5. What are the forms of jihad that remain relevant today?
The types of jihad that remain relevant today are dependent upon the different needs and situations of Muslims in a particular area and can therefore change from one place to another.
The leaders of the Muslim community in that area should make an evaluation of the most pressing problems facing the particular community and assign their priorities.
Based on this argument, armed jihad is not an obligation upon every Muslim community in all parts of the world, as each area would have their own unique set of problems and thus, a differing order of priorities. Social and economic problems and the lack of education beset many Muslim societies the world over. These are certainly priorities that must be addressed immediately and the responsibility of doing so falls upon both leaders and communities. All these are also great jihad.
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6. Does the concept of armed jihad remain relevant today?
Armed jihad is an Islamic ruling that remains relevant. In fact, armed jihad is synonymous to the concept of nations protecting their sovereignty. However, even in self-defence,
Islam promulgates a set of ethics and rulings which must be observed.
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7. What are the ethics and laws with regards to armed jihad?
Among its ethics and laws include:
a. Having an objective sanctioned by the Quran
The correct objective of jihad is for self- defence against enemy attacks and aggression (The Quran, 2:193-4), defending those who are oppressed or persecuted (The Quran, 22:39-40) and confronting rebels and those who wreck havoc, chaos and destruction (The Quran, 49:9).
Oppression, rebellion and acts of destruction that legitimizes the use of armed jihad refer to acts which threaten human lives and properties through violent and extreme means, not mere acts of discrimination and corruption. Furthermore, the decision to go to war should be made as the final resort after all peaceful means have been exhausted.
b. Possessing the right intention
Armed jihad is forbidden if the intention is to seek revenge, seize the properties of others or for pride and power. It is only permissible when supported by proper religious sanctioning as an act of service in the path of God.
c. Under the leadership of an appropriate authority
Scholars are in agreement that the issue of armed jihad should be decided by the leaders of a country. Individuals and organizations do not have the authority to launch armed jihad in the name of Islam or on behalf of the Muslim community. This is because the issue of armed jihad has huge repercussions on the general public. Hence, only those in power and have received the mandate of the people are in a position to decide.
Only in a situation where a particular government has been removed by the enemy can Muslims be allowed to collectively carry out armed jihad to overcome enemies who are occupying their country.
d. No transgression of limits.
All actions taken in armed jihad should not transgress limits set in Islam (The Quran,2:190, 194, 229; 16:126; 43:40; 4:171; 5:77).
This means that armed jihad should be waged in line with the Islamic law of jihad and in congruance with international law and conventions.
(Note: International laws and conventions in this booklet refer to international laws and conventions on armed conflict.)
e. Discriminative
Discriminative here means that the targets of armed jihad should be confined to members of the armed forces or combatants as defined by international law.
Hence, it is not permissible to kill civilians, non-combatants, prisoners of war and those who are injured. The objective of military power in Islam is not the total annihilation of the enemies but to defeat them by weakening their capability to instill fear, such that they stop their enmity and make peace. Islam is a religion that has been sent down for the protection of all mankind. As such, Islam believes that mankind should be protected, not eliminated so that everyone would have the opportunity to learn about the teachings of Islam.
f. High probability of success
It is prohibited to wage a war in which the probability of attaining victory is dismal. In a hadith (Prophetic tradition) narrated by At-Turmuzi, the Prophet, may peace be upon him, prohibited a Muslim from self-debasement. When asked what is meant by self-debasement, the Prophet said, “It is when he exposes himself to dangers in which he is not able to bear.” Islam prohibits Muslims from doing something that potentially leads to greater calamity, danger or destruction, even though the initial intention is to prevent evil. War is only permissible if it brings about greater benefits or prevents greater dangers than the acts of going to war itself. If the chances of victory are minimal, it follows that the chances of reaping a bigger benefit or prevent a greater calamity is also low.
g. War as a last resort
Even though Islam permits armed jihad, it prefers peace (The Quran, 8:61). Furthermore, the nature of Islam itself as a religion of peace demands that war becomes an option only after all peaceful avenues have been exhausted. Another proof of this is the fact that God ordained armed jihad only after 13 years of the Prophethood of Prophet Muhammad (pbuh).
Futhermore, the Prophet’s history points to the fact that Islam spread faster following the Hudaibiyah Peace Treaty, which ended the conflict between the people of Mecca and Medina. The number of converts to Islam after the Peace Treaty was more than the sum total of converts from the beginning of his prophethood till the introduction of the Peace Treaty.
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