The call to jihad

How often has one heard apropos the expressions “the holy war”, the fanatic mobilisation of “God’s madmen” and “new flaw of rampant fundamentalism”. The world of Islam, which is lately haunted by the gangrene of jihad, scares and terrorises minds. How is it that one of the most fundamental notions of Islam has itself come to express one of the most sombre traits? How can a concept, which is loaded with the most intense spirituality, become the most negative symbol of religious expression? The reading of events of recent history has certainly its share of the blame, but the distortion began much earlier and dates back to the Middle Ages. The understanding of certain Islamic notions was from very early on confined to an exercise of pure comparison. There were the crusades as there were Muslim expansions; there were holy crusades and, thus, there must have also been “holy wars,” the famous jihad. While the West has happily gone beyond the initial stage of religious war and crusade, the observer, witnessing groups, movements, parties and governments that call for (jihad) armed struggle and political violence, is indeed forced to notice that the Muslim world is still today lagging behind. The symbolical arsenal seems medieval and obscurantist, to say the least. Here also then the question arises: will Islam evolve? This question seems legitimate and its expression brings up, nonetheless, another misunderstanding which is nowadays undoubtedly upheld voluntarily. But, one must go back to the source of this notion and try to better understand its spiritual and dynamic scope. Jihad is the most fulfilling expression of a faith for it seeks to express balance and harmony. One must say a word here about its individual scope and its literally “inter-national” dimension, and finally, the subject that interests us here, about its social actualisation. a)Peace of Heart Can any human being assert, from the depth of his heart, that he has never been subjected to violence, aggression, hatred, anger and even the excitement of a destructive instinct? Mastery over self, serenity, respect of others and gentleness are not natural, but are acquired by means of a vigilant, personal effort. Such is the lot of men. They board the shores of their humanity by means of a long, well-thought and measured work on the self. Everyone knows this and each heart feels it. All the world’s literature, from the dawn of time, has plainly documented representation of this tension. A tension that is sometimes appeased, sometimes agitated, and at other times tears apart men’s inward focus. From the Baghavad Gita to the Thora and Gospels, from Dostoievski to Baudelaire, the landscape of human experience remains the same. The Qur’an, too, confirms the most daily of experiences: By the soul, and That which shaped it and inspired it to lewdness and Godfearing! Prosperous is he who purifies it, and failed has he who seduces it.[Qur’an, 91: 7-10] The two paths are explicit; they are apprehended in the most vivid and moral fashion coupled with remembrance of the life to come. Life is a test to achieve this balance by men capable of inducing both the best and the worst from themselves. Here, we are in approximating to grasp the notion of jihad, which cannot be understood except as an implicit concept that pertains to this tension within man. Tension is natural and the internal conflict is human. Moreover, man proceeds and realises himself in and by the effort that he exerts in order to give force and presence to the inclination of his least violent, irascible and aggressive self. He struggles daily against the most negative forces of his being, for he knows that his humanity will be the reward for mastering them. This inward effort and this struggle against the “postulations” of interiority is the most appropriate (literal and figurative) translation of the word “jihad”. It is not question here of reducing jihad to a personal dimension (jihad’l-nafs), but rather returning to its most immediate reality. Jihad is to man’s humanity what instinct is to an animal’s behaviour. To be, for man, is to be responsible and such responsibility is linked to a choice that always seeks to express the goodness and respect of oneself and others. Choosing, in the reality of inward conflict, is to have a resolve for peace of heart. We know the words of the Prophet (pbuh) in a hadith whose chain of transmission is acknowledged as weak (da[if) but from which we can draw an instruction, since its meaning and scope are confirmed by other traditions. Coming back from an expedition against the Muslims’ enemies, the Prophet (pbuh) is reported to have described war as “a lesser jihad” in comparison to “the greater jihad” which is the effort of inward purification and of a human being’s spiritual actualisation before his Creator. More than the simple comparison, what should be retained here is the association of faith with the experience of effort in order to attain harmony and serenity. Life consists of this trial, as spiritual force is signified by the choice of good for oneself and for others as well as good action. … [He] who created death and life, that He might try you which of you is fairest in works. [Qur’an, 67:2] The real meaning of Islamic spirituality lies in reforming one’s inner space, appeasing one’s heart at the chevet of acknowledgement of the Creator and within a generous human action; it is loving in transparency and living in the light. This spirituality joins the horizons of all other spiritualities that require man to be equipped with a force of being rather than being subjected to the despotic fierceness of a life that is reduced to instinct. This tension towards the mastery of the self is conveyed in Arabic by the word jihad. Understanding this dimension is a necessary part of a larger discussion on the meaning of armed conflict. What needs to be retained in the first instance, on the individual plane as well as on the international plane, is that God has willed this tension. He made it by His management of one of the conditions of access to faith and to humanity. “The Prophet (pbuh) exclaimed one day: “Who is the strongest among men?” The companions responded: “It is him who overcomes his enemy,” and the Prophet (pbuh) responded: “No, the strongest is him who keeps his anger in check.”(29) b)The reality of conflicts We have recalled above that Revelations present diversity as the Creator’s choice: If God had willed, He would have made you one nation; but that He may try you in what has come to you. So be you forward in good works…[Qur’an, 5:48] Thus, while it is a fact of a choice, diversity nonetheless turns out to be a trial for men. Management of differences is presented as a challenge that must be addressed in the same way as inward tensions must be addressed. The greatness of men is a function of their choice, and the Qur’an orientates the latter, by aspiration, to a rivalry about good (one finds in another verse the idea that the finality of the diversity of nations and tribes finds its meaning in the fact of seeking to understand one another.) Diversity and pluralism may be the means to an elevation of man -it ought to be. However, it would be naive not to take account of the reality of conflict. The latter exists, and Revelation informs us, that they are necessary for the preservation of harmony and justice among men: Had God not driven back the people, some by the means of others, the earth had surely corrupted; but God is bounteous unto all beings. [Qur’an, 2:251] Thus, diversity and the conflicts that ensue are inherent in Creation. Man addresses the challenge of his humanity not in his rejection of pluralism and differences, but rather in their management. It is man’s conscience, nourished by principles of justice and ethics, which must guide him to defend the rights of every community as well as that of every individual. It is indeed this that the following verse adds to the meaning of the preceding one: Had God not driven back the people, some by the means of others, there had been destroyed cloisters and churches, oratories and mosques, wherein God’s name is much mentioned. [Qur’an, 22:40] Here, we note that monasteries, synagogues and oratories are mentioned before mosques. It is clearly a question of the expression of their inviolability and, at the same time, of the respect due to the adherents of different religions. The formulation cannot be more explicit: And if thy Lord had willed, whoever is in the earth would have believed, all of them, all together. Wouldst thou then constrain the people, until they are believers ?[Qur’an, 10: 99] Difference of belief, as of colour and language, are facts with which we must live with. Although we have already expressed this, it is appropriate to forcefully repeat it here also. The first principle of coexistence in diversity is that of respect and justice. Once again, the Qur’an is clear: O believers, be you securers of justice, witness for God. Let not detestation for a people move you not to be equitable; be equitable-that is nearer to Godfearing. [Qur’an, 5:8] In the face of inevitable conflicts of interest and power, true testimony of faith lies in respect for the rights of each individual. If the latter is suppressed and if injustice is widespread, then it is the responsibility of men to oppose such a state of affairs. It is exactly in these conditions that the first verse calling for jihad and armed resistance was revealed: Leave is given to those who fight because they were wronged-surely God is able to help them- who were expelled from their habitations without right, except that they say ‘Our Lord is God.’ [Qur’an, 22: 39-40] After 13 years of living in Makka, after almost an equivalent period of violent persecution and after being exiled to Madina, this verse allowed the Muslims to defend themselves in the name of justice and in respect of their faith. Abu Bakr [companion of the prophet and first khalifa) understood straightaway the scope of this message and maintained that with the revelation of this verse: “We understood that it was going to be about armed struggle.” One finds here an explicit expression of what jihad covers on the inter-community or inter-national planes. As we have pointed out with regard the inward plane where it is a question of struggling against the forces of aggression and violence which are inherent in all human beings, it is similarly appropriate to oppose every aggressor, power and exploitation which are naturally manifest in all human communities, and which snub at our fundamental rights. Everything, in the message of Islam, calls for peace and coexistence between men and nations. In all circumstances, dialogue must be preferred over silence and peace over war. That is to the exception of one situation that makes of struggle a duty, and of opposition a testimony of faithfulness to the meaning of faith. Jihad is the expression of a rejection of all injustice, as also the necessary assertion of balance and harmony in equity. One hopes for a non-violent struggle, far removed from the horrors of armed conflict. One loves that men will have this maturity of spirit that allows for a less bloody management of world affairs. However, history has proven that the human being is bellicose by nature and that war is but one means by which he expresses himself. Resisting the very violent expression of this tendency and trying to implement the necessary balance of forces are the conditions essential for attaining an order that is human. Situations whereby violence is sustained, repression imposed or rights denied, are the only time whereby violence is given legitimacy. For, in this case, if one succumbs, one looses one’s dignity(30): Surely God bids to justice…[Qur’an, 16:90] This verse clearly expresses the sense of men’s actions. This lies in fighting for good and rejecting injustice with all the force of one’s being. To have faith is tantamount to carrying the testimony of this dignity by resistance. The latter is for the community what mastery over anger is to the inward of each person. One may notice nowadays effervescence in the Muslim world, and many condemn the violence that accompanies the awakening of a “fanatical, radical and fundamentalist Islam”. While one must denounce political violence, which finds its expression in the assassination of tourists, priests, women, children and in blind bombings and bloody slaughters, one must try to understand the unrest. Such actions are neither defensible, nor do they respect, in the least, the Qur’anic message. Again, one must also condemn the violence that expresses itself prior to and lead to such actions. Such violence is perpetuated by dictatorial powers that are often supported by superpowers. In every day that passes, entire peoples are besieged by repression, abuse of power, and the most inhumane violations of rights. Until when will these peoples remain silent? And how long can they see themselves deemed “dangerous”, by the West, whenever they dare to express their rejection? Here, it is not a question of defending violence but rather of understanding the circumstances wherein it takes shape. North-South imbalances and the exploitation of men and raw materials, combined with the resignation of the peoples of the North, produce a much more devastating violence than that of armed groups, even if the latter are spectacular. As the end of the 20th century draws close, can we call all men to mobilise themselves towards more social, political and economic justice? For, it seems to us that this is the only way to give back to men the rights that will silence arms. Such an effort would be the literal translation of the word jihad, that is the testimony of a heart that illuminates faith and the witness of a conscience that fashions responsibility. c) Towards a social jihad This brief clarification about the central notions of the Muslim religion allows us to shed new light on the question of social action. All Muslims know and repeat that the practice of Islam does not stop at the exercise of prayer, zakat, fasting and pilgrimage. Every act of daily life that is fulfilled with remembrance of the Divine Presence is, in itself, an act of gratitude and worship. Moreover, we know the close link, which is established in the Qur’an, between believing and acting through the oft-repeated expression “Those who believe and do good deeds.” Thus, to have faith is tantamount to believing and acting, and action here is of a multiple nature. It is the honesty that one imposes on oneself, goodness and generosity towards one’s relatives, just as it is the determined engagement in social reform, or even mobilisation against injustice. All these efforts that are deployed in action are part of jihad in the sense whereby they are oriented towards that which is more just and more respectful of the revealed principles. The following verse clarifies the same as follows: The believers are those who believe in God and His Messenger, then have not doubted, and have struggled with their possessions and their selves in the way of God; those-they are the truthful ones. [Qur’an, 49:15] One may read this formulation in a narrow sense and maintain that it only addresses the question of armed struggle, and that this armed struggle imposes itself whenever there exists aggression. However, it would reductionist to draw such instruction. In a broader sense, a sense which is confirmed by the entire Qur’anic message and that of the traditions, “fighting in the path of God” means mobilising all our human forces, directing all our efforts and giving of our properties and of our own persons in order to overcome all adversities whether they be injustices, poverty, illiteracy, delinquency or exclusion. The Qur’an offers such latitude in the interpretation of the word jihad, and this in its first revelation: So obey not the unbelievers, but struggle with them thereby mightily. [Qur’an, 25:52](31) There is here mention of a struggle (jahid and jihadan) which is of a learned and scientific nature, one which relies on dialogue, discussion and debate. The Qur’an, in its content and form, appears as a weapon in the hands of Muslims. On another level, it is the Prophet (pbuh) who presents an extensive interpretation of the word when he asserts, for example, that “Pilgrimage is a jihad.”(32) One realises that the troubles, efforts and suffering endured by the faithful during a few days in Mecca, in order to strengthen their faith and answer the call of the Creator, are a jihad in the path of God. In our daily lives, to live in faith in our societies is tantamount to recognising the sense of effort. Faith involves putting oneself to the test; it is, in fact, a test itself. In our representation of an ideal life of respect and coexistence, actual social fractures, misery, illiteracy, and unemployment are among the many elements of the new adversity that the modern epoch has engendered. Mobilisation, as already noted, imposes itself when man’s dignity is in peril. But, it is not always a question of an armed reprisal. Nowadays, many women and men see their dignity degraded, their existence denied and their rights violated. This situation necessitates an urgent response and a general call for jihad. Here, jihad is about giving from one’s own person and property, calling all the forces of all diverse societies and engaging in the work of reform that we have already discussed. We will not deny that there are struggles wherein circumstances lead us to direct confrontation, in order to oppose a purge here, a military occupation there, or another type of aggression such as the one we have witnessed in Bosnia and Chechenya. However, it cannot simply be a question of focusing our attention on these events alone and forgetting the broader type of war which occurs daily and it is, therefore, so much more urgent. Nowadays, our enemies, in the path of God, are oppression, hunger, unemployment, exploitation, delinquency and drug addiction. They require intense efforts, a continuous fight and a complete jihad which requires each and everyone’s participation. How many are those Muslims who want to fight beyond their own doorsteps, who want to offer, in the most sincere fashion their own persons for the cause of Islam. But, filled with this intention, they forget and remain blind to the fight that must be carried out here in their own locality, to the cause that ought to be defended in their own neighbourhoods, cities and in every country. To those who sought to assist Palestine in its fight against Zionist colonisation in 1940’s, and who perceived this expedition as representing the fulfilment of their ideal, Hasan al-Banna said: “Dying in the way of God is difficult, but living in the way of God is still more difficult.” This jihad is a jihad for life, in order to preserve for every human being the rights granted to him/her by the Creator. The entire message of Islam carries this requirement as well as its necessary achievement. To think of modernity is to reflect on all the strategies and modalities that are apt to change the order of things. Following the example presented by Yusuf al-Qaradawi in his book on the problem of poverty (33), we should reflect on the sources and on the reality of our societies nowadays. We have spoken briefly already, but we must still go further and think, in a very pragmatic manner of the strategies that will allow us to find local solutions to the problems identified. Social action has to be a priority and it should mobilise our collective energies. Indeed it is well a question of war; for we are at war. This is what Abbot Pierre meant when he fervently asserted that “I am in war against misery,” or when Professor Albert Jacquard and Monsignor Jacques Gaillot said that they “go to war” to shelter those who are homeless. In his social Encyclical, Centesimus Annus (34), the Pope calls for a general mobilisation against poverty and the imbalance of wealth and asserts that it is the duty of Christians to act in this sense. The jihad of Muslims is, of course, part of this engagement in the West, but it is equally so in all the countries of the South. It is a wholehearted jihad engaged by South-American communities who express it in the form of liberation theology, or as it is manifested in the popular and trade unionist forces in the Near East and Asia. The future of inter-religious dialogue will undoubtedly find its full realisation in such strategy and actions. However, we cannot think of the future in terms of political and economic reform without working for the reconstitution of the social fabric which is nowadays torn apart the world over. This text is a section in The Horizon of Islam chapter from Dr. Ramadan’s book titled Islam, the West and the Challenges of Modernity, published in 2001 by the Islamic Foundation. This text is slightly edited for the purpose of website posting.