Islamist Jihad: Interpretation and Radicalization By C. Kerr

Many Islamist terrorist acts are based on the doctrine of jihad – also known as the sixth pillar of the Islamic faith.  Liberal Muslims see jihad as a route for spiritual purity, though their Islamists counterparts intertwine this with an armed struggle.  In order to understand what jihad is and how it affects the West, it must be viewed from an Islamic perspective with religious context from the Qur’an, Hadith and history; and then applied in present day situations.  This analysis of jihad in historical, theological and political context will bring to surface concerns that Western nations have when dealing with Islamists who purport such ideology. 

JIHAD AND WARFARE: Historical and Theological Applications

Jihad is a term in Islam which has influential meaning for all those who practice the faith.  Liberal Muslims express jihad as an internal spiritual struggle for purity, whereas Islamists see it as an avenue to extend the Caliphate by force.  This is furthered by Dr. Zuhur who states “The primary purpose of jihad was to fight for Islam against unbelievers.”1   For Islamists, jihad is the transformation of the non-Muslim world into the Ummah (Islamic community) over the course of time which will include peaceful diplomacy to aggressive warfare.  War in Islam is taken from examples in the Hadith, Qur’an and historical events such as the Battle of Badr.  Such examples are viewed as theologically weak but are still interpreted to justify war.  This is supported by  Landau-Tasseron who states “there is no one coherent doctrine of war in the Qur’an, especially when the text is read without reference to its exegetical traditions.  These contradictions and ambiguities resulted from historical developments and were later amplified by differences of opinion among exegetes.”2   The doctrine of war has been interpreted broadly by many scholars, though has been intertwined in the context of jihad in many present day events for the convenience of Islamists.

The Qur’an express jihad in many verses and has been used to teach, influence and unfortunately radicalize its readers.  The theological nature of jihad comes to us from “the root j-h-d, denoting effort, exhaustion, exertion [and] strain.”3   Many versus in the Qur’an express this and as an example, Surah 25:52 will be used to illustrate interpretation.  This Surah is as follows “So obey not the disbelievers, but strive against them herewith with a great endeavour.”4   The context of this scripture has to do with both spiritual and physical jihad when reading it at face value.  A Muslim may strive in prayer against the unbeliever or strive through violence; as striving is a broad instruction.  Seyd Maududi writes in his commentary that Surah 25:52 means,

“The Surah deals with the doubts and objections that were being raised against the Qur'an, the Prophethood of Muhammad (Allah's peace and blessings be upon him) and his teachings by the disbelievers of Makkah [Mecca]. Appropriate answers to each and every objection have been given and the people have been warned of the consequences of rejecting the Truth [Islam].”5

Maududi does not express physical jihad against nonbelievers in this particular verse as debate was exercised, though the latter statement of consequences for rejecting Islam may imply some sort of punishment for not accepting the faith.  Another interpretation of this particular verse shows a deeper historical context.  This is expressed by the late Ibn Baaz, former Grand Mufti of Saudi Arabia:

“When the Messenger was in Mecca for thirteen years….there were no commands to fight his people because the Muslims were few and their enemies were more powerful and outnumbered them. So it was wise for Allah to prevent his messenger and the Muslims from physical jihad by hand, and only allowed them spiritual jihad by words”6

Due to the circumstances (low troop numbers) physical jihad was replaced for pacifist jihad, though the latter sentence implies that if circumstances where different this situation may have unfolded with physical jihad.  The background of the verse is that it is a Meccan verse in that instruction was revealed to Muhammad while in Mecca.  This historical event continues on when Muhammad and his followers were rejected by the secular Meccans and were accepted with open arms by the Medians when spreading Islam in Arabia.  Dr. Zuhur explains that,

“The people of Yathrib [Medina] extended that invitation as they wanted the Prophet to adjudicate their disputes. The Muslims were not safe there, however, and fought their Meccan enemies until they defeated them, next expanding to threaten and then defeat the Sassanians and eastern provinces of the Roman empire. During this period, Islam's first principles of war developed.”7

In this case, Medina became a safe house for Islam and eventually developed into a base for warfare against Mecca; until it was taken over by the Muslims.  Afterward, the goal of expansion into the Roman provinces carried on.  This latter point is an offensive jihad as the Muslims were not threatened by the Romans.  Rather, they desired expansion into new territory.  This is supported by Dr. Zuhur as she states that “Jihad, which literally means struggle, typified the conflicts of the Muslim community at Medina with the polytheistic Meccans…The primary purpose of jihad was to fight for Islam against unbelievers.”8   This is even furthered by Dr. Zahid Aziz, who complied the Ahmadiyya Case, interpreting Surah 25:52 as “’making a full effort’ even at the cost of one's life.”9

The Hadith, Qur’an and scholarly input are influential in seeking interpretation for practitioners of Islam (as seen above).  Therefore, it can be concluded that this verse - which is broad in its initial reading - reveals contextual evidence allowing it to be used as an example of spiritual and intellectual jihad, in addition to armed jihad and warfare.  This minor practice in scriptural exegesis shows both defensive and offensive application of jihad and highlights concerns as many Islamists purport interpretation of the latter point in mosques throughout the West.  Islamists have created concerns in their host nations on both a political and cultural level. 

JIHAD AND WARFARE: Common Application of the Term and Radicalization

The common understanding of jihad amongst the majority of Muslims is that it is primarily physical fighting.  This ideology is a tool that is used to radicalize an individual – a revert or convert – to carry out their religious duty for the cause of Allah (God).  This is found in community websites, literature from Islamic centres and various other institutions.

Hasan Al Bana states the following on the Young Muslims of Canada website whereby “Jihad is an obligation from Allah on every Muslim and cannot be ignored nor evaded. Allah has ascribed great importance to jihad and has made the reward of the martyrs and the fighters in His way a splendid one.”10   On this website a number of verses in the Quran are given including the following Sura 4:74 “‘Let those (believers) who sell the life of this world for the Hereafter fight in the cause of Allah., and whosoever fights in the Cause of Allah, and is killed or is victorious, We shall bestow on him a great reward.”11   This reward is known as Paradise, the religious inheritance of afterlife for an obedient Muslim. 

Jihad is an obligation for each and every Muslim to carry out.  This includes preaching of the Islamic faith to influence conversion as well as carrying out militant activities to bring Islam by force to lands that are seen as hypocritical and apostate.  Sayyid Qutb, an intellectual Islamist, states that Islam “should strike hard against those political powers that force people to bow at the threshold of others than God”12  implying that Islam is meant to free non-Muslims (both politically and spiritually) from godless political systems so people may find true freedom in the Islamic faith.  This is already being carried out by Muslim missionaries in the West who attempt to convert non-Muslims to the faith for the purpose of increasing the Islamic community in numbers and creating favour by preaching a favourable teaching of Islam.  This works towards extending the Ummah in Western lands.

Jihad, combined with other variables, is being used as a tool of radicalization in both Eastern and Western Islamic institutions.  This poses a concern for homegrown Islamist terrorism, the rise of the Ummah in Western lands and the continued division between Islamic and Western culture.  This leads us to the two houses in Islamic ideology that are part of Islamic jihad and warfare.

JIHAD AND WARFARE: House of Islam, War and Treaty

There are two houses in Islam that divide the world into two halves.  One is the House of Islam and the other the House of War.  Abdhulla Al-Araby, an expert on the faith, states that the “Muslims (the House of Islam) are in a constant state of spiritual/political/physical warfare with Non-Muslims (the House of War) until they subjugate them into Islam.”13

The first point includes all those who are Muslims and the latter all those who are non Muslims.  There is a clear cut division with minimal exceptions as each House is considered the others enemy.  The only exception is stated by Sayyid Qutb where “people who had entered into treaties also embraced Islam,”14 indicating that while an actor is under the treaty they are considered to be in the House of Islam.  This treaty is known as the House of Treaty, where non-Muslim nations have a good relationship with Muslim countries.  Based on convenience, it can be interpreted as either having a special standing in the House of Islam (as noted above), or be part of the House of War with privileges (this would be dependant on matters of convenience for nations in the House of Islam).   This treaty is not a third house, but rather falls within the confines of either House dependant upon the nature the treaty.

In either case, the House of Treaty comes from the “Islamic tradition, [where] the precedent for Dar al-Sulh is a treaty that the Prophet Muhammad entered into with the Christian city state of Najran.”15   The outcome was a negative one where jihad was carried through resulting in some converting and others being killed.  The House of Treaty can provide an avenue for dialogue with Muslim nations provided the parameters are in place.  If dialogue fails, then non-Muslim nations default to acquiring the benefits of the House of War.

Influential Islamists attempt to transform the House of War into the House of Islam through passive means such as influencing thought on university campuses, proselytizing, being involved in political process and carrying out physical jihad.  Depending on what worldview an actor associates to will dictate what House they belong to.  There are only two options that can be chosen.

IMPLICATIONS FOR THE WEST: Western Values Absorbed by Islamist Values

Since jihad is concluded as an avenue for warfare against Islam’s enemies (House of War), it poses a concern for Western nations and their interests.  This can range from economic to political and cultural to religious concerns.  Islamists have their goal of  transforming Western society – in addition to all non-Islamic societies – into a worldwide Caliphate.  Even though much of Islamist ideology is focused on Israel and the United States, Canada is not immune due to its intimacy with both nations.

What has occurred in Canada is the start of a slow and long term goal of infusing  Islamic values (as seen in the push for Sharia Law to exercise family disputes in Ontario) in order to prepare the path for the transformation to an Ummah.   This endeavour has no timeline but a specific goal.  Dr. Martin Rudner, a specialist on Islamist studies states that,

“Canada, as a secular democratic society, is by definition assigned to Dar ul-Harb [House of War]. From the perspective of al-Qaeda and associated Islamic militants, it is incumbent upon Muslims to wage a jihad, a holy war, against Dar ul-Harb in order to destroy its perceived evils and transform those societies into Dar ul-Islam [House of Islam]”16

This first step is an avenue of peaceful jihad that takes advantage the multicultural provisions in Canadian society.  By doing so, Islamic law, worldviews and regulations could start to take place on Canadian soil.  Past examples of nations coming under the hand of Islamists through jihad – both peaceful and armed  – have been seen from Southern Europe to China.  For instance, a historical example of Islamic conquest in Spain occurred,

“On July 19, 711, an army of Arabs and Berbers unified under the aegis of the Islamic Umayyad caliphate landed on the Iberian Peninsula. Over the next seven years, through diplomacy and warfare, they brought the entire peninsula except for Galicia and Asturias in the far north under Islamic control.”17

As stated, the act of diplomacy allowed for Islamic influence and strength to be gained in Spain.  Shortly after the Islamic conquest, the Crusades (a response to the invading Islamic armies) halted the Muslim invasion and pushed it back toward the Holy Land.  Only through this avenue of just war was Europe able to halt Islamic conquest from its borders.

In Africa, the “spread of Islam throughout the African continent was neither simultaneous nor uniform, but followed a gradual and adaptive path.”18   This gradual change undoubtedly came through intermarriage, trade, diplomacy and war.  This not only occurred during the time of the Islamic conquest, but also occurs today as many African populations are turning to Islam (due to their poverty stricken situations and lack of western aid reaching the hands of the needy).  Islamists have taken advantage of such weaknesses in the delivering of western aid to radicalize the population into being anti-western and raise up an Ummah in places such as, but not limited to, Nigeria, Kenya and Niger.
The concern for the West today will ride on similar themes as Islamists influence Western lands via diplomacy, political pressure and cultural manipulation that will serve the growth of the Ummah in the West.

IMPLICATIONS FOR THE WEST: Conversion of Western Lands into Muslim Lands

When most people think of Muslim lands, they think of the land where Islam first sprouted.  This is correct in its historical context.  On the other hand, Muslims lands are also places where Muslims reside and where Muslims have taken over former non-Muslim territory.  The statement that Islamists want to rid the West from Muslims lands can be anywhere in the world and has extreme consequences; Islam is not dictated by borders but rather in the hearts of people and where they live.

One example of this would be the following statement from Sheikh Al-Hilali, a Holocaust denier and the Mufti of Australia and New Zealand; stating that Australia was originally a Muslim land and therefore justifies physical jihad to acquire it back from Western hands,

“Islam had roots deep in the Australian soil and read the Qur'an and called to prayer before the bells of the churches rang in Australia. The best evidence of this is the hundreds of mosques in the center of Australia built by the Afghans. Some of them were destroyed, and others were turned into Australian archeological museums, and still others remained unharmed, and they bear a history that proves that Islam has roots and ancient connections to Australia.”19

Such influence from prominent leaders only creates more reason for Islamists to attack Western interests abroad.  In this case, Sheikh Al-Hilali uses false historical facts to create the impression that Australia was an Islamic land and therefore must be conquered back from non-Muslims.20   This is further implied by Robert Spencer, who is well versed with political Islam, stating “Islamic law stipulates that Muslims possess by right any land that once formed part of the House of Islam; this is a key element of the claim to Israel put forward by Hamas and Islamic Jihad. The same claim has been advanced, by the way, for America.”21   Since Sheikh Al-Hilali states that Australia was previously Islamic, this would justify the retrieval of Australia to the House of Islam.

The argument for Muslims to fight for Muslim lands occurs once an area becomes Islamic - Sharia law and Islamic customs are introduced.  The growth of the populations tends to surround three general factors which are 1) Immigration, 2) Birth Rate and 3) conversion to Islam.  As this populations grow, so will the desire for the implementation of the Ummah as this is the missionary goal of the faith exampled by Ibn Khaldun (1332-1406),

“[this] pioneering historian and philosopher, puts it this way: ‘In the Muslim community, the holy war is a religious duty, because of the universalism of the Muslim mission and (the obligation to) convert everybody to Islam either by persuasion or by force." Islam is ‘under obligation to gain power over other nations.’”22   

Understanding the basis of what Muslims lands are is the starting point to understanding the nature of the problem at home.

The provision of Sharia Law and Islamic principles in Western lands will give reason for Islamists to claim areas of the West for the House of Islam.  This invites conflict on political, cultural and religious levels.  Since Islam is a political system and not strictly a religion, Western nations must view this as a challenge to their political, social and cultural fabric.  If Islam was just a religion, then there would be little concern.

CONCLUSION

Jihad acquires its rationale from interpretations in the Qur’an and Hadith.  Both books are authoritative in Islam and carry the foundations of this faith.  Many examples of jihad root itself in the interactions that Muslims had with non-Muslims during the early years of Islam, ranging from diplomatic relations to aggressive warfare.  Teachings from these scriptures hold very valuable information regarding the mindset, ethics, values and morals of Islam.  They also hold the key to understanding the foundations of jihad in passive to armed forms.

Interpretation of the Qu’ran, Hadith and Islamic history by clerics, leaders and Islamists should be reviewed critically, in addition to the assessment of the exegetical method employed in order to assess its credibility.  Reading scripture at face value will reveal little in terms of understanding Islamic teaching.  The events, history and various other aspects behind the context of scripture will surface much more.

This warrants a closer look at Islamists interpretations and teachings to analyze how it poses a threat to Western nations in terms of national security, identity and culture.  What is being preached in Islamic institutions and fed to minds ripe for radicalization should be monitored and assessed.  Addressing the issue appropriately through positive, truthful dialogue with both Muslim and non-Muslim communities is vital.  In addition, Western nations need to solidify their national identity in order to ensure opposing ideologies do not radicalize their nations.  Lacking these, the rise of the Caliphate will occur in the blink of an eye, allowing the House of Islam to be a Trojan horse in the heart of the West.

Footnotes:

1.  Youssef H. Aboul-Enein and Sherifa Zuhur, “Islamic Rulings On Warfare”, The US Army Professional Writing Collection, October 2004. <http://www.army.mil/professionalwriting/volumes/volume3/march_2005/3_05_1.html>  (May 12, 2007). 
2.  Jane D. McAuliffe, Ed., “Jihad”, Encyclopedia of the Qur’an Vol III; Brill, 2003.
3.  Jane D. McAuliffe, Ed., “Jihad”, Encyclopedia of the Qur’an Vol III; Brill, 2003.
4. “Translation of the Qur’an, Chapter 4: An-Nisa(Women)”, USC-MSA – Compendium of Muslims Texts, <http://www.usc.edu/dept/MSA/quran/004.qmt.html> (May 15, 2007).
5.  Syed Maududi, “Syed Maudidi’s Commentary for Surah 25”, Al-Furqan, <http://www.islamicity.com/mosque/quran/maududi/mau25.html (May 2, 2007).
6.  James Arlandson , “A Dialogue with a Saudi Muslim(8)”, Answering Islam: A Christian-Muslim Dialogue, <http://www.answering-islam.de/Main/Authors/Arlandson/saudi_dialogue8.htm> (May 15, 2007).
7.  Youssef H. Aboul-Enein and Sherifa Zuhur, “Islamic Rulings On Warfare”, The US Army Professional Writing Collection, October 2004. <http://www.army.mil/professionalwriting/volumes/volume3/march_2005/3_05_1.html>  (May 12, 2007). 
8.  Youssef H. Aboul-Enein and Sherifa Zuhur, “Islamic Rulings On Warfare”, The US Army Professional Writing Collection, October 2004. <http://www.army.mil/professionalwriting/volumes/volume3/march_2005/3_05_1.html>  (May 12, 2007). 
9.  Dr. Zahid Aziz, “Jihad in Holy Quran and Hadith”, Jihad, <http://www.aaiil.info/misconceptions/jihad/jinqh.htm>, (April 25, 2007).
10.  Hasan Al-Banna, “All Muslims Must Make Jihad”, Jihad, <http://www.youngmuslims.ca/online_library/books/jihad/#all_muslims> (May 5, 2007).
11.  Hasan Al-Banna, “The Quran on Jihad”, Jihad,  <http://www.youngmuslims.ca/online_library/books/jihad/#qur'an> (May 17, 2007).
12.  Mansoor Moaddel and Kamran Talattof, Eds., “Contemporary Debates in Islam: An Anthology of Modernist and Fundamentalist Thought”, War Peace and Islamic Jihad: Islam and Politics, (New York: St. Martin’s Press, 2000), 230.
13.  Abdullah al-Araby, “On the Road to the New World: Examining Islam’s Expansionist History”, Islam Review, <http://www.islamreview.com/articles/theroad.shtml> (May 2, 2007).
14.  Mansoor Moaddel and Kamran Talattof, Eds., “Contemporary Debates in Islam: An Anthology of Modernist and Fundamentalist Thought”, War Peace and Islamic Jihad: Islam and Politics, (New York: St. Martin’s Press, 2000), 225.
15.  Gordon Nickel, Collectanea Christiana Orentalia 3; We Will Make Peace With You: The Christians of Najran in Muqatil’s Tafsir (Cordoba: University of Cordoba Press; 2006), 171-188.
16.  Insomnomiac, “Try Loving Life More than You Hate Bush,” May 15, 2004, <http://www.insomnomaniac.com/weblog/archives/2004/05/try_loving_life.html> (May 18, 2007).
17.  The Metropolitan Museum of Art, “The Art of the Umayyad Period in Spain (711–1031)”, Timeline of Art History, 2000-20007, <http://www.metmuseum.org/toah/hd/sumay/hd_sumay.htm> (May 5, 2007).
18.  The Metropolitan Museum of Art, “The Art of the Umayyad Period in Spain (711–1031)”, Timeline of Art History, 2000-20007, <http://www.metmuseum.org/toah/hd/sumay/hd_sumay.htm> (May 5, 2007).
19.  The Middle East Media Research Institute, “The Mufti of Australia Calls for Jihad; 'Australia was Discovered by Afghan Muslims'”, 2003 <  http://memri.org/bin/articles.cgi?Page=archives&Area=sd&ID=SP66404> (May 12, 2007).
20.  Islamist Watch, “Chapter 1: Defense of Muslims Lands,” <http://www.islamistwatch.org/texts/azzam/defense/chap1.html> (May 5, 2007).
21.  Robert Spencer, “Mufti of Australia: this was Muslim land,” Jihad Watch, February 14, 2004, <http://www.jihadwatch.org/archives/000920.php> (May 5, 2007).
22.  Robert Spencer, “Speaker Overturns "misconceptions" of Islamic jihad,” Dhimmi Watch, January 30, 2004 <http://www.jihadwatch.org/dhimmiwatch/archives/000768.php> (May 5, 2007).