Jihad is different than the known English words war and/or terrorism (or terror).

Jihad is an Arabic word that means struggle for a cause. Struggle to earn money, struggle with illness to get recovered, struggle to get higher scientific degree or higher post, struggle to marry with whom you love, ... etc.

In Islam, Jihad comes under two categories:

• greater (major or self) jihad, and
• lesser (Minor or military) jihad.

Greater or self Jihad means self struggle to obey the Creator and avoid sins as well as working for the benefit of yourself, your community, your religion, your family, your neighbors, your environment, etc.

Lesser or Military jihad is licit only when you fulfill the following conditions:

o - Fight only in self defense or against oppression

o - Never Kill Innocent People

o - Never Injure Prisoners of War

o - Never Kill Animals

o - Never Destroy Crops or Infrastructures

o - Never Mutilate Bodies of Enemies dead or alive

o - All Prisoners Should be Given Fair Treatment

o - Women & Children Should be Protected From Harm

o - Always Bury the Dead With Respect

If the above conditions are met, then the lesser or military jihad is licit and justified. The lesser Jihad means fighting for a just cause. A just cause is defined in Islam as a person who protects:

1- His life

2- His family, honorable justice and collective wealth and/or welfare

3- His Religion and country.

Jihad is a very important part of Islam. Unlike Christians, Muslims do not believe in the idea of "love thy enemy" or turning the other cheek attacked. Instead, Muslims believe in the divine principle, "fight those who fight you and be fair. However, if your enemy tends to peace, Muslims should go for peace."

Answer 1

Yes, all Muslims believe the thing about Jihad except terrorists. Refer to the related questions below for more information.

Answer 2

There are a wide number of definitions for what jihad means. It refers to struggle or striving and can be applied to situations as innocuous as exercising (a jihad against laziness) or situations as violent as offensive warfare (a jihad against the unbelievers). This is because the term is open to numerous interpretations and meanings and jurisprudential applications.

Answer 1

There is, perhaps, no term today that is more misunderstood than the term "jihad". Nowadays, the word jihad has solely come to signify "holy war", terrorism, or the mass murder of innocent people. However, what is jihad really about and what is its correct meaning? The term jihad is in fact derived from the Arabic verb "jahada", which linguistically means to strive or struggle. In Islam, however, jihad means to exhaust utmost effort striving to please God. This, unsurprisingly, includes fighting, as fighting is a form of struggle. In fact, majority of the time the term jihad is mentioned in the Qur'an it means "fighting in the way of God" (for His sake), and to make His Word the highest. The one who engages in jihad is called a mujaahid; the plural is mujaahideen.

Jihad is a very important part of Islam. Unlike Christians, Muslims do not believe in the idea of "love thy enemy" or turning the other cheek when we are attacked. Instead, we believe in the divine principle, "fight those who fight you." This general guideline and rule agrees with our human nature and survival instinct. That is because it is only natural for one to retaliate against aggression and defend one's life, property and wealth from any external attack.

Sadly, this basic human right - the right to defend oneself - is nowadays denied to Muslims by modern-day democracies and so-called free nations, such as Britain and the USA. This is clearly evident in the fact that Muslims in Afghanistan, Iraq, Palestine, Chechnya and Kashmir who are resisting the brutal occupation of their lands are continually branded and portrayed as terrorists and violent extremists by Western powers.

On top of this, any Muslim in the West that has the fortitude to condemn the evil actions of Coalition forces is similarly branded as a "terrorist sympathiser" or accused of "glorifying terrorism" for believing in the right of Muslims to defend their land from occupation. It is not even allowed for us to discuss the causes of 9/11 or 7/7 - in order to gain lessons - without fear of being labelled a terrorist fanatic.

The irony of this situation is that if tomorrow Britain is under occupation, every Briton would consider it their right, without any question, to fight for their country and defend their land, even if such actions were deemed terrorism by other nations.

So, in summary, jihad does not translate as "holy war" or the killing of innocent people. It is to strive, with utmost effort, to please God and fight in His way. It is famously reported that Prophet Muhammad (peace be upon him) said, "The best form of jihad is to speak the truth in the face of a tyrant ruler."(Abu Daawud and Al-Tirmidhi)

The greatest tyrants today are those who prefer the rule of man over the laws of God (Sharia law). Jihad and the establishment of Sharia law on earth are the only two things which will unite all people, of all races, and rid the world of oppression, poverty and corruption for good.

Answer 2

Jihad is a part of the religion Islam. The word means 'struggle', even though many parts of the media report that it means 'holy war' or similar things so that they have something to write stories on.

Jihad is completely different from terrorism. Even though organizations like al-Qaeda claim that they are following the Jihad rules, they are not.

Answer 3

There are two forms of jihad. One is an internal struggle to be true and faithful to Islam amidst all of the struggles and difficulties that the world presents. The second is the command to rise militarily in defense of Islam when Muslims are under attack, especially from non-Muslims. This second form of jihad is popularly considered the "holy war" type of jihad.

Answer 1

Jihad refers to fighting the enemy.Jihad cannot change meaning,it always used to refer to fighting the enemy and will still refer to fighting the enemy.

Answer 2

There are a wide number of definitions for what jihad means. It refers to struggle or striving and can be applied to situations as innocuous as exercising (a jihad against laziness) or situations as violent as offensive warfare (a jihad against the unbelievers). This is because the term is open to numerous interpretations and meanings and jurisprudential applications.

Answer 1

Never.

Jihad means struggle to defend your homes, lands, religion against those who attack Muslims. Killing none - Muslims is against Islam morals and rules unless they attack your lands, religion, and or homes. Refer to related question below.

Answer 2

First, we should clarify that we are talking about Lesser Jihad and not Greater Jihad. Greater Jihad, which is an introspective journey to conquer your internal demons and follow the Divine Laws more closely than previously, there should be no violence that derives from this jihad, and certainly no killing. As concerns the Lesser Jihad, this is usually in the form of warfare between Muslims and Non-Muslims or other Muslims.

Muslims are quick to point out that the attacking of civilians is a violation of the terms of a Lesser Jihad, but there are serious debates in the Islamic communities worldwide as to what a "civilian" is. A number of leading Sheikhs, including Egypt's Qaradawi, for example, have held that since almost all Israelis are drafted in the Israeli Defense Forces, there is no civilian population in Israel and targeting Israeli non-combatants is NOT a violation of the jihad requirements to avoid civilian deaths. Bin Laden and his ilk have expanded these rulings to say that all people in a democracy publicly vote on the government and are, therefore, responsible for its decisions. In that way, targeting the non-combatants in a democracy would NOT be a violation of the jihad requirements to avoid civilian deaths. Muslims who follow these perspectives are willing to perform violent acts against civilians. In most cases, these civilians are Non-Muslims.

One particularly recent example of Non-Muslims killed in a declared jihad are the Assyrian Christians and Yazidis being hunted down by ISIL in northern Iraq. Whether ISIL is properly within the terms of a Lesser Jihad when it performs these activities is hotly debated in Islamic circles, but it is incorrect to say that Non-Muslims are not being killed as a result of something that is, at least facially, a jihad. Other examples include the Palestinian Intifadas which primarily targeted Jewish Israeli civiians, the Mumbai bombing which targeted primarily Hindu Indian civilians, etc.

Yes, it is in the holy Qur'an. Very unfortunetely, most of the non-Muslims, and many of the Muslims mis-understand Jihad. They confuse it with 'Killing'. It is not true. Jihad in Islam is of many kinds. The highest is 'striving' to control one's own animal, ruthless, brutal and evil passions. It is very difficult to remain cool and composed in the face of aggression. Islam demands 'patience' from its followers. Speaking truth, refraining from corruption of all kinds, being just to all humans and even all creatures, being honest in all matters of life, and being steadfast and upright in the face of temptation are among the actions which are the demand of Jihad of the Highest kind.

Preaching Islam by the word of mouth and practicing it in one's daily life is also Jihad. Spending money in the way of Almighty Allah, doing acts of charity, helping the needy and the poor is also Jihad.

When the enemies of Islam attack the Muslims, the Muslims must take up arms if negotiation fails and there is no alternative but to fight. Almighty Allah says in the holy Qur'an:

Sura (chapter) Al-Baqra-2: Aya: 190; "Fight in the cause of Allah against those who fight you, --But do not transgress limits. For Allah does not love transgressors. Aya-193: And fight them on until there is no more tumult or oppression, and there prevail justice and faith in Allah, but if they cease, let there be no hostility except to those who are oppressors."

Thus it must be clear in the minds of the true Muslims that killing human beings in the name of religion is not permitted in Islam. Killing of one innocent human being irrespective of his religion, caste, color or country is like killing of all human beings in the Eyes of Almighty Allah (God). Almighty Allah has created all human beings and loves them all.

Answer 1

The militant wing of Hamas is more traditional of other paramilitary groups like FARC in Columbia or the IRA in Ireland. It has rockets, guns, and a military-style command structure. It does not operate in cells or primarily use bombs as a method of attack like Al-Qaeda does. Additionally, like the IRA, Hamas has a political wing and performs civil administration.

Answer 2

For Israelis, hamas is a terrorist organization because it terrorizes them by targeting non-military targets. For the world at large, they are not terrorists (yet) because they have not (yet) executed acts of terror targeting anyone but Israelis (and Jews). Al-Qaeda is defined world-wide as a terroist organization because it has executed terrorist acts around the world.

Hamas is also a militant organization because it sees itself as engaged in war against Israel. It has attacked military targets, not only civilian ones. Al-Qaeda - although it sees itself as ideologically at war with the west - has not really "done battle" in what one could define as a "military sense". it has never initiated a military battle, but is being sought by military forces, though not as a combatant; its status at present is probably more that of a fugitive from the law.

Answer 3

Because the main stream media is extremely liberal, and does not recognize a terrorist organization when they see one. They are both terrorist organizations, who use terror to accomplish a goal.

Answer 4

Possibly because Hamas is a political party in a sovereign nation while Al-Qaeda is not a government entity.

The middle class is the name given to the group known as middle America.

Praise be to Allaah.

Firstly:

Jihaad is of various kinds, some of which are obligatory upon everyone who is accountable, and some are obligatory upon the community as a whole - if some people undertake them then the rest are relieved of the obligation. And some kinds of jihad are mustahabb.

Jihad al-nafs (jihad against one's self) and jihad al-Shaytaan (jihad against the Shaytaan) are obligatory upon everyone who is accountable. Jihad against the munaafiqeen (hypocrites), kaafirs (disbelievers) and leaders of oppression and innovation is obligatory upon the community as a whole. Physical jihad (i.e. fighting) against the kaafirs may become an individual obligation upon everyone who is able to do it in certain circumstances, which will be described below.

Ibn al-Qayyim (may Allaah have mercy on him) said:

Once this is understood, then jihad is of four kinds: Jihad al-nafs (jihad against one's self), jihad al-Shaytaan (jihad against the Shaytaan), jihad against the kaafirs and jihad against the hypocrites.

Jihad al-nafs (jihad against one's self) is of four kinds:

1 - Striving to learn the teachings of Islam without which one cannot attain success and happiness in this world or in the Hereafter; if this is missing then one is doomed to misery in this world and in the Hereafter.

2 - Striving to make oneself act in accordance with what one has learned. Simply knowing without acting, even though it may not cause any harm, is not going to bring any benefit.

3 - Striving to call others to Islam, teaching those who do not know about it. Otherwise one will be one of those who conceal that which Allaah has revealed of guidance and teaching, and it will not benefit him or save him from the punishment of Allaah.

4 - Striving to bear patiently the difficulties involved in calling people to Allaah and the insults of people; bearing all that for the sake of Allaah.

If a person achieves all these four levels, then he will be one of the rabbaaniyyeen (learned men of religion who practise what they know and also preach to others. Cf. Aal 'Imraan 3:79). The salaf were agreed that the scholar does not deserve to be called a rabbaani unless he knows the truth, acts in accordance with it and teaches it to others. Whoever teaches, acts in accordance with his knowledge and has knowledge, he will be called great in the kingdom of heaven.

Jihad against the Shaytaan is of two types:

1 - Warding off the doubts that he stirs up to undermine faith.

2 - Striving against him to ward off the corrupt desires that he provokes.

The first jihad is followed by certainty of faith, and the second is followed by patience. Allaah says (interpretation of the meaning):

"And We made from among them (Children of Israel), leaders, giving guidance under Our Command, when they were patient and used to believe with certainty in Our Ayaat (proofs, evidences, verses, lessons, signs, revelations, etc.)"

[al-Sajdah 32:24]

Allaah tells us that leadership in religion is attained through patience and certainty of faith. Patience wards off desires and certainty wards off doubts.

Jihad against the kaafirs and hypocrites is of four kinds: with the heart, the tongue, one's wealth and oneself. Jihad against the kaafirs is more along the lines of physical fighting whereas jihad against the hypocrites is more along the lines of using words and ideas.

Jihad against the leaders of oppression and innovation is of three kinds:

1 - Jihad with one's hand (i.e., physical jihad, fighting) if one is able. If that is not possible then it should be with one's tongue (i.e., by speaking out). If that is not possible then it should be with one's heart (i.e., by hating the evil and feeling that it is wrong).

These are the thirteen types of jihad, and "Whoever dies without having fought or having resolved to fight has died following one of the branches of hypocrisy." (Narrated by Muslim, 1910).

Zaad al-Ma'aad, 3/9-11)

Shaykh 'Abd al-'Azeez ibn Baaz (may Allaah have mercy on him) said:

"Jihad is of various kinds, with one's self, one's wealth, by making du'aa', by teaching and guiding, by helping to do good in any way. The greatest form of jihad is jihad with one's self (i.e., going oneself and fighting), followed by jihad with one's wealth, jihad by speaking out and guiding others. Da'wah is also part of jihad. But going out oneself to fight in jihad is the highest form.

(Fataawa al-Shaykh Ibn Baaz, 7/334, 335)

Secondly:

The idea of waging physical jihad against the kaafirs went through a number of stages, depending on the state in which the Muslim ummah was. Ibn al-Qayyim (may Allaah have mercy on him) said:

"The first thing which his Lord revealed to him was to read in the name of his Lord who had created. That was the beginning of his Prophethood, where Allaah commanded him to recite to himself but He did not yet command him to convey that. Then He revealed the words (interpretation of the meaning:

'O you (Muhammad) enveloped in garments!

Arise and warn!'

[al-Muddaththir 74:1-2]

So he became a Prophet with the word 'Iqra (Read!) and he became a Messenger with the words, 'O you (Muhammad) enveloped in garments…' Then Allaah commanded him to warn his closest kinsmen, then to warn his people, then to warn the Arabs around them, then to warn all the Arabs, then to warn all of mankind. He continued to call them for over ten years from the beginning of his Prophethood, without fighting or imposing the jizyah; he was commanded to refrain, to be patient and to be forbearing.

Then permission was given to him to migrate, and permission was given to him to fight.

Then he was commanded to fight those who fought him, and to refrain from fighting those who left him alone and did not fight him.

Then Allaah commanded him to fight the mushrikeen so that the religion would all be for Allaah.

After jihad was enjoined upon him, the kaafirs then fell into three categories: those with whom there was a truce or peace treaty; those with whom he was at war; and those who lived under the rule and protection of the Islamic state."

(Zaad al-Ma'aad, 3/159)

Thirdly:

The ruling on physical jihad against the kaafirs is that this is an obligation on the community as a whole (fard kafaayah).

Ibn Qudaamah said:

"Jihaad is an obligation upon the community; if some people undertake it, the rest are relieved of the obligation."

What fard kafaayah means is that if it is not undertaken by enough people, then all the people are guilty of sin, but if enough people undertakes it, the rest will be relieved of blame. Initially the command is addressed to all of them, as in the case of an individual obligation (fard 'ayn), but then in the case of fard kafaayah the obligation is dropped if enough of the people undertake to do it, unlike the case with fard 'ayn where the obligation is not dropped if someone else does it. Jihad is a fard kafaayah, according to the majority of scholars."

(al-Mughni, 9/163)

Shaykh 'Abd al-'Azeez ibn Baaz said:

"We have previously explained on more than one occasion that jihad is fard kafaayah, not fard 'ayn. All Muslims are enjoined to support their brothers with their selves (i.e., physically, by joining them), or with money, weapons, da'wah and advice. If enough of them go out (to fight), the rest are freed from sin, but if none of them do that then all of them are sinners.

The Muslims in Saudi Arabia, Africa, North Africa and elsewhere are obliged to do their utmost, and if there is a jihad in one country, the surrounding countries should hasten to help them, the closest then the next closest. If one or two states, or three or more, manage to fulfil the obligation, then the rest are freed of responsibility. They deserve to be supported, and it is obligatory to help them against their enemies, because they are oppressed. Allaah has enjoined jihad upon all Muslims, and they must fight against the enemies of Allaah until their brothers are victorious. If they fail to do that then they are sinners, but if sufficient people undertake to do that, then the rest are absolved of sin."

(Fataawa al-Shaykh Ibn Baaz, 7/335)

Fourthly:

Physical jihad against the kaafirs becomes obligatory in four cases, which are:

1 - When the Muslim is present in a jihad situation.

2 - When the enemy has come and attacked a Muslim land

3 - When the ruler mobilizes the people, they must respond.

4 - When a person is needed and no one else can do the task except him.

Shaykh Ibn 'Uthaymeen said:

Jihad is obligatory and becomes fard 'ayn if a person is present where fighting is going on. This is the first of the situations in which jihad becomes an individual obligation, because Allaah says (interpretation of the meaning):

"O you who believe! When you meet those who disbelieve, in a battlefield, never turn your backs to them.

And whoever turns his back to them on such a day - unless it be a stratagem of war, or to retreat to a troop (of his own), - he indeed has drawn upon himself wrath from Allaah. And his abode is Hell, and worst indeed is that destination!"

[al-Anfaal 8:16]

The Prophet (peace and blessings of Allaah be upon him) said that running away on the day when the army is advancing is one of the sins that doom a person to Hell. He said: "Avoid the seven sins that doom a person to Hell…" among which he mentioned running away on the day when the army is advancing (agreed upon). But Allaah has made exceptions in two cases:

1- When it is a military manoeuvre, in the sense that he is leaving to bring reinforcements.

2- When he is going to join another group, when he has been told that there is a group of Muslims elsewhere who are about to be defeated, so he goes to join them in order to strengthen their numbers. This is subject to the condition that there is no risk to the group he is in; if there is a risk to the group that he is in, then it is not permissible for him to go to the other group. In this case (jihad) is an individual obligation upon him (fard 'ayn) and it is not permissible for him to leave.

The second situation (in which jihad becomes an individual obligation) is when a city is besieged by the enemy. Then he has to fight in defence of the city, because when the city is besieged there is no alternative but to defend it, for if the enemy is going to prevent people from leaving the city or entering it, and prevent provisions from reaching it, and other things which are well known, then in this case the people of the city are obliged to fight in order to defend their city.

The third situation is when the leader tells the people to mobilize; the leader (imam) is the highest authority in the state, but he need not necessarily be the leader of all the Muslims, because there has been no leader of all the Muslims (khaleefah) for a long time. The Prophet (peace and blessings of Allaah be upon him) said: "Listen and obey, even if you are ruled by an Abyssinian slave." So if a man becomes a leader, then his word is to be heeded and his commands are to obeyed.

(al-Sharh al-Mumti', 8/10-12).

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The word " Jihaad " linguistically means to exert an effort to achieve certain goal; in a religious context, it means to exert maximum efforts to spread the word of Allah (God) in light of the guidelines from the Noble Quran (Muslim Scripture) as well as the authentic traditions of the prophet Mohammad (peace be upon him). There are etiquettes of war in Islam which are interesting to know such as but not limited to: not to harm the civilians, women and religious monks/people who are not involved in the fighting, not to conduct any mischief such as destroying plantations, killing animals or annihilating basic life support essentials. It's a well known fact that "there is no compulsion in religion" in Islam. Jihad is not to convert people to Islam as much as it's to facilitate the way for people to hear and reflect upon the genuine message and teachings of Islam in a peaceful atmosphere. Thus, the term "Jihaad" is not necessary a terrible term as may it be portrayed by some media sources.