GROK AI COMPILATION

https://x.com/i/grok/share/8N1Vfr0nm07cs6XXllqRH37bq

The term “jihad” in Islam originates from the Arabic root “j-h-d,” which fundamentally means “to strive,” “to exert effort,” or “to struggle.” This concept is multifaceted and appears in various contexts within Islamic texts, encompassing both internal personal efforts and external actions. It is not exclusively synonymous with “holy war,” as often portrayed in Western media, but rather a broader obligation for Muslims to promote good and resist evil in accordance with God’s will.

Primary Meanings and Types

Islamic scholars traditionally categorize jihad into two main forms, often referred to as the “greater jihad” (al-jihad al-akbar) and the “lesser jihad” (al-jihad al-asghar). The greater jihad emphasizes an internal, spiritual struggle against one’s own base desires, ego, selfishness, and temptations to sin, aiming for personal moral and ethical improvement. This interpretation draws from the idea of striving to live a virtuous life in alignment with Islamic principles. The lesser jihad, by contrast, involves external efforts, which can include verbal advocacy, physical actions to enjoin good and forbid wrong, or, in specific circumstances, armed defense of the Muslim community against aggression.

A well-known tradition attributed to the Prophet Muhammad states that upon returning from a battle, he said, “We have returned from the lesser jihad to the greater jihad,” explaining the greater as the struggle against the self. 11 However, scholarly opinions vary on the authenticity of this specific hadith; some classical scholars, such as Ibn Taymiyyah, classify it as weak (da’if) or fabricated, while others accept it as inspirational despite its chain of transmission not meeting the strictest standards of sahih (authentic) hadith. 23 19 Authentic hadith collections, such as Sahih al-Bukhari and Sahih Muslim, do contain numerous narrations on jihad that emphasize striving in God’s path through various means, including speaking truth to unjust rulers as the best form of jihad.

References in the Quran

The Quran, Islam’s primary scripture, uses “jihad” and its derivatives over 40 times, with meanings that evolve based on historical context. During the Meccan period (circa 610–622 CE), when Muslims faced persecution, jihad is portrayed as patient endurance (sabr) and non-violent resistance, such as striving against oppressors through discourse and the Quran itself (e.g., Quran 25:52: “So do not obey the disbelievers, and strive against them with it [the Quran] a great striving”). In the Medinan period (622–632 CE), after migration to Medina and facing military threats, it includes permission for defensive fighting (qital), as in Quran 22:39–40: “Permission [to fight] has been given to those who are being fought, because they were wronged… [those] who have been expelled from their homes unjustly only because they said, ‘Our Lord is Allah.'” Quran 2:190 further stipulates: “Fight in the way of Allah those who fight you but do not transgress. Indeed, Allah does not like transgressors,” emphasizing that war must be defensive, proportional, and not initiated aggressively. 10 11

Other verses, such as Quran 9:5 and 9:29 (often called “sword verses”), instruct fighting specific polytheists or People of the Book who break treaties or attack Muslims, but they include clauses for peace if enemies repent, seek protection, or pay tribute (jizyah). These are interpreted contextually as relating to 7th-century Arabian conflicts, not as universal mandates for offensive war. 11 The Quran also promotes peace when possible (e.g., 8:61: “And if they incline to peace, then incline to it”).

Explanations in Authentic Hadith and Scholarly Works

Authentic hadith collections provide further elaboration. In Sahih al-Bukhari (Book 52 on Jihad), the Prophet describes jihad as striving in God’s cause, including through wealth, self, and fighting if necessary. A hadith outlines four methods: with the heart (intention), tongue (speech), hand (action), and sword (combat). 10 Another authentic narration in Sunan Abu Dawood states that the best jihad is a just word spoken to a tyrant ruler.

Classical jurists in works like Al-Muwatta by Imam Malik or Kitab al-Jihad in fiqh texts by scholars such as Al-Shafi’i and Abu Hanifa developed rules for military jihad, viewing it primarily as a collective duty (fard kifayah) for community defense, declared by legitimate authority, with strict prohibitions on targeting non-combatants, women, children, clergy, or destroying infrastructure. 10 11 Some premodern interpretations allowed offensive jihad for expansion under certain conditions, but modern scholars like John Esposito argue these were historically contingent and that contemporary jihad should align with Quran’s defensive ethos, rejecting terrorism or extremism as distortions. 11

Different Scholarly Perspectives

Explanations vary across schools of thought and eras:

• Spiritual Emphasis: Sufi texts and mystics, such as in the works of Al-Ghazali (Ihya Ulum al-Din), prioritize the greater jihad as the core, seeing physical struggle as secondary and conditional.
• Defensive Focus: Mainstream Sunni and Shia scholars, drawing from Quran and sahih hadith, view jihad as permissible only for self-defense or protecting the oppressed, with rules akin to just war theory (e.g., proportionality, necessity).
• Expansionist Views: Some classical jurists (e.g., in Hanbali or Maliki traditions) permitted wars to spread Islam if non-Muslims rejected dawa (invitation) or submission, but this is critiqued today as outdated.
• Modern Interpretations: Thinkers like Muhammad Abduh or Yusuf al-Qaradawi emphasize non-violent jihad through education and social reform, while condemning vigilante or terrorist actions as un-Islamic. 10

Overall, authentic Islamic sources portray jihad as a positive, effortful pursuit for righteousness, with military aspects strictly regulated and not the primary focus. For deeper study, consult primary texts like the Quran (translations by Yusuf Ali or Pickthall) and hadith compilations (Sahih Bukhari/Muslim).

“

• The post quotes a viral clip from Indian Muslim influencer Sayema Khatoon asserting that “jihad” solely means personal struggle, not holy war, which @JaipurDialogues sarcastically contrasts with the Taliban’s militant invocation of the term during their 2021 Afghanistan victory.
• @Zs496S1 counters by summarizing AI queries (from Grok and DeepSeek) defining jihad from its Arabic root as multifaceted striving—internal and external—to promote good and resist evil, linking to an article that echoes this over the Western “holy war” simplification.
• Scholarly consensus, including works by John Esposito in “The Oxford Dictionary of Islam,” supports this broader interpretation, noting greater jihad as spiritual self-improvement and lesser as defensive warfare, underscoring the term’s contextual nuance beyond extremist usages.

DEEPSEEK COMPILATION

Of course. The term “Jihad” is one of the most profound and frequently misunderstood concepts in Islam. From an Islamic perspective, it carries a wide range of meanings, with the “lesser jihad” of physical struggle often overshadowing the more fundamental and constant “greater jihad” of spiritual struggle.

Here is a detailed explanation of the term “Jihad” from classical and authentic Islamic sources, breaking down its different explanations and classifications.

1. The Linguistic Meaning

The Arabic word “Jihad” (جهاد) comes from the root word “Jahada” (جَهَدَ), which means “to strive,” “to exert effort,” or “to struggle.” This is a neutral term that requires an object to define its nature. In a legal or religious context, it means to exert one’s utmost power, efforts, and ability in opposing something or someone.

2. The Primary Classification: Greater vs. Lesser Jihad

The most crucial framework for understanding Jihad comes from a well-known and authentic Hadith (prophetic tradition).

The Prophet Muhammad (ﷺ) returning from a military campaign, said: “You have returned from the lesser jihad (al-jihad al-asghar) to the greater jihad (al-jihad al-akbar).” When asked, “What is the greater jihad?” he replied, “The jihad of the self (jihad al-nafs).”

— (Reported by Al-Bayhaqi in his “Al-Zuhd al-Kabir” and classified as hasan by some scholars, though its chain of transmission has been debated. However, its meaning is universally accepted in Islamic spirituality.)

This distinction forms the bedrock of the Islamic understanding of struggle.

A. The Greater Jihad (Al-Jihad al-Akbar) – Jihad of the Self

This is considered the highest form of Jihad and is a lifelong struggle for every Muslim. It has four main dimensions, as explained by classical scholars like Ibn Qayyim al-Jawziyya:

1. Jihad against the Self to Learn Religion: Striving to acquire Islamic knowledge and understand one’s faith.
2. Jihad against the Self to Act Upon This Knowledge: Striving to implement Islamic teachings, perform good deeds, and uphold religious obligations.
3. Jihad against the Self to Call Others to Allah (Dawah): Striving to convey the message of Islam with wisdom and beautiful preaching.
4. Jihad against the Self to Be Patient and Steadfast: Striving to endure the hardships, ridicule, and difficulties encountered while fulfilling the first three duties.

This “Greater Jihad” encompasses the internal battle against one’s own ego, desires, temptations, and negative traits like greed, arrogance, and laziness.

B. The Lesser Jihad (Al-Jihad al-Asghar) – Physical Struggle

This refers to the physical struggle in the path of Allah. It is a regulated and legal act within Islamic law, not a free-for-all. It is not “holy war” (a term not found in Arabic Islamic texts); the correct term is “Qital” (fighting) as a subset of Jihad.

Classical Islamic jurisprudence, based on the Quran and Sunnah, outlines strict rules and ethics for this form of Jihad. Key objectives and regulations include:

• Objective: The primary objective is not conversion by the sword, but the removal of persecution and the establishment of freedom for people to worship Allah. As the Quran states: “And fight them until there is no fitnah (persecution) and [until] the religion, all of it, is for Allah” (Quran 8:39).
• Who Declares It? Traditionally, it must be called by a legitimate Muslim ruler or authority and cannot be declared by individuals or groups.
• Strict Rules of Engagement: Authentic Hadiths strictly forbid harming:
  • Civilians: Specifically, women, children, the elderly, and monks.
  • The Environment: Cutting down trees, destroying buildings, and poisoning water sources is prohibited unless absolutely necessary for a clear military advantage.
  • Animals.
• Proportionality: The use of force must be proportional to the threat.
• Treaties must be Honored: Muslims are obligated to uphold treaties as long as the other party does so.

3. The Four Broader Categories of Jihad

Classical scholars often divided Jihad into four categories, which encompass both the greater and lesser Jihad:

1. Jihad of the Heart/Self (Jihad bil Qalb/Nafs): This is the Greater Jihad, as mentioned above—the struggle against one’s own evil inclinations.
2. Jihad of the Tongue (Jihad bil Lisan): Speaking the truth, spreading goodness, enjoining what is right, and forbidding what is wrong in a peaceful manner.
3. Jihad of the Hand (Jihad bil Yad): Taking physical action to correct wrongs within one’s capacity, such as giving charity, physically stopping an injustice one witnesses, or implementing good.
4. Jihad of the Sword (Jihad bis Saif): This is the armed struggle, the “lesser Jihad,” which is subject to the strict legal conditions mentioned above.

4. Perspectives from Authentic Books and Scholars

• From the Quran: The Quranic verses on Jihad were revealed progressively and contextually. Early Meccan verses focus on patience and peaceful preaching (Jihad of the tongue). Later Medinan verses, revealed after persecution and military aggression against the Muslims, permitted defensive fighting.
  • “Permission [to fight] has been given to those who are being fought, because they were wronged. And indeed, Allah is competent to give them victory.” (Quran 22:39)
  • “Fight in the way of Allah those who fight you but do not transgress. Indeed. Allah does not like transgressors.” (Quran 2:190)
• From Sahih al-Bukhari and Muslim: These most authentic Hadith collections contain chapters on Jihad that detail the virtues of striving in the path of Allah, the rewards for martyrs, and, crucially, the strict ethical rules of war that protect non-combatants and forbid treachery and mutilation.
• From Classical Juristic Texts:
  • In “Reliance of the Traveller” (Umdat al-Salik)—a classic Shafi’i manual of jurisprudence—Jihad is defined as “warring against non-Muslims” but is immediately followed by the condition that its purpose is that “the religion is God’s entirely.” The text then lists numerous rules, including the prohibition of killing women and children.
  • Scholars like Ibn Taymiyyah and Ibn Qayyim al-Jawziyya consistently emphasized that the goal of physical Jihad is to establish justice and remove oppression, not to compel people in matters of faith, as the Quran states: “There is no compulsion in religion…” (2:256).

Summary: Key Takeaways

1. Jihad is Primarily Spiritual: The “Greater Jihad” is the internal struggle against one’s own base desires and is the most significant and continuous form of Jihad.
2. Physical Jihad is Defensive and Regulated: Armed struggle is a last resort, permissible only under specific conditions for self-defense, to stop persecution, and against active combatants. It is governed by a strict code of military ethics.
3. It is a Multifaceted Concept: Jihad can be performed with the heart, tongue, hand, or sword. Striving to be a better person, speaking the truth against a tyrant, giving charity, and defending one’s home and faith are all forms of Jihad.
4. Contrast with Modern Extremism: The actions of modern extremist groups, who kill civilians, violate treaties, and declare Jihad arbitrarily, are in direct opposition to the classical Islamic regulations and ethics of Jihad as derived from the Quran and Sunnah.

In conclusion, from the authentic Islamic perspective, Jihad is a comprehensive doctrine of striving for good and justice, beginning with the self and extending, when necessary and under strict regulation, to the physical defense of that justice.