By the end of the 19th century, Khan's interpretation of jihad as defensive warfare became popular in the Middle East, especially in Egypt. This was due to the adoption of this ideal by Muhammad…

By the end of the 19th century, Khan’s interpretation of jihad as defensive warfare became popular in the Middle East, especially in Egypt. This was due to the adoption of this ideal by Muhammad Abduh and Muhammad Rashid Rida, two other modernist scholars of Islam. Where they differed from Khan is their extension of the legitimacy of jihad to cases of a foreign invader into Islamic territory for political and economic reasons. They believed that, in such cases, the doctrine of jihad could be invoked in order to resist colonial conquest. Rashid Rida, in particular, saw all rules of fighting mentioned in the Qur’an as rules intended for defending Muslims against enemies who fight them because of their religion.

Evidence

Jihad has also been used in the context of conversion. This supports a common conception of Islam: that it is a religion of the sword. In fact, some scholars have expressed that jihad is legitimate in converting a non-Muslim to Islam. Ibn Khaldun, for example, believed that holy war is a religious duty of the Muslims “because of the universalism of the Muslim mission and (the obligation to) convert everybody to Islam either by persuasion or by force.” 13 However, most scholars of Islam (Egyptian scholars Mahmud Shaltut and Sayyid Qutb, for example) agree that jihad is never justified simply based on the goal of converting a non- Muslim. 14 This opinion stems from a verse in the Qur’an that states that there is no compulsion in religion. 15 They also point to other verses that seem to suggest Islam’s acceptance of a diversity of religious beliefs. — Asena Karipek, Portrayals of Jihad, 31 (#qualifies, via linked claim)

Categorization

• XREF: connects to: There is no universally accepted definition of jihad and nor has there ever been throughout history. There is not even one definition currently accepted by all Muslims. Rather, the doctrine of jihad is the product of the interpretations of various individuals and authorities and how they have applied the principles of sacred texts in various historical and political contexts.; Modernist authors of literature on jihad tend to emphasize the defensive aspect of it. They believe that jihad outside of Islamic territory is only permissible when the peaceful propagation of Islam is at risk or when Muslims are being oppressed by unbelievers. The modernist, defensive tendency originated in India, which is why it is no surprise that a prominent figure who took this attitude was Sayyid Ahmad Khan. According to Khan, jihad is a war to defend Islam ‘fi sabilillah’ but that there are conditions that make it lawful; if those conditions are not met, then the jihad is not lawful. By the end of the 19th century, Khan’s interpretation of jihad as defensive warfare became popular in the Middle East, especially in Egypt. This was due to the adoption of this ideal by Muhammad Abduh and Muhammad Rashid Rida, two other modernist scholars of Islam. Where they differed from Khan is their extension of the legitimacy of jihad to cases of a foreign invader into Islamic territory for political and economic reasons. They believed that, in such cases, the doctrine of jihad could be invoked in order to resist colonial conquest. Rashid Rida, in particular, saw all rules of fighting mentioned in the Qur’an as rules intended for defending Muslims against enemies who fight them because of their religion.; The modern period also brought about a new ‘fundamentalist’ movement, which came with a reinterpretation of Islam and its own stance on jihad. The fundamentalists tended to focus less on legal arguments and more on the moral justifications and the underlying ethical values of the rules of jihad. Unlike modernist scholars, fundamentalists do not believe that jihad can be divided into ‘offensive’ and ‘defensive’ jihad. In their view, jihad is universal revolutionary struggle and that the modernists’ search for moral justifications for jihad is senseless because jihad is prescribed by the Qur’an. At the same time, fundamentalists say that there are offensive and defensive aspects of jihad. According to fundamentalists, the offensive aspect is to resist all states and governments that govern according to principles contradictory to those of Islam, especially if the principles on which they govern are founded on the sovereignty of people. Fundamentalists define the defensive aspect of jihad as: first, the importance of protecting Islamic-owned territory with the intent of expansion and second, the fact that Islam protects people from anything that hinders their freedom and emancipation. Many contemporary fundamentalists were influenced by Ibn Taymiyya and Sayyid Qutb’s perspectives on jihad. This is evident in the Wahhabi movement, founded by Muhammad ibn Abd al-Wahhab in the 18th century, who was greatly influenced by Ibn Taymiyya. The Wahhabi movement accepted Ibn Taymiyya’s doctrines regarding jihad, such as labeling anyone not adhering to one’s (i.e., the Wahhabis’) particular interpretation of Islam an unbeliever. Ibn Taymiyya’s doctrines about jihad are also accepted by ISIS, who strongly believe in the armed struggle aspect of jihad against non-Muslims and even Muslims who do not adhere to their interpretation of Islam. (+6 more)

Related

• The modern period also brought about a new ‘fundamentalist’ movement, which came with a reinterpretation of Islam and its own stance on jihad. The fundamentalists tended to focus less on legal… (similarity 0.90)
• Most Islamic scholars reject jihad as a tool for forced conversion (similarity 0.90)
• In their view, jihad is universal revolutionary struggle and that the modernists’ search for moral justifications for jihad is senseless because jihad is prescribed by the Qur’an. At the same… (similarity 0.88)
• Jihad means struggle and carries a contested internal and external history (similarity 0.83)
• In general, disagreement among Muslims regarding the use of jihad has been deeply influenced by social and political contexts. In fact, in recent decades, many Muslims believe it is their right or… (similarity 0.82)
• Modern Islamic scholars define jihad as spiritual striving, not holy war (similarity 0.80)
• Corcoran describes hijra as the religious imperative of Muslims to wage ‘civilization jihad’ against non-Muslim societies through immigration. She writes, ‘Jihad is a struggle against unbelievers.… (similarity 0.79)
• According to Abu Bakr al-Baghdadi, the leader of ISIS, believers are those who defend themselves when they are oppressed, and among the oppressors are the camp of the Jews, the crusaders, their… (similarity 0.79)
• Ibn Taymiyya’s doctrines link Wahhabism and ISIS through takfir (similarity 0.79)
• Jihad spans warfare, inner struggle, defending the oppressed, and serving parents (similarity 0.78)
• Al-Baghdadi uses this verse to justify attacks on non-Muslims, especially in the West. However, various Qur’anic commentators have interpreted this verse as a reference to a pre-Islamic king who… (similarity 0.78)

Broader Connections

• In their view, jihad is universal revolutionary struggle and that the modernists’ search for moral justifications for jihad is senseless because jihad is prescribed by the Qur’an. At the same… #qualifies (0.60)
• ISIS, for example, seeks to establish a worldwide caliphate in which all Muslims are united under one authority. The group recruits from all over the world, convincing fighters that fighting for… #expands (0.60)
• Most Islamic scholars reject jihad as a tool for forced conversion #qualifies (0.60) — Asena Karipek, Portrayals of Jihad, 31
• The Qur’an references jihad in several places. It carries different meanings based on context. For example, some verses deal with jihad in warfare. Extremist and terrorist Muslims often use these… #expands (0.55)
• During the October war of 1973, Abd al-Halim Mahmud, the rector of Al-Azhar University in Egypt, expressed his opinion that jihad even goes beyond Islam and that it is an obligation for everyone… #expands (0.50)
• Corcoran describes hijra as the religious imperative of Muslims to wage civilization jihad against non-Muslim societies through immigration. She writes, Jihad is a struggle against unbelievers.… #complicates (0.50)