The term “Jihad” does not mean “holy war”; it is a concept introduced by the Western media. The Arabic phrase for “holy war” would be “El harb el Moukadassa,” and it is nowhere to be found in the Qur’an or in the Hadiths (the sayings of Prophet Muhammad).
In the Qur’an, the word Jihad refers to striving, struggling, and making continuous efforts to follow the Right Path. The Prophet Muhammad (peace be upon him) said, “The most excellent Jihad is that for the conquest of self.”
Jihad can take many forms:
- Fighting against evil in society is one form of Jihad.
- Going to work each day to contribute to society is another.
- Working to improve your life and the lives of your children is also a form of Jihad.
- Volunteering to help those in need is yet another example.
Fighting and Self-Defence:
It is strictly forbidden in Islam for Muslims to be the initiators of war. When a Muslim country is invaded and after having exhausted all forms of diplomacy (diplomacy is also a form of jihad in order to prevent armed conflict and the loss of human lives) and if war is imminent, scholars and people of knowledge will decide if fighting is necessary. If that is the case, defending the country from invaders becomes a form of jihad.
While defending themselves during a war, Muslims must obey strict rules:
It is forbidden for Muslims to resort to unscrupulous methods, to pillage and kill indiscriminately, to kill civilians or those not participating directly in a war, to take up arms against women, children, the old, and the injured, to mutilate enemy corpses, or destroy people’s home, fields and livestock. Prisoners are to be treated humanely. Destruction of lands, fruit trees, animals, towns, and villages is also forbidden. Muslims must be inclined to peace if the enemy is genuinely inclined to peace, to make treaties and agreements to preserve the peace, and to observe the treaties as long as the enemy observes them.
In the Qur’an, the word peace is repeated 67 times. God says:
“If they leave you alone and offer to make peace with you, God does not allow you to harm them.” (Qur’an 4:90)
“And if they incline to peace, then you incline to it, and trust in God” (Qur’an 8:61)
Some critics of Islam carelessly quote the following verse to illustrate Islam’s aggressiveness: “…And slay them wherever you catch them….”(Qur’an 2:191)
However, the full verse is:
“Fight in the cause of God those who fight you, but do not transgress limits; for God loves not transgressors. And slay them wherever you catch them, and turn them out from where they have turned you out; for tumult and oppression are worse than slaughter; but fight them not at the Sacred Mosque, unless they fight you there first; but if they fight you, slay them. Such is the reward of those who suppress faith. But if they cease, God is Oft-forgiving, Most Merciful. (Qur’an2:190-192)
Cherish the sanctity of human life:
As stated in the Qur’an, fighting is permitted only for self-defense, not for committing murder or oppressing others. This principle is reinforced by the value of human life ascribed by God in the Qur’an:
“…if anyone kills a person unless it is for murder or for spreading corruption in the land it is as if he has killed all of humanity. And if anyone saves a life, it is as if he has saved all of humanity. Even though Our messengers came to them with clear guidance, many continued to commit transgressions in the land” (Qur’an 5:32).
“…Do not take a life that God has made sacred, except in the course of justice and law. Thus, He commands you so that you may understand” (Qur’an 6:151).
As stated in the Qur’an, fighting is permitted for Self-defense only, not for committing murder or oppressing others.
This principle is reinforced by the value of human life ascribed by God in the Qur’an:
“…if anyone kills a person—unless it is for murder or for spreading corruption in the land—it is as if he has killed all of humanity. And if anyone saves a life, it is as if he has saved all of humanity. Even though Our messengers came to them with clear guidance, many continued to commit transgressions in the land” (Qur’an 5:32).
“…Do not take a life that God has made sacred, except in the course of justice and law. Thus, He commands you so that you may understand” (Qur’an 6:151)
The Prophet Muhammad (pbuh) said, “The shedding of blood will be the first matter about which judgment will be passed on the Day of Resurrection.”
Condemnation:
More than 500 Muslim scholars have condemned all acts of terrorism, wherever they occur and whoever is responsible, denouncing the harm caused to unarmed civilians and civilian infrastructure in the name of international conflict. Prominent Islamic scholar Muhammad Tahir ul-Qadri issued a fatwa urging young Muslims to reject blind extremism, emphasizing that such actions have no place in Islam. He further stated: “The reality is that what they are doing is not martyrdom. These actions are leading them directly to the hellfire.
Islam’s teachings are clear: God does not condone the killing of innocent civilians under any circumstances.
Apostasy: (Treason of the time).
Critics who target Islam often cite the hadith about apostasy: “Whoever changes his religion, kill him“, but they take it out of context. Prophet Muhammad emphasized the importance of brotherhood, as shown when he said during his early prophethood and migration to Medina: “The Muslim is the brother of another Muslim. He does not wrong him, nor does he forsake him. Whoever helps his brother in need, God will help him in his need. Whoever relieves a Muslim of a hardship, God will relieve him of a hardship on the Day of Judgment”. The early days of Islam were incredibly challenging. Muslims faced constant persecution, attacks, and were tortured and killed without reasons. Many new Muslims, after converting, faced immense pressure and hardship.
Some of them would return to their tribes, renounce Islam, and then later come back to fight and kill fellow Muslims. The hadith on apostasy was clear: if they changed their religion (from Islam), it was considered acceptable to fight them back in battles and kill them, as the bond of brotherhood was no longer valid, and apostasy was viewed as an act of treason.
Critics would like to have you believe, those were peaceful people, walking out of the community, migrated to another country and embracing another religion that should be killed when they came back, it was never a condemnation of people who simply choose to leave Islam peacefully, but as a warning against those who would betray the early weak Muslim community, if they chose to come back and fight and kill Muslims.
As you have read in Page 15 – “Tolerance, Free Will and Freedom of Religion”, Islam is clear in its teachings as per these verses: “There is no compulsion in religion,” “Had your Lord willed, all people on earth would have believed,” and “Argue with them in the best manner.” : “Indeed, We have guided him to the way, be he grateful or be he ungrateful.”
These principles leave no room for contradiction within Islam, a person can embrace Isalm or not or embrace Islam and leave islam after, it’s all a free will.
Also what critics of Islam often overlook or prefer that you not know about that hadith, which would be totally controversial to their claims is how Prophet Muhammad (pbuh) showed kindness and compassion toward those who left Islam (the apostates) but later returned to the Muslim community (including many who fought against Muslims).
If that hadith truly advocated for revenge or hatred, as critics suggest, how could the Prophet have shown such mercy to some of his most staunch enemies, like the old leaders of Makkah, when he peaceful conquest the city in 630CE with an army of 10,000 Muslims? And if apostasy really meant killing those who left Islam, why would the Prophet have welcomed them back and forgiven them? The historical record is filled with instances where he accepted and forgave those who left Islam but later returned. He never killed anyone simply for renouncing Islam. There are many well-documented examples of this, and here are a few that are well known and easily found—if seeking the truth was truly their primary goal:
The Story of the Apostate Ayyash ibn Abi Rabi’ah
Ayyash ibn Abi Rabi’ah was initially a companion of the Prophet Muhammad (pbuh), but he fell into disbelief when he was pressured by his family to abandon Islam. After some time, he repented and returned to the faith. The Prophet Muhammad (pbuh) accepted his return with kindness and never held it against him, illustrating the Prophet’s principle of forgiveness and mercy.
The Case of the Bedouins Apostates (Arab Tribes)
Throughout the early years of Islam, many Bedouin tribes converted to Islam but later abandoned the faith due to the challenges of living in the rapidly changing Islamic society. Some of them even fought against the Muslims after their initial conversion. However, the Prophet Muhammad (pbuh) showed great kindness and patience when these tribes returned to Islam. For example, after the battle of Hunayn, several Bedouin tribes who had opposed Islam came back, and the Prophet welcomed them with mercy, showing that they were not to be harmed for their past actions.
The Apostates of Tribe of the Banu Hanifa (including Musaylimah’s followers)
Musaylimah, often referred to as “Musaylimah the Liar,” was a false prophet who emerged after the death of Prophet Muhammad (pbuh). Some individuals from the tribe of Banu Hanifa initially accepted his claims and followed him. After Musaylimah’s death, many of these followers returned to Islam. Despite their earlier apostasy, the Prophet’s successors, such as Caliph Abu Bakr, accepted their return to the Muslim community without harm. These individuals were welcomed back, showing the continuity of the Prophet’s approach to those who return to Islam with sincerity.
The Apostates followers of Al-Aswad al-Ansi
Al-Aswad al-Ansi was a self-proclaimed prophet who initially accepted Islam but later rejected it and declared himself a prophet in Yemen. His rebellion caused significant division and harm. However, after his defeat and death, many of his followers returned to Islam, and the Prophet Muhammad (pbuh) forgave them for their earlier apostasy, allowing them to rejoin the Muslim community.
The Apostate Abu Hudhayfah ibn Utbah
Abu Hudhayfah was one of the early companions of the Prophet, but his story is unique because he briefly lost faith due to a family member’s actions. His father, Utbah ibn Rabi’ah, was one of the staunchest enemies of the Prophet and was killed at the Battle of Badr. His brother, Abu Sufyan, continued his opposition, and this led to some internal conflict for Abu Hudhayfah. However, he later reaffirmed his commitment to Islam. The Prophet Muhammad (pbuh) accepted his return without any harm, showing mercy to him and allowing him to continue in his role as a companion and warrior.