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Jihad, sometimes spelled Jawwad, Jahad, Jehad, Jihaad, Jiaad, Djehad, or Cihad, (Template:Lang-ar Template:ArabDIN) is an Islamic term, literally meaning struggle in the way of God and is sometimes referred to as the sixth pillar of Islam, although it occupies no official status as such. Within the realms of Islamic jurisprudence, jihad usually refers to military exertion against non-Muslim combatants. In broader usage and interpretation, the term has accrued both violent and non-violent meanings. It can refer to striving to live a moral and virtuous life, to spreading and defending Islam, and to fighting injustice and oppression, among other usages.

Jihad is also used in the meaning of struggle for or defence of Islam. The primary aim of jihad is not the conversion of non-Muslims to Islam by force, but rather the expansion and defense of the Islamic state. In the classical manuals of Islamic jurisprudence, the rules associated with armed warfare are covered at great length. Such rules include not killing women, children and non-combatants, as well as not damaging cultivated or residential areas. More recently, modern Muslims have tried to re-interpret the Islamic sources, stressing that Jihad is essentially defensive warfare aimed at protecting Muslims and Islam. Although some Islamic scholars have differered on the implementation of Jihad, there is consensus amongst them that the concept of jihad will always include armed struggle against persecution and oppression. Some Muslims believe that the Prophet Muhammad regarded the inner struggle for faith a greater Jihad than even fighting in the way of God.

Jihad has also been applied to offensive, aggressive warfare, as exemplified by early movements like the Kharijites and the contemporary Egyptian Islamic Jihad organization (which assassinated Anwar Al Sadat) as well as Jihad organizations in Lebanon, the Gulf states, and Indonesia. When used to describe warfare between Islamic groups or individuals, such as Al-Qaeda's attacks on civilians in Iraq, perpetrators of violence often cite collaboration with non-Islamic powers as a justification.

Classifications of Jihad by Muslims

Jihad has been classified either as al-jihād al-akbar (the greater jihad), the struggle against one's soul (nafs), or al-jihād al-asghar (the lesser jihad), the external, physical effort, often implying fighting.

Muslim scholars explained there are five kinds of jihad fi sabilillah (struggle in the cause of God):

• Jihad of the heart/soul (jihad bin nafs/qalb) is an inner struggle of good against evil in the mind, through concepts such as tawhid.

• Jihad by the tongue (jihad bil lisan) is a struggle of good against evil waged by writing and speech, such as in the form of dawah (proselytizing), Khutbas (sermons), et al. It is one weapon in the jihadi arsenal.
• Jihad by the pen and knowledge (jihad bil qalam/ilm) is a struggle for good against evil through scholarly study of Islam, ijtihad (legal reasoning), and through sciences (such as medical sciences).
• Jihad by the hand (jihad bil yad) refers to a struggle of good against evil waged by actions or with one's wealth, such as going on the Hajj pilgrimage (seen as the best jihad for women), taking care of elderly parents, providing funding for jihad, political activity for furthering the cause of Islam, stopping evil by force, espionage, and the penetration of Western universities by salafi Islamic ideology, in numerous Middle East Studies departments funded by Saudi Arabia.
• Jihad by the sword (jihad bis saif) refers to qital fi sabilillah (armed fighting in the way of God, or holy war), the most common usage by Salafi Muslims and offshoots of the Muslim Brotherhood.

Gibril Haddad has analyzed the basis for the belief that internal jihad is the greater jihad. ("Jihad al-akbar"). Haddad identifies the primary historical basis for this belief in a pair of similarly worded hadeeth, in which Muhammed is reported to have told warriors returning home that they had returned from the lesser jihad of struggle against non-Muslims to a greater jihad of struggle against lust. Although Haddad notes that the authenticity of both hadeeth is questionable, he nevertheless concludes that the underlying principle of superiority internal jihad does have a reliable basis in the Qur'an and other writings.

On the other hand, The Hanbali scholar Ibn Qayyim Al-Jawziyya did believe that "internal Jihad" is important but he alleges those hadith as weak which consider "Jihad of the heart/soul" to be more important than "Jihad by the sword".

Some contemporary Islamists have succeeded in integrating the lesser jihad, the fight against desires, with the greater jihad, the holy war to establish, defend and extend the Islamic state.

Jihad as warfare

Javed Ahmed Ghamidi divides warfare into two types:

1. Against injustice and oppression
2. Against the rejecters of truth after it has become evident to them

The first type of Jihad is generally considered eternal, but Ghamidi holds that the second is specific to people who were selected by God for delivering the truth as an obligation. They are called witnesses of the truth (Arabic:شهادة, see also Itmam al-hujjah); the implication being that they bear witness to the truth before other people in such a complete and ultimate manner that no one is left with an excuse to deny the truth. There is a dispute among Islamic jurists that whether the act of being "witness" was only for the Companions of Muhammad or this responsibility is still being hold by modern Muslims, which may entitle them to take actions to subdue other Non-Muslim nations. Proponents of Companions of Muhammad as being "the witness" translate the following verse only for the Companions while others translate it for the whole Muslim nation. As in Qur'an:

And similarly We have made you an intermediate group so that you be witnesses before the nations, and the Messenger be such a witness before you.

— Qur'an,

Similarly, proponents of Companions of Muhammad as being "the witness" present following verse to argue that Companions of Muhammad were chosen people as witnesses just as God chooses Messengers from mankind. As in Qur'an:

He has chosen you, and has imposed no difficulties on you in religion; it is the religion of your father Abraham. It is He Who has named you Muslims, both before and in this : the Messenger may be a witness to you, and you be witnesses of this religion to non-Muslims .

— Qur'an,

Following is the first verse of the Qur’an in which the Companions of Muhammad, who had migrated from Mecca were given permission to fight back if they were attacked:

Permission to take up arms is hereby given to those who are attacked because they have been oppressed – Allah indeed has power to grant them victory – those who have been unjustly driven from their homes, only because they said: “Our Lord is Allah”.

— Qur'an,

The reason for this directive in Medina instead of Mecca considered by most Muslim scholars is that without political authority armed offensives become tantamount to spreading disorder and anarchy in the society. As one of Islamic jurist writes:

Among Kafayah obligations, the third category is that for which the existence of a ruler is necessary e.g., Jihad and execution of punishments. Therefore, only a ruler has this prerogative. Because, indeed, no one else has the right to punish another person.

— Sayyid Sabiq, Fiqhu’l-Sunnah, 2nd ed., vol. 3, (Beirut: Daru’l-Fikr, 1980), p. 30

Directive of warfare

The directive of the Jihad given to Muslims in Qur'an is:

And fight in the way of Allah with those who fight against you and do not transgress bounds . God does not love the transgressors. Kill them wherever you find them and drive them out from which they drove you out and persecution is worse than carnage. But do not initiate war with them near the Holy Kabah unless they attack you there. But if they attack you, put them to the sword . Thus shall such disbelievers be rewarded. However, if they desist , Allah is Forgiving and Merciful. Keep fighting against them, until persecution does not remain and Allah’s religions reigns supreme. But if they mend their ways, then an offensive is only allowed against the evil-doers. A sacred month for a sacred month; other sacred things too are subject to retaliation. So if any one transgresses against you, you should also pay back in equal coins. Have fear of Allah and Allah is with those who remain within the bounds .

— Qur'an,

These verses told Muslims that they should not merely fight the Banu Quraish if they resist them in offering Hajj, but the Qur’an goes on to say that they should continue to fight the Banu Quraish until the persecution perpetrated by them is uprooted and Islam prevails in the whole of Arabia. Initially Muslims were required to fulfill this responsibility even if the enemy was ten times their might. Afterwards, the Qur'an reduced the burden of this responsibility. As in Qur'an:

Prophet! Rouse the believers to wage war. If there are twenty amongst you, patient and persevering, they will subdue two hundred: if a hundred, they will subdue a thousand of the disbelievers: for these are a people without understanding.

— Qur'an,

now, God has lightened your for He knows that there is now weakness amongst you: But , if there are a hundred of you, patient and persevering, they will subdue two hundred, and if a thousand, they will subdue two thousand, with the leave of God: for God is with those who patiently persevere.

— Qur'an,

Some interpret above verses that Jihad never becomes obligatory unless the military might of the Muslims is up to a certain level. In the times of Muhammad, when large scale conversions took place in the later phase, the Qur'an reduced the Muslim to enemy ratio to 1:2. It seems that Muslims should not only consolidate their moral character, but it is also imperative for them to build their military might if they want to wage Jihad when the need arises. The Qur’an gave a similar directive to Muslims of Muhammad times in the following words:

Muster against them all the men and cavalry at your disposal so that you can strike terror into the enemies of Allah and of the believers and others beside them who may be unknown to you, though Allah knows them. And remember whatever you spend for the cause of Allah shall be repaid to you. You shall not be wronged.

— Qur'an,

While other scholars consider the later command of ratio 1:2 only for a particular time.

A policy was adopted regarding the extent of requirement that arose in wars that the Muslims had to fight. In the battles of Badr, Uhud and Tabuk, the responsibility was much more and each Muslim was required to present his services as a combatant. As in Qur'an:

Not equal are those of the believers who sit without any excuse and those who strive hard and fight in the cause of Allah with their wealth and their lives. Allah has given preference by a degree to those who strive hard and fight with their wealth and their lives above those who sit . , for each, Allah has made a good promise and Allah has preferred those who strive hard and fight above those who sit by a huge reward. Degrees of grades from Him and forgiveness and mercy. And Allah is Ever Forgiving, Most Merciful.

— Qur'an,

Qur'an also states that turning backs in the battle field, except for tactical purposes, is a big sin and will bring wrath of God. As in Qur'an:

O you who believe! when you meet those who disbelieve marching for war, then turn not your backs to them. And whoever shall turn his back to them on that day-- unless he turn aside for the sake of fighting or withdraws to a company-- then he, indeed, becomes deserving of Allah's wrath, and his abode is hell; and an evil destination shall it be.

— Qur'an,

Ethical limits

Qur'an forbids fighting in sacred month and similarly within the boundaries of Haram. But if non-Muslims disregard these sanctities, Muslims are asked to retaliate in equal measure. It is stated in Qur'an:

A sacred month for a sacred month; other sacred things too are subject to retaliation. So if any one transgresses against you, you should also pay back in equal coins. Have fear of Allah and Allah is with those who remain within the bounds .

— Qur'an,

Ibn Athir further adds:

• Wrong no one and exercise no torture.
• Do not touch the children, women and the old.
• Do not destroy fruit-trees and fertile lands.
• Do not kill sheep and cattle.
• Respect all religious persons who live in hermitages or convents and spare their edifices.

Objectives of warfare

According to verses , the Qur'an implies two objectives:

1. Uproot fitnah (فتنة) or persecution (forcing people to renounce their religion)
2. Establish supremecy of Islam in the Arabian peninsula

Against persecution

Directives for action against persecution can be found in verse . At another place, the Qur'an states:

And what has come over you that you fight not in the cause of Allah, and for those weak, ill-treated and oppressed among men, women, and children, whose cry is: ‘Our Lord! Rescue us from this town whose people are oppressors, and raise for us from You one who will protect, and raise for us from You one who will help. those who believe fight in the cause of Allah, and those who disbelieve, fight in the cause of Satan. So fight you against the friends of Satan. Ever feeble indeed is the plot of Satan.

— Qur'an,

Most Muslim scholars consider it an eternal directive and believe that all types of oppression should be considered under this directive.

Supremecy of Islam in Arabian peninsula

It is stated in Qur'an:

Indeed those who are opposing Allah and His Messenger are bound to be humiliated. The Almighty has ordained: ‘‘I and My Messengers shall always prevail’’. Indeed Allah is Mighty and Powerful.

— Qur'an,

After Itmam al-hujjah (clarification of religion to the addressees in its ultimate form), Jews were the ones who were subdued first. They had been granted amnesty because of various pacts. Those among them who violated these pacts were given the punishment of denying a Messenger of God. Muhammad exiled the tribe of Banu Qaynuqa to Khyber and that of Banu Nadir to Syria. The power they wielded at Khyber was crushed by an attack at their strongholds. Prior to this, Abu al-Rafi and Ka'b ibn al-Ashraf were put to death in their houses. The tribe of Banu Qurayza was guilty of treachery and disloyalty in the battle of the Ahzab. When the clouds of war dispersed and the chances of an external attack no longer remained, Muhammad laid siege around them. When no hope remained, they asked Muhammad to appoint Sa'd ibn Mua'dh as an arbitrator to decide their fate. Their request was accepted. Since, at that time, no specific punishment had been revealed in the Qur’an about the fate of the Jews, Sa'd ibn Mua'dh announced his verdict in accordance with the Torah. As per the Torah, the punishment in such situations was that all men should be put to death; the women and children should be made slaves and the wealth of the whole nation should be distributed among the conquerors. In accordance with this verdict pronounced, all men were executed. John Esposito writes that Muhammad's use of warfare in general was alien neither to Arab custom nor to that of the Hebrew prophets, as both believed that God had sanctioned battle with the enemies of the Lord.

No other incident of note took place regarding the Jews until the revelation of At-Tawba, the final judgement, was declared against them:

Fight those who believe not in Allah or the Last Day, nor hold that forbidden which has been forbidden by Allah and His Messenger, nor acknowledge the Religion of Truth, from among the People of the Book, until they pay the Jizyah with willing submission and are subdued.

— Qur'an,

This directive related to both the Jews and the Christians. The punishment mentioned in these verses was in fact a show of lenience to them because they were originally adherents to monotheism. However, they did not benefit from this lenience because after the death of Muhammad they once again resorted to fraud and treachery. Consequently, the Jews of Khyber and the Christians of Najran were exiled once and for all from the Arabian peninsula by Umar. This exile actually fulfilled the following declaration of the Qur’an about them:

And had it not been that Allah had decreed exile for them, He would certainly have punished them in this world; and in the Hereafter theirs shall be the torment of the Fire.

— Qur'an,

When the Idolaters of Arabia had been similarly subdued, it was proclaimed in At-Tawba that in future no pact would be made with them. They would be given a final respite of four months and then they would be humiliated in retribution of their deeds and would in no way be able to escape from this punishment. After this time limit, This declaration was made in the Qur’an in the following words:

And a declaration should be made from Allah and His Messenger to these people on the day of the great Hajj that Allah is free from obligations to these Idolaters and so is His Messenger. So if you repent, it is better for you, but if you turn away, then know that you cannot escape from the grasp of Allah. And give tidings of a painful torment to these disbelievers. Except those of these Idolaters with whom you have a treaty, and who have not shown treachery in it nor have supported anyone against you. So fulfill their treaty to the end of their term. Indeed, Allah loves those who abide by the limits. Then when the sacred months have passed, kill these Idolaters wherever you find them, and capture them and besiege them, and lie in wait for them in each and every ambush. But if they repent and establish the prayer, and give Zakah, then leave them alone. Indeed, Allah is Ever Forgiving, Most Merciful.

— Qur'an,

After the Treaty of Hudaybiyyah, Muhammad himself singled out nations by writing letters to them. In all, they were written to the heads of eight countries. Consequently, after consolidating their rule in the Arabian peninsula, the Companions launched attacks against these countries giving them two options if they wanted to remain alive: to accept faith or to accept a life of subjugation by paying Jizya. None of these nations were adherents to polytheism in the real sense, otherwise they would have been treated in the same way as the Idolaters of Arabia..

Warfare in Muslim societies

History records instances of the "call for jihad" being invoked by Islamic leaders to 'legitimate' wars of conquest. The major imperial Muslim dynasties of Ottoman Turkey (Sunni) and Persia (Shia) each established systems of authority around traditional Islamic institutions. Part of this incorporation involved various interpretations of jihad. For example, in the Ottoman empire the concept of ghaza was promulgated as a sister obligation to jihad. The Ottoman ruler Mehmed II is said to have insisted on the conquest of Constantinople by justifying ghaza as a basic duty. Later Ottoman rulers would apply ghaza to justify military campaigns against the Persian Safavid dynasty. Thus both rival empires established a tradition that a ruler was only considered truly in charge when his armies has been sent into the field in the name of the true faith, usually against giaurs or heretics -often meaning each other-, often invoking some Sufi or other theological dispute, but rather driven by the universal craving for power, prestige, and if possible booty or territory.. The 'missionary' vocation of the Muslim dynasties was prestigious enough to be formally reflected in a formal title as part of a full ruler style- the Ottoman (many also had Ghazi as part of their name) Sultan Murad Khan II Khoja-Ghazi, 6th Sovereign of the House of Osman (1421 - 1451), literally used Sultan ul-Mujahidin.

The so-called Fulbe jihad states and a few other jihad states in western Africa were established by a series of offensive wars.

The commands inculcated in the Quran (in five suras from the period after Muhammad had established his power) on Muslims to put to the sword those who will neither embrace Islam nor pay a poll-tax (Jizya) were not interpreted as a general injunction on all Muslims constantly to make war on the infidels (originally only polytheists who claimed to be monotheists, not "People of the Book", Jesus is seen as the last of the precursors of the Prophet Muhammed; the word infidel had different historical uses, notably used by the Crusaders to refer to the Muslims they were fighting against). It was generally supposed that the order for a general war can only be given by the Caliph (an office that was claimed by the Ottoman sultans), but Muslims who did not acknowledge the spiritual authority of the Caliphate (which is vacant), such as non-Sunnis and non-Ottoman Muslim states, always looked to their own rulers for the proclamation of a jihad; there has been in fact no universal warfare by Muslims on non-believers since the early caliphate. Some proclaimed Jihad by claiming themselves as mahdi, e.g. the Sudanese Mahommed Ahmad in 1882.

Non-Muslim opinions

The United States Department of Justice has used its own ad hoc definitions of jihad in indictments of individuals involved in terrorist activities:

• "As used in this First Superseding Indictment, 'Jihad' is the Arabic word meaning 'holy war'. In this context, jihad refers to the use of violence, including paramilitary action against persons, governments deemed to be enemies of the fundamentalist version of Islam."
• "As used in this Superseding Indictment, 'violent jihad' or 'jihad' include planning, preparing for, and engaging in, acts of physical violence, including murder, maiming, kidnapping, and hostage-taking." in the indictment against several individuals including José Padilla.

Some non-Muslims are confused about the meaning of jihad, due to media coverage of recent terrorist events mainly portraying 'jihad' as a declaration of 'holy war'. However, its definition is much broader, involving spiritual, political, and martial concepts. For example, Iran is home to "University Jihad".

Karen Armstrong in her book "Muhammed", writes: "Fighting and warfare might sometimes be necessary, but it was only a minor part of the whole jihad or struggle."

The noted specialist of Islam, Maxime Rodinson, wrote that "Jihad is a propagandistic device which, as need be, resorts to armed struggle – two ingredients common to many ideological movements." (Maxime Rodinson. Muhammad. Random House, Inc., New York, 2002. p. 351.)

The neologism jihadist is sometimes used to describe militant Islamic groups, including but not restricted to Islamist terrorism (see for example Jihadist organizations).

References

1. ^ John Esposito(2005), Islam: The Straight Path, pp.93
2. "Djihād", Encyclopaedia of Islam Online
3. ^ Peters, Rudolph (1977). Jihad in Medieval and Modern Islam. Brill Academic Publishers. ISBN 90-04-04854-5, pp.3—5
4. John Esposito(2002). Unholy war: terror in the name of Islam, Oxford University Press, US. ISBN 0-19-515435-5., p.26
5. Maududi. "Human Rights in Islam, Chapter Four". Retrieved 2006-01-09.
6. ^ Ghamidi, Javed (2001). "The Islamic Law of Jihad". Mizan. Dar ul-Ishraq. {{cite book}}: External link in |chapter= (help); Text "OCLC 52901690" ignored (help)
7. "BBC - Religion & Ethics - Jihad: The internal Jihad". Retrieved 2007-01-09.
8. "VII. Attacks on Civilians Applying for the Iraqi Security Forces". Human Rights Watch. October 2005. Retrieved 2007-01-17. {{cite web}}: Check date values in: |date= (help)
9. "Jihad" (HTML). Encarta® Online Encyclopedia. Microsoft®. 2006. Retrieved 2006-08-16.
10. Haddad, Gibril (2005-02-28). "Documentation of "Greater Jihad" hadith" (HTML). living islam. {{cite web}}: Cite has empty unknown parameters: |month= and |coauthors= (help); Unknown parameter |accessmonthday= ignored (help); Unknown parameter |accessyear= ignored (|access-date= suggested) (help)
11. Haddad, Gibril. "RE: Accusations on Shaykh Hamza Yusuf" (HTML). sunnipath.com. {{cite web}}: Cite has empty unknown parameters: |month= and |coauthors= (help); Unknown parameter |accessmonthday= ignored (help); Unknown parameter |accessyear= ignored (|access-date= suggested) (help)]
12. http://www.abc.se/~m9783/n/dgjh_e.html
13. Jihad in the Hadith, Peace with Realism, April 16, 2006
14. , Understanding Jihad, February, 2005
15. Sayyid Abul Ala Maududi, The Meaning of the Qur'an (tafsir), commentary on verse 2:143.
16. This means that this group stands between Muhammad and the rest of the world who were able to observe the whole process of witnessing
17. Sayyid Abul Ala Maududi. Tafhim al-Qur'an. Verse 8:66
18. Amin Ahsan Islahi, Tadabbur-i-Qur'an, 2nd ed., vol. 3, (Lahore: Faran Foundation, 1986), pp. 450-1
19. Amin Ahsan Islahi, Tadabbur-i-Qur'an, 2nd ed., vol. 3, (Lahore: Faran Foundation, 1986), pp. 479-80
20. Ali ibn al-Athir, Al-Kamil fi al-Tarikh, Vol.3, p.227
21. Concept of Dar Al-Islam and Dar Al-Harb, Islamonline.net.
22. Ibn Hisham, al-Sirah al-Nabawiyyah, 2nd ed., vol. 3, (Beirut: Daru’l-Khayr, 1995), pp. 40-2 / Ibid. vol. 3, pp. 151-160
23. Ibid., pp. 40-2 / Ibid., pp. 151-160
24. Ibid., pp. 43-8 / Ibn Sa‘ad, al-Tabaqatu’l-Kubra, vol. 2, (Beirut: Dar Sadir, 1960), p. 28
25. Ibn Hisham, al-Sirah al-Nabawiyyah, 2nd ed., vol. 3, (Beirut: Daru’l-Khayr, 1995), pp. 180-2
26. Deuteronomy, 20:10-14
27. Caesar E. Farah. Islam: Beliefs and Observances, pp.52
28. Ibn Hisham, al-Sirah al-Nabawiyyah, 2nd ed., vol. 3, (Beirut: Daru’l-Khayr, 1995), pp. 188-9
29. John Esposito(2005), Islam: The Straight Path, p.15
30. Sahih Bukhari, 2730
31. Abu Yusuf, Kitab al-kharaj, Fasl fi’l-Fay wa al-Khiraj, (1302 AH), p. 42
32. Ahmad Ibn Yahya al-Baladhuri, Futuhu’l-Buldan, (Qumm: Manshurat al-Arummiyyah, 1404 AH), p. 73
33. Ibn Athir, Al-Kamil fi’l-Tarikh, 1st ed., vol. 2, (Beirut: Dar Beirut, 1965), p. 112
34. The names of these heads of state are: 1. Negus of Abyssinia, 2. Maqawqas of Egypt, 3. Khusro Parvez of Persia, 4. Qaysar of Rome, 5. Mundhar Ibn Sawi of Bahrain, 6. Hudhah Ibn ‘Ali of Yamamah, 7. Harith Ibn Abi Shamr of Damascus, 8. Jayfar of Amman, see Muhammad as a diplomat
35. http://www.milnet.com/2nd-indictment-hayat-dist-court.pdf
36. http://news.findlaw.com/hdocs/docs/padilla/uspad111705ind.pdf
37. http://www.irib.ir/Occasions/jahade%20daneshgahi/jahad.en.HTM UNIVERSITY JIHAD
38. B.A. Robinson (2003-03-28). "The Concept of Jihad "Struggle" in Islam" (HTML). Ontario Consultants on Religious Tolerance. {{cite web}}: Cite has empty unknown parameter: |coauthors= (help); Unknown parameter |accessmonthday= ignored (help); Unknown parameter |accessyear= ignored (|access-date= suggested) (help)

Dirka Dirka Mamma Jihad

See also

• Islamic military jurisprudence
• Itmam al-hujjah
• Opinion of Islamic scholars on Jihad
• Aslim Taslam
• Hirabah

Political and military aspects

• Islam as a political movement, Islamism
• Militant Islam
• Muhammad as a general

Similar concepts in other religions and in secularism

• Church Militant, Zealot movement
• religion: Religious Wars
• militant: Crusade, Crusade (modern), Just war, Goumiere
• political: Proselytism, Inquisition
• spiritual: Tapas (Sanskrit), Mortification, Yoga, Hopi

Philosophers of Jihad doctrine

• Ibn Taymiyyah
• Ibn Abdul Wahhab Najdi
• Syed Ahmed Barelwi and Maulvi Ismail
• Hasan al-Banna
• Syed Qutub
• Abdul Ala Maudoodi
• Ali ibn Tahir al-Sulami
• Abdullah Yusuf Azzam
• Fazlur Rahman
• Javed Ahmed Ghamidi

Further reading

• Future Jihad: Terrorist Strategies Against America by Walid Phares
• Onward Muslim Soldiers by Robert Spencer
• The Legacy of Jihad by Andrew G. Bostom
• Religion of Peace? Islam's War Against the World by Gregory M. Davis
• Decline of Eastern Christianity: From Jihad to Dhimmitude by Bat Ye'or
• The Al Qaeda Connection: International Terrorism, Organized Crime, And the Coming Apocalypse by Paul L. Williams
• An Autumn of War: What America Learned from September 11 and the War on Terrorism by Victor Davis Hanson
• Jihad: The Trail of Political Islam by Gilles Kepel
• Mizan by Javed Ahmad Ghamidi

Sources and External links

Encyclopedic and various non-specialized sites

• Jihad, Encarta Encyclopedia
• Jihad, Encyclopædia Britannica

Islamic sites discussing Jihad

• Online book about Jihad: "Jihad in the Qur'an: The Truth from the Source"
• Murder, Manslaughter & Terrorism All in the Name of Allah
• Classical Muslim scholars' condemnation of terrorism
• Jihad - Understanding-Islam.com (Affiliated with Al-Mawrid Institute)
• - Defending The Transgressed By Censuring The Reckless Against The Killing Of Civilians
• - Jihad: A spiritual perspective, Jihad in the way of Allah - (Sunnipath.com)
• - Muslim Sacred Texts condemning wanton destruction and indiscriminate killing
• The Ruling On Physical Jihad From Islamic Source – Islam Q&A
• Islam Denounces Terrorism by Harun Yahya
• Jihad:Meaning and Purpose, Not Only Fighting, War Ethics in Islam, How to Comprehend Jihad, Jihad, Empire and the Ethics of War and Peace, Jihad and Shari`ah in the Life of the Average Muslim, Muslims/non-Muslim Relations; Peace or War (Islamonline.net)
• Shaykh Hisham Kabbani. "Jihad - A Misunderstood Concept from Islam" (HTML). The Muslim Magazine. {{cite web}}: Unknown parameter |accessmonthday= ignored (help); Unknown parameter |accessyear= ignored (|access-date= suggested) (help); Unknown parameter |coauthors= ignored (|author= suggested) (help)
• The Spiritual Significance of Jihad by Seyyed Hossein Nasr
• Islam and non-violence
• The Myth of Forced Conversions by Muhammad’s Sword: Arab News
• The Objectives and Aims of Jihaad, Shaykh Sa`eed ibn `Ali ibn Wahf al-Qahtaani

Non Islamic sites discussing Jihad

• Douglas E. Streusand: What Does Jihad Mean?
• JihadMonitor.org Open Sources Guide on Jihadist Terrorism
• Jihad Watch by Robert Spencer: "Three certainties in human affairs, death, taxes and jihad" - an essential reference for current affairs related to jihadi ideology and practice globally.
• JIHAD by Rev. Richard P. Bailey
• Essay on America's early encounter with Jihad
• Research on Islamic Jihad and 911
• What is Jihad? by Daniel Pipes published in the New York Post on December 31, 2002
• MEMRI: Jihad and Terrorism Study Project
• The Investigative Project by Steven Emerson: "American Jihad"
• Scientific American Magazine (December 2005) Virtual Jihad
• hWeb - The Rules of War and Jihad According to Islam
• The Culture of Islam
• The Qur’an in Context, by James Byrne

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• Arabic words and phrases
• Islam
• Religion and violence