In his discourse on ‘Jihad’, Hadhrat Khalifatullah (atba) agrees that widespread misconceptions exist around this important Islamic obligation among both Muslim youths and the non-Muslims. Hadhrat Saheb (atba) insists that whoever looks at ‘Jihad’ as nothing but indiscriminate violence against ‘infidels’ do not fully comprehend the real teachings of Islam. He points out that the Qur’an does not promote ‘Jihad’ as the ideology of coercive religiosity, nor does it stand for senseless violence. Likewise, ‘Jihad’ is not a weapon of aggression against other peace-loving people. In Islam, ‘Jihad’ is a resistance tool against oppression when recourse to the use of force becomes inevitable against recalcitrant enemies who take up sword to destroy the whole community of believers. Except in such rare circumstances of self-preservation and existential threat, Islam rejects the instrumental role of violence. Ideas being propagated in the name of Islam contrary to the above by some Ulema, as well as others, including anti-Muslim propagandists, miss the real point about Islamic teachings on Jihad, points out Hadhrat Saheb(atba).
Contrary to public mis-perceptions about Islam, the Holy Qur’an has long discredited the use of ‘sword’ (coercion) as a strategy for propagation of faith. Numerous verses in the Holy Book of God testify to the recognition of freedom of conscience. The Qur’an says: ‘Say, ‘Now the truth has come from your Lord: let those who wish to believe in it do so, and let those who wish to reject it do so.’ (18: 30). ‘Had your Lord willed, all the people on earth would have believed. So can you compel people to believe?’(10:101).‘There is no compulsion in religion’ (2: 257).
Most significantly, through these discourses, Hadhrat Saheb(atba) reflects on the sanctity and integrity of Islamic values and the challenges confronting larger welfare of humanity in this era as a direct consequence of the distortions that have crept in the doctrinal appreciation of ‘Jihad’. For, today, the spiritual doctrine of ‘Jihad’ has been turned upside down by the political extremists and terrorists who seek to justify the indefencible under the garb of religious authority. Speaking about ‘suicide bombings’ being encouraged by terrorist-outfits with Arabic titles, Hadhrat Saheb(atba) notes: ‘The war/ battle in the path of Allah in no way means the suicide bombings of some extremists who distort the words of Allah and the Holy Prophet Muhammad(pbuh). Suicide is reprehensible in Islam. It is not the garden of paradise that awaits these people, but hell. May Allah help the Muslim community as a whole to understand this well and stay within the permissible limit. Ameen’. [Friday Sermon of 08 March 2019 ].
Hadhrat Khalifatullah(atba) points out that numerous issues have complicated the religious situation today. Indeed, ‘Jihad’ is invoked by the violent extremists not just against ‘oppressive’ governments; but also against civilian non-combatants. Fighting oppression by committing evil cannot be condoned under the laws of Islam. It is instructive to remember killing non-combatants (people) is a capital offence under the Shari’ah. While ‘sword’ has its place in self-defence in times of persecution and oppression, it is not ‘Jihad’ to wage war for the propagation/expansion of Islam, nor in the quest for political power or material riches. Most certainly, evading or avoiding the moral framework of Islam is simply not an option for a Muslim even if he is claiming to be doing ‘Jihad’; on the contrary, more so (he has an obligation to respect the rules and limits of Islam) when he claims to be in ‘Jihad’!
Moreover, Hadhrat Saheb(atba) points out that the permission to fight in self-defence is to be exercised by the community of believers under a properly-constituted authority such as a Messenger of Allah. In other words, only the supreme authority in Islam- the Prophet or the caliph of Allah (swt) as the head of a Muslim State- is entitled to declare ‘Jihad’ in Islam. Prophet Muhammad(sa) is reported to have said: ‘A Muslim ruler is the shield (of his people). An armed struggle can only be carried out under him and people should seek his shelter for themselves (in war)’. Hence, in the absence of the recognition of the authority of Khalifatullah, any proclamation of ‘Jihad’ by anybody else would be pure vigilantism.
Further, Hadhrat Saheb(atba) notes that in this era of deep divisions among the Muslims; the very definition of being 'Muslim' is under intense disputation. Interpretational differences abound over even basic spiritual doctrines. With the hardening of denominational identities, the basic human rights and political entitlements of 'legally excluded' Muslim sects are also under extreme duress, in addition to the status and rights of other religious minorities in Muslim nations. It is a searing reality in many nations today that violent extremists invoke ‘Jihad’ to intimidate and persecute minority groups within the community. Without unity, peace, justice and equity in the world of Islam, the community stands on an edge of a precipice- with so many conflicts and violence in the name of ‘Jihad’ engulfing it. Hadhrat Saheb(atba) calls attention to the profoundly negative implications and potentially enormous consequences of the extreme brutalities being perpetrated by the preachers of hate wherever they are operating.
Hadhrat Khalifatullah(atba) agrees that the invocation of ‘Jihad’ by sections of Muslims in all kinds of political and territorial conquests (as against resistance to persecution) over the centuries has contributed to the shaping of negative perceptions about ‘Jihad’ among the wider public. In many ways, the “Islamophobia” of our times is directly linked to the deadly-brew of racism, xenophobia and religious hate created through wrong perceptions in the minds of non-Muslim peoples. In the name of resisting “Islamic” terrorism, some politicians manipulate local/foreign events for firing racist hatred against the whole community of Muslims in many States, leading to “anti-Islamic” terrorism such as the recent, horrific attacks on the Christchurch Mosque in New Zealand.
As a much-distorted and widely-misunderstood concept of Islam, ‘Jihad’ requires clear elucidation in our times. Hence, the present series of discourses are an important contribution to our understanding of this vital subject.There is little doubt that these sermons and discourses on ‘Jihad’, spread over the last decade, clearly establish that Hadhrat Khalifatullah(atba) is at the forefront of educating the world on the real teachings of Islam. In these conflict-riven times, Hadhrat Saheb(atba) holds that to establish peace and reconciliation across the multiple divides in society, Muslims need to be role models for others, renewing the spirit of the Qur’anic ideal, Ummatan Wasata: ‘a community of the middle way’ (2:144). In reclaiming the soul of our faith in this difficult era, Muslims need to be people who stand in awe of God, displaying spiritual humility and residual goodwill for all of His creatures: a just, balanced, equitable, radically-moderate people who shun extremism of all types.
As explained by Hadhrat Saheb(atba), the duty of ‘Jihad’ is a spiritual obligation on all Muslims- to strive for establishing the Divine Way in our own hearts through being truly moral in our everyday life. Indeed, the larger challenge of ‘Jihad’ is to live up to the destiny written for true devotees of God: ‘You are the best people among mankind enjoining what is Right, forbidding what is Wrong, and Believing in God.’ (3: 111). It is by being mindful of God’s commandments and prohibitions to repel evil and vices, and to promote goodness in all contexts of one’s individual, social, national and international life that the believers can do true 'Jihad' for a just world under Islam, Insha-Allah, Aameen.
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