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Episode 5:Forms of Jihad - Coggle Diagram
Episode 5:Forms of Jihad
Q1: What form of jihad is there for civilians and non-combatants based on the Qur’an and Sunnah?
CIVILIAN JIHAD (al-Jihad al-Madani)
• Aside from the above mentioned three forms of jihad categorized by Shaykh Dr. Yusuf al-Qaradawi (and other classifications by other scholars), and in light of more contemporary realities in most nations,
• al-Qaradawi has also proposed other forms of classifying Jihad under what he refers to as “civilian jihad” (al-Jihad al-Madani).
• According to Shaykh Dr. al-Qaradawi, al-Jihad al-Madani is the type that answers various needs of different societies in today’s world, solves their problems and raises their status in all sectors.
• This is even of greater importance today, as most Muslim citizens would not be expected to participate in any form of military jihad due to the existence of government-funded professional full-time military and security personnel.
• Civilian jihad includes, but is not limited to the following:
a. Scientific or scholarly Jihad (al-Jihad al-‘Ilmi): The importance of this form of jihad is evident in Surah al-Tawbah where Allah instructs the believers to let there be a group among them who will stay back learning while others go to the battlefield for military jihad. Allah says:
o “And it is not (proper) for the believers to go out to fight (Jihad) all together. Of every troop of them, a party only should go forth, that they (who are left behind) may get instructions in religion, and that they may warn their people when they return to them, so that they may beware (of evil)” (Qur’an 9:122).
وَمَا كَانَ ٱلۡمُؤۡمِنُونَ لِیَنفِرُوا۟ كَاۤفَّةࣰۚ فَلَوۡلَا نَفَرَ مِن كُلِّ فِرۡقَةࣲ مِّنۡهُمۡ طَاۤىِٕفَةࣱ لِّیَتَفَقَّهُوا۟ فِی ٱلدِّینِ وَلِیُنذِرُوا۟ قَوۡمَهُمۡ إِذَا رَجَعُوۤا۟ إِلَیۡهِمۡ لَعَلَّهُمۡ یَحۡذَرُونَ
o According to Yusuf al-Qaradawi, the word ‘nafara’ (i.e. go forth) used in the verse which is sometimes used for the word jihad is an indication that going out for learning is also a form of jihad in Allah’s cause – “fi sabil Allah”.
Q2: what forms of jihad in social life do we find in the Qur’an and Sunnah?
o In another Hadith reported by Anas bin Malik, a man came to the Prophet (p)and said: Indeed, I am yearning for jihad, but I am incapable.
o The Prophet said: “are any of your parents alive?” the man said: my mother (is alive).
o (Musnad Abu Ya’la) The Prophet said: “fear Allah in your kindness to her, for if you do that, you have become a pilgrim (Hajji) and the one who performed Umrah (Mu’tamir) and a fighter (Mujahid).”
Q3: What forms of jihad in the economic and educational domains of life do we learn about from the Qur’an and Sunnah?
c. Economic Jihad (al-Jihad al-Iqtisadi):
o This involves any struggle on the earth towards making money to feed oneself or family legitimately, or any effort been put towards economic growth of a society that will take the society from being a consumer to a producer, from being an importer to an exporter, etc.
o It was reported by Ka’b bin ‘Ujrah that one day, a man passed by the Prophet (P) whom the companions of the Prophet (P) perceived to be strong and energetic. They then said, ‘O Messenger of Allah! How we wish that he (the man) uses his strength in sabilillah (i.e., fighting in the course of Allah).“
o (al-Mu’jam al-Sagir) The Messenger of Allah (p)said:o “if he is out struggling in order to take care of his baby, he is in the cause of Allah (sabil Allah)! And if he is out struggling for his old parents, he is in the cause of Allah (sabil Allah)!...
o …If he is out struggling to take care of himself in order to prevent begging, he is in the cause of Allah (sabil Allah)! But if he is out to show off and for pride, he is in the cause of devil (Shaitan)”
Q4: What forms of jihad relate to caring for others or for the environment?
• The various community services that are critical to the public interest (maslahah) in preventing the society, community, or a portion of it from loss of life, harm (darar), insecurity and fear (khawf), lawlessness and anarchy (fitnah), corruption and destruction (fasad) are regarded as “Essential Services”.
• These are all collective or societal obligations (fardu kifayah) upon any society of Muslims and are the responsibility of the leadership.
• Depending on the society and situation, these could include occupations, sectors, and services such as the police and armed forces,
• but also hospital and healthcare services, electricity services, water supply services, communication/telephone services, firefighting services, prison services, waste and refuse disposal services, air traffic control, educational services, etc.
• The short or long-term damage to a society that would result from a breakdown in any or some of these essential services can end in harm and destruction of life and property that may be similar or even worse than some forms of violent conflict or war.
• Hence their performance is regarded as another important form of jihad in Allah’s cause - fi sabil Allah.
• This is in line with the maxim that “the general need attains the position of special necessity” (Al-hajah al-aa’mah tunzal manzilah al-darurah al-khassah) (al-juwainin, al-burhan fi usul al-fiqh)
• It is clear from the above that a Muslim is expected to always be involved in one form of jihad or another, whether in times of war or in the more usual longer times of peace.