A Research Paper on the Jurisprudence of Jihad: Masīrah Shahr: “Unicity of God and Fighting: The Jurisprudence of Jihād”.on August 29, 2017.By Wade A. Bailey:Social Cultural Worker, author, journalist, studied Social Case Work, Anthropology, and Psychology at the Hanze University of Applied Sciences in Groningen, Netherlands.This Paper is a part of a teaching series from foundation Soualiga Youth on Jihad. Iam a senior researcher at the foundation.
Western media, counter terrorism ‘experts’, governments and other institutions are increasingly pushing the narrative, that jihadism is mainly a criminal problem ignoring the belief and value system that jihadist’s draw their ideology from, that system is Islam, ignoring that fact has and will continue to lead to chaos. There are explicit Koranic references to jihad, and it is part and parcel of Islamic history and culture. The following is from Masīrah Shahr:
“Unicity of God and Fighting: The Jurisprudence of Jihād”: ‘ This treatise is based on the six part lecture series entitled: „Tawhīd wa‟l-Qitāl‟,delivered by Shaykh Hārith an-Nadhāri, may Allāh accept him. It is centered around the Hadīth: The Messenger of Allāh said: “I have been ordered to fight against the people until they testify that there is none worthy of worship except Allāh and that Muhammad is the Messenger of Allāh…” Based upon this Hadīth, the Shaykh has derived various benefits relating to Tawhīd and Jihād. In addition, a number of the legal rulings (Ahkām2) pertaining to Jihād have been included within the Shaykh‟s lectures on this topic.
The significance of this topic cannot be overstated, especially for the Mujāhidīn. As it is Wājib (compulsory) for the Muslim today to wage Jihād, it also becomes Wājib for him to have knowledge of the Islamic rulings surrounding Jihād, and train and prepare himself to engage in Jihād. As Allāh says: And prepare against them whatever you are able… 3 Likewise, the principle in Fiqh states, „that which is required to fulfill a Wājib is itself Wājib,‟ therefore in order for the Muslim to avoid being like those who Allāh described as those who are astray 4 he must precede his actions with knowledge.
Due to the efforts of those who wish to undermine and distort the pristine teachings of Islām, the worship of Jihād and all of the issues surrounding it, have been largely obscured from the Muslims. We find that Islāmic books and lectures are filled with every issue, big and small, detailing the intricacies and finer points of every act of „Ibādah under the sun, however, the Muslim is hard pressed to find a single book or lecture giving Jihād the justice it deserves, especially in the English language. This is despite the command of Allāh: So fight, [O Muhammad], in the cause of Allāh; you are not held responsible except for yourself. And incite the believers… Once the Prophet migrated to Madinah, he waged Jihād until he returned to Allāh, and likewise, his companions raised and carried on his blessed banner until Allāh opened for them the kingdoms and treasures of the Byzantines and the Persians. The early believers were the deepest in knowledge and closest in their connection to Allāh the Exalted, and they never left Jihād or abandoned their longing for Martyrdom in the cause of Allāh. So much so that Allāh‟s Messenger, the one who was free from sin, even ardently desired Martyrdom for himself, despite the fact that Allāh had promised to protect him from all of his enemies.
He wished, “In the name of whom Muhammad‟s soul is in His Hand, I wish I could fight in the cause of Allāh and then be killed, and then fight and then be killed, and then fight and then be killed.” However, with the deepest regret, we find that many of the Muslims today wishes and aspirations could not be further from those of the Prophet and his trustworthy companions.
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