manuscript claims: “And it was
such as Hikamat bin Basyir bin Yasin mentioned that this verse was revealed
(a lecturer of tafsir subject at Quran to the messenger in his affair to fight
studies of Islamic University, Medina), Rome, thus, the messenger fought
he stated that the verse is a command subsequent to the verse revealed at
toward Prophet as well as the Tabuk war.” (Abu Ja’far At-Tabari :
Companions to fight at Tabûk 200). He bases his viewpoint on
war.(Hikmat bin Basyir : 442). following hadis (tradition):
The researcher wants to highlight
ٔا :S E , ل و? G & 9I ":S E
that the foregoing Qur`anic verse is
" ٔا & ا &G , " G :S E , ل *[ G
directed to the Prophet Muhammad and
Ÿω šÏ%©!$# the entire Companions to fight against (#θè=ÏG≈s% : + I &G ,
Ÿωuρ opponents who, at that time, denied
ÌÅzFψ$# ÏΘöθu‹ø9$$Î/ Ÿωuρ «!$$Î/ šχθãΖÏΒ÷σãƒ
Islam as the true religion. This verse
Ÿωuρ …ã&è!θß™u‘uρ ª!$# tΠ§ym $tΒ tβθãΒÌhptä†
was revealed in relation with the war
šÏ%©!$# called Tabûk war. It took place in zÏΒ Èd,ysø9$# tÏŠ šχθãΨƒÏ‰tƒ
summer exactly in Rajab, the ninth year
sπtƒ÷“Éfø9$# (#θäÜ÷èム4®Lym |=≈tFÅ6ø9$# (#θè?ρé&
of Hijrah after the Messenger returned
، š öΝèδuρ ?Iٔا & E from Thaif which was under siege χρãÉó≈|¹ 7‰tƒ tã
approximately six months earlier. The
. ك M$ ةوab 3 9[ٔاو 9I
historians numerously took part to It means:
Muhamad bin ‘Amru uttered to me, affirm the causes of Tabûk war. Ibnu
he delivered the hadis (Prophet’s Sa’ad told that Heraclius gathered the
speech) from Abu ‘Ashim, from Isya, from Ibnu Abi Najih, from Mujahid
communities and the ally Arab tribes, (executor of Jihad at Apostle Age), he
then Muslims at that juncture were said: “Fight those who believe not in
162 Interpretation of Jihad 162 Interpretation of Jihad
3. Interpretation of surah al-‘Ankabût :6: away for Tabûk. Ya’qub stated that the
¨βÎ) 4 ÿϵšø uΖÏ9 ߉Îγ≈pgä† $yϑ¯ΡÎ*sù y‰yγ≈y_ tΒuρ
cause of war was Ja’far bin Abî ṭâlib’s revenge. However, the generic view
∩∉∪ tÏϑn=≈yèø9$# Çtã ;Í_tós9 ©!$#
as regard to the cause of war because “And if any strive (with might and of the customary responsibility for
main), they do so for their own souls: for Allah is free of all needs from all
jihad in cause of da’wah. Da’wa creation.” (Al-‘Ankabût: 6). means to invite someone to know
Abdullah Yusuf Ali signified more about the truth in Islam. It was
‘jihad’ in the third verse (al-‘Ankabût : directed to the people at Apostle Age
6) to an effort, that every effort from a to convert to Islam without
human could benefit his spiritual compulsion and without force. The
emotion. It corresponds to Allah’s will, invitation was conducted in good
which the human finds out some manner, good advise, advocating to
goodness for himself and not to resign the goodness and argument with the
to all the evil because it could endanger best way. See an-Nahl (16): 125.
himself. (Abdullah Yusuf Ali : 686). The Messenger desired to attack
4. Interpretation of the fourth verse (al- on Rome because the Romanians in
‘Ankabût: 69):
4 $uΖn=ç7ß™ öΝåκ¨]tƒÏ‰öκs]s9 $uΖŠÏù (#ρ߉yγ≈y_ zƒÏ%©!$#uρ
accordance with him are the closest to
the Messenger so that the preaching
∩∉∪ tÏΖÅ¡ósßϑø9$# yìyϑs9 ©!$# ¨βÎ)uρ
and the Islam doctrine expansion would be easier. In addition,
“And those who strive in Our (cause), We will certainly guide them to our
according to the Messenger, the Paths: For verily Allah is with those Romanians at that time were dignified
who do right.” (Al-‘Ankabût: 69). and they were more prioritized for
Abdullah Yusuf Ali explicated da’wa (proseletyzing) to the “truth”
that everyone could go on struggle on unto them.(Akram Dhaba al-‘Umari,
Allah’s way. In the case he wanted to 1994 : 522). In other words, the
struggle intensively by the full Rumanians desired to see the truth
rounded heart desire, the shine and conveyed in Islam. That was also
the love (God’s mercy) should come because they were closer to Islam and
into him.(Abdullah Yusuf Ali : 686). its converters. Thus, the target
The crucial point is that Jihad is destined by the Messenger was to
simply the process of “exerting the create an easier way for da’wah.
best efforts”, involving in some sorts
Interpretation of Jihad
achieve a particular goal. In the shall inform you of your past
words, jihad is the struggle against, or deed.”(Al-‘Ankabût: 8). resistance to, something for the sake
In Surah Luqmân: 14 and 15, of a goal. The meaning of the word is
Allah said:
independent of the nature or the
…絕Βé& çµ÷Fn=uΗxq ϵ÷ƒy‰Ï9≡uθÎ/ z≈|¡ΣM}$# $uΖøŠ¢¹uρuρ
invested efforts or the sought goal. Contrary to common belief, the
Èβr& È÷tΒ%tæ ’Îû …çµè=≈|ÁÏùuρ 9÷δuρ 4’n?tã $·Ζ÷δuρ
word “jihad” does not essentially imply to any violent effort, let alone
∩⊇⊆∪ çÅÁyϑø9$# ¥’n<Î) y7÷ƒy‰Ï9≡uθÎ9uρ ’Í< öà6ô©$#
“war” and such instances of extreme
$tΒ ’Î1 š‚Íô±è@ βr& violence. It is a general term that can #’n?tã š‚#y‰yγ≈y_ βÎ)uρ
mean violent as well as peaceful
( $yϑßγ÷èÏÜè? Ÿξsù ÖΝù=Ïæ ϵÎ/ y7s9 }§øŠs9
actions, depending on the context in which it is used. Similarly, “jihad” as
ôìÎ7¨?$#uρ ( $]ùρã÷ètΒ $u‹÷Ρ‘‰9$# ’Îû $yϑßγö6Ïm$|¹uρ
a generic word can be used even when the sought goals are not
öΝä3ãèÅ_ötΒ ¥’n<Î) ¢ΟèO 4 ¥’n<Î) z>$tΡr& ôtΒ Ÿ≅‹Î6y™
Islamic, i.e. in non-religious contexts.
∩⊇∈∪ tβθè=yϑ÷ès? óΟçFΖä. $yϑÎ/ Νà6ã∞Îm;tΡé'sù
The Quran uses the verb of
“jihad” in its generic meaning of The first abovementioned verse
“exerting the best efforts against means: “And We have enjoined on man
something” in the following two to be good to his parents; his mother
verses: bears him in weakness upon weakness,
βÎ)uρ and his weaning is in two years; and that ( $YΖó¡ãm ϵ÷ƒy‰Ï9≡uθÎ/ z≈|¡ΣM}$# $uΖøŠ¢¹uρuρ
(you must) be grateful to Me and to both ϵÎ/ y7s9 }§øŠs9 $tΒ ’Î1 x8Îô³çFÏ9 š‚#y‰yγ≈y_ your parents. To Me is the eventual
coming.” (Q.Lukman (31): 14).
öΝä3ãèÅ_ötΒ ¥’n<Î) 4 !$yϑßγ÷èÏÜè? Ÿξsù ÖΝù=Ïã
Meanwhile, the second abovementioned
verse means: “And if they jâhadâka (do ∩∇∪ tβθè=yϑ÷ès? óΟçFΖä. $yϑÎ/ / ä3ã⁄Îm;tΡé'sù
jihad against you) to make you associate “And we have enjoined on man
goodness to parents, but if they (a god) with Me, of which you have no jahadaka (do jihad against you) to
knowledge (being a god), do not obey make you associate (a god) with Me,
of which you have no knowledge them, but keep company with them in
164 Interpretation of Jihad 164 Interpretation of Jihad
he who turns to Me. Then to Me is your not refer solely to fighting in the way of (O people!) return, then I shall inform
Allah. This, in fact, is a special case of you of your past deeds.”(Q. Lukman
jihad. The Qur`anic concept of jihad refers (31): 15.
to existing efforts, in the form of struggle Jihad in the verse above refers to
against or resistance to something for the actions taken by non-Muslim parents
sake of Allah. This effort can be fighting against their Muslim offspring to force
back armed aggression, but can also be them to worship other than Allah. This
resisting evil drives and desires in one’s goal goes against the message of Islam
self. Even donating money to the needy is which teaches the oneness of God,
a form of jihad, as it involves struggling Allah, obviously this kind of jihad is
against one’s selfishness and inner desire not Islamic. The verses above also
to keep one’s money for one’s own confirm the already mentioned fact that
pleasures. Jihad can, therefore, be jihad is not necessarily an act of
subdivided into armed jihad and peaceful violence.
jihad (Louay Fatoohi, 2009.). It is worth noting that the verses
According to Louay Fatoohi, Armed above command the Muslims to remain
jihad is only temporary and is a response kind and caring toward their parents,
to armed aggression. Once the aggression but to resist any attempt by the latter to
has ceased, armed jihad comes to an end. force them to give up the Islamic tenet
Armed jihad, thus, can take place only of monotheism in favor of some
when there is an aggressive, external polytheistic belief.
enemy. The battle could be undertaken Jihad in the Qur`an apart from the use
when oppression occurs in one country, of the term “jihad” in its generic meaning
however, the battle goes to end when the in the verses above, the Qur`an uses
oppression itself also ceases. (Louay “jihad” in another twenty eight verses in a
Fatoohi, 2009). That is what Quran states: specific meaning. In this case, the phrase
tβθä3tƒuρ ×πoΨ÷FÏù tβθä3s? Ÿω 4®Lym öΝèδθè=ÏG≈s%uρ
“fî sabîli Allah”, which means “in the way of Allah” or “for the sake of Allah”, either
’n?tã āωÎ) tβ≡uρô‰ãã Ÿξsù (#öθpκtJΡ$# ÈβÎ*sù ( ¬! ßÏe$!$#
follows “jihad,” or one of its derivatives, explicitly, or is implied by the context.
∩⊇⊂∪ tÏΗÍ>≈©à9$#
Contrary to the common belief that is “And fight them on until there is no embodied in the misinterpretation of
more Tumult or oppression, and there
Interpretation of Jihad
«!$# ãΝó™$# $pκÏù ãŸ2õ‹ãƒ ߉Éf≈|¡tΒuρ ÔN≡uθn=|¹uρ
except to those who
practice
oppression.” (Al-Baqarah: 193).
3 ÿ…çνçÝÇΨtƒ tΒ ª!$# āχuÝÇΖuŠs9uρ 3 #ZÏVŸ2
One who is extremist and makes the oppression among the Islam community
∩⊆⊃∪ ̓tã :”Èθs)s9 ©!$# āχÎ)
considered ruthless and one who goes out Permission (to fight) is given to those of Allah’s determination could be properly
upon whom war is made because they are oppressed, and most surely Allah is
fought by Allah and the other believers well able to assist them. Those who have (Islam umma). (Quraish Shihab, 2007 :
been expelled from their homes without
a just cause except that they say: Our 684). I agree what Quraish Syihab said: “It
Lord is Allah. And had there not been is necessary to realize that the given
Allah's repelling some people by others, certainly there would have been pulled
recommendation to fight against the down cloisters and churches and Infidels not because of their infidelity and
synagogues and mosques in which Allah’s name is much remembered; and
not because of their reluctance to convert surely Allah will help him who helps His to Islam, but significantly their oppression
cause; most surely Allah is Strong, Mighty.
they execute towards the human rights, or The verse explicates that the Prophet one’s rights to convert to a religion he was ordered to war because of the relies on.” (Quraish Shihab, 2007 : 684). circumstance of being oppressed. The More Quranic verses stress on that point polytheists kept oppressing the Prophet such as Al-Baqarah: 191, and 192. and his Companions until they were As a common belief distorts the expelled from their homes. At that time meaning of Jihad to the war, let me rifer to the peace was not effective to become a the Quran verse al-Hajj: 39-40 which solution to the ongoing conflict. Hence, states: the verse was revealed to order the
4 (#θßϑÎ=àß öΝßγ¯Ρr'Î/ šχθè=tG≈s)ムtÏ%©#Ï9 tβÏŒé&
Prophet for war against the Polytheists due to their oppression against the
tÏ%©!$# ∩⊂∪ íƒÏ‰s)s9 óΟÏδÎóÇtΡ 4’n?tã ©!$# ¨βÎ)uρ Muslims at that time.
χr& HωÎ) @d,ym ÎötóÎ/ ΝÏδÌ≈tƒÏŠ ÏΒ (#θã_Ì÷zé&
In addition, Sahiron Syamsudin
states:
}¨$¨Ζ9$# «!$# The further part of the verse illa an ßìøùyŠ Ÿωöθs9uρ 3 ª!$# $oΨš/u‘ (#θä9θà)tƒ
yaqulu rabbuna llahu (“except that they say: Our Lord is Allah”)
Óìu‹Î/uρ ßìÏΒ≡uθ|¹ ôMtΒÏd‰çλ°; <Ù÷èt7Î/ Νåκ|Õ÷èt/
informs that at that time there was no religious freedom; they were expelled from Mecca only because
166 Interpretation of Jihad 166 Interpretation of Jihad
jihad is going to be latterly elucidated. there was no freedom in choosing a
religion. The Meccan infidels forced
3. The Applicative Meanings of
all people always to follow the
Jihad
polytheist belief. If somebody
became a Muslim, he or she would Referring to the aforementioned data,
be punished or even killed by them (Sahiron Syamsuddin, A Peaceful
I could affirm Jihad means the Message beyond the Permission of
mobilization of our intensive efforts, our Warfare (Jihad in a Sense) in the
Qur`an: An Interpretation of Q. thought, our strength and everything of 22:39-40 , 2011 : 10).
ours to achieve the public advantage and The verse known as the sword verse
the significant improvement at the entire refers to the significance of permission of
areas. Further, I deny all the claims and the war because of religion freedom:
numerous statements that construe Jihad monotheism of the Muslim that Allah is
as a form of war against someone opposes only one, thus, everyone could do
the Islamic doctrine, which such form has everything based on his religion. The next
been refuted by Spirit of Islam based on causes which allow the war are to prevent
Al-Quran and majority of Islamic Scholars the oppression, to prevent expelling from
also reject that viewpoint. homes, and to make peace.
Jihad in Islam doesn’t mean as holy Hence, the more significant act on
war fought by Muslim against the enemies behalf of jihad could be carried out in
who oppose the Islamic teaching or Jihad dependence on a given circumstance and
doctrine. Such meaning had become a time. At the present time, jihad actually
common sense well-known by the could be accomplished in line with one
Western International society. The who is tolerable to do it as well as the
Advanced Learner’s object is really required to be done for
Cambridge
Dictionary elucidates the meaning of the sake of public, for instance to
Jihad: “A holy war which is fought by prosper one’s life or community’s life, to
Muslims against people who are a thread annihilate the corruption that becomes a
to the Islamic Religion or who oppose its root of poverty at a certain state, which
(Cambridge Advanced we do not realize it became a dangerous
teachings.”
Learner’s Dictionary, 2003). root of which the terrorism ideology
I argue that sense by showing the should emerge then. For the more details
Quranic verse:
so that we should not be trapped in an erroneous generic construed term
Interpretation of Jihad
߉ô©”9$# t¨t6¨? ‰s% ( ÈÏe$!$# ’Îû oν#tø.Î) Iω
with the reorganized weaponries (Abdurrahman bin Nashir as-Sa’adi,
-∅ÏΒ÷σãƒuρ öà õ3tƒ ÏNθäó≈©Ü9$$Î/ 1991 : 7). yϑsù 4 Äcxöø9$#
Furthermore, Jihad according to him
Ÿω 4’s+øOâθø9$# Íοuρóãèø9$$Î/ y7|¡ôϑtGó™$# ωs)sù «!$$Î/
could be classified into two parts: Firstly, jihad could be aimed at the
∩⊄∈∉∪ îΛÎ=tæ ìì‹Ïÿxœ ª!$#uρ 3 $oλm; tΠ$|ÁÏ Ρ$#
Muslim peace and the improvement in Muslims’ belief, their behavior, their
“Let there be no compulsion in religion: Truth stands out clear from Error:
morality, and the entire religious and the whoever rejects evil and believes in
mundane affairs, scientific and practical Allah had grasped the most trustworthy hand-hold that never breaks. And Allah
education. This sort, according to him, is hears and knows all things. “(Al-
the original term and enforcement of Baqarah: 256).
Jihad. Next, with that sort whereby the There is no compulsion in second one is established: Jihad which is converting to Islam, or it is necessarily
aimed at the defense on the depraved explicated that Islam, in any way to people against Islam and Muslim people, develop the Islam doctrine really whether who derive from the unbelievers concerns in tolerance. There is neither in Allah, hypocrites, atheists and the pressure nor force in Islam to anyone to
whole opponents toward Islamic religion convert to Islam. including their own opposition. The later
I want to highlight the affirmation belongs to two kinds: Firstly, Jihad derived from Syaikh Abdurrahman bin which is advocated by the variety of Naashir as-Sa’adi (d 1376): arguments, proofs (evidence of religion Jihad could be carried out through a
part of mutual help among Muslim truth), and oral proselytizing. Secondly, people in piety (taqwa) and shared
Jihad with the weaponry that is shoring up (mutual support) to keep
away from what Allah and His appropriate and modernized for every Messenger prohibited as of visible
time and every era. (Abdurrahman bin or invisible wickedness, sins and
denied cruelties, utterance on behalf Nashir as-Sa’adi, 1991 : 7). of Allah without knowledge. Yet,
Jihad has another point that stresses the mutual shoring up is actually
directed to avoid the unbelief in on the public development in a country. Allah, the disobedience (fusuq), and
Abdurrahman bin Nashir affirmed that the defiance. In addition, it contains
the mutual help in the whole Jihad could be applied by the facilities and causes to be improvement of scientific realm and
recognized by the enemies so that the enemies’ danger could be
applicative area, such as annihilation of
168 Interpretation of Jihad 168 Interpretation of Jihad
annihilate the various cases of corruption science, whether the religious one or the
that numerously take place in Indonesia, other scientific realm. Both (scientific
for instance as it is performed by the and practical education), according to
former Chief of Regional Public him and I agree his opinion, are the most
Prosecutor Office of Bengkulu, Rusdi significant sense of Jihad.
Taher. He is quit sustained to obliterate Besides, Jihad could be undertaken
much corruption in Bengkulu, which through the increase of our study
more than thirty former members of the whether of Religious science or the other
Regional House of Representatives were science realms, thus, we could obtain the
dragged into the court during his fine achievement. Furthermore, Jihad is
occupation since October 8, 2004. one of contributions, which means that
However, he got much thread from a we must choose one realm of specialized
number of parties and a few groups that sciences or professions that we are
are not fond of his intensive effort to confident it could be an expertise and
wipe out the corruption. Such thread was preeminence. We could not do
really proven at once occurred at Rusdi everything and would never be able to
Taher’s residence situated to Jalan do everything due to our capability is
(street) Basuki Rahmat No.2 Bengkulu. limited. Thus, as it is a contribution, we
The tragic event which his residence was must be acquainted with the position
under siege of fire supposedly burnt by point of our strength, and then we share
an unknown group, and scorched the our best work result for Islam
whole home interiors including two Community as the sincere presentation
occupational cars and two occupational to Islam and its community. For this
motorcycles. No one was injured neither case, the four areas of contribution are
his family because they were in Jakarta. recommended: thought area or scientific
The only ones left were a dressed shirt area (thinkers/scientists), leadership,
and cloth.
professionalism and finance. Thereby, However, Rusdi Taher is not even we would become Mujahid (the
frightened by plentiful thread unto him. accomplisher of Jihad) when we are
Moreover, he uttered: “I am not competent of one of the four
frightened with the death thread, because aforementioned contributions (Anis
I have a philosophy regarding to death. Matta, 2002 : 13).
The death is concerning neither ages nor
Interpretation of Jihad
by means of fighting against the time and it had been determined by
community from the Internal Muslim Allah s.w.t.” (Nebula Magazine 21, 2006
Society or everyone who obliterates the : 20 and 21). For the time being, he
real Islamic dogma, for instance, the war becomes the Chief of Regional Public
could be fought against the ones changing Prosecutor Office of DKI Jakarta and
the Quran verses.
still carries out Jihad term on behalf of
C. Concluding Remarks
wiping out the corruptions. Jihad is really distinctive to the term
The previous statement tells us that that means war. Even though the term
the term of Jihad is not only aimed at the jihad could be interpreted as the war,
death or suicide at the war against the however it is not only one meaning
opponent. Moreover, at the present time referring to Jihad. Jihad must be
we live, there is nothing demands us to understood in many contexts. In
war even to kill innocent people on behalf addition, Jihad must be understood
of Jihad in our country. There are still historically. Al-Hajj : 39-40 known as
many issues and problems to be resolved the sword verse that initially revealed as
by every one of Indonesian people. For the
a basic Quran verse that condoned war case when a group decides to the death as
must be understood in historical context.
a final solution to their struggle, they
emphasizes on should not spontaneously regarded being
Al-Hajj :
39-40
permission of the war because of the involved in war, but it is further and better
following points: firstly, the Spirit of to do some sorts of Jihad by means of
Monotheism among the Muslim by the exerting our strength to do the whole
times of which the Prophet and goodness objectives in many areas, thus,
Companions expanded da’wah. In this our intensive effort should be useful for
cloisters, churches, the rests of us as Rusdi Taher does.
context,
the
synagogues and mosques will be burnt On the other hand, Jihad in Islam is by Polytheists by that time to force not actually aimed to fight the enemies or
everyone to switch his/her religion or to ones who oppose the Islamic religion. The
convert to their paganism tradition. majority of Ulama (Islamic scholars) Thus, the religion freedom by that time throughout the world deny such statement.
was abandoned. Secondly, a community According to Abdurrahman bin Nashir,
of society or in this case the Muslim Jihad must be undertaken at the defensive
170 Interpretation of Jihad 170 Interpretation of Jihad
major role to understand about jihad in is allowed to retake their living rights.
current context. Jihad means the war in Thirdly, it was aimed to make peace.
historical context deliberately “under Fourthly, it was aimed to prevent
offensive situation” to expand da’wah by oppression.
that time. Besides, it was aimed to protect the Muslim from enemies’
Jihad in contemporary viewpoints
attack. [ ]
must be understood as an intensive effort to do advantageous thing for public. The
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