In the previous article, we discussed some illusions among Westerners about the personality of our noble Messenger and about the teachings and perceptions of our great religion. In this article, we continue to discuss and refute misconceptions about and accusations laid against Islam.

I. Embracing Islam under Compulsion

It is relevant to highlight the fact that embracing Islam under compulsion is unacceptable. Islamic Shari`ah is all based on free choice, and when free choice is lacking, one’s conducts shall have no effect, whether in beliefs, contracts, commitments, etc. This is substantiated in numerous texts in the Glorious Qur’an and Prophetic hadiths.

Allah says, {There shall be no compulsion in religion}. This is a self-evident verse from Surah Al-Baqarah, which was sent down in Media, where Muslims were gaining more and more power — contrary to the Pope’s claim that it was sent down when Muslims were weak. It is a regretful, ill-founded claim. The truth is, a number of youths from Al-Ansar (Medinan supporters of the Prophet) were raised among Jews, and their families wanted to force them to embrace their religion. Then, Allah forbade them, asserting the rule of noncompulsion.

Also, in Surah Yunus, Allah says, {Had your Lord so willed, all who are on the earth would have believed altogether. Will you, then, (be the one to) compel people so that they become believers?} He also says, in Surah Al-Kahf, {And say, “The truth is from your Lord. So, whoever wills let him believe. And whoever wills let him disbelieve}. And in Surah Al-Ghashiyah, Allah says, {So, remind (people). You are but a reminder. You are not over them domineering}.

Similarly, when someone renounces Islam due to coercion, this renunciation shall have no effect. Allah says, {Except for one who has been compelled (to renounce his faith) while his heart remains at peace with faith} [Surah An-Nahl].

In Islamic jurisprudence, coercion is an unreasonable influence that renders contracts and commitments made thereunder null and void. The Prophet (peace and blessings be upon him) was reported to have said, “Allah has pardoned my Ummah for mistakes, forgetfulness, and that which they are forced to do”.

II. Concept of Jihad

Jihad is a beautiful concept that has been misused, whether by extremist adherence or by utter negligence.

What does jihad mean linguistically and technically? And why is it legislated in the Qur’an?

In Arabic usage, jihad is the “exertion of the utmost effort to achieve something that is probably desirable”.

Religiously, jihad has three types, as identified by Ar-Raghib in Al-Mufradat (The Items): (1) jihad against an express enemy, (2) jihad against Satan, and (3) jihad against one’s own self.

The last two meanings are stated in several hadiths. For example, Imam Ahmad in his Musnadand Abu Dawud in his Sunan reported Fudalah Ibn `Ubayd as narrating that the Prophet said,“A true mujahid is the one who strives against his own self in obedience to Allah, the Almighty”.

In a weak hadith reported by Al-Bayhaqi, Jabir narrated that, upon return from his last conquest Tabuk, the Prophet said, “We have returned from the minor jihad to the major jihad”. He interpreted it as meaning to combat one’s whims.

In fact, taking care of one’s parents is a sort of jihad. The Prophet said, “Then let your taking care of them be your jihad”.

Ibn Taymiyyah defined jihad saying, “It encompasses all sorts of worship, whether inward or outward, including love of Allah, devotion to Him, reliance on Him, submission of one’s soul and property to Him, patience, asceticism, and continuing remembrance of Him. It takes all possible forms — physical, spiritual, mental, verbal, etc.”

The first meaning, jihad or fighting against hostile non-Muslims, is the most common. Many Qur’anic verses and Prophetic hadiths detailed its merits, conditions, and guidelines. History reveals significant instances and practices of it between Muslims and non-Muslims, which have ever been an object of large-scale attention and heated debate, wavering between glorification and condemnation, overenthusiasm and neglect. How many people justify aggression and colonialism on the pretext of jihad or holy war! And how many people desert jihad and shrink from resisting the enemies, leading to catastrophic consequences! And how many movements and groups do not comply with the limits and rules of jihad, to the detriment of the image of Islam and Muslims! And how many anti-Islam opponents who contend that Islamic jihad is unjustifiable and is motivated by a blind desire to fight against non-Muslims, as Murad Hofmann quotes Father Hans Kung as saying. This is just one of many false accusations contained in orientalist writings to justify aggressive wars against Muslims, on the grounds of making Muslims civilized and peaceful.

Jihad in Islam is not necessarily synonymous to fighting; it has a much broader sense. Basically, it means to preach and defend what is right. In Surah Al-Furqan, Allah says, {And strive against them (i.e., advocates of falsehood) by means of it (i.e., the Qur’an), with the utmost strife}. That is, refute false claims with every possible evidence. Obviously, recitation of the Qur’an has nothing to do with military actions. Therefore, not every jihad should be fighting, and not every fighting should be jihad. In its essence, jihad is a call for freedom.

Not every jihad is a military action, nor is every military action jihad. Ibn Khaldun divided warfare into four types, depending on the motive. He wrote, “The origin of all wars is revengefulness. Two wars are unjust: war of expansion and war of aggression. And two wars are just: war in defence of religion (jihad) and war against rebels (sovereignty protection war, as he called it).

In the next article, we will discuss illusions and fallacies about the concept of and ruling on jihad in Islam.