Free the kidnapped jihad and restore its aesthetic

Which is greater ugliness than to see the dead body of innocent people kneeling prostrate in mosques, or who recite their prayers and chants in churches? Any ugliness greater than attributing this to "jihad"? And any reflection on ignorance or premeditation and surveillance of the opponents of Islam - those who have fabricated or enabled organizations that attribute themselves to jihad - is more horrific than the reflection in alienating people from Islam and from true jihad as resistance to aggression?

It has become imperative to liberate the concept of “jihad” that has been subjected to the kidnapping and mutilation of so-called “jihadists”, just as the concept of the “Islamic state” that has been subjected to kidnapping by ISIS must be liberalized. Likewise, there was an urgent need to highlight the aesthetic of jihad in Islam by ridding it of the ugly image with which it was brought to the world.

A number of contemporary Islamic scholars and thinkers have faced - in the context of asserting the aesthetic of jihad - suspicions promoted by orientalists who tried to present Islam as spread by the sword.

Today, we are facing practices that hijack the concept of “jihad” and depict “the Islamic State” and its “Mujahideen” in the form of bloodthirsty groups, boasting of beheading prisoners, and thickening the killing of innocent peaceful people with suicide operations, which were called falsely and hypocritical “jihadist” operations, based on fatwas no place To apply them in the contemporary context, such as the permissibility of killing the veteran, even if this leads to the killing of non-combatants!

Certainly, the jurists who said such fatwas if they were able to see how their fatwas were used to intimidate the innocent and take them hostage, detonate human bombs in markets and public gatherings, and even in places of worship - including mosques, as they are mosques for "rejectionists" or vice versa - and how These fatwas are used to justify the attack of innocents in hotels and public squares in Western countries. They will, without doubt, reconsider these fatwas as they see how they are justified by actions that contradict the spirit of Islam and contradict the concept of jihad and its controls and morals.

With reference to the jurisprudence of jihad in the books of Islamic jurisprudence, we find that scholars have distinguished between two types of jihad: the jihad of payment and the jihad of demand. What is meant by the first is: Paying aggression on behalf of the nation when it is exposed to it, and it is a duty, and it may turn into an obligation to impose if the army entrusted to it is not sufficient to protect the country and people from aggression.

What is meant by the second type is the initiation of the invasion of non-Muslim countries after their call to Islam, and the choice between three things: Islam, tribute or fighting. The jurists differed on the necessity of this type; some of them held that the struggle of demand - and the invasion of the enemy once every year - was imposed on the nation, while some made it a door from the chapters of the "legitimate policy" subject to appreciation and interest.

Without a doubt, some of the jurisprudential rulings related to jihad are provisions related to its age, and are influenced by the balance of power that prevailed in the world at the time and the relationship between the international powers at the time, which are - in any case - the jurisprudence of legal policy governed by a number of considerations, including the jurisprudence of money.

By reflecting on the concept of jihad and the opinions of the scholars considered who spoke about it, we stand on three major observations:
- The first observation : that the principle in jihad is to repel aggression, and that the permission in it was after a long stage of order to stop hands from fighting, and to merely establish prayer and patience for harm, and that authorizing it was clearly justified in returning the aggression and deterring it.

God Almighty said: “Permission for those who fight is unjust, and God will surely grant them victory over those who are free from Him.” But God does not push people to each other silos were demolished and the sale and prayers and mosques, which often mention the name of God, Inasrn God Inzareth, God is strong Aziz(; (Al-Hajj / verses: 39-40). The Almighty said: “Fight in the way of God who fight against you and do not become accustomed, because God does not like the aggressors” (Surat Al-Baqarah / Verse: 190).

Moreover, fighting when it becomes unavoidable remains conditional upon a set of conditions and controls, including that it is a right for God’s sake, and does not exceed the limit ordered by it, so that the attack is similar to the size of the aggression to which the nation was subjected, so whoever assaults you against you, do so with the act of yours. Fear God and know that God is with the righteous. (Surat Al-Baqara / Verse: 194). And not to transgress the unjust aggressors to other peaceful women, children and the elderly weak, or from the worshipers who are being cut off in their silos and run and sell them and their churches.

On the authority of Abu Omar Al-Huwaini that Abu Bakr - may God be pleased with him - sent Yazid bin Muawiyah to the Levant and walked with him to spread it, Yazid said: I hate to be walking while I am a passenger, he said: So he said (Abu Bakr): You have come out invading in the cause of God, and I reckon When I walked this with you; then he commanded him and said: Do not kill a boy, nor a woman, nor an old man, nor a patient, nor a monk, nor cut down a fruitful, nor ruin a pillar, nor sacrifice a camel or a cow except for food, and do not sink palm trees nor burn it (Narrated by Al-Bayhaqi ).

The second observation : that in the case of the struggle of demand, the sword was never a means of forcing people to enter Islam, but rather the force was the displacement of the tyrants and the arrogant people controlling the necks of people, who were prevented and without freedom of religious choice, but rather a defense of the freedom of belief and the exercise of the right to worship in relation to to the people of other religions: God )olola people pay each other for the silos were demolished and the sale of prayers and mosques in which the name of Allah mentions a lot, Inasrn God Inzareth, God is strong Aziz(; (Al-Hajj / verse: 40).

The third observation : Jihad is not limited to fighting, as fighting is only a division of the people of jihad. The concept of jihad is more general than fighting because it includes all kinds of efforts exerted to support truth and the administration of justice. Dr. Youssef Al-Qaradawi says after reviewing some definitions of jihad among the jurists: "Jihad includes: the work of the heart with intent and determination; the work of the tongue by advocacy and statement; the work of the mind with opinion and management; and the work of the body by fighting and others." (Fiqh of jihad: a comparative study of its rulings and philosophy in the light of the Qur’an and Sunnah; by Dr. Yusef al-Qaradawi).

The bottom line is that jihad means the Muslim exerting his effort and power in resisting evil and chasing falsehood, beginning with the struggle of evil within himself by seducing his demon; and praising him to resist evil within society around him, ending with chasing evil wherever he is, to the extent of his energy. (Dr. Youssef Al-Qaradawi: The Jurisprudence of Jihad is a comparative study of its rulings and philosophy in the light of the Qur’an and Sunnah.)

Jihad enters the permission jihad of the soul and tamed the integrity of religion, and enters the scientific jihad, where he called for Islam to the horn of science; the Almighty said: )oma was faithful to alienate all, Without a group of each band, including a range of Itvgahoa in religion and warn their people when they return to them so that they might They warn; (Surat al-Tawbah / verse: 122).

Jihad is also included in the concept of jihad with money, so what is mentioned by jihad in the Qur’an except in conjunction with jihad with money; and political action and standing in the face of rulers of injustice and rift in the face of them with the word of truth comes in, as stated in the hadith that Imam Ahmad gave in his Musnad, and Ibn Majah and Al-Tabarani in the Great And Al-Bayhaqi in the People of Faith: On the authority of Abu Abdullah Tariq bin Shihab Al-Bagali Al-Ahmsi: that a man asked the Prophet, may God’s prayers and peace be upon him, who had put his foot in stitches: Which jihad is better? He said: "The word of truth is with an unjust sultan."

Also included in the broader concept of jihad is the righteousness of the parents and their service. On the authority of Abdullah bin Omar, he said: A man came to the Prophet, may God’s prayers and peace be upon him, asking him for permission in jihad. Then the Prophet, may God’s prayers and peace be upon him, said to him: “I salute your parents?” He said: Yes, he said: «So in them So strive. ”

It includes large areas of advocacy, educational and educational work and the revival of the efforts of the nation, and every work of good and construction is within the scope of "for the sake of God," as explained by other than one of the scholars the meaning of the Almighty saying: Rather the alms of the poor, the poor and the worker and the worker and the worker And those who are in prison, and in the way of God and the son of the path, are obligated by God, and God is wise, knowledgeable; (Surat al-Tawbah / verse: 60).

And in many hadiths it was stated that the preference of certain actions, even over fighting for God, is different, according to the different people, situations, contexts, and the duty of time. Also, fighting for the sake of God may be the best jihad according to the different people, situations and duty of time.

Moreover, legitimate fighting in and of itself is not so unless it is for the sake of God, as stated in the authentic hadith that the Prophet, peace and blessings be upon him, was asked about a man fighting bravery and a man fighting a diet: which is for the sake of God? He said: “Whoever fights for the word of God to be supreme is in the path of God.” (Narrated by Muslim). This means that not every claim of jihad is a jihad for the sake of God, but rather may be for other purposes and purposes.

But .. Why did God permit Muslims to fight after the emigration? By reflecting on the verses of the fighting and copying the ruling that was in effect during the Meccan phase, where God commanded the believers to stop the hand and the patience and not respond to harm with the same harm, the following is clear:

1- Islam was not the initiator of the fighting. Rather, the permission to fight came in response to the crime of aggression launched by the Quraish by taking the immigrants out of their lands and homes, stripping them of their property just because they violated their religion and followed the new religion.

The Almighty said: “Permission to those who fight is unjust, and that God is able to help them, in the power of those who are able to dislocate from him.” But God does not push people to each other silos were demolished and the sale and prayers and mosques, which often mention the name of God, Inasrn God Inzareth, God is strong Aziz(; (Al-Hajj / verse: 39-40). The Almighty also said: ا Do you not fight people who have broken their faith, and they have left the Messenger when they first began to fear you, do you fear it? God is more right to fear it if you are believers ﴾(Surat al-Tawbah / verse 13).

Moreover, they planned to assassinate the Prophet, peace and blessings be upon him, and decided that, in addition to the crimes they committed against the weakest of the believers, to deny and torture them, and to remove them from their homes and confiscate their money. The Almighty said: ذ And when those who disbelieve deny you, that they establish you, or they kill you, or drive you out, and they disguise and disguise the God of God. ”

2. Nkthm covenants and oaths; he says: )kev be the heathens era when God upon His Messenger, except those who ye at the Grand Mosque, I'd have, God loves those who are pious, how and show you do not Ergbwa you, but no edema, Aradwnkm mouths and refuse Their hearts and most of them are sinful, they bought the verses of God a little price, and they repulsed from his path, because they were no matter what they were, Qubon in the believer and edema, and those are the aggressors, repent, and establish prayer and pay Zakat brethren in religion, and separate verses for people who -aalmon, and reneged on their oaths after their covenant, and assail your religion, then fight the leaders of kufr, they are not faith that they might Anthun(; (Surah Repentance / verses: 7-12).

3- Victory of the oppressed the oppressed, as jihad is a deterrent tool to stop the oppressors at their sole level, and it is a stampede for the victory of injustice and corruption, and its permission is from the grace of God over the worlds, as it is a way to liberate the land from the oppressors and rid it of their corruption of the land, and liberate the weak from their power, and end their power and terrorize the oppressed. To freedom.

Almighty: )oma you are not fighting for God and vulnerable men, women and children who say: Our Lord brought us out of this village unjust people said, and make us from Thy crown and make us from Thy Nasira(; (Nisa / verse: 75). The Almighty also said: “Without God the people would pay each other, the earth would be corrupted, but God has the merit over the two worlds (Al-Baqarah).”

So, soon, the new Islamic "state" at that time - by virtue of its global liberation message - became responsible for ensuring the spread of the values ​​of justice, freedom, and equality, and the liberation of the human will and empowerment of peoples to determine their own destiny, and so we will soon set out to spread this message and displace "regimes" "The authoritarianism that had enslaved its people at the time.

And that is the message that the Muslim soldier Raba’i bin Amer carried when he entered Rostam, the commander of the Persians. When he asked him: What brought you? He answered: God sent us to go from the will of the worshipers to the worship of the Lord of the servants, from the injustice of religions to the justice of Islam, and from the narrowness of the world to the vastness of the world and the hereafter. (Beginning and end, Ibn Katheer).