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Radical Islamism and Jihad (14 Sep 2019 NewAgeIslam.Com)



Jihad and Khilafat: Two Tools in the Hands of Terrorist Outfits


By S. Arshad, New Age Islam

14 September 2019

A close look at the theory and practices of the terrorist organisations will make the fact clear that they flourish due to the wrong and misplaced concepts of Jihad and Khilafat. The terrorist organisations like Taliban, Al Qaida and the ISIS circulate and spread the concept of Khilafat as the ideal form of government that was in vogue in the early period of Islam. They also spread the belief that to achieve this goal, Jihad (war against the infidels) is mandatory

The modern scholars of Islam right from Muhammad Asad to Mohammad Iqbal and Murad Wilfred Hoffman believe that the Quran does not envisage any particular form of government and that it only gives an outline of the ideal Islamic government: it will be based on the Quranic principle of Amruhum Shura Baynahum and will be based on justice, equality and social and ethical values inculcated by the Quran and Sunnah.

Though Mohammad Iqbal initially opposed democracy, he later developed the opinion that Social Democracy was compatible with Islam. Muhammad Asad held the view that Presidential form of government with modifications to suit Islamic requirements was best suited to Islam.

However conservative scholars like Shah Waliullah and his mentors and contemporary scholars believed that only Khilafat was the ideal Islamic form of government because this form of government was adopted by the four rightly guided caliphs. He even wrote a book on Khilafat titled Azalatul Khafa an Khilafatul Khulafa. In this book he tries to prove that Khilafat as a form of government was justified by the Quran.

The belief in Khilafat as the best and only Islamic form of government got wide acceptance because the caliphate of the four rightly guided caliphs was the golden era of Islam during which Muslims dominated half the world and they attained scientific and political superiority and growth. Therefore, Muslims had a deep itched belief that the success and prosperity of Muslims was a gift of Khilafat and so if Khilafat is established today, Muslims of this age too will attain the same degree of prosperity and dominance. This belief of the Muslims was misplaced and founded on myth. The caliphate of the early period of Islam was a great success only because it was led by the four great sahaba of the holy prophet pbuh who had great characterial integrity, sincerity and honesty of purpose, deep commitment to the cause of Islam and there strict adhere to the Quran and Sunnah. Therefore, they enjoyed reverence and obedience of the entire Muslim community which was united and were ready to sacrifice their life for the cause of Islam.

After the caliphate of Hadhrat Ali the caliphate was replaced by autocratic dynasties. Umayyid, Abbasid and Ottoman dynasties ruled the Islamic world though they called themselves caliphate. These dynasties were more interested in expanding their empires and less in shaping their government according to the Quran and Sunnah. Muslim community was also divided in sects and gave more importance to national and cultural identities. This was the reason Kemal Ataturk abolished the Ottoman Empire which was considered by Muslims of the world the caliphate in 1924. Kemal Ataturk was more obsessed with his Turkic nationalism and cultural identity than Pan Islamism. The entire Islamic world condemned Ataturk for abolishing Khilafat and he was branded an enemy of Islam.

Ironically, during the same period and along with the Ottoman Empire, the Kingdom of Saud dynasty was flourishing and in 1932, the Saud dynasty was consolidated with the ideological backing of founder of Wahhabism Muhammad bin Abdul Wahhab. Ibn-Wahhab, though a staunch follower of puritanical Islam supported the autocracy of Al-e-Saud. He did not fight against him for the establishment of Khilafat because he thought Saudi kingdom was more conducive to the consolidation of his religious authority and spread of his new ideology.

In his book Azalatul Khafa an Khilafatul Khilafat, Shah Waliullah writes that the holy prophet predicted two phenomena:

1) Appearance of mischief (sharr) after the period of Khair (peace and virtue)

2) Prevalence of mulukiyat (autocracy) after nubuwwat (prophethood).

It is important to note that an Islamic scholar that Ibn Abdul Wahhab was, he ignored the prophetic predictions and supported and strengthened mischief by helping in the establishment of the Kingdom of Mohammad bin Saud at the cost of Khilafat.

Today, the terrorist and militant organisations support and propagate Ibn-e-Wahhab's ideology but don't question his and his descendants' support of dynastic autocracy and advocate the establishment of Khilafat at any cost irrespective of political circumstances. Today mainstream Muslim organisations and scholars also believe that only Khilafat can guarantee the prosperity and dominance of Muslims over the world. This belief compels them to overtly and covertly support the terrorist organisations because they claim that their objective is to establish Khilafat. The support of Maulana Salman Nadvi and some other Muslim scholars including Qaradawi for the so-called Khilafat of the ISIS is a glaring example. It is important to note that no Muslim country today wants to its government to be called Caliphate, neither Sunny countries like Saudi Arabia or Qatar nor Shia countries like Iran and Syria. The state of Saudi Arabia is called the Kingdom of Saudi Arabia and the Saudis have no qualms about calling their state a kingdom while Iran calls itself a republic. The UAE calls itself an Emirate.

The reason behind it is that the entire Islamic world believes that when it comes to governance and fulfilling the objectives of governance in particular geographical and social conditions, the end not the means is important. That's why different Muslim Countries adopted different forms of governments according to their historical and political preferences. They tried to shape their governments on the principles laid down by the Quran and Sunnah.

However, the terrorist organisations insist that only a government called Khilafat can be accepted as an Islamic government and all other forms of government are un-Islamic and therefore should be toppled at any cost.

These organisations do not have the support of the majority community of Muslims and live as outcasts in jungles and mountains. The leaders of these outfits are not known for their scholarship and knowledge of Islamic jurisprudence, yet they claim to be the Emir of Muslims The majority of Muslims today believe in the democratic principles of the Quran and want to live in a plural society in peace with the followers of other religions. But these terrorist organisations exhort Muslims to remain at war with non- Muslims all the year round and try to establish Khilafat. Violence against non-Muslims and killing of innocent people including women and children is justified by their own theology. They ignore the hadiths which enjoin on Muslims to always follow the majority community (jama'ah) and resolve their issues through consultation. Here are some hadiths:

"Follow the largest group"(Ibne Majah, on the authority of Abdullah Ibne Umar)

"It is your duty to stand by the united community and the majority."(Ahmad Ibne Hambal, on the authority of Muadh Ibn Jabal)

"The hand of God is upon the community (Al jama' ah) and he who sets himself apart from it will be set apart in hell fire."(Tirmidhi on the authority of Abdullah Ibne Umar)

"Never will God make my community agree on a wrong course (Al Tirmidhi, on the authority of Abdullah Ibne Umar).

The above qouted hadiths prove the terrorist organisations wrong as they form a tiny minority at loggerheads with the majority community. They have set themselves apart from the Jama' ah (the ummah) and have rendered themselves outcasts. Islam does not support violent means of reformation and propagation of Deen. The holy prophet pbuh lived in the society and worked for the reform of society from within the society. For that, he and his companions were subjected to torture and hardships but they never left the society. These so called flag bearers of Islam have alienated themselves from the community and live as outcastes launching attacks on residential areas, hospitals, mosques, mazars, graveyards, schools, school buses, peaceful rallies and marriage ceremonies and killing innocent people and non-combatants. They justify this violence and killing by calling it Jihad.

They use the wrong interpretations of Jihad to justify their violence. The holy Quran uses the word jihad for peaceful struggle in the path of God. It also means enduring hardships for the sake of Deen. The root of the word jihad is jahd meaning continued efforts .The use of force is the last resort and should be made in self defence. A true Muslim will always struggle to spread the message of the Quran with love and through selfless service to mankind. He will do jihad against his own self which is called Jihadan Kabira or Jihad-e-Akbar (Al Furqan: 52)

The Quran uses the word jahd and jihad meaning struggle or efforts and enduring hardships in surah Taubah: 82, Al Hajj:78, Al Maidah:54 Al Nisa:59, At Rum:69, AsSaff:11 etc. But the terrorist organisations translate the word as only killing non-Muslims and Muslims opposing their ideology irrespective of whether combatants or non-combatants.

It is time the two terms of Jihad and Khilafat are explained correctly in the light of the Quran and in the context of modern political, social and religious compulsions, circumstances and requirements so that the militant outfits cannot misuse the concept of jihad and Khilafat to fulfil their nefarious designs and to mislead the Muslim ummah on the path of seclusion, isolation and violence.

S. Arshad is a regular columnist for NewAgeIslam.com

URL: http://www.newageislam.com/radical-islamism-and-jihad/s-arshad,-new-age-islam/jihad-and-khilafat--two-tools-in-the-hands-of-terrorist-outfits/d/119742

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TOTAL COMMENTS:-   10


  • Hadith calls Muslims to strive Jihad with their tongues and wealth. The following is the extract: It was narrated that Anas said: "The Messenger of Allah (ﷺ) said: 'Strive in Jihad with your hands, your tongues and your wealth.'" [1] [1] See 3098. أَخْبَرَنَا عَمْرُو بْنُ عَلِيٍّ، قَالَ حَدَّثَنَا عَبْدُ الرَّحْمَنِ، قَالَ حَدَّثَنَا حَمَّادُ بْنُ سَلَمَةَ، عَنْ حُمَيْدٍ، عَنْ أَنَسٍ، قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏ "‏ جَاهِدُوا بِأَيْدِيكُمْ وَأَلْسِنَتِكُمْ وَأَمْوَالِكُمْ ‏"‏ ‏.‏ The extract above is from Da'if (Darussalam), Reference: Sunan an-Nasa'i 3192; in-book reference: book 25, hadith 108, English translation: vol 1, book 25, hadith 3194. The phrase, Strive in Jihad with..your tongues and wealth, as mentioned here implies Jihad can be with your speech and with your wealth too and not necessarily to be with physical violence. The hadith below proves that Jihad is meant for doing good: Ahmad and Abu Dawud transmitted a similar hadith on the authority of Abu Sa’id, and they added the extra statement, “Go back and ask for their permission. If they permit you to go, then go for Jihad otherwise, be good to them (look after them). وَلِأَحْمَدَ, وَأَبِي دَاوُدَ: مِنْ حَدِيثِ أَبِي سَعِيدٍ نَحْوُهُ, وَزَادَ: { "اِرْجِعْ فَاسْتَأْذِنْهُمَا, فَإِنْ أَذِنَا لَكَ; وَإِلَّا فَبِرَّهُمَا" } 1‏ .‏ 1 ‏- صحيح كسابقه.‏ رواه أحمد ( 3 / 75 ‏- 76 )‏، وأبو داود ( 2530 )‏، وأوله: عن أبي سعيد؛ أن رجلا هاجر إلى رسول الله صلى الله عليه وسلم من اليمن.‏ فقال: " هل لك أحد باليمن؟" قال: أبواي.‏ قال: "أذنا لك" قال: لا.‏ قال: فذكره. The extract above is from English reference: book 11, hadith 1302, Arab reference: book 11, hadith 1275. The phrase, go for Jihad..be good to them, as mentioned here implies Jihad is to do good deeds to people instead of evil. The hadith extract below proves Jihad can be doing good deeds: Abu-Said reported : Messenger of Allah (May peace be upon him) said : Sadaqah is not lawful for a rich person except what comes as a result of Jihad or what a poor neighbor gifts you out of the sadaqah given to him, or he entertains you in a feast. Abu-Dawud said : This has been transmitted by Abu- Said through a different chain of narrators in a similar way. حَدَّثَنَا مُحَمَّدُ بْنُ عَوْفٍ الطَّائِيُّ، حَدَّثَنَا الْفِرْيَابِيُّ، حَدَّثَنَا سُفْيَانُ، عَنْ عِمْرَانَ الْبَارِقِيِّ، عَنْ عَطِيَّةَ، عَنْ أَبِي سَعِيدٍ، قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏ "‏ لاَ تَحِلُّ الصَّدَقَةُ لِغَنِيٍّ إِلاَّ فِي سَبِيلِ اللَّهِ أَوِ ابْنِ السَّبِيلِ أَوْ جَارٍ فَقِيرٍ يُتَصَدَّقُ عَلَيْهِ فَيُهْدِي لَكَ أَوْ يَدْعُوكَ ‏"‏ ‏.‏ قَالَ أَبُو دَاوُدَ وَرَوَاهُ فِرَاسٌ وَابْنُ أَبِي لَيْلَى عَنْ عَطِيَّةَ عَنْ أَبِي سَعِيدٍ عَنِ النَّبِيِّ صلى الله عليه وسلم مِثْلَهُ ‏.‏ The extract above is from Sunan Abi Dawud 1637, in-book reference: book 9, hadith 82, English translation: book 9, hadith 1633. The phrase, what comes as a result of Jihad or what a poor neighbor gifts you..given to him, as mentioned here refers Jihad to doing good deeds to poor neighbors. The hadith below relates Jihad to wealth: It was narrated from Abu Sa’eed Al-Khudri that a man came to the Prophet (ﷺ) and said: “Which of the people is best?” He said: “A man who strives in Jihad in the cause of Allah with himself and his wealth.” He said: “Then who?” He said: “A man in a mountain pass who worships Allah and leaves the people from his evil.” حَدَّثَنَا هِشَامُ بْنُ عَمَّارٍ، حَدَّثَنَا يَحْيَى بْنُ حَمْزَةَ، حَدَّثَنَا الزُّبَيْدِيُّ، حَدَّثَنِي الزُّهْرِيُّ، عَنْ عَطَاءِ بْنِ يَزِيدَ اللَّيْثِيِّ، عَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ، أَنَّ رَجُلاً، أَتَى النَّبِيَّ ـ صلى الله عليه وسلم ـ فَقَالَ أَىُّ النَّاسِ أَفْضَلُ قَالَ ‏"‏ رَجُلٌ مُجَاهِدٌ فِي سَبِيلِ اللَّهِ بِنَفْسِهِ وَمَالِهِ ‏"‏ ‏.‏ قَالَ ثُمَّ مَنْ قَالَ ‏"‏ ثُمَّ امْرُؤٌ فِي شِعْبٍ مِنَ الشِّعَابِ يَعْبُدُ اللَّهَ عَزَّ وَجَلَّ وَيَدَعُ النَّاسَ مِنْ شَرِّهِ ‏"‏ ‏.‏ Sunan Ibn Majah 3978, in-book reference: book 36, hadith 53, English translation: vol 5, book 36, hadith 3978. The phrase, strives in Jihad in the cause of Allah..his wealth, as mentioned here implies Jihad obtain through his wealth. The hadith below relates Jihad in doing good deeds: Narrated Abu Burda Bin Abi Musa Al-Ash`ari: `Abdullah bin `Umar said to me, "Do you know what my father said to your father once?" I said, "No." He said, "My father said to your father, 'O Abu Musa, will it please you that we will be rewarded for our conversion to Islam with Allah's Messenger (ﷺ) and our migration with him, and OUR JIHAD WITH HIM and all our GOOD DEEDS WHICH WE DID, with him, and that all the deeds we did after his death will be disregarded whether good or bad?' Your father (i.e. Abu Musa) said, 'No, by Allah, we took part in Jihad after Allah's Messenger (ﷺ) , prayed and did plenty of good deeds, and many people have embraced Islam at our hands, and no doubt, we expect rewards from Allah for these good deeds.' On that my father (i.e. `Umar) said, 'As for myself, By Him in Whose Hand `Umar's soul is, I wish that the deeds done by us at the time of the Prophet (ﷺ) remain rewardable while whatsoever we did after the death of the Prophet (ﷺ) be enough to save us from Punishment in that the good deeds compensate for the bad ones.' " On that I said (to Ibn `Umar), "By Allah, your father was better than my father!" حَدَّثَنَا يَحْيَى بْنُ بِشْرٍ، حَدَّثَنَا رَوْحٌ، حَدَّثَنَا عَوْفٌ، عَنْ مُعَاوِيَةَ بْنِ قُرَّةَ، قَالَ حَدَّثَنِي أَبُو بُرْدَةَ بْنُ أَبِي مُوسَى الأَشْعَرِيُّ، قَالَ قَالَ لِي عَبْدُ اللَّهِ بْنُ عُمَرَ هَلْ تَدْرِي مَا قَالَ أَبِي لأَبِيكَ قَالَ قُلْتُ لاَ‏.‏ قَالَ فَإِنَّ أَبِي قَالَ لأَبِيكَ يَا أَبَا مُوسَى، هَلْ يَسُرُّكَ إِسْلاَمُنَا مَعَ رَسُولِ اللَّهِ صلى الله عليه وسلم وَهِجْرَتُنَا مَعَهُ، وَجِهَادُنَا مَعَهُ، وَعَمَلُنَا كُلُّهُ مَعَهُ، بَرَدَ لَنَا، وَأَنَّ كُلَّ عَمَلٍ عَمِلْنَاهُ بَعْدَهُ نَجَوْنَا مِنْهُ كَفَافًا رَأْسًا بِرَأْسٍ فَقَالَ أَبِي لاَ وَاللَّهِ، قَدْ جَاهَدْنَا بَعْدَ رَسُولِ اللَّهِ صلى الله عليه وسلم وَصَلَّيْنَا، وَصُمْنَا، وَعَمِلْنَا خَيْرًا كَثِيرًا، وَأَسْلَمَ عَلَى أَيْدِينَا بَشَرٌ كَثِيرٌ، وَإِنَّا لَنَرْجُو ذَلِكَ‏.‏ فَقَالَ أَبِي لَكِنِّي أَنَا وَالَّذِي نَفْسُ عُمَرَ بِيَدِهِ لَوَدِدْتُ أَنَّ ذَلِكَ بَرَدَ لَنَا، وَأَنَّ كُلَّ شَىْءٍ عَمِلْنَاهُ بَعْدُ نَجَوْنَا مِنْهُ كَفَافًا رَأْسًا بِرَأْسٍ‏.‏ فَقُلْتُ إِنَّ أَبَاكَ وَاللَّهِ خَيْرٌ مِنْ أَبِي‏.‏ The extract above is from Sahih al-Bukhari 3915, in-book reference: book 63, hadith 141, USC-MSA web (English) reference: vol 5, book 58, hadith 254. The phrase, our Jihad with him and all our good deeds which we did, as mentioned here refers Jihad to doing good deeds instead physical violence or struggling.
    By zuma - 9/17/2019 6:17:42 AM



  • Hadith supports the same that jihad is not meant for fighting.  The following is the extract:
    It was narrated that ‘Aishah said:
    “I said: ‘O Messenger of Allah, is Jihad obligatory for women?’ He said: “Yes: Upon them is a Jihad in which there is no fighting: Al-Hajj and Al-‘Umrah.”
    حَدَّثَنَا أَبُو بَكْرِ بْنُ أَبِي شَيْبَةَ، حَدَّثَنَا مُحَمَّدُ بْنُ فُضَيْلٍ، عَنْ حَبِيبِ بْنِ أَبِي عَمْرَةَ، عَنْ عَائِشَةَ بِنْتِ طَلْحَةَ، عَنْ عَائِشَةَ، قَالَتْ قُلْتُ يَا رَسُولَ اللَّهِ عَلَى النِّسَاءِ جِهَادٌ قَالَ ‏ "‏ نَعَمْ عَلَيْهِنَّ جِهَادٌ لاَ قِتَالَ فِيهِ الْحَجُّ وَالْعُمْرَةُ ‏"‏ ‏.‏
    The extract above is from Grade: Sahih (Darussalam), English reference: vol 4, book 25, hadith 2901; Arab reference: book 25, hadith 3013.
    The phrase, a Jihad in which there is no fighting, as mentioned here implies jihad might not be accompanied with physical violence.
    Hadith below proves that jihad might be doing good deed as speeking a word of justice.  The following is the extract:

    Narrated AbuSa'id al-Khudri:

    The Prophet (ﷺ) said: The best fighting (jihad) in the path of Allah is (to speak) a word of justice to an oppressive ruler.

    حَدَّثَنَا مُحَمَّدُ بْنُ عَبَادَةَ الْوَاسِطِيُّ، حَدَّثَنَا يَزِيدُ، - يَعْنِي ابْنَ هَارُونَ - أَخْبَرَنَا إِسْرَائِيلُ، حَدَّثَنَا مُحَمَّدُ بْنُ جُحَادَةَ، عَنْ عَطِيَّةَ الْعَوْفِيِّ، عَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ، قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏"‏ أَفْضَلُ الْجِهَادِ كَلِمَةُ عَدْلٍ عِنْدَ سُلْطَانٍ جَائِرٍ ‏"‏ ‏.‏ أَوْ ‏"‏ أَمِيرٍ جَائِرٍ ‏"‏ ‏.‏
    The extract above is from Sahih (Al-Albani), reference: Sunan Abi Dawud 4344, in-book reference: book 39, hadith 54, English translation: book 38, hadith 4330.
    The phrase, fighting..in the path of Allah is..a word of justice, as mentioned here implies jihad might not be physical violence or struggling, but doing good deeds as deliver a word of justice.
    Hadith mentions the same that links jihad to spending your wealth in the cause of Allah.  The following is the extract:

    Narrated Abu Wail:

    Hudhaifa said, "The Verse:-- "And spend (of your wealth) in the Cause of Allah and do not throw yourselves in destruction," (2.195) was revealed concerning spending in Allah's Cause (i.e. Jihad).

    حَدَّثَنَا إِسْحَاقُ، أَخْبَرَنَا النَّضْرُ، حَدَّثَنَا شُعْبَةُ، عَنْ سُلَيْمَانَ، قَالَ سَمِعْتُ أَبَا وَائِلٍ، عَنْ حُذَيْفَةَ، ‏{‏وَأَنْفِقُوا فِي سَبِيلِ اللَّهِ وَلاَ تُلْقُوا بِأَيْدِيكُمْ إِلَى التَّهْلُكَةِ‏}‏ قَالَ نَزَلَتْ فِي النَّفَقَةِ‏.‏
    The extract above is from USC-MSA web (English) reference: vol 6, book 60, hadith 41; Arab reference: book 65, hadith 4516.

    By zuma - 9/17/2019 5:45:42 AM



  • In all the quotes of Zuma, the word Jihad appears only in parenthesis, which means that the word is not there in the Quranic verse quoted.  Where is the need for the translators/scholars to put in a word not used by the Quran? This is how words used in the Quran are given a different meaning by the scholars.

    We should only quote translations that strictly adhere to the literal meaning of the Quran and shun those who take such liberties in distorting the meanings of words used in the Quran.

    By Naseer Ahmed - 9/17/2019 4:35:30 AM



  • Jihad and Khalifa are used in the Quran but they were not meant to be a doctrine of hate and violence.
    By Arshad - 9/17/2019 3:47:12 AM



  • Jihad in Quran can imply the way you spend your wealth.  The following is the extract from Quran 2:195, Mohsin Khan translation:
    And spend in the Cause of Allah (i.e. jihad of all kinds) and do not throw yourselves into destruction (by not spending your wealth in the Cause of Allah), and do good. Truly, Allah loves Al-Muhsinun (the good-doers).
    (سورة البقرة, Al-Baqara, Chapter #2, Verse #195)
    The phrase, spend in the Cause of Allah (i.e. jihad of all kinds), as mentioned here implies the way you spend your money or whatsoever.  The phrase, spending your wealth in the Cause of Allah), as mentioned in the same verse implies the word, jihad, in Quran is not to be defined restrictively to fighting, but the way you would manage your wealth, i.e. your money, your assets and etc., in the cause of Allah.  The phrase, spending your wealth in the Cause of Allah)..and do good, in this same verse, implies our managing of wealth in doing good is still considered as jihad.  Thus, jihad in Quran does not necessary mean only struggling, but also the way we handle our wealth in doing good, since Quran promise those who believe in Allah do good deeds will proceed to paradise.  As jihad in Quran refers to the way we use our wealth wisely to do good, it refutes the teaching that jihad must involve in fighting or struggling.  The phrase, jihad of all kinds..do not throw yourselves into destruction, as mentioned in the same verse implies Muslims must not risk their lives when they strive for jihad.  As Quran 2:195 mentions Muslims must not risk their lives in jihad, it is against muslim extremists who practise suicide bombers to risk their lives for jihad.  Thus, the practice of suicide bombing contradicts against the teaching of Quran.  As this Quranic verse demands Muslims not to risk their lives for jihad, it is irrational for Muslim extremists to risk their lives to fight with non-Muslims in this modern world even though they do not fight with them.
    Another extract that links the word, holy fighting (jihad) to the way Muslims to spend their resources is from Quran 9:91, Mohsin Khan translation:
    There is no blame on those who are weak or ill or who find no resources to spend [in holy fighting (jihad)], if they are sincere and true (in duty) to Allah and His Messenger. No ground (of complaint) can there be against the Muhsinun (good-doers - See the footnote of V.9:120). And Allah is Oft-Forgiving, Most Merciful.
    (سورة التوبة, At-Tawba, Chapter #9, Verse #91)
    The phrase, find no resources to spend [in holy fighting (jihad)], as mentioned in Quran 9:91 relates spending your resources in holy fighting (jihad).  Again it links to managing resources to to jihad.  As the word, jihad, as mentioned here relates to the resources we have, it refutes the teaching that holy fighting in Quran has to refer to physical violence.
    The same is in the extract below:
    Nor (is there blame) on those who came to you to be provided with mounts, when you said: "I can find no mounts for you," they turned back, while their eyes overflowing with tears of grief that they could not find anything to spend (for jihad).
    (سورة التوبة, At-Tawba, Chapter #9, Verse #92)
    The phrase, they could not find anything to spend (for jihad), here implies the same that the way we spend our resources has been regarded as holy fighting.
    The word, jihad, might not mean for physical violence for for good deeds.  The following is the extract from Quran 58:11, Mohsin Khan translation:
    O you who believe! When you are told to make room in the assemblies, (spread out and) make room. Allah will give you (ample) room (from His Mercy). And when you are told to rise up [for prayers, or jihad (holy fighting in Allah's cause), or for any other good deed], rise up. Allah will exalt in degree those of you who believe, and those who have been granted knowledge. And Allah is Well-Acquainted with what you do.
    (سورة المجادلة, Al-Mujaadila, Chapter #58, Verse #11)
    The phrase, jihad (holy fighting in Allah's cause..or for any other good deed, as mentioned here can mean holy fight in Allah's cause for good deed.  
    The reason for Muslims to jihad for good deeds or to manage their resources or wealth wisely in good deeds is Quran promises those who believe in Allah do good deeds to paradise instead of those who do evil deeds.  The following is the extract:
    And give glad tidings to those who believe and do righteous good deeds, that for them will be Gardens under which rivers flow (paradise). Every time they will be provided with a fruit therefrom, they will say: "This is what we were provided with before," and they will be given things in resemblance (i.e. in the same form but different in taste) and they shall have therein Azwajun Mutahharatun (purified mates or wives) and they will abide therein forever.
    (سورة البقرة, Al-Baqara, Chapter #2, Verse #25)
    Thus, in Quran, jihad might be meant for good instead of evil, violence and etc.

    By zuma - 9/17/2019 2:48:32 AM



  • If the words  khilafat and Jihad appear in the Quran, these are eternal concepts. These words however, do not mean what people think they mean.

    Every person who lives according to the religion of Allah is a khalifa or representative of Allah carrying out His purpose.

    Jihad simply means striving. Do we give up striving? Jihad fi sabi lillah is striving in the cause of Allah. Every good cause benefiting humanity is  a cause of Allah. Do we give it up?

    Fighting in the cause of Allah is simply one aspect of Jihad and in this sense the Quran does not use the word at all although it would not be incorrect to use it in that sense. It is people who change the meaning of the words by using them restrictively in only one sense or in a way never used in the Quran.

    By Naseer Ahmed - 9/17/2019 12:22:27 AM



  • Thanks Arshad. You have explained very well. My question is here
    //Therefore, Muslims had a deep itched belief that the success and prosperity of Muslims was a gift of Khilafat and so if Khilafat is established today, Muslims of this age too will attain the same degree of prosperity and dominance//
    Taliban ruled Afghanistan for a few years; Brotherhood of Muslims under President Morsi ruled Egypt for two years, Abubakr al Bagdadi ruled parts of Iraq and Syria for few years as a Caliph. They (the three different groups) have not shown any minute or iota of glimpses of golden era or given any prosperity to the Muslims. What went wrong? Was the Western domination? Why are the Muslims after seeing them still longing for Caiphate? Even three of the rightly guided Caliphs were murdered by their own people. These are what puzzling the non-Muslims.
    By RoyalJ - 9/16/2019 4:20:07 AM



  • Khilafat and Jihad are obsolete and regressive concepts. Islam must bury them. For pluralistic societies like ours the best model is secular democracy in which all belief systems which are free from violence and hatred are equally free to flourish.


    By Ghulam Mohiyuddin - 9/14/2019 12:46:56 PM



  • Tariq sb aap aap ne likha k jihad Islam ka ek pillar hai. Magar humko to ye padhaya Gaya hai k Islam ke paanch sutoon Hain tawhid, namaz, roza, zakat aur Hajj. In Paanch pillars me to jihad kahin nahi hai.
    By Moin Siddiqui - 9/14/2019 12:20:48 PM



  • Khilafat is Sunnah and Jihad is a pillar of Islam. Muslims dominated all walks of life during 14 centuries operating under Khilafat & Jihad. The British Goons demolished Khilafat in 1916 and divided the power of Hindi Muslims into three parts. Muslims and Western Democracy stand apart. Khilafat and Jihad will return soon. Time to reject British language, culture, dressing, democracy, judiciary and mindset.
    By TARIQ KHAN - 9/14/2019 11:31:04 AM



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