What does Jihad mean?

The word Jihad represents a concept which is much misunderstood in the West. The concept is explained nicely by the Christian scholar Ira 6. Zepp, Jr. in his book entitled A Muslim Primer on pages 133-135. We adapt from his answer the following:

The essential meaning of Jihad is the spiritual, psychological, and physical effort we exert to be close to God and thus achieve a just and harmonious society. Jihad literally means "striving" or "struggle" and is shorthand for Jihad fi Sabeel Allah (struggle for God's cause). In a sense, every Muslim is a Mujahid, one who strives for God and justice.

Al-Ghazali captured the essence of Jihad when he said: "The real Jihad is the warfare against (one's own) passions. Dr. Ibrahim Abu-Rabi calls Jihad "the execution of effort against evil in the self and every manifestation of evil in society." In a way, Jihad is the Muslim's purest sacrifice: a struggle to live a perfect life and completely submit to God.

Another form of Jihad is the striving to translate the Word of God into action. If one has experienced God and received guidance from the Qur'an, one struggles to apply that guidance in daily life. So the larger, more prevalent meaning of Jihad is the spiritual struggle of the soul. In this case, Jihad is always present for the believer whether there is an external enemy or not. We should never reduce Jihad to violence.

A third level of Jihad is popularly known as "holy war." The classic passage is found in the Qur'an:
Fight in the way of Allah those who fight against you, but transgress not the limits. Truly Allah likes not the transgressors (Qur'an 2:190).

It is crucial to note here that what is condoned is defensive warfare; Islam cannot justify aggressive war. Muhammad and the Tradition are also against killing non-combatants, torturing of prisoners, the destruction of crops, animals and homes. Adapted from Ira 6. Zepp, Jr., A Muslim Primer (1992, Wakefield Editions, US) pp.133-135.

Robert Ellwood of the University of Southern California has the following to say about the Muslim concept of Jihad:
Out of the community ideal of Islam comes the concept of jihad, or holy war, which is designed to defend Islam and allow its social practice, though not to force individual conversions, which is forbidden. Since Islam in principle is a community as well as a religion, presumably only an absolute pacifist would be able to reject the theory of jihad out of hand, since other communities also fight to defend or expand their ways of life. (Many Peoples, Many Faiths by Robert S. Ellwood, 4th edition, Simon & Schuster, US, 1982, p.346).

Isn't it true that Islam was spread by the sword?

No. This is not true. However, this is a common misconception in the minds of many people. The Qur'an declares:
There is no compulsion in religion. The right direction is henceforth distinct from error (Qur'an 2:256).

This Qur'anic verse shows that God has made truth and falsehood distinct from each other and people are therefore free to choose one or the other. No one can be forced to believe in a religion since belief is something very personal. One who follows the Qur'an will not try to force another person to believe.

Even the prophet Muhammad, on whom be peace, could not force another person to become a Muslim. God revealed to him the following words:
And if your Lord willed, all who are in the earth would have believed together. Would you then compel people until they become believers? It is not for any soul to believe except by the permission of Allah (Qur'an 10:99-100).

This instruction from God makes it clear that anyone is mistaken who thinks that he or she can compel others to believe. If God wanted, He could make everyone believers, but rather has given them free choice. Even so, no one can believe upon being forced. It is the grace of God on a person that will result in belief. Is there a teaching more beautiful than this? How could any true follower of the Qur'an turn around and force his faith on others? On the contrary, the Qur'an instructs its followers on how to call people to true faith as follows:
Call unto the way of your Lord with wisdom and fair exhortation, and reason with them in the better way (Qur'an 16:125).

Where does the Qur'an tell anyone to call people at the point of a sword? It does not. God instructed his messenger, on whom be peace, as follows:
Say: This is my Way: I invite unto Allah with sure knowledge, I and whosoever follows me (Qur'an 12:108).
Here again, the call is to be made with sure knowledge, with clear evidence. Putting these instructions together, a Muslim understands that he or she must present Islam with clear evidence (i.e. sure knowledge) and use wisdom and fair exhortation to reason with people to accept the evidence for faith. Where is there any mention of sword in all of this?

The Junior Encyclopedia of Canada says:
Islam is the fastest-growing religion worldwide (The Junior Encyclopedia of Canada, Hurtig Publishers, Canada, 1990, Vol.2. p.396).
What explains this phenomenon? Who is forcing anyone today to become Muslims? Muslims are not even engaged in active preaching in any noticeable degree. People are voluntarily coming into Islam because they find that Islam makes sense.

Huston Smith discusses in his book entitled The World's Religions, on page 256, how the prophet Muhammad, on whom be peace, granted freedom of religion to the Jews and Christians under Muslim rule. The prophet had a document drawn up in which he stipulated that Jews and Christians shall be "protected from all insults and vexations; they shall have an equal right with our own people to our assistance and good offices," and furthermore, that they shall "practice their religion as freely as the Muslims" (Quoted in The World's Religions by Huston Smith, Harper Collins, 1991, p.256). Smith points out that Muslims regard that document as "the first charter of freedom of conscience in human history and the authoritative model for those of every subsequent Muslim state" (p.256).

So, was Islam spread by the sword? The following short answer comes from Ira Zepp Jr., a non-Muslim, in his book entitled A Muslim Primer:
It is unfortunate that Islam has been stereotyped as the 'religion of the sword' or that Islam was 'spread by the sword.' The historical reality is that the expansion of Islam was usually by persuasion and not by military power. In any case, Islam cannot be forced on anyone; if profession of the shahadah [i.e. the declaration of Islam] is forced on someone, it is not true Islam (A Muslim Primer by Ira Zepp, Jr., 1992, Wakefield Editions, US, p.134).


What does Islam say about abortion?

Are there any circumstances when abortion is allowed in Islam? What if pregnancy results from rape or incest?

Islam values human life. This is clearly expressed in the Qur'an where we are told that in the sight of God killing a human is a very serious matter (see Qur'an 5:32). The Qur'an teaches that on the Day of Judgement parents who killed their children will be under trial for that crime, and their children will be witnesses against them (see Qur'an 81:8-9).

People often fear that having more children will make them poor. In reply to that, the Qur'an says:
Do not slay your children for fear of poverty. We shall provide for them and for you (Qur'an 17:31).
Even in a case where one is already poor, the Qur'an insists that Allah will provide sustenance for us and for our children, and furthermore that Allah has made human life sacred (see Qur'an 6:151).

The right to life is God-given. No human should take away that right. The general rule, therefore, is that abortion is not permitted in Islam. However, Islam is a very practical religion. It includes principles to deal with exceptional cases. One such principle is that when a pregnancy threatens the life of the mother, an abortion may be performed. Although the lives of both mother and child are sacred, in this case it is better to save the principal life, the life of the mother. Even in this case, it would be better if the abortion is done before the foetus is 120 days old, for that is when the soul is breathed into the foetus. Islam does not permit abortion in other cases.

Women who have been victims of rape or incest naturally deserve sympathy and help. But a child conceived in this unfortunate manner still has a right to live. Of course this places an unwanted burden on the mother, but killing the child is not the right solution. To understand this point better, suppose someone sees the poorer sections of society as an unwanted burden on the rich. Would it be right then to kill off all the poor? Of course not. Why then should anyone decide that a child should be killed just because they are an unwanted burden? Society as a whole should help such a mother and relieve her as far as possible. But the child should not be killed.

Furthermore, the fact that such cases occur is an indication that people desperately need spiritual food. They need the pure teachings that will help them turn their minds away from adultery, rape, and incest. People need God. Can you help someone to turn to God?

Why did the prophet Muhammad marry many wives?

The reasons for the marriages will become clear once we survey the historical circumstances. When Muhammad was twenty-five years old he married for the first time. His wife, Khadijah, was fifteen years older than him. She remained the only wife of the prophet for the next twenty-five years, until she died (may Allah be pleased with her). Only after her death did the prophet marry other women. Now, it is obvious that if the prophet was after physical pleasure he did not have to wait until he was more than fifty years old to start marrying more wives. He lived in a society in which it was quite acceptable to have many wives. But the prophet remained devoted to his only wife for twenty-five years. When she died she was sixty-five years old.

His later marriages were for various reasons. Some marriages were with the view to help the women whose husbands had been killed while they were defending their faith. Others were with a view to cement relationships with devoted followers like Abu Bakr, may Allah be pleased with him. Yet others were to build bridges with various tribes who were otherwise at war with the Muslims. When the prophet became their relative through marriage, their hostilities calmed down, and much bloodshed was averted.

Recent non-Muslim writers who had the opportunity to study the life of the prophet first-hand reached a similar conclusion about his plural marriages. John L. Esposito, Professor of Religion and Director of the Center for International Studies at the College of the Holy Cross, says that most of these marriages had "political and social motives" (Islam: The Straight Path, Oxford University Press, 1988, p. 19). This he explained as follows:
As was customary for Arab chiefs, many were political marriages to cement alliances. Others were marriages to the widows of his companions who had fallen in combat and were in need of protection (John L. Esposito, Islam: The Straight Path, pp.19-20).

Esposito reminds us of the following historical fact:
Though less common, polygyny was also permitted in biblical and even in post-biblical Judaism. From Abraham, David, and Solomon down to the reformation period, polygyny was practiced (p.19).

Another non-Muslim Caesar F. Farah writes as follows:
In the prime of his youth and adult years Muhammad remained thoroughly devoted to Khadijah and would have none other for consort. This was an age that looked upon plural marriages with favor and in a society that in pre-biblical and post-biblical days considered polygamy an essential feature of social existence. David had six wives and numerous concubines (2 Samuel 5:13; 1 Chronicles 3:1-9, 14:3) and Solomon was said to have had as many as 700 wives and 300 concubines (1 Kings 11:3). Solomon's son Rehoboam had 18 wives and 60 concubines (2 Chronicles 11:2 1). The New Testament contains no specific injunction against plural marriages. It was commonplace for the nobility among the Christians and Jews to contract plural marriages. Luther spoke of it with toleration (Caesar E. Farah, Islam: Beliefs and Observances, 4th edition, Barron's, U.S. 1987, p. 69).
Caesar Farah then concluded that Muhammad's plural marriages were due "partly to political reasons and partly to his concern for the wives of his companions who had fallen in battle defending the nascent Islamic community" (p.69).

When people hear that the prophet had many wives they conclude without much thought that the prophet was a sensuous man. However, a quick historical review of his marriages, proves otherwise. May Allah shower peace and blessings upon His noble messenger.

Why does the Qur'an allow Muslim men to have four wives?

There are some situations in which it is advantageous to society to have men marry multiple wives, and for this reason polygyny is practiced by many religions and cultures. As we have already seen in answer to question 2, polygyny is permitted in the Bible too. Here we will see that the Qur'an permits only a restricted and limited form of that practice. Only 2% of Muslim marriages are of this nature.

Notice that the Qur'an permits but does not command a man to have four wives. Furthermore, the Qur'an stipulates that a man is responsible for the maintenance of his wife or wives. If a man has more than one wife, he has to provide separate living accommodation for each of his wives. Multiple marriages are a heavy responsibility on the male. It is not a pleasure trip as some people may assume. Some even imagine all kinds of sexual exploits involving a man and his wives altogether. However, such activity is not permissible in Islam. A man must divide his time equally among his wives. He may, for example, spend one night with each wife on a rotating schedule. If a man cannot maintain justice in the treatment of his wives, the Qur'an stipulates that he is to have no more than one wife.

Polygyny provides a solution to some of life's problems. When there is a shortage of men, for example after a devastating war, many women will be unable to find husbands. Most women in that situation, given the option, would rather be a co-wife than no wife. If one maintains a strict monogamy in such a situation, moral depravity is bound to result.

It may be useful at this point to see what some non- Muslim writers are now saying on this much misunderstood subject. John Esposito says:
Although it is found in many religious and cultural traditions, polygamy (or more precisely, polygyny) is most often identified with Islam in the minds of Westerners. In fact, the Qur'an and Islamic Law sought to control and regulate the number of spouses rather than give free license. (John Esposito, Islam: The Straight Path, Oxford University, 1988, p.97).

Esposito then goes on to explain that in a society which allowed men an unlimited number of wives, Islam limited the number of wives to four. Then he continued to say:
The Qur'an permits a man to marry up to four wives, provided he can support and treat them all equally. Muslims regard this Qur'anic command as strengthening the status of women and the family for it sought to ensure the welfare of single women and widows in a society whose male population was diminished by warfare, and to curb unrestricted polygamy (John Esposito: Islam the Straight Path, p.97).

Karen Armstrong explains much the same in her book entitled Muhammad: A Western Attempt to Understand Islam. She says:
We have to see the ruling about polygamy in context. In seventh-century Arabia, when a man could have as many wives as he chose, to prescribe only four was a limitation, not a license to new oppression (Karen Armstrong, Muhammad: A Western Attempt to Understand Islam, Victor Gollancz Ltd., 1991, p.191).

It is unfortunate that the Western media often gives the wrong impression of what Islam is all about. Karen Armstrong writes:

Popular films like Harem give an absurd and inflated picture of the sexual life of the Muslim sheikh which reveals more about Western fantasy than it does about the reality (p.190).

Some people incorrectly assume that because of this ruling most Muslim men would have four wives. However, as Huston Smith points out, "multiple wives are seldom found in Islam today" (The World's Religions, p. 252). Ira Zep p, Jr. says that "less than 2% of Muslim marriages are polygamous" (A Muslim Primer, p.180).

About this being a solution for the problem of surplus women, Ira Zepp, Jr. comments on page 181 of his book:
The Roman Catholic Church is facing the same problem today in parts of Africa. Social and economic reasons are forcing the Church to reconsider polygamy as a Christian option. (See Polygamy Recon,isidered by Eugene Hillman, New York: Orbis Press, 1973).

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