INTERPRETATION OF JIHAD IN THE QUR`AN By: M.Yusuf Yahya The Lecturer of IAI Al Muslim Bireuen, Aceh Email: [email protected]

Abstract There are a lot of meanings given by the experts about jihad. In board outline, jihad means the war against the enemies, the exertion of every capability and every power as well as the upholding of the truth. In the contemporary context, jihad means an intensive effort of one or a group for the public purpose that could improve a certain realm in a certain region, such as the elimination of terrorism and the abolition of poverty in Indonesia. The context of jihad in the Qur`an verses even one verse does not point deliberately to the war with the exception of a country is colonized or it is under attack. It neither points to the violence nor the terrorism. The research of this article is intended to strengthen the meaning of jihad due to various sorts of terrorism that happen in Indonesia, as a result of the inquiry and the case trial in court conducted to the perpetrators, they are occasionally influenced with jihad doctrine and revenge versus forgiveness. In another part, the psychological indications such as frustration, disappointment, injustice, anger versus empathy are the factors that lead to their violent acts too. Unfortunately, the terrorism is propagated in various regions that are made as the basic training camps. The research of this article depicts the meaning of Jihad based on the Qur`an. The data for completing this work is based on the classic manuscripts and the contemporary viewpoints. The research of this work is also intended to stress on the denial of terrorism in the Qur`an. In academic value, the research of this work is expected to be useful to develop the contemporary perspectives of jihad. Keywords: Jihad, quranic verses, truth, forgiveness, psychological indications. A. Introduction the term “Jihad” as a word referring to Jihad in common belief commonly the war. The war in mean of Jihad must refers to the term “war”. That is to say, me historically overviewed. Once the the term “jihad” has been distorted in war goes to end, jihad in “war” must go ambiguous meanings. In Islam, Jihad has to end too. The war could be conducted a lot of meanings: wars, exerting all under oppression circumstance or efforts, obstacle, strive in ’s cause colonization. The terrorism often by means of materials and souls. The happens in Indonesia as a result of problem is that the term Jihad has been misinterpretation of jihad. The judged commonly as a sort of war. Islam researcher argues the term Jihad that has been revealed as a religion means war without understanding the conveying the peace upon the human historical context of war permission. In beings. Unfortunately, a little addition, the researcher would like to community of Islam has misinterpreted strengthen the true meaning of jihad

Vol. I No. 02, November 2015

based on both Alquran and classic #đ #AđI "A đ Rđ?đ Q+ đ manuscripts. #đ Q+ I ; T?U2đ S S J đ B. Discussion L:đ Q+ I  đ Q+ I ?+ Vđ 1. The Significance of Jihad "A đ +  1 ; " #$ 3 "A S S K$ The term of Jihad in actual fact has đ +  1 ) -< ; Y9đ* 5XJ  WE 34đ numerous significances. It depends on ; đ* 534đ M "A *O2đ *OđI2  the interpreter’s manner and his intention to construe the meaning of Jihad. That is đ +  đ ? + đ:IZđ &'%đ đ1 ) B7 to say, that the term of Jihad has a good ; ! 2()đ* 534đ M "A *2đ *đI2  quality side of the construed meaning. đ +  ;*4 34G 34đ "4[ ! )-C On the contrary, it is interpretable as an Q+ đ *\]đG2đ  + $ \ *\]đ+2đ awful sense. Alternatively, the 34G 34đ "4[ !  4đ   O$ researcher just intends to construe the /*O:2đ *O''2  = Ođ đ +  ;*4 lawful significance of Jihad, which it ^ C88B 9I & &9đ * đ 2đ* corresponds to the true meaning and it is based on both textual and contextual ) 77B . 77> understanding of Qur`an, hadis The aforementioned text, as Abu al- (tradition), and the Islamic scholars’ Qasim al-Husain interprets the literal viewpoints. meaning of jihad: Jahada: al-jahdu and Jihad literally means, as it is al-juhdu means the power (might) and according to Abu al-Qasim al-Husain: the obstacle, it is said al-jahdu means an  đ đ đ đ ;  obstacle, al-juhdu generally signifies to a sort of struggle dedicated to the đđ đ đ   đ mankind. &' &' %đ ; " #$ !    đ  Allah said: wallaîna lâ yajidûna illa /)-. ; đ* *+ ()đ  ' () juhdahum (as well as such as can find 5* 'đ2  34  đ đ 2 1 " #$ ! nothing to give except the fruits of their ) ) >;;=:đ* ) ;<; 9:đ* ) 78. ; 6 #2()đ* labor, or the results of their works (at- F49đ "A đ đ đ4E D2đ ) BC;?@ A* Taubah : 79), Allah said: wa aqsamû billâhi jahda aimânihim (they swear their J ()đ  /*# "A I H4đ2 "4G 3 đ$2 ' 2đ strongest oaths by Allah), al-An’âm: 109, ! ' đ 9$ đ !%M L:đ %K2đ an-Nal: 38, an-Nûr: 53, Fâir: 42, or they J đ -?O  3M#$đ2 3$2đ "'đ=2 N swear and they struggle in their vow to

156 Interpretation of Jihad Vol. I No. 02, November 2015

give something of theirs at large as their line with hands (benefit action) and labor. Meanwhile, al-ijtihâd signifies to tongue (oral actions), as the Messenger one’s exert of his great effort to said, which means: “Do strive to invite contribute his strength, as well as he is the Disbelievers with your hand (action) burdened with hindrance, it is uttered: “I and with your tongue (oral action).” struggle with my mind and I contribute We must admit historically that the all the knowledge and full of results of battle could be the one of Jihad types. what I’ve thought as hard as I could.” However, the battle is actually Jihad and mujâhadah signify to distinctive to the term “Jihad”. In Muslim’s exerting to defend from Qur`an, the term that is frequently enemies’ attack. Jihad has three sorts: applied to state the character of battle the resistance of the visible enemies, the such as “qatala” (battle) appears struggle against syaiân (evils) as the amounting to 67 terms, for instances: invisible enemies and the resistance Q.S. 2:190, 244; Q.S. 4:74-76, 84; Q.S. toward one’s self and his soul. These 2:195, 261-262; Q.S. 4:89; Q.S. 8:60, three aspects contain in one verse wa 72-74; Q.S. 9:19-20; Q.S. 2:154; Q.S. jâhidû fillâhi aqqa jihâdihi (and strive 3:157-158, 169; Q.S. 3:158, 169, in His cause as you ought to strive (with 195,etc. (Syaifuddin Zuhri : 4. See also: sincerity and under discipline), al-Hajj: Fuâd ‘Abd Al-Bâqi, 1364 H, 533-536). 78), wa jâhidû bi amwâlikum wa Meanwhile, the term of Jihad which anfusikum fi sabîlillâh (at-Taubah : 41): is stated in al-Qur`an amounts to 41 “And strive and struggle, with your terms, which five of them means ”vow goods and your souls in the cause of constancy”, the ten ones signify to Allah, Innallaîna âmanû wahâjarû ”war”, whereas the remaining ones wajâhadû bi amwâlihim wa anfusihim fi signify to the best effort to accomplish sabîlillâh: “Those who believed, and Allah’s commands, in behaving the adopted exile, and fought for the Faith, goodness, and the bravery of delivering with their property and their persons, in the truth or even it is accompanied with the cause of Allah…” (al-Anfâl : 72). the courage to sacrifice one’s self The Prophet (peace be upon including by mean of war. Although, Him) said, which means: “Do resist according to Chirzin, the word “Jihad” against your passions (evil intention) as in verb (fi’l) or noun (ism) is mentioned well as you resist your enemies, and amounting to 35 words, publicized at mujâhadah could be accomplished in fifteen . Some of Jihad verses

Interpretation of Jihad 157 Vol. I No. 02, November 2015

revealed in Makkah period are: al- assist each other, and for hijrah Furqân: 52, an-Nal : 110, al-‘Ankabût : (migration) etc, while the second is to 6, 69 (Muhammad Chirzin, 2006 : 48). leave sincerely everything they (Prophet In a number of the Islamic scholars’ and Companions) had behind for the viewpoints, Jihad was historically land (due to hijrah or battle). interpreted as the intensive effort to fight (Muhammad Rasyid Ridha, 1947 : 122). against enemies at the war, as it was Sayyid Quthb stated that jihad is: conducted by the Prophet Muhammad “A duty must be undertaken by Muslim and the Companions, and which was community until the number of enemy aimed to the defensive action and becomes more multiplied than the publicizing the true revealed religion of previous number. They must believe in Islam at that time. For instance, Dr. M. Allah’s help and no need to wait for the Sa’id Ramadhan al-Buthy with his number balance of each troop.” (Sayyid framework: Quthb : 1538). In Syarh ‘Inâyah âlibîn, 3=  F\ 3 F\ 6 ()đ "A J đ jihad is “a collective duty for all years (al-Jihâdu fi al-Islâm: Kaifa like devotion to religion and Shari’a nafhamuhu wa kaifa numârisuhu). sciences, and the instruction of It is concluded that “jihad” signifies to a conducting good things.” (Al-Jami’ah: battle, an oral expression / proselytizing Journal of Islamic studies, Yogyakarta: (da’wah bi al-lisân) to urge someone to UIN Sunan Kalijaga, 2003 : 336). the goodness, and an attack circumstance A further point, the researcher wants against someone who refutes the to emphasize on several responses of the admission that Allah as God and Lord contemporary Islamic scholars (Said Ramadhan al-Buthy 2001 : 10). concerning jihad. Firstly, Chirzin Rasyid Ridho stated that jihad is to affirmed: exert all the strengths based on one’s A battle is one of Jihad (struggle) ability to hold on from obstacles. Jihad , forms should be undertaken by Muslims, when they are battled by according to him, is classified into the enemies. The battles might be in material jihad and body-soul jihad. sort of army battle between two enemy troops, between two There are two types of Material jihad: countries, between two ethnics, active jihad and passive jihad. The first between two nations, or between two religions, etc. The battle or war is to share some or all of what we have is only tolerable in case of self materially to defend Islamic religion, to defense and controlled by the enough obvious determinations and assist the Prophet and to protect him, to the given rules. When someone has

158 Interpretation of Jihad Vol. I No. 02, November 2015

to do jihad, all the strengths and the to him, is a representative responsibility intensive efforts are really required. (faru kifâyah), which there is no duty for However, he must recognize a love and mercy sense in purpose to create every individual Muslim as long as there the peace and the worship freedom are people carry out it. (Zuhairi Misrawi, to Allah only. Yet, he must also participate in the given strict rules to Kompas 247, March 12 2010 : 7). act nothing however he wants to. The abovementioned details in The women, the children, the old men or the weak people should not defining the meaning of jihad as a battle be persecuted; therefore, the trees or warfare appears in historical context, and the farming could not be copped down or destroyed, and also not in which the Prophet Muhammad spread certainly allowable to refuse the the Islam at the beginning. Thus, the peace to the enemies when the agreement reached (Muhammad verse “jihad” motivated the Companions Chirzin : 284-285). to do something as well as the Prophet Secondly, Sayed Tantawi (passed did. They did not kill the enemies as a away in March 10, 2010), one of the common belief occurs. Besides, the Grand Syaikh al-Azhar responded defensive circumstance was more concerning Jihad emerged when the war stressed than to fight against the happened between Israel and Hizbullah, enemies, and the defensive characters Southern Lebanon. Tantawi ruled out the destined to protect a state from any sorts Egyptians who intended to participate in of colonization. such war. He viewed Jihad has a wide consequence, which doesn’t signify to 2. Interpretation of Various Verses Concerning Jihad “war” only. Educating the children and building the harmony of family, There are indicators to the causes according to him, are similar stressed why the term “jihad” was revealed. Or points to Jihad. He did not shore up rather, there are some causes appropriate anyone proposed to take part in such war to its history and it was because Allah in opposition to Israel in Southern would reveal the Qur`an verses Lebanon. Furthermore, committing corresponding to His will. The Qur`an is ‘Jihad’ to annihilate the poverty and to the source of science, so that the develop the Egyptians’ mentality and revealed verse just points out a given intelligence is more important than subject or matter, not actually for details. warring in Southern Lebanon. Execution Islam commands its umma (community) of jihad (mobilizing all efforts and to use the intuition (‘aql) to interpret the powers) in Southern Lebanon, according verses and the terms in verse, moreover to investigate the difficult words or

Interpretation of Jihad 159 Vol. I No. 02, November 2015

verses, as well as the ambiguous terms. circumstance of which Muslims are They become effort to construe the required to do it. The religion spread Quran text to the widespread meaning on because of Arabians and Quraish clan who the established rule of interpretation that had not prepared to be tolerable of won’t take beyond the line of Muhammad’s religion initially conveyed. understanding the interpreted verse. In Hence, the solution to such circumstances case of term “jihad”, it will not go to end with intolerable manner of each to be construed due to generic erroneous community other than Islam at that interpretation so one might legalize his juncture which made idols as their worship actions conveying to terrorism. One of is that they desired to fight against causes is undeniably that this term has Muslims who were judged as ones whose been distorted. new religion that will misplace their earlier Further, Qur`an or God’s speech has belief. Then, when the war should happen to be interpreted according to the rules of among Muslim and their rivals, the verse that convention, the rules of the language, of which commanded to war (term qatala) as it is cited from M. Peters: God’s speech and not “jihad” was revealed. Beforehand, has to be interpreted according to the rules the command to do jihad was revealed in of that convention, the rules of the case of Prophet and Companions would language. If God’s speech has no context not surrender to spread da’wa (summons (qarina), it must be interpreted according for Islam) and to teach Islamic teaching at to the rules of language, if it has a context, the beginning. Hence, jihad is obviously it must be interpreted in that context. In wrong when it is interpreted as fight or matters of revelation we first have to try to war. interpret the text concerned against the There are a lot of verses that elucidate background of the entire revelation; if this on Jihad. However, only some of the jihad is not possible, we have to use linguistic verses will be explained as following: arguments in the interpretation; if this too 1. Interpretation of al-Furqan: 52: does not lead to a result, and there are NÁcÛáÕfπ_y qu ¯Ìö ãà Œ˚π6x ˜9$# ≈ÍŒ⁄Á? wü ˜s indications that it has to be interpreted metaphorically, we have to interpret it #åY ãÕ72ü #Xà$fy _ƒ ºŒlÕ/ according to those indications. “Therefore listen not to the (J.R.T.M.Peters, 1976 : 387). Unbelievers, but strive against them with the utmost strenuousness (with Some of indicators to the revealed the (Qur`an). “ (Q, Al-Furqan (25): verses that point to jihad are the 52).

160 Interpretation of Jihad Vol. I No. 02, November 2015

Or do not obey regarding what (kâfir). He went continuously on his they urge you as of their deal with their greatest jihad (struggle) under sect and their viewpoint, and struggle “weapon” of Allah’s revelation unto them solidly and firmly, not to (Abdullah Yusuf , 1993 : 925). become console and to coax in order to Whereas Hamka on his interpretation gain their love and their pity. However explicated that this verse is an advice them which is based on al- incitement to the prophet sent for the Quran as of good advices and some world at that time to disobey the prohibitions, and remind them about unbelievers. On the contrary, that verse the past deceiver community against should motivate the prophet to continue their messengers (Rasul), and that is the Jihad armed with Quran (Hamka, final of jihad which its average not 1981 : 42). comparable/ without limit (Ahmad 2. Interpretation of surah At-Taubah: 29: Musthafa Al-Maraghi, 1946 : 26). %! vü qu !´ $ Õ/ bpö ‚ZŒBrˆ ‚Å vü ¯Ìö Œ ® $# #( pÁ=ŒGπ%s Meanwhile, Ibnu Katsir exegeses

the aforementioned verse to accomplish ™!$# Pt 㶠ly $Bt apt ‚BãÀg ps„Ñ vü qu ãÀ yƒ xF $# QŒ pı âu ˜9$ Õ/ jihad towards the unbelievers with &! Quran. Ibnu Abbas uttered: Jihâdan `z ŒB ,«c ry ˜9$# ˘Ìt Œà bpö ‚YÅŒátÅ vü qu ∫‚ Á pfióèu qu kabîran (great jihad) as Allah said, #( p⁄ÊÅ —4 Lly =| πFt 69$# #( p?q& ¯Ìö %!$# which means: “Hey prophet! Struggle „ ˆ ‚ ≠ ƒ ˜ Á Ë Œ ® along unto the infidels and hypocrites bqö ã‚ »Òπ∑| ıNÁcqu 6áÅt `·t os Åt ëˆ »e˜9$# and be firm towards them!” (Ibnu “Fight those who believe not in Allah Katsir : 314). That verse was nor hold that forbidden which had been forbidden by Allah and His historically revealed as regard of the Messenger, nor acknowledge the Prophet to carry on his great effort to religion of Truth, (even if they are) of the people of the Book, until they pay convey al-Quran in Quraish community Jizyah (given tax) with willing at the first age which the Prophet sent submission, and feel themselves subdued.” (At-Taubah: 29). to his community and the entire human Abu Ja’far in light of the race universally. abovementioned verse, said : Abdullah Yusuf Ali explains Allah the Almighty says to the according to Sura al-Furqân: 52: “The believers as of the Companions of expansion of Allah’s greatness was Messenger (peace be upon him): Fight, oh the believers, against those who do shown universally. A prophet didn’t not believe in Allah and judgment care about the critics of unbelievers day”. He (Abu Ja’far) then said: “And

Interpretation of Jihad 161 Vol. I No. 02, November 2015

those who trust neither the heaven nor Allah nor hold that forbidden which the Hell, and those who don’t prohibit had been forbidden by Allah and His as Allah prohibited, and those who Messenger, nor acknowledge the have the religion other than the truth religion of Truth, (even if they are) of religion”, in addition he said: “And the people of the Book, until they pay those who disobey Allah with the Jizyah (given tax) with willing factual disobedience, i.e. truly they do submission, and feel themselves not act upon as the Muslims do, as of subdued, when the Prophet and his those who had been revealed al-Kitab: Companions were commanded at Jewish and Christians. (Abu Ja’far At- Tabûk war ((Abu Ja’far At-Tabari : Tabari : 198). 200).. Furthermore, Abû Ja’far bin Jarîr Such account is also strengthen by a-abari, as a compiler of the referred the other manuscript compilers, Tafsîr manuscript claims: “And it was such as Hikamat bin Basyir bin Yasin mentioned that this verse was revealed (a lecturer of tafsir subject at Quran to the messenger in his affair to fight studies of Islamic University, ), Rome, thus, the messenger fought he stated that the verse is a command subsequent to the verse revealed at toward Prophet as well as the Tabuk war.” (Abu Ja’far At-Tabari : Companions to fight at Tabûk 200). He bases his viewpoint on war.(Hikmat bin Basyir : 442). following hadis (tradition): The researcher wants to highlight 2đ :SE -! ?G & 9I ":SE that the foregoing Qur`anic verse is "đ2 &đ &G -"G :SE -! *[ G directed to the Prophet Muhammad and %! the entire Companions to fight against vü ¯Ìö Œ ® $# #( pÁ=ŒGπs%;+ I &G -  opponents who, at that time, denied

vü qu ãÀ yƒ xF $# QŒ pı âu ˜9$ Õ/ vü qu !´ $ Õ/ bpö ‚ZŒBrˆ ‚Å Islam as the true religion. This verse &! vü qu ∫‚ Á pfióèu qu ™!$# Pt 㶠ly $Bt apt ‚BãÀg ps„Ñ was revealed in relation with the war %! called Tabûk war. It took place in ¯Ìö Œ ® $# `z ŒB ,«c ry ˜9$# ˘Ìt Œà bpö ‚YÅŒáÅt summer exactly in Rajab, the ninth year

os Åt ëˆ »e˜9$# #( p„⁄ˆÊ‚Å —4 ≠Lly =| πFt ƒ6˜9$# #( pÁ?qË& of Hijrah after the Messenger returned from Thaif which was under siege ?I2đ &E bqö ã‚ »Òπ∑| ıNÁcqu 6áÅt `·t approximately six months earlier. The . . `M$ Q ab 3 9[2đ 9I historians numerously took part to It means: Muhamad bin ‘Amru uttered to me, affirm the causes of Tabûk war. Ibnu he delivered the hadis (Prophet’s Sa’ad told that Heraclius gathered the speech) from Abu ‘Ashim, from Isya, from Ibnu Abi Najih, from Mujahid communities and the ally Arab tribes, (executor of Jihad at Age), he then Muslims at that juncture were said: “Fight those who believe not in

162 Interpretation of Jihad Vol. I No. 02, November 2015

acquainted with that news so they went 3. Interpretation of surah al-‘Ankabût :6: away for Tabûk. Ya’qub stated that the ßaÕ) 3 ˛ºŒlƒü˜˚Zu Œ9 fiáÕfπpfÑ„ $Jy ÆRÕ*s˜ áy fπy _y `Bt qu cause of war was Ja’far bin Abî âlib’s

revenge. However, the generic view ≈Õ∆ ˘˙t ŒJn=πÊy ˜9$# `∆ ·t —; _à Òt 9s ©!$# as regard to the cause of war because “And if any strive (with might and of the customary responsibility for main), they do so for their own souls: for Allah is free of all needs from all jihad in cause of da’wah. Da’wa creation.” (Al-‘Ankabût: 6). means to invite someone to know Abdullah Yusuf Ali signified more about the truth in Islam. It was ‘jihad’ in the third verse (al-‘Ankabût : directed to the people at Apostle Age 6) to an effort, that every effort from a to convert to Islam without human could benefit his spiritual compulsion and without force. The emotion. It corresponds to Allah’s will, invitation was conducted in good which the human finds out some manner, good advise, advocating to goodness for himself and not to resign the goodness and argument with the to all the evil because it could endanger best way. See an-Nahl (16): 125. himself. (Abdullah Yusuf Ali : 686). The Messenger desired to attack 4. Interpretation of the fourth verse (al- on Rome because the Romanians in ‘Ankabût: 69): %! accordance with him are the closest to 3 $Zu n=Ê7fió ıN‰j]ß tÅŒáıj]s 9s $Zàu Œ˜ #( qfiáfπy _y `Åz Œ ® $#qu the Messenger so that the preaching

and the Islam doctrine expansion ≈Õ–∆ ˘˙t ŒZƒüÚrfiJ˜9$# Íy Jy 9s ©!$# ßaÕ)qu would be easier. In addition, “And those who strive in Our (cause), We will certainly guide them to our according to the Messenger, the Paths: For verily Allah is with those Romanians at that time were dignified who do right.” (Al-‘Ankabût: 69). and they were more prioritized for Abdullah Yusuf Ali explicated da’wa (proseletyzing) to the “truth” that everyone could go on struggle on unto them.(Akram Dhaba al-‘Umari, Allah’s way. In the case he wanted to 1994 : 522). In other words, the struggle intensively by the full Rumanians desired to see the truth rounded heart desire, the shine and conveyed in Islam. That was also the love (God’s mercy) should come because they were closer to Islam and into him.(Abdullah Yusuf Ali : 686). its converters. Thus, the target The crucial point is that Jihad is destined by the Messenger was to simply the process of “exerting the create an easier way for da’wah. best efforts”, involving in some sorts

Interpretation of Jihad 163 Vol. I No. 02, November 2015

of “struggle” and “resistance,” to (being a god), do not obey them. To Me is your return (O people!), so I achieve a particular goal. In the shall inform you of your past words, jihad is the struggle against, or deed.”(Al-‘Ankabût: 8). resistance to, something for the sake In Surah Luqmân: 14 and 15, of a goal. The meaning of the word is Allah said: independent of the nature or the

invested efforts or the sought goal. ∫ÊlîBË& ÊlˆFn=Hu px ŒlˆÅáy Œ9∏pu Õ/ `πz ü| S|M $# $Zu ˜à°∑uqqu Contrary to common belief, the «a&r «˘˙ˆ Bt %‰t êÕ˘ ∫ÊlÁ=πø| Œ˜qu 8`ˆcqu ê4 ?n ·t $∂Zˆcqu word “jihad” does not essentially

imply to any violent effort, let alone ≈»À∆ ÊåãƒøJy ˜9$# §ê

when the sought goals are not ıN3„ ‚Ê_ƒ ãı Bt §ê$z Rt &r `Û Bt @âü Õ6óy Islamic, i.e. in non-religious contexts.

The Quran uses the verb of ≈»Ã∆ apt Á=yJˆÊ?s OÚ ÊFZ.„ $Jy Õ/ Nfl6‚£Õl;Rt Ë's˜

“jihad” in its generic meaning of The first abovementioned verse “exerting the best efforts against means: “And We have enjoined on man something” in the following two to be good to his parents; his mother verses: bears him in weakness upon weakness, and his weaning is in two years; and that aÕ)qu ( $XZÚül‚ ŒlˆÅáy Œ9∏pu Õ/ `πz ü| S|M $# $Zu ˜à°∑uqqu (you must) be grateful to Me and to both | ºŒlÕ/ 7y 9s •} ˜à9s $Bt êÕ1 8x Õå±Û ÊFŒ9 ö #áy fπy y_ your parents. To Me is the eventual coming.” (Q.Lukman (31): 14).

ıN3„ ‚Ê_ƒ ãı Bt §ê

164 Interpretation of Jihad Vol. I No. 02, November 2015

this world kindly; and follow the way of “jihad” as “holy war,” Islamic jihad does he who turns to Me. Then to Me is your not refer solely to fighting in the way of (O people!) return, then I shall inform Allah. This, in fact, is a special case of you of your past deeds.”(Q. Lukman jihad. The Qur`anic concept of jihad refers (31): 15. to existing efforts, in the form of struggle Jihad in the verse above refers to against or resistance to something for the actions taken by non-Muslim parents sake of Allah. This effort can be fighting against their Muslim offspring to force back armed aggression, but can also be them to worship other than Allah. This resisting evil drives and desires in one’s goal goes against the message of Islam self. Even donating money to the needy is which teaches the oneness of God, a form of jihad, as it involves struggling Allah, obviously this kind of jihad is against one’s selfishness and inner desire not Islamic. The verses above also to keep one’s money for one’s own confirm the already mentioned fact that pleasures. Jihad can, therefore, be jihad is not necessarily an act of subdivided into armed jihad and peaceful violence. jihad (Louay Fatoohi, 2009.). It is worth noting that the verses According to Louay Fatoohi, Armed above command the Muslims to remain jihad is only temporary and is a response kind and caring toward their parents, to armed aggression. Once the aggression but to resist any attempt by the latter to has ceased, armed jihad comes to an end. force them to give up the Islamic tenet Armed jihad, thus, can take place only of monotheism in favor of some when there is an aggressive, external polytheistic belief. enemy. The battle could be undertaken Jihad in the Qur`an apart from the use when oppression occurs in one country, of the term “jihad” in its generic meaning however, the battle goes to end when the in the verses above, the Qur`an uses oppression itself also ceases. (Louay “jihad” in another twenty eight verses in a Fatoohi, 2009). That is what Quran states: specific meaning. In this case, the phrase

“fî sabîli Allah”, which means “in the way apt 3„ Åt uq ÷ooYˆFŒ˜ apt 3„ ?s vü —4 ≠Lly ıNÁcpÁ=ŒGπ%s uq of Allah” or “for the sake of Allah”, either $! ê?n ·t vû Õ) a∏t qu Ûá‚· wü ˜s #( pı pjJt R$# «aÕ*˜s ( !¨ fi˘ÌŒd $# follows “jihad,” or one of its derivatives, explicitly, or is implied by the context. ≈»– ∆ ˘˙t ŒH>πà ®fi9$# Contrary to the common belief that is “And fight them on until there is no embodied in the misinterpretation of more Tumult or oppression, and there

Interpretation of Jihad 165 Vol. I No. 02, November 2015

prevail justice and faith in Allah; but if they cease, let there be no hostility !´ $# ‚NÚó$# $pj匘 ã‚ 2ü Ùâ‚Å fiá»eπü| Bt qu N” ∏pu n=∑| qu except to those who practice oppression.” (Al-Baqarah: 193). 2 ˛∫ÊmÊå≈‹ YÅt `Bt ™!$# bù åu ≈‹ Zàu 9s qu 2 #åY ãŒV2ü One who is extremist and makes the oppression among the Islam community ≈À«∆ ëÌ ÅëÀ ·t í: p« )s 9s ©!$# bù Õ) considered ruthless and one who goes out Permission (to fight) is given to those of Allah’s determination could be properly upon whom war is made because they are oppressed, and most surely Allah is fought by Allah and the other believers well able to assist them. Those who have (Islam umma). (Quraish Shihab, 2007 : been expelled from their homes without a just cause except that they say: Our 684). I agree what Quraish Syihab said: “It Lord is Allah. And had there not been is necessary to realize that the given Allah's repelling some people by others, certainly there would have been pulled recommendation to fight against the down cloisters and churches and Infidels not because of their infidelity and synagogues and mosques in which Allah’s name is much remembered; and not because of their reluctance to convert surely Allah will help him who helps His to Islam, but significantly their oppression cause; most surely Allah is Strong, Mighty. they execute towards the human rights, or The verse explicates that the Prophet one’s rights to convert to a religion he was ordered to war because of the relies on.” (Quraish Shihab, 2007 : 684). circumstance of being oppressed. The More Quranic verses stress on that point polytheists kept oppressing the Prophet such as Al-Baqarah: 191, and 192. and his Companions until they were As a common belief distorts the expelled from their homes. At that time meaning of Jihad to the war, let me rifer to the peace was not effective to become a the Quran verse al-Hajj: 39-40 which solution to the ongoing conflict. Hence, states: the verse was revealed to order the %# Prophet for war against the Polytheists 3 #( pfiJÕ=fl› ıNfifÆR'r Õ/ bpö Á=Gt π)s ‚Å ˘Ìt Œ ® Œ9 at ŒäË& due to their oppression against the %! ˘Ìt Œ ® $# ≈ –∆ ãÏ ÅŒá)s 9s OÚ ŒcÕå≈Ú Rt ê4 ?n ·t ©!$# ßaÕ)qu Muslims at that time. In addition, Sahiron Syamsudin b&r HvÕ) ?c,ly Õåãı Òt Õ/ NŒcãÀ πÅt Œà `ŒB #( p_‚ ãÀ yˆ Ë& states: The further part of the verse illa an ¶$} ßZ9$# !´ $# fi͘ ày vü pı 9s qu 2 ™!$# $oYô/èu #( p„9pfl)Åt yaqulu rabbuna llahu (“except that they say: Our Lord is Allah”)

“Íâu Õ/qu fiÍŒB∏pu ∑| MÛ Bt ŒcáÊkØ; ;◊ˆÊ7t Õ/ N‰j”| ˆÊ/t informs that at that time there was no religious freedom; they were expelled from only because

166 Interpretation of Jihad Vol. I No. 02, November 2015

they believed in the one and only “jihad”, the true applicative meaning of God. This indicates that at that time jihad is going to be latterly elucidated. there was no freedom in choosing a religion. The Meccan infidels forced 3. The Applicative Meanings of all people always to follow the Jihad polytheist belief. If somebody became a Muslim, he or she would Referring to the aforementioned data, be punished or even killed by them (Sahiron Syamsuddin, A Peaceful I could affirm Jihad means the Message beyond the Permission of mobilization of our intensive efforts, our Warfare (Jihad in a Sense) in the Qur`an: An Interpretation of Q. thought, our strength and everything of 22:39-40, 2011 : 10). ours to achieve the public advantage and The verse known as the sword verse the significant improvement at the entire refers to the significance of permission of areas. Further, I deny all the claims and the war because of religion freedom: numerous statements that construe Jihad monotheism of the Muslim that Allah is as a form of war against someone opposes only one, thus, everyone could do the Islamic doctrine, which such form has everything based on his religion. The next been refuted by Spirit of Islam based on causes which allow the war are to prevent Al-Quran and majority of Islamic Scholars the oppression, to prevent expelling from also reject that viewpoint. homes, and to make peace. Jihad in Islam doesn’t mean as holy Hence, the more significant act on war fought by Muslim against the enemies behalf of jihad could be carried out in who oppose the Islamic teaching or Jihad dependence on a given circumstance and doctrine. Such meaning had become a time. At the present time, jihad actually common sense well-known by the could be accomplished in line with one Western International society. The who is tolerable to do it as well as the Cambridge Advanced Learner’s object is really required to be done for Dictionary elucidates the meaning of the sake of public, for instance to Jihad: “A holy war which is fought by prosper one’s life or community’s life, to Muslims against people who are a thread annihilate the corruption that becomes a to the Islamic Religion or who oppose its root of poverty at a certain state, which teachings.” (Cambridge Advanced we do not realize it became a dangerous Learner’s Dictionary, 2003). root of which the terrorism ideology I argue that sense by showing the should emerge then. For the more details Quranic verse: so that we should not be trapped in an erroneous generic construed term

Interpretation of Jihad 167 Vol. I No. 02, November 2015

prevented including preparation $! `z ŒB fiáÛßãì 9$# ˘t ˙ß 6t ?ß á%s ( «˘ÌŒd $# êÕ˘ om#ãt .˜ Õ) vI with the reorganized weaponries (Abdurrahman bin Nashir as-Sa’adi, 1991 : 7). ƒ- ŒBrˆ ‚Åqu NŒ p„Òπ®⁄9$ Õ/ ãı fl˚3Ù Åt `Jy ˜s 3 √b—Ùx ˜9$# Furthermore, Jihad according to him could be classified into two parts: vü ê4 +s ˜Op· ˜9$# Ãnqu çÚ ‚ʘ9$ Õ/ 7y ü| ÛJGt Úó$# Œá)s ˜s !´ $ Õ/ Firstly, jihad could be aimed at the

≈…ÃÕ∆ ÌLÍÕ=‰t ÎÍâŒ˚öx ™!$#qu 2 $ok;m Pt $ø| Œ˚R$# Muslim peace and the improvement in Muslims’ belief, their behavior, their “Let there be no compulsion in religion: Truth stands out clear from Error: morality, and the entire religious and the whoever rejects evil and believes in mundane affairs, scientific and practical Allah had grasped the most trustworthy hand-hold that never breaks. And Allah education. This sort, according to him, is hears and knows all things. “(Al- the original term and enforcement of Baqarah: 256). Jihad. Next, with that sort whereby the There is no compulsion in second one is established: Jihad which is converting to Islam, or it is necessarily aimed at the defense on the depraved explicated that Islam, in any way to people against Islam and Muslim people, develop the Islam doctrine really whether who derive from the unbelievers concerns in tolerance. There is neither in Allah, hypocrites, atheists and the pressure nor force in Islam to anyone to whole opponents toward Islamic religion convert to Islam. including their own opposition. The later I want to highlight the affirmation belongs to two kinds: Firstly, Jihad derived from Syaikh Abdurrahman bin which is advocated by the variety of Naashir as-Sa’adi (d 1376): arguments, proofs (evidence of religion Jihad could be carried out through a part of mutual help among Muslim truth), and oral proselytizing. Secondly, people in piety (taqwa) and shared Jihad with the weaponry that is shoring up (mutual support) to keep away from what Allah and His appropriate and modernized for every Messenger prohibited as of visible time and every era. (Abdurrahman bin or invisible wickedness, sins and denied cruelties, utterance on behalf Nashir as-Sa’adi, 1991 : 7). of Allah without knowledge. Yet, Jihad has another point that stresses the mutual shoring up is actually directed to avoid the unbelief in on the public development in a country. Allah, the disobedience (fusuq), and Abdurrahman bin Nashir affirmed that the defiance. In addition, it contains the mutual help in the whole Jihad could be applied by the facilities and causes to be improvement of scientific realm and recognized by the enemies so that the enemies’ danger could be applicative area, such as annihilation of

168 Interpretation of Jihad Vol. I No. 02, November 2015

the whole forms of evil and crime, and Jihad could be also attended to building of the schools to improve the annihilate the various cases of corruption science, whether the religious one or the that numerously take place in Indonesia, other scientific realm. Both (scientific for instance as it is performed by the and practical education), according to former Chief of Regional Public him and I agree his opinion, are the most Prosecutor Office of Bengkulu, Rusdi significant sense of Jihad. Taher. He is quit sustained to obliterate Besides, Jihad could be undertaken much corruption in Bengkulu, which through the increase of our study more than thirty former members of the whether of Religious science or the other Regional House of Representatives were science realms, thus, we could obtain the dragged into the court during his fine achievement. Furthermore, Jihad is occupation since October 8, 2004. one of contributions, which means that However, he got much thread from a we must choose one realm of specialized number of parties and a few groups that sciences or professions that we are are not fond of his intensive effort to confident it could be an expertise and wipe out the corruption. Such thread was preeminence. We could not do really proven at once occurred at Rusdi everything and would never be able to Taher’s residence situated to Jalan do everything due to our capability is (street) Basuki Rahmat No.2 Bengkulu. limited. Thus, as it is a contribution, we The tragic event which his residence was must be acquainted with the position under siege of fire supposedly burnt by point of our strength, and then we share an unknown group, and scorched the our best work result for Islam whole home interiors including two Community as the sincere presentation occupational cars and two occupational to Islam and its community. For this motorcycles. No one was injured neither case, the four areas of contribution are his family because they were in Jakarta. recommended: thought area or scientific The only ones left were a dressed shirt area (thinkers/scientists), leadership, and cloth. professionalism and finance. Thereby, However, Rusdi Taher is not even we would become Mujahid (the frightened by plentiful thread unto him. accomplisher of Jihad) when we are Moreover, he uttered: “I am not competent of one of the four frightened with the death thread, because aforementioned contributions (Anis I have a philosophy regarding to death. Matta, 2002 : 13). The death is concerning neither ages nor

Interpretation of Jihad 169 Vol. I No. 02, November 2015

painful ages. It is not also as regard to circumstance. Jihad could also be applied the incident, but further it is about the by means of fighting against the time and it had been determined by community from the Internal Muslim Allah s.w.t.” (Nebula Magazine 21, 2006 Society or everyone who obliterates the : 20 and 21). For the time being, he real Islamic dogma, for instance, the war becomes the Chief of Regional Public could be fought against the ones changing Prosecutor Office of DKI Jakarta and the Quran verses. still carries out Jihad term on behalf of C. Concluding Remarks wiping out the corruptions. Jihad is really distinctive to the term The previous statement tells us that that means war. Even though the term the term of Jihad is not only aimed at the jihad could be interpreted as the war, death or suicide at the war against the however it is not only one meaning opponent. Moreover, at the present time referring to Jihad. Jihad must be we live, there is nothing demands us to understood in many contexts. In war even to kill innocent people on behalf addition, Jihad must be understood of Jihad in our country. There are still historically. Al-Hajj : 39-40 known as many issues and problems to be resolved the sword verse that initially revealed as by every one of Indonesian people. For the a basic Quran verse that condoned war case when a group decides to the death as must be understood in historical context. a final solution to their struggle, they Al-Hajj: 39-40 emphasizes on should not spontaneously regarded being permission of the war because of the involved in war, but it is further and better following points: firstly, the Spirit of to do some sorts of Jihad by means of Monotheism among the Muslim by the exerting our strength to do the whole times of which the Prophet and goodness objectives in many areas, thus, Companions expanded da’wah. In this our intensive effort should be useful for context, the cloisters, churches, the rests of us as Rusdi Taher does. synagogues and mosques will be burnt On the other hand, Jihad in Islam is by Polytheists by that time to force not actually aimed to fight the enemies or everyone to switch his/her religion or to ones who oppose the Islamic religion. The convert to their paganism tradition. majority of Ulama (Islamic scholars) Thus, the religion freedom by that time throughout the world deny such statement. was abandoned. Secondly, a community According to Abdurrahman bin Nashir, of society or in this case the Muslim Jihad must be undertaken at the defensive

170 Interpretation of Jihad Vol. I No. 02, November 2015

community, by that time was expelled room of terrorism elimination renders a from its homeland. The war in this case major role to understand about jihad in is allowed to retake their living rights. current context. Jihad means the war in Thirdly, it was aimed to make peace. historical context deliberately “under Fourthly, it was aimed to prevent offensive situation” to expand da’wah by oppression. that time. Besides, it was aimed to

Jihad in contemporary viewpoints protect the Muslim from enemies’ must be understood as an intensive effort attack. [ ] to do advantageous thing for public. The

BIBLIOGRAPHY

Ali, Yusuf Abdullah. 1993. Quran, Fatoohi, Louay. 2009. Jihad in the Terjemahan dan Tafsirnya, translated Qur’ân: the Truth from the Source, by Ali Audah, and Al-Quran theThird Edition. Birmingham: Luna Tarjamatuhu wa Tafsîruhu. Jakarta: Plena Publishing. PustakaFirdaus. Hamka. 1981. Tafsir Al-Azhar, Part Basyîr, Hikmat. At-Tafsîr a-aî. XIX. Surabaya: Yayasan Latimojong. Medina: Dâr al-Ma’âsir. Husain, Abû Qâsim. 2004. Mu’jam Bâqi, ‘Abd, Fuâd. 1364 H. Al-Mu’jam Mufradâtu Al-fâz}i al-Qur’ân. al-Mufahras li al-Fâz}i al-Qur’ân. Lebanon: Dâr al-Kutub al-‘Ilmiyyah. Cairo: Dâr al-Kutub al-Miriyyah. Jami’ah: Journal of Islamic studies, Buthy, Ramadhan. Said, 2001. Fiqh 2003. Page 336. Yogyakarta: UIN Jihad, translated by M.Abdul Ghofar, Sunan Kalijaga. and Al-Jihâdu fi al-Islâm Kaifa Nafhamuhu wa KaifaNumârisuhu, the Katsir, Ibnu. Tafsîr al-Qur’ân al-‘Az}îm. First Edition. Pustaka An-Nabâ’. Egypt: Maktabah Aulâdi as-Syaikh li at-Turâ. Cambridge Advanced Learner’s Dictionary (software), 2003, Matta, Anis. 2002. Model Manusia Editor: Kate Woodford and Guy Muslim Pesona Abad ke-21. Jackson. London: Cambridge Bandung: Syâmil Cipta Media. University Press. Marâgî, Ahmad Muafâ. 1946. Tafs>ir

al-Marâgî, Volume XIX. Egypt: Chirzin, Muhammad. 2006. Kontroversi Muafâ al-Bâbi al-Halabî. Jihad di Indonesia: Modernis Vs Fundamentalis. Yogyakarta: Pilar Misrawi, Zuhairi. 2010. “Sayed Tantawi: Media. Tokoh Muslim Moderat”. In Kompas, 247, the 45th Year, March 12, 2010. ______, 2004. Jihad dalam al- Jakarta. Qur`an: Telaah Normatif, Historis dan Prospektif. The Third Edition. Yogyakarta: PustakaPelajar.

Interpretation of Jihad 171 Vol. I No. 02, November 2015

Nasir, Jamal. 2002.Holy Quran Viewer Sa’âdi, ‘Abdurrahmân Nâir. 1991. Software.London. Jihâd al-A’dâ’ wa Wujûbu at- Onwww.DivineIslam.com Ta’âwun Baina al-Muslimîn, Saudi Arabia: Dâr Ibni al-Qayyim. Nebula Magazine. No.21, 2006. Southern Jakarta: ArgaTilanta. Shihab, Quraish. 2007. Wawasan al- Quran, Second Edition.Bandung: Peters, R.T.M. 1976. God’s Created Mizan. Speech. Leiden: E.J. Brill. abarî, Abu Ja’far. Tafsîr a-abarî. Quthb, Sayyid. Fi ilâlil Qur’ân, III.. Cairo: Maktabah Ibnu Taimiyah. Ridha, Rasyid. 1947. Tafsîr al-Manâr ‘Umari, aba. 1994. As-Sîrah an- X, Second Edition. Cairo: Dâr al Nabawiyyah a-aîha, Volume I, Manâr. the Sixth Edition. Medina al- Munawwarah: Maktabah al-‘Ulûm Syamsuddin, Sahiron. 2011. A Peaceful Message beyond the Permission of wa al-Hikam. Warfare (Jihad in a Sense) in the Zuhry, Syaifuddin. Article: “Jihad”. Qur`an: An Interpretation of Q. 22:39-40.

172 Interpretation of Jihad