Jihad [Holy War] in the Qur’an
and the Bible
Edited by: Engineer Afsaneh Cooper
1. Memorial for All Martyrs in the World Holy Wars - Song
2. Nuns practise Holy War notion in the Bible to protect children against Rape in the Church
3. An example of Atheists' Cruel War method with Civilians which Qur'an and Jesus disagree with
4. An example of Islamic Shi'a Holy War by Imam Hussein
5. An example of war which even animals won't kill others as bad - a Sinful war
6. Third World War is forcasted to start soon
7. Are you going to Holy War when you put your nation at risk of unemployment and terrorism?
8. Russian missiles in the air looks like the forcasted locusts which kill people, in Imam Mahdi's traditions
9. Iranian authority speaks as war for Iranians have been just defence, but for USA war means military business
10. Iranian authority [Shi'a Muslim] speaks about Shi'a view of the globalisation security and extremists identity and behaviour
11. North Korean Tyrant is sent by Allah to punish Tyrant Donald Trump for banning Shi'a Iranians to return to their USA homes
12. Donald Trump is sued by American Muslim lawyers but still continues "Shi'a Muslims discrimination" as a Tyrant Leader!
13. Iranian Leader Ay. Khamenei slams Pr. Trump by 6 comments: a. 20 years supporting Saddam, b. True nature of USA, C. Nuclear holy war, 4. USA Visa=USA Slave, 5. Western discrimination against minorities, 6. France Events, 7. Jews dirty page in history.
14. Christian USA Official assesses Buddhist leader of N. Korea for the next 4 years Bombing of USA / Australia
Faith is essentially an active commitment to an ideal, to a socio-religious order, or to a person or group of people who embody this ideal. In this broad sense, faith differs from belief in that its ideal becomes an ultimate goal for its adherents everywhere. The realization of this goal in Islam means the radical transformation of human society under God, into a social order governed by God's law. This quest for the establishment of the kingdom of God on earth, or the realization of the true Islam, the submission of all the affairs of human life and society to God, demands willingness to struggle (to perform jihad) and to sacrifice everything, even life itself. This goal is at once ideal and practical, unattainable in this imperfect world, yet demanding to be fulfilled in the life of each individual and in every sphere of human society. In its dimensions, this goal represents the primordial and eternal Islam to God of all things. In its practical dimensions, it represents social justice and equality, freedom and fulfilment and true righteousness and obedience to the will of God.
It is this goal which has motivated Muslim society throughout its long history to struggle in the way of God for good against evil, for justice against oppression, and for the service of God alone and the rejection of all idols.
These amazing verses [Qur`an 22:38-41] are the first revealed concerning the legislation of Jihad [Holy War]:
Truly God defends those who are true. Truly God does not love each treacherous ingrate. Sanction is given to those who fight because they have been wronged, and God is indeed able to give them victory; to those who have been unjustly driven from their homes merely because they said, "Our Lord is God - For had it not been for God's repelling some men by means of others, cloisters and churches and oratories and mosques, wherein the name of God is mentioned often, would surely have been pulled down. Truly God helps the one who helps Him. Truly God is strong, Almighty-and those who, if We give them power in the land, establish worship, pay the zakat [Islamic tax], enjoin kindness, and forbid inequity. And God is the sequel of all events.
Qur`an 9: 29 - Fight against those who have been given the Scripture but do not believe in God and the last day, do not forbid that which God has forbidden through His messenger, and do not follow the religion of truth, until they pay the jizyah (poll tax) readily, being brought low..
Quran 9:111-112 - Lo! Allah has bought from the believers their lives and their wealth because the Garden will be theirs: they shall fight in the way of God and will slay and be slain. It is a promise which is binding on Him in the Torah and the Gospel and the Qur`an. Who fulfils His covenant better than God? Rejoice then in your bargain that you have made, for that is the supreme triumph. (Triumphant) are those who turn repentant (to God), those who serve (Him), those who praise (Him), those who fast, those who bow down, those who fall prostrate (in worship), those who enjoin the right and forbid the wrong and those who keep the limits (ordained) by God - And give glad tidings to the believers.
Qur`an 4:60 - Those who believe do battle for the cause of God and those who disbelieve do battle for the cause of Taghut [despot, tyrant]. So fight the minions of the devil. Lo! the devil's strategy is always weak.
Taghut: the one who overflows from his rightful social limits. He tramples social limits under his feet. It is as though a hurricane of lusts has burst out, recognizing no limits.
Qur`an 3:140 - If you have received a blow, the (disbelieving) people have received a blow the like thereof. These are (only) the vicissitudes which We cause to follow one another for mankind, to the end that God may know those who believe and may choose shuhada [witnesses, or martyrs] from among you; and God does not love the unjust.
Holy war in the Old Testament:
Deuteronomy 20: 10. When thou comest nigh unto a city to fight against it, then proclaim peace unto it. 11. And it shall be, if it shall be, that all the people that is found therein shall be tributaries unto thee, and they shall serve thee. 12. And if it will make no peace with thee, but will make war against thee, then thou shalt besiege it: 13. And when the Lord thy God hath delivered it unto thine hands, thou shalt smite every male thereof with the edge of the sword: 14. But the women, and the little ones, and the cattle, and all that is in the city, even all the spoil thereof, shalt thou take unto thyself; and thou shalt eat the spoil of thine enemies, which the Lord thy God hath given thee. 15. Thus shalt thou do unto all the cities which are very far off from thee, which are not of the cities of these nations. 16. But of the cities of these people, which the Lord thy God doth give thee for an inheritance, thou shalt save alive nothing that breatheth: 17. But thou shalt utterly destroy them; namely, the Hittites, the Canaanites, and the Perizzites, the Hivites, and the Jebusites; as the Lord thy God hath commanded thee: 18. That they teach you not to do after all their abominations, which they have done unto their gods; so should ye sin against the Lord your God. 19. When thou shalt besiege a city a long time, in making war against it to take it, thou shalt not destroy the trees thereof by forcing the axe against them: for thou mayest eat of them, and thou shalt not cut down (for the tree of the field is man's life) to employ them in the siege: 20. Only the trees which thou knowest that they be not trees for meat, thou shalt destroy and cut them down; and thou shalt build bulwarks against the city that maketh war with thee, until it be subdued.
Holy War in Islamic Traditions
Zaynab was the daughter of Imam Ali [a.s.], her brother Husayn became Shahid [martyr] in battle with hypocrite dictator leader Yazid. After Husayn became shahid, Zaynab conveyed the following message to people:
Oh, all of you who have a covenant with this family [Prophet Muhammad's family], who believe in the message of Muhammad, think and choose. In every age and generation, in whatever land you may be, you must learn to listen to the message of the shuhada [martyrs] of Karbala [city where Husayn went to battle] who said, 'Those can live well who can die well.'
Oh you who believe in the message of monotheism and in the Qur'an, as well as in the way of Ali and his family, and you who will follow us, the message of our family to mankind is the art of living well and dying well. Everyone dies just as he lives.
And the message of Husayn [son of Ali] to mankind is this:
If you are men of religion, then [live your] religion. If you do not follow a religion, then human freedom has placed a responsibility on your shoulders. As a religious person or a freedom-loving person, be the witness of your time and the shahid of truth and falsehood in your age. Though worldly things are fine and charming, The recompense of the hereafter is far better. If all possessions and wealth are to be left behind, Why should one be stingy about them? If our bodies are meant to die and decay, Is it not better that they are cut to piece in the way of God?
Oh people! This is from the Apostle of God, who said, 'If anyone notices a ruthless sultan encroaching upon God's boundary, breaking His covenants, opposing the traditions of the Prophet, and behaving indecently among the people, one must stand in opposition to him, by action and word. Otherwise it is God's right to take him to his proper place. One must first advise him, and if this fails, must use force. Whoever endorses such sultan's actions through silence, God will take him to hell as an accomplice. O people! Watch and beware that they (this government and its followers) have chosen obedience to Satan, have forsaken God's obedience, have manifested corruption, have abrogated God's ordinances, have appropriated public funds, have permitted what God has prohibited and have prohibited what God has permitted. If all Muslims have chosen silence, I am the first responsible to alter this situation. You wrote to me and I received your letter and your message. Your representatives came to me. You made a covenant to help me and not to leave me alone. If you remain steadfast in your commitment and pact, you will have become mature. I am Husayn, son of Ali and Fatimah, the daughter of the Prophet. My life is with your lives and my family is with your families.
Imam Ali's statement during the interval between his being wounded and his demise are recorded in such texts as the Nahj ul-Balagha:
By God, nothing unexpected and undesirable has occurred. What has occurred is what I wanted. I have achieved Shahadat [martyrdom], which I desired. I am like a man who was in search of water, and has suddenly struck upon a well or spring. I am like a man who was actively looking for something, and got it. I prefer a thousand strokes of the sword to dying in bed.
Holy War in the writings of Islamic Scholars
It must be observed that while jihad is an obligation dictated by the need for defence of life, faith, land and personal property for Sunni jurists, it is one of the fundamental obligations in the Shi`i legal school. Three recent Iranian Islamic scholars: Taliqany, Muttahary, and Dr Shary`aty have written Islamic views on the topic of Holy war [Jihad]. The third one is a sociologist son of a clergy, the first two are Mullas. The first one was from a poor class, prisoned years in a cell with communists in Shah's regime. The abstract of the views of the mentioned scholars are repeated here about Jihad.
Taliqany stresses the necessity of Jihad against a tyrannical ruler. For him, true Jihad is the struggle in defence, and for the liberation of the masses. He argues that in Shi`a Islam there is no government or ruler, since the Imam [saint Shi`a leader] is absent. Rather the masses themselves, under the guidance of a mujtahid [Shia Scholar], must run their own affairs.
Both Taliqany and Muttahary argue that Jihad must be waged essentially in self-defence, broadly understood. It is this law of jihad in defence of one's life, faith, property and the integrity of the Muslim people which, according to both authors, make Islam a religion meant for human society in contradiction to some Christian sects which demand the total absence of violence under all circumstances. Muttahary, moreover, interprets defence broadly to include resistance to oppression not only in one's society, but against oppression anywhere. Thus defence here means defence of humanity, defence of the oppressed of the earth.
Muttahary argues, on the basis of the Qur`anic dictum: There is no compulsion in religion, (2:256), that while wars aimed solely at the spread of Islam by force are not allowed, oppression must be resisted whether it is in a Muslim or non-Muslim society. To fight oppression in Muslim society is an obligation. In a non-Muslim society oppression must be fought in order to help the weak and to prepare the ground for the spread of Islam by peaceful means.
Muttahari argues, unconvincingly, that since belief in the One God is the straight path of human progress, then it must be defended and propagated even by violent means if necessary. He argues that Shahid [martyr] is one who, by his courage and death, infuses new blood into an otherwise anaemic society.
For Dr Shary`aty the two highest principles of Islam are freedom and equality. In defence of these two principles, jihad stands below martyrdom. True martyrdom, however, is not to fight and die in battle, but to die knowing that the only choices one has are either death or surrender. He thus defines Shahadat [martyrdom] as follows:
"Shahahat, in summary, in our culture, contrary to other schools where it is considered to be an accident, an involvement, a death imposed upon a hero, a tragedy, is a grade, a level, a rank. It is not a means but it is a goal itself. It is originality. It is a completion. It is a lift. It itself is mid-way to the highest peak of humanity, and it is a culture....Shahadat [martyrdom] is an invitation to all generations in all ages, if you can not kill your oppressor, then die."
For Dr Shary`aty, the problems of the Muslim community were not only corruption and the movement away from the piety of earlier generations, but an even greater danger was present when piety itself became devoid of political content. This danger was not only posed by corrupt rulers in their palaces, but also by recluses and ascetics in the corners of mosques and religious schools. The danger stemmed not only from the wealth of society and its carelessness, but also from its turning away from active Islam to the study of philosophy, jurisprudence and theosophy, and above all, defeatist sufism.
For Dr Shary`aty, Shahadat [martyrdom] becomes the foundation and framework of revolution. Revolution according to him, has two faces, that of blood and that of a message. Likewise, Dr Shary`aty distinguishes two kinds of death, black death which is the death of the cowards of history, and red death, the death of martyrs. Imam Husayn [Son of Ali] called for people to defend him and his family in the last moments of his life, he was calling not for mourners to weep for him after his death, but for followers who must in every age rise up and die with him.
Abedi M. & Legenhausen (1986), Jihad and Shahadat, The Institute for Research and Islamic Studies: P.O.Box 35844, Houston, Texas 77235, USA, Tel: (713) 721-1980.