(Mohammad Masood Ahmed (2025), Would You Like To Know Something About Islam, Second Edition, Crescent Books Inc., New York, USA.

Before explaining jihad, please recall that when Adam arrived on Earth, Allah informed him that His guidance would persistently reach mankind; those who adhere to it will succeed and attain Paradise, while those who do not will find their place in Hell ¹. This clearly indicates that delivering guidance to humanity was a component of Allah’s broader design.

Allah’s selected Prophets provided guidance and shared it with their communities. Ultimately, Allah’s guidance reached its completion and perfection through Prophet Muhammad . As the Last Prophet , with no successors, the responsibility of passing this guidance on to future generations fell upon Muslims. In this way, Allah’s promise to Adam was realized.

Moreover, like many other aspects of life, fighting, killing, and spilling blood, for various reasons, are part of human nature. If these negative aspects of human nature are not controlled and regulated, it is impossible to bring peace and happiness to Earth. Therefore, because someone will always be looking to fight and kill, it would be unjust not to grant permission to fight back or prepare to defend oneself, one’s family, and property. Oppressors and tyrants never allow a single soul to live in peace on Earth; in fact, they wish to bury them beneath it. When people are granted permission to fight back, it must be accompanied by clear and comprehensive rules to prevent the oppressed from becoming oppressors themselves after they triumph over their oppressors. In contrast, if defense is not permitted, then consequently, not many people will be left alive. Thus, allowing individuals to protect themselves legally is both instinctive and essential.

Muslims, as followers of Islam, bear the responsibility of jihad to convey the message of Islam. They are permitted to engage in qital (killing) to defend themselves, their land, property, and livelihood, as well as to overcome those who hinder their struggle in the “prophetic” duty of spreading Islam, though only through religiously sanctioned means.

If the true essence of jihad and qital isn't completely understood, other teachings and philosophies of Islam may seem contradictory. There should be no contradictions in divine guidance. When all other Islamic concepts are clearly grasped, the ideas of jihad and qital will also become clear.

Jihad is defined by various dictionaries as struggle, strife, combat, religious war, holy war (by Muslims), and ultimate effort, among other meanings. However, jihad is a term that cannot be fully grasped through any of its literal definitions or even its direct meaning in Arabic. Jihad encompasses a variety of physical and spiritual aspects, as well as temporary and everlasting effects, and worldly and otherworldly dimensions. Therefore, according to Islamic teachings, jihad should be defined as “the striving of Muslims with the greatest efforts for the sake of Allah by following all relevant rules and regulations, aiming for the welfare of both Muslims and non-Muslims, to achieve prominence for the din (religion) of Allah — Din al-Islam.” Therefore, every permissible struggle and difficulty that Muslims undertake to convey the message of the Lord to humanity can be defined as jihad. ²

Since Din al-Islam is the comprehensive way of life encompassing every aspect of life, Islam’s various concepts, such as jihad, must also encompass a wide range. According to the above definition, based on Qur’anic injunctions, the main purpose of jihad is to achieve prominence for the din of Allah. One may wonder, "Are there one or multiple methods to attain that prominence?” If there are multiple ways, as there should be, then there must also be various kinds of jihad. So now the question is, “Are there several kinds of jihad?”

Upon paying close attention to the commandments of Allah and carefully analyzing the traditions of the Holy Prophet , we find that the primary concern of jihad is to establish the prominence of Islam. Furthermore, jihad should continue to be a duty of Muslims until this goal is achieved. The Holy Prophet said, “…jihad will continue until the Last Day…” ³ Now, to achieve this prominence, let us assume that there is only one way, which is to kill all disbelievers or convert them to Islam forcefully, even though this is impossible given the current state of the world and in light of future expectations, let us suppose this anyway. In this case, jihad will not continue until the Last Day, contrary to what the Holy Prophet stated it will. Therefore, contrary to the misconceptions of many, the intent and purpose of the institution of jihad is not to kill disbelievers or convert them to Islam forcefully. Clearly, there are many ways to achieve prominence for Islam; therefore, there are many kinds of jihad.

Before proceeding, I want to clarify what is meant by “prominence for Islam.” Allah could have left Adam and his progeny alone to spend their lives on Earth in any way they wished, without His guidance. In that situation, they definitely would have all lost their way. Indeed, despite His guidance, many have strayed; one can only envision the consequences without it. Allah did not want this to occur. He wished for His ‘Best of all Creatures’ to thrive in the Hereafter. Therefore, He conveyed to Adam the intention of sending guidance to humanity, enabling them to choose success.

If a religion is questioned, misinterpreted, or not effectively communicated, how can it be practiced in a way that leads to salvation? Allah chose to deliver His guidance via Prophets and their followers. After effectively communicating the message of Islam and ensuring its true philosophy and practices are understood, it becomes evident that Islam is the path to human salvation revealed by Allah; this underscores Islam's significance.

This mission is crucial and must be accomplished. Undoubtedly, this journey poses significant challenges for the improvement and success of humanity. At times, it can be difficult to help people understand something, even when it benefits them. Clearly, this endeavor demands substantial physical, mental, financial, and spiritual effort. Nonetheless, it can be done alone or in groups, as needed and at any time. Every ounce of effort proves valuable as it may ultimately result in success for billions. That is why the entire concept of striving in the path of Allah, i.e., jihad, is established to promote Islam, ensuring that everyone has the opportunity to benefit from its guidance.

I want to emphasize that gaining recognition for Islam through jihad does not mean that everyone has to convert to Islam. Indeed, this would be outstanding. However, if this is what is meant by prominence for Islam, then why did Allah say:

وَلَوْ شَاءَ اللَّهُ لَجَعَلَكُمْ أُمَّةً وَاحِدَةً وَلَكِنْ يُضِلُّ مَنْ يَشَاءُ وَيَهْدِي مَنْ يَشَاءُ     ۝  ⁴

And if Allah so willed, He would have made you into one ummah (community) …

As He did not unify us as one Ummah, the purpose of jihad cannot be to force conversion. Allah desires that people embrace Islam of their own Free Will, not through coercion. Prominence for Islam means that people are given a fair opportunity to become aware of Islam and to understand that Islam is the only true religion and that salvation is only possible through it. Once this message is conveyed to people, they are free to choose whether or not to embrace it. Whatever choice they make, they will see the results of their decision.

The intent of a Muslim performing jihad must be to seek prominence for Islam, not for any personal objective. Three elements are necessary to achieve prominence for Islam: the preservation of Islam, the protection of Muslims, and the propagation of Islam. It is not possible to convey the message of Islam to others and invite them without first preserving it and protecting Muslims. If Islam is not preserved in its original form and if Muslims are not adequately protected, how can one spread the message, help people understand that Islam is the true religion, and invite them to embrace it? Therefore, all of this is part of the greater goal of achieving prominence for Islam, and since jihad is the means to achieve it, several forms of jihad must exist. Thus, the process of preserving, protecting, and preaching Islam will continue, and as stated earlier, this is why and how jihad will persist until the Day of Judgment.

Muslims have already surrendered their will to the will of Allah. They did not make jihad incumbent upon themselves; it was Allah who commanded Muslims to engage in jihad. This is Allah’s will, and Muslims have no choice but to follow Allah’s will and commandments. Based on Islamic teachings, Muslims are to participate in several kinds of jihād, the major categories of which are:

• “Jihad with Oneself”, known as Jihad bin Nafs, is referred to by the Holy Prophet as Jihad al-Akbar (“The Greater Jihad”).
• “Jihad with Others”, To the surprise of many, “Jihad with Others” is referred to as Jihad al-Asghar (“The Lesser Jihad”).

Jihād bin Nafs refers to the struggle to purify one’s base self. The base self is focused on the material world and illegitimate desires, diverting a person from the actual purpose of life: worshiping the Lord and completely surrendering to His will. Jihad bin Nafs also encompasses Jihad against Shaytan (Satan), which represents the inner struggle with the Devil, preventing him from misleading and leading you away from the Sirat al-Mustaqim (Straight Path). This “Jihad with Oneself” never ceases, even until the last moments of life.

Jihad with Others is “The Lesser Jihad.” It can be achieved with a sword, a pen, and wealth, and it is commonly referred to as Jihad bis Saif, Jihad bil Qalam, and Jihad bil Maal, respectively. These kinds of jihad may be exercised individually or simultaneously.

Jihad with pen and wealth is generally associated with preserving and propagating Islam. Jihad with sword, supported by wealth, is employed to protect and defend Muslims and their territory, as well as to eliminate any obstacles to the propagation of Islam. Jihad with a sword is applicable only as a last resort and only when the enemy has gone to extremes, and/or to protect the Muslim ummah and dhimmis (non-Muslims living under Islamic rule).

Before I go any further to explain jihad with a sword, “armed jihad,” which is the Lesser Jihad, I would like you to be fully acquainted with Jihad bin Nafs (Jihad with One’s Self). This jihad is a prerequisite for all other kinds of jihad, so it is called Jihad al-Akbar (“The Greater Jihad”).

Jihad Bin Nafs (Jihad with One’s self)

Jihad bin nafs means to struggle with one’s nafs (base self). The human nafs is inherently attracted to this world and to worldly desires, while Islam intends to prepare its followers for success in the Hereafter. This means that believers must remove the love of this world from their hearts. Our temporary stay in this world is not the end but a means to acquire ultimate success, which is the pleasure of Allah. We must suppress anything that hinders our struggle toward that goal. The nafs is a powerful entity that, independently and with Satan’s support, interferes with performing good deeds, obeying the commandments of Allah, and seeking His pleasure.

Since jihad is performed solely for the pleasure of Allah and for the greater good of all people, especially non-Muslims, participants in jihad must embody qualities such as selflessness, sincerity, purity of intent, and obedience to every divine commandment. Since the nafs is always active against these human qualities, they are not easy to adopt without battling the base self. Therefore, the nafs must be constantly suppressed, which is what Jihad bin Nafs means.

After the Battle of Badr (Ghazwatu Badr), the first and most important battle between the Muslims and the Makkans, the Prophet established Jihad bis Saif (Jihad with the Sword) as “The Lesser Jihad” and Jihad bin Nafs as “The Greater Jihad” ⁵. Through this important distinction, the significance of Jihad bin Nafs can be easily understood.

Most of the time, people discuss only the Lesser Jihad and overlook the Greater Jihad. Tragically, some self-proclaimed Muslims kill people indiscriminately, mistakenly believing that they are participating in armed jihad when, in reality, they are not involved in any Islamically sanctioned form of jihad. Due to the unlawful actions of some ignorant “followers," thousands of innocent men, women, and children sometimes pay the price. These murderers ignore the essential Jihad bin Nafs and stubbornly, and wrongfully, call their armed struggle “Islamic jihad”. Many individuals hold these beliefs due to their ignorance of Islam. Jihad bis Saif without Jihad bin Nafs leads to disorder and turmoil.

The superiority of Jihad bin Nafs over Jihad bis Saif can also be understood by the fact that no matter how much good a mujahid (one who does jihad) brings to Islam and Muslims through his ‘sword,’ if his personal behavior and character raise doubts and contradict Islamic teachings and philosophy, then his good deeds are deemed void and ineffective. In fact, he will face punishment for his misconduct and will not be exempt from consequences simply because of his services to Islam. Without a successful jihad with oneself, a Muslim cannot genuinely perform armed jihad and fulfill its true purpose. Thus, striving for self-jihad is the priority and holds far superior significance than seeking prominence for Islam through arms.

If one cannot struggle against his own base self for the pleasure of the Almighty, then how can he contend with others for the same reason? In such a case, his fight with others would be for personal goals, not for the sake of Allah, and it would not be worthy of being called jihad. If he cannot overcome his own desires, which hinder him from becoming a better Muslim, how can he claim the right to convert anyone to Islam and make vows to achieve prominence for Islam? If he cannot tame his base self, how can he expect to correct others? If he cannot embark on the path to ultimate success, how can he expect others to surrender their will to the will of Allah? Regardless of the type of jihad pursued, if the base self is not first successfully suppressed through Jihad bin Nafs, any other jihad will bear no fruit.

Narrated Abu Musa al-Ashari:

قال أعرابي للنبي صلى اللّٰه عليه وسلم: الرجل يقاتل للمغنم، والرجل يقاتل ليذكر، ويقاتل ليرى مكانه، من في سبيل اللّٰه؟ فقال: (‌من ‌قاتل، ‌لتكون ‌كلمة اللّٰه هي العليا، فهو في سبيل اللّٰه) ⁶

A man came to the Prophet () and asked, “A man fights for war booty, another fights for fame, and a third fights for showing off; which of them fights in Allah’s cause?” The Prophet () said, “He who fights to achieve prominence for Islam, fights in Allah ’s cause.”

Thus, it is crucial that before engaging in armed jihad, one must first practice jihad with oneself to prevent violating Islamic rules of war and peace and to avoid exceeding the limits set by Islam. ⁷ Armed jihad should not be driven by personal motives or desires, such as nationalism and geopolitical concerns. Only then can that struggle be considered Islamic jihad —a holy war for peace and a fight in the way of Allah. Thus, jihad with oneself, as a prerequisite, equips Muslims to be just, lawful, and mindful of their religious duties even amid the chaos of war. Muslims conditioned through jihad with oneself maintain the true purpose of armed jihad, which is not to take away the lives of disbelievers, but to struggle to bring Islam’s message to people. ⁸

During the Battle of the Trench, an invincible warrior challenged the Muslims to fight him. Ali ibn Abi Talib , the Holy Prophet’s cousin and son-in-law, agreed to this challenge. During the fight, Ali pinned his opponent to the ground. Certain of his death, the warrior spat on Ali’s face. Instead of killing him out of rage, Ali let him go, saying, “Had I killed you for personal rage, it would not have been for the sake of Allah!” The honorable Ali’s response and actions were only possible due to his successful inner jihad.

You may be wondering what the nafs is and why a Muslim is required to fight it first in order to suppress and tame it. In the human body, the nafs (base self) resembles a king, while worldly desires and aspirations serve as his soldiers. The nafs is blind; it cannot distinguish between good and evil, nor can it see matters that lead to death and destruction of the human soul. When the nafs urges a person toward evil and subjugates him, it is in the state of ammara. A Muslim is commanded to disobey the Nafs al-Ammara, to fight against it, suppress it, and take control of it. ⁹ Once this state of taming is achieved, Allah blesses the nafs and enlightens it. At this point, every negative feature becomes visible, and the believer recognizes the enemies of the soul and body, beginning to clean and erase the vices, evil characteristics, and spiritual diseases. When a believer purifies their nafs, they adorn it with divine qualities and earn the title of the Best of all Creatures. This condition of the nafs is referred to as Nafs al-Mutmainna, meaning "the satisfied and contented soul.”

Jihad bin Nafs is necessary to transform Nafs al-Ammara into Nafs al-Mutmainna so that this body of flesh and bones can evolve from a brute into a human and fulfill the purpose for which he was created. Thus, certainly on the battlefield and elsewhere, Muslims preserve their humanity and are not reduced to barbaric beasts. This is why the Holy Prophet declared Jihad bin Nafs “The Greater Jihad.” Islam aims to make a person righteous before commanding them to engage in battle. It acknowledges that if the human mind is left unrestricted and independent of the fear of divine accountability, it leads to great disaster. History is filled with examples of uncontrolled, independent monsters that have brought irreversible harm to humanity.

When the thinking process is turned upside down and the power of reasoning becomes corrupted, what is right becomes wrong, and what is wrong becomes right. This represents the lowest state of the human mind and marks the point of no return for righteousness and humanity. The struggle within oneself is the most effective tool for avoiding this worst state. This is why jihad with oneself is the greater jihad. When one conquers the base self, it becomes easier to win over others.

Another important point to note is that whenever jihad is mentioned in the holy Quran and ahadith, it is followed with the words fi sabilillahi, “in the way of Allah” or “for Allah’s sake,” not for the sake of oneself.

Jihad Bil Qalam (Jihad with Pen/Writing)

The first and foremost objective of Jihad bil Qalam is to preserve and propagate Islam through literature. This kind of jihād proves that fighting is not the only option and that Jihad bis Saif is not the sole method to achieve prominence for Islam.

فَلَا تُطِعِ الْكَافِرِينَ وَجَاهِدْهُمْ بِهِ جِهَادًا كَبِيرًا 52¹⁰

So do not follow the infidels but do jihad against them using (the logic) of this (Qur’an) with your utmost capacity.

Here, Muslims are encouraged to present the logic and wisdom of the Holy Qur’an, while prioritizing the message over a sword. The application of the various kinds of jihad varies based on the circumstances at hand. As mentioned earlier, it's crucial to maintain Islam in its original form for future generations of Muslims before sharing it with others.

The war between good and evil has existed throughout human history and will continue until the end of time. This same war occurred between Islam and its antithesis/enemies, and it will persist until the prominence of Islam is achieved. Thousands of Muslim scholars have devoted their lives to Jihad bil Qalam, working to preserve and clarify Islam and its diverse philosophies. They addressed inquiries regarding Islam and its teachings, and today's Muslim scholars carry on this important work.

Muslims utilized Jihad bil Qalam to interpret, translate, and elucidate the wisdom and knowledge found in the holy Qur’an and the Holy Prophet's ahadith in every major language. The teachings and traditions of the Holy Prophet have been preserved and interpreted in remarkably unique ways, leaving people in awe. The derivation of spiritual, scientific, and various forms of knowledge from the Quran and Sunnah has not only enhanced the comprehension of Islam's message but also promoted societal progress.

Jihad bil Qalam popularized Islam worldwide, enabling many who were previously unaware of the religion to understand and embrace it simply by reading about it. Had Muslims not utilized this jihad, countless people would have remained in the dark. No other followers of any religion have done as much to preserve and spread their beliefs throughout the world as Muslims have for Islam. The significance of Jihad bil Qalam over Jihad bis Saif can be understood through a single saying of the honorable Prophet :

The ink of the pen of a true scholar of Islam is holier than the blood of a martyr. ¹¹

Blaming Islam for violence is unjust. Nonetheless, Muslims must persist in their teaching until the Lord makes His decision.

Jihad Bil Maal (Jihad With Wealth)

Jihad Bil Maal means to Struggle with wealth. It is true that money is necessary for all projects undertaken. Muslims who use their wealth to engage in other forms of jihad carry out Jihad bil Maal. Of course, not everyone can engage in every form of jihad; therefore, different kinds of jihad allow all Muslims to participate according to their capacity and position. Wealth is a gift from Allah, just like everything else. For genuine believers, utilizing their wealth in accordance with Allah’s commands brings fulfillment rather than being a burden. Indeed, Muslims give what Allah has granted them, following His guidance and in return, reap rewards effortlessly.

Jihad Bis Saif ( Jihad by the Sword)

As noted earlier, the purpose of every kind of jihad is to seek prominence for Islam. The aim of jihad through the sword, i.e., armed jihad, is not to forcefully convert anyone to Islam or to kill someone if he refuses to convert to Islam. Nor does this jihad imply killing or being killed for coercive conversions. It means protecting Muslims' lives, lands, property, interests, livelihoods, and their freedom to practice Islam. It also involves liberating those who turn to Muslims for help and removing any obstacles to preaching and promoting Islam. All of these contribute to the greater goal of promoting Islam's prominence.

Armed jihad has never been aimed at common people, as they generally do not pose obstacles to the propagation of Islam. The governing authorities, elites, and wealthy individuals often resist and obstruct the Lord’s message, keeping it from the people and denying them the opportunity to embrace it. Armed jihad is directed against those lords and tyrants who use their power, authority, and rule to defy the commandments and absolute authority of the Lord. By doing this, these opponents of Islam fail to serve their communities; rather, they hinder them from attaining the absolute truth.

In fact, armed jihad favors the common man. It liberates people from the tyranny of the few and connects them to the one true Lord. Because of a handful of selfish people and their backers, millions shouldn't be allowed to become the ultimate losers. This is one of the main reasons Allah established the obligation of jihad upon Muslims. Armed jihad benefits non-Muslims more than it benefits Muslims. It shields non-Muslims from enduring harm and failure if they decide to embrace Islam. Nevertheless, through His devoted servants, Allah fulfills His promise to convey the message to all people.

Throughout history, there have been individuals in every society and system who resist change, either because they are content with the status quo or because their personal motives and interests are at stake, which they wish to maintain. Thus, even though change may benefit society, some individuals resist it. Where some see value in guiding people, others find advantage in keeping them misled. Therefore, they fight vigorously to protect their interests. Some even resist change because they take pride in the system in which they live.

When Allah willed to convey His message through His Prophets and their respective followers, He made it incumbent upon them to fight in His cause for the betterment of all people. As with other nations before Prophet Muhammad , Allah also made it compulsory for Muslims to engage in armed jihad in the way of Allah to protect Islam, provide shelter and security to all under the umbrella of Islam, and achieve prominence for it. In this regard, the Holy Quran constantly reminds and warns its followers to avoid transgression and to abide by the rule of law in every aspect of their lives, especially in jihad; otherwise, their efforts will not be fi sabilillahi (for the sake of Allah), as required.

Because no further prophets will come after Prophet Muhammad , Muslims must undertake the duty of promoting and safeguarding Islam. If the world were peaceful and human nature did not incline us to engage in conflict, this duty would be simple, enabling Muslims to convey the divine message effortlessly. Nonetheless, this situation has not been the case and remains so. Human beings fight over every small thing for which they can contend. The duty of carrying the Lord's message was linked to fighting only when there was a need to engage in battle to preach the message of Islam freely.

There have been times in the past when armed jihad was necessary, and it still is in some parts of the world where Muslims lives, property, and freedom are in danger and where their livelihoods are being cut short. However, overall, things have changed, and in many parts of the world, people enjoy freedom of religion, freedom of choice, and the free flow of information about religion. In my humble opinion, armed jihad in those parts of the world is unnecessary, contra-indicated, and will not effectively remove hurdles from the path of propagating Islam. Still, if someone inflicts pain on others in the name of Islam or jihad, this behavior is certainly un-Islamic and cannot be labeled as jihad.

When someone accepts Islam and begins their journey toward success, Allah requires them to also seek the success of others. Allah desires success for all of His slaves, and through jihad, He makes it possible for everyone to achieve success. He has designated significant rewards for the mujahids (those who engage in jihad) of Islam. Since Allah placed this duty upon him, since all the rules and regulations of jihad were also established by Him, and since the mujahid is in the service of Allah, he must not allow his nafs to interfere with or violate any of these rules. If he does, then he is not a mujahid; he may be labeled a terrorist, extremist, or something similar. To engage in true jihad with the sword, a mujahid must first conduct jihad against his base self and gain full control over it.

To elaborate further, jihad is an effort to eradicate sinfulness, impiety, mischief, and injustice while promoting righteous acts, not for personal gain, but for the benefit of humanity (as mentioned in the hadith quoted earlier). Jihad aims to address the problems of people, liberate them, free them from the bondage of others and society, and uplift them from oppressive and depressive states. Most importantly, jihad connects people to their Creator and reveals the true purposes of life.

Jihad’s foremost purpose is not to kill or cause bloodshed, nor to acquire any worldly gain, such as wealth or land. Its purpose is to draw people to the Lord. Once people hear the message of Islam and decide not to accept it, Muslims should respect their choice and not interfere, as there is no compulsion in embracing Islam. ^121314151617 If they do not accept Islam but choose to live under Muslim rule and protection, they must pay Jizyah, a tax for the protection afforded to them. Dhimmis (non-Muslims under Muslim protection) enjoy full citizenship rights. However, they are not required to give Zakat (mandatory charity) or serve in the military, unlike Muslims. Concerning dhimmis, the Holy Prophet instructed Muslims to:

Be mindful of the rights of dhimmis, because I will stand, on Judgment Day, as a plaintiff on their behalf for any injustice done to them. ¹⁸

The commandments underlined in the Holy Quran and the teachings of the Holy Prophet clearly state that before the initiation of armed jihad, people must first be invited to accept Islam. Before proceeding, I will present a few Quranic verses and ahadith in the next section to clarify prevalent misconceptions and provide a clearer understanding of jihad.

Permission Granted To Fight Back

After about fifteen years of pain and suffering since Prphet Muhammad first declared his prophethood, Allah finally permitted Muslims to fight back. Allah revealed:

أُذِنَ لِلَّذِينَ يُقَاتَلُونَ بِأَنَّهُمْ ظُلِمُوا وَإِنَّ اللَّهَ عَلَى نَصْرِهِمْ لَقَدِيرٌ 39 الَّذِينَ أُخْرِجُوا مِنْ دِيَارِهِمْ بِغَيْرِ حَقٍّ إِلَّا أَنْ يَقُولُوا رَبُّنَا اللَّهُ...    ۝  ¹⁹

The permission for war has been given to them against whom war is being waged, because they are oppressed. Without a doubt, Allah has the power to help them. those who were driven from their homes unjustly, for that they used to say, “Our Sustainer is Allah …”

Through this Holy Verse, Muslims were granted permission to fight back for the very first time. For nearly fifteen years, the early Muslims endured persecution from the Makkans, who seized their wealth and property, killed their families, and drove them out of Makkah. Even after migrating to nearby areas and the city of Madinah, the enemies of Islam continued to harass them. The justification for defending Islam and Muslims was supported by every means, especially considering that the Almighty granted it. Jihad against oppressive and tyrannical non-believers guarantees a peaceful future for Muslims and establishes Islam as a divine power against idolatry and polytheism. From the two verses quoted above, it is clear why permission to fight back is given.

For 15 years, idol-worshippers and disbelievers raised no objections while inflicting pain and suffering upon the Muslims. Yet Allah, the All-Knower, knew that once He permitted the believers to respond to this blatant persecution, they would begin to do so—and then objections and condemnations would arise from every side. Therefore, Allah elaborates further in the Quran:

...وَلَوْلَا دَفْعُ اللَّهِ النَّاسَ بَعْضَهُمْ بِبَعْضٍ لَهُدِّمَتْ صَوَامِعُ وَبِيَعٌ وَصَلَوَاتٌ وَمَسَاجِدُ يُذْكَرُ فِيهَا اسْمُ اللَّهِ كَثِيرًا وَلَيَنْصُرَنَّ اللَّهُ مَنْ يَنْصُرُهُ إِنَّ اللَّهَ لَقَوِيٌّ عَزِيزٌ 40²⁰

…and had it not been for Allah to keep replacing some people by the means of others, so surely, sanctuaries would have been toppled, and Christian churches, and Jewish places of worship, and Muslim masajid (mosques), in which is invoked Allah’s name greatly. And surely, Allah will help him who helps His din (way of life; religion). Without a doubt, Allah is surely Powerful, Dominant.

This also indicates that this divine permission was not new, as it had been granted to other nations that received a prophet before. Thus, this permission was not a tool for transgression but a means to prevent it. Another reason for jihad is provided:

وَمَا لَكُمْ لَا تُقَاتِلُونَ فِي سَبِيلِ اللَّهِ وَالْمُسْتَضْعَفِينَ مِنَ الرِّجَالِ وَالنِّسَاءِ وَالْوِلْدَانِ الَّذِينَ يَقُولُونَ رَبَّنَا أَخْرِجْنَا مِنْ هَذِهِ الْقَرْيَةِ الظَّالِمِ أَهْلُهَا وَاجْعَلْ لَنَا مِنْ لَدُنْكَ وَلِيًّا وَاجْعَلْ لَنَا مِنْ لَدُنْكَ نَصِيرًا 75²¹

And why would you not fight in the way of Allah and for the weak men, women, and children who supplicate, “O Sustainer, take us out from this community, whose inhabitants are oppressors, and make someone from Your mercy our supporter, and make someone from Your favor our helper.”

This verse conveys a clear message that jihad aims to liberate people, particularly the weak and oppressed—men, women, and children. The commandment of jihad responds to their call and prayer to the Lord, seeking to elevate them from the oppression of tyrants. Clearly, in response to their plea, He would send His servants to answer the cries of the oppressed. This is one reason and purpose for jihad. Another important reason is found in the following verses. Allah commands:

وَقَاتِلُوهُمْ حَتَّى لَا تَكُونَ فِتْنَةٌ وَيَكُونَ الدِّينُ كُلُّهُ لِلَّهِ فَإِنِ انْتَهَوْا فَإِنَّ اللَّهَ بِمَا يَعْمَلُونَ بَصِيرٌ 39 وَإِنْ تَوَلَّوْا فَاعْلَمُوا أَنَّ اللَّهَ مَوْلَاكُمْ نِعْمَ الْمَوْلَى وَنِعْمَ النَّصِيرُ40²²

And kill them until there is no more terrorism left and the din (way of life; religion) of Allah becomes most prominent. Then if they refrain, so without a doubt, whatever they do, Allah is watchful over it. And if they turn away, then know that without a doubt, Allah is your Master; how perfect a Master and how perfect a Helper.

These verses, along with some preceding ones, contain commandments that expose the attitudes of the Makkan idolaters and outline the suitable actions to address them. This permission to kill by the Almighty is solely intended to eliminate evil and evildoers, while establishing Islam’s prominence. It serves no other purpose. This permission must not be misused or misinterpreted in a manner that causes harm or disruption. As soon as disbelievers stop, turn away, and refrain from causing mischief, Muslims should also cease their fighting and leave the matter to Allah.

Another important verse regarding the killing of non-Muslims is worth quoting here, as many interpreters have misunderstood or misquoted it.

فَإِذَا انْسَلَخَ الْأَشْهُرُ الْحُرُمُ فَاقْتُلُوا الْمُشْرِكِينَ حَيْثُ وَجَدْتُمُوهُمْ وَخُذُوهُمْ وَاحْصُرُوهُمْ وَاقْعُدُوا لَهُمْ كُلَّ مَرْصَدٍ فَإِنْ تَابُوا وَأَقَامُوا الصَّلَاةَ وَآتَوُا الزَّكَاةَ فَخَلُّوا سَبِيلَهُمْ إِنَّ اللَّهَ غَفُورٌ رَحِيمٌ 5²³

Then, when the sacred months have passed, kill those idolaters wherever you come across them and capture them and imprison them and besiege them at every point of lookout, then if they seek repentance and begin to establish salah (prayer of worship) and begin to give zakah (obligatory charity), so get out of their way— certainly Allah is Forgiving, Merciful.

These verses address the mushrikun (idolaters) of Makkah and not any other disbelievers. The command in the above verse was eventually canceled by the following verse:

وَإِنْ جَنَحُوا لِلسَّلْمِ فَاجْنَحْ لَهَا وَتَوَكَّلْ عَلَى اللَّهِ إِنَّهُ هُوَ السَّمِيعُ الْعَلِيمُ 61²⁴

And if they wish to make truce, then you are to accept the truce and have trust in Allah. Without a doubt, He is All-Hearing, All-Knowing.

Even according to Qur’an 9:5, killing them was not a necessity if they entered Islam or if they simply sought refuge. This verse was specifically meant for them and intended to bring them to Islam, not just to kill them. This verse should not be taken out of context. In the following verse, there is a clear indication of Islamic tolerance and the absence of coercion. Allah states:

وَإِنْ أَحَدٌ مِنَ الْمُشْرِكِينَ اسْتَجَارَكَ فَأَجِرْهُ حَتَّى يَسْمَعَ كَلَامَ اللَّهِ ثُمَّ أَبْلِغْهُ مَأْمَنَهُ ذَلِكَ بِأَنَّهُمْ قَوْمٌ لَا يَعْلَمُونَ 6²⁵

And if some idolater seeks your refuge, so give him refuge until He hears the Words of Allah, then deliver him to his place. This is because these people are ignorant.

This means that he is not to be killed, even if he has not embraced Islam after hearing the message of truth. Muslims were to escort him safely to his destination and not kill him. What more can I say? If someone maintains that Islam is intolerant and allows for random violence, it’s essential to recognize that while Islam is a religion of peace, it is not a doctrine of complete pacifism; this is a crucial distinction. Islam does not support bloodshed; however, it encourages its followers to be courageous rather than cowardly.

Allah reveals in the Holy Quran:

إِنَّ اللَّهَ اشْتَرَى مِنَ الْمُؤْمِنِينَ أَنْفُسَهُمْ وَأَمْوَالَهُمْ بِأَنَّ لَهُمُ الْجَنَّةَ يُقَاتِلُونَ فِي سَبِيلِ اللَّهِ فَيَقْتُلُونَ وَيُقْتَلُونَ وَعْدًا عَلَيْهِ حَقًّا فِي التَّوْرَاةِ وَالْإِنْجِيلِ وَالْقُرْآنِ وَمَنْ أَوْفَى بِعَهْدِهِ مِنَ اللَّهِ فَاسْتَبْشِرُوا بِبَيْعِكُمُ الَّذِي بَايَعْتُمْ بِهِ وَذَلِكَ هُوَ الْفَوْزُ الْعَظِيمُ 111²⁶

Certainly, Allah has bought from Muslims their souls and wealth for the price of Heaven, which is for them. They fight in the way of Allah, so they kill and are killed. On this, absolute promise has been made in the Tawrah (Torah) and the Injil (gospel) and the Qur’an. And whoever fulfilled the covenant with Allah, so be happy with your trade, which you made with Him, and this is the ultimate success.

Great rewards are for those who willingly provide excellent services to Islam. Indeed, it is not easy to kill or be killed. This verse reminds us that earlier holy books, such as the Torah, Psalms, and Bible, contained verses of jihad similar to those found in the Holy Quran. Muslims have been commanded to engage in jihad against polytheists and disbelievers, just as the People of the Book (primarily Jews and Christians) were commanded before them. However, in the absence of oppression and persecution, armed jihad is not to be utilized.

Numerous verses in the Holy Quran discuss jihad, and if they are not accurately understood and interpreted within the correct context, the lawful execution of jihad may be hindered. Valid conclusions cannot be drawn from incomplete, inappropriate, or misinterpreted information. To provide further clarity, I will cite another verse to illustrate with whom jihad is not required in Islam.

لَا يَنْهَاكُمُ اللَّهُ عَنِ الَّذِينَ لَمْ يُقَاتِلُوكُمْ فِي الدِّينِ وَلَمْ يُخْرِجُوكُمْ مِنْ دِيَارِكُمْ أَنْ تَبَرُّوهُمْ وَتُقْسِطُوا إِلَيْهِمْ إِنَّ اللَّهَ يُحِبُّ الْمُقْسِطِينَ 8 إِنَّمَا يَنْهَاكُمُ اللَّهُ عَنِ الَّذِينَ قَاتَلُوكُمْ فِي الدِّينِ وَأَخْرَجُوكُمْ مِنْ دِيَارِكُمْ وَظَاهَرُوا عَلَى إِخْرَاجِكُمْ أَنْ تَوَلَّوْهُمْ وَمَنْ يَتَوَلَّهُمْ فَأُولَئِكَ هُمُ الظَّالِمُونَ 9²⁷

Allah does not forbid you—from those people who did not fight with you on account of religion, nor did they drive you out of your homes—from behaving well with them, and being just to them. Without a doubt, Allah likes those who are just. Allah only forbids you from those people who fought against you on account of religion, and drove you out of your homes, and helped in driving you out—from befriending them. Whoever befriends them is indeed the oppressor.

This clearly demonstrates that non-Muslims who are not enemies of Islam, who do not engage in warfare over matters of religion, and who have not driven Muslims from their homes, should be treated with kindness and fairness. Warfare is not prescribed against them merely on account of their disbelief, but rather due to their open hostility toward Islam and their oppressive actions against its followers. These verses thus clarify that the real cause of conflict is not disbelief itself, but active aggression and persecution. Muslims are therefore instructed to distinguish between hostile and non-hostile disbelievers, and to treat those who have not wronged them with justice and goodwill.

Many verses convey similar messages that prevent Muslims from engaging in armed struggle against those who do not interfere with the preaching of Islam, do not create mischief and chaos, and do not oppress others. Regardless of their religion or race, or how contrasting their beliefs may be to Islam, Muslims should harbor no animosity towards them, their lives, or their property. This is a divine and decisive directive. An important commandment in this regard is that “There is no compulsion in din; certainly, guidance has been separated from the evil path...” ²⁸. Whoever chooses to follow divine guidance will reap its rewards, while those who choose otherwise leave their matters with Allah.

Many verses of the Quran, in addition to the ones quoted above, clearly show that current misunderstandings about Islam and Muslims are false. Islam does not allow Muslims to kill indiscriminately, nor does it instill a thirst for the blood of non-Muslims. The verses usually cited to support the notion that Islam is a violent religion and teaches violence to its followers are simply taken out of context to defame Islam and misinform people. These commandments were revealed for specific times, specifically during battles. They were not meant to be extracted from their context and applied to other times and circumstances. This is similar to when a commander issues orders to his soldiers on the battlefield; such orders are not applicable beyond that context.

There are also very clear teachings regarding this subject in the traditions of the Holy Prophet , which I present below.

A Companion of the Prophet, ‘Abdullah ibn Masud, asked, “O Prophet (), which act is most prominent?” He replied, “Performing salah (prayers of worship) at its prescribed time.” He then asked, “What is after that?” The Prophet () replied, “Serving parents.” I asked, “Then what?” He replied, “Jihad in the way of Allah.” I then stopped asking. ²⁹

Someone asked the Prophet (), “O Prophet ()! Do I do jihad first or embrace Islam first?” The Prophet () said, “Embrace Islam first, then engage in jihad.” So he embraced Islam, did jihad, and was martyred. ³⁰

Another asked, “Who is considered a soldier of Allah, one who fights to acquire wealth, fights to earn fame, or fights to prove his bravery?” The Prophet () replied, “The one who fights to achieve prominence for the righteous faith (Islam) is considered a fighter in the way of Allah.” ³¹

Preparing for a battle, Prophet Muhammad said, “I will hand over the banner to the person who shall conquer the fort.” He called the honorable Ali , handed him the banner, and instructed him, “We fight with them so that they may become Muslims like us. When you arrive, invite them to Islam and explain their obligations towards Allah. So I swear by Allah, if even one person is found and accepts the right path through you, it is much better for you than acquiring one hundred undefined camels.” ³²

It is also said that if the compassionate Holy Prophet arrived at the battlefield at night, he would refrain from attacking the enemy and would wait until dawn. During a battle, the Holy Prophet stated, “I, the Prophet of Allah, Muhammad, establish the tradition of loving for the sake of Allah and of having animosity only for the sake of Allah.” (not for the sake of oneself) ³³.

The remarkable character of the Holy Prophet and the kindness of Muslims shone when they forgave their staunchest enemies on the day they peacefully conquered Makkah, displaying a unique spirit of compassion without any bloodshed. The Muslims had endured suffering for over fifteen years at the hands of the Makkans. Prophet Muhammad consistently forgave those who harmed him personally, but he took action against those who disrespected the holy commandments of Allah. He dedicated his life to achieving prominence for Allah and Islam, never allowing his personal needs, wishes, or priorities to interfere with his work for Allah.

The struggle for peace is an integral part of life. Striving for good and condemning evil, supporting right and confronting wrong, fighting for justice and eliminating injustice should be a lifelong pursuit. It is also a fact of life that no civilized society prefers war; however, it is a universal truth that honorable and courageous nations fight fiercely against those who threaten peace and aggression. When adversaries dare to challenge peaceful nations, that is not the time to show courtesy or decency, but to demonstrate power and bravery. It is the battlefield that determines who gets thrown into the cave of obscurity and who emerges as the victorious leader.

Historical and empirical evidence indicate that nations must face challenges to progress and achieve perfection. If they do not defend themselves, they will struggle to secure and advance their cause. Islam is often blamed for being spread by the power of the sword, yet there is clearly no truth to this argument. Yes, Muslims defended themselves with the sword and resorted to it when the enemy failed to recognize the universality of Islam and attempted through every means to destroy the din of the Almighty. Islam, as a religion, was never spread by the sword, but by the character of its followers in every corresponding era. As more people became Muslims, they then carried the message of Islam to every corner of the world; indeed, it was not done by the sword.

Many biased scholars associate the spread of Islam with wars and bloodshed. Certainly, waging war and spilling blood are inherent to humanity, and human history is replete with bloodshed. If a few individuals who identify as “Muslims” are responsible, their actions should not be blamed on Islam. Due to a biased opinion, we cannot disregard the work of thousands of Muslim Saints, Sufis, and righteous scholars who dedicated their lives to the peaceful propagation of Islam and never used a sword in doing so. A sincere study of how Islam spread throughout the world will dispel the often-repeated contention that Islam was spread through the sword.

The gracious Holy Prophet never took a life himself. Unlike those who have ravaged human lives throughout history, he waged war only as needed, aiming to save humanity from profound afflictions. He treated even the deceased with respect, prohibiting any defacement or mutilation. For him, every human being held equal value, regardless of their status as friend or enemy.

The set of instructions provided by the Honorable Abu Bakr upon dispatching an army to Syria (632 CE) is noteworthy.

...There you will find monasteries with monks in seclusion. Beware that you do not confront them, nor kill women, children, and the elderly, nor cut down the date trees or any other trees; nor destroy any structures/property... ³⁴

Anyone with oratory and writing skills can cleverly distort the meanings of the verses of the Quran and the teachings of the Holy Prophet to support their hidden agendas. Some have misrepresented the true meaning of jihad, presenting it in a way that contradicts its actual significance. However, any incorrect interpretation of jihad does not alter the fact that one meaning of jihad is “holy war”.

Regarding jihad, I personally disagree with the word holy, because these days, almost everything has been turned upside down, and anything can be labeled holy, yet not reflect any holiness; however, jihad by sword is an “Islamic war,” a “holy” one in its true sense. As I have explained before, any Muslim who does not engage in jihad against his base self to overcome his inner evils should not partake in armed jihad to achieve prominence for Islam. In any case, one cannot cross any of the numerous strict limitations when conducting armed jihad. If one does, then his war cannot be called an “Islamic war.”

In my opinion, jihad by the pen should be the priority these days, but of course only for those who practice jihad with oneself. After all, one of the commandments of the Holy Quran is:

اُدْعُ إِلَى سَبِيلِ رَبِّكَ بِالْحِكْمَةِ وَالْمَوْعِظَةِ الْحَسَنَةِ وَجَادِلْهُمْ بِالَّتِي هِيَ أَحْسَنُ...     ۝  ³⁵

Call towards the way of your Lord with solid strategy and good counsel and debate with them in the most desirable manner…

This can be most easily achieved through speech, writing, or literature.

Let me summarize by stating that the purpose of armed jihad is not to kill or terrorize non-Muslims. The overall objective of jihad is to draw people closer to Islam so they may voluntarily accept it, enter the spiritual realm of Islam, and discover the inner peace they seek elsewhere. Who else will undertake this mission aside from Muslims?

Difference Between Jihad and Terrorism

The most Important distinction between jihad and terrorism is that only the amir (leader) of an Islamic government can declare armed jihad. When declared by an authority, it constitutes an official declaration of war, in contrast to terrorism. This declaration of war is transparent to all relevant parties. Additionally, the governing authority that declares jihad ensures that the rules of jihad are followed and monitors any violations. Therefore, none of this aligns with the practice of terrorism or applies to terrorists. This highlights the clear distinction between jihad and terrorism.

To put it simply, through jihad, a mujahid seeks the pleasure of the Lord. In contrast, a terrorist intends to please himself and fulfill despicable personal and political agendas grossly. Terrorism has no place whatsoever in Islam.

When sending his cousin, Ali , to a battle, Prophet Muhammad said:

“You must first invite people to Islam - If at your invitation, even one person embraces Islam; this is better for you than the wealth of the entire world”. ³⁶

There is no invitation to Islam in terrorism or in terrorizing. Terrorists do not require anyone to surrender to Allah; they only seek to eradicate people from existence.

A mujahid offers himself to Allah, and based on the Quran, “Allah has bought his life in return for Heaven” ³⁷. He would never jeopardize this reward by following his personal desires, violating divine rules, or breaking the covenant between himself and Allah at any cost. Conversely, a terrorist, by definition, is unable to be in a covenant with Allah, does not receive any promised rewards for their actions, and is not bound by His rules. He aggressively pursues personal agendas that are unrelated to Islam, its principles, or its mission. Terrorists fulfill their madness and insanity by distorting societal peace through violent acts of terrorism. Islam firmly condemns such acts.

Terrorism is by no means a part of Islam, and jihad cannot in any way be defined as terrorism. Islam does not support or approve of any personal interpretation of jihad, nor can anyone simply choose any means of defending Islam and Muslims and label it as jihad.

A Muslim can only be a mujahid if his intentions, from the time of preparing for battle to striking his opponents, are solely for Islam and for the sake of Allah alone. If he deviates even slightly from this intent, he automatically neglects his Islamic duty and violates the principles of jihad. At this stage, his actions can no longer be considered fi sabilillahi.

Terrorism is a form of mischief and an insurgency against peace, while jihad aims to prevent and eliminate mischief and injustice along with their perpetrators. Allah commands:

وَقَاتِلُوهُمْ حَتَّى لَا تَكُونَ فِتْنَةٌ وَيَكُونَ الدِّينُ كُلُّهُ لِلَّهِ فَإِنِ انْتَهَوْا فَإِنَّ اللَّهَ بِمَا يَعْمَلُونَ بَصِيرٌ 39³⁸

And kill them until there is no more terrorism left and all that remains is the din (way of life; religion) of Allah, but if they refrain, then certainly Allah is watchful of what they do.

This verse clearly indicates that the command to fight aims to eradicate terrorism. Once terrorists surrender and there is no more terrorism, jihad against them ceases. Certainly, killing is present in both terrorism and counter-terrorism, but there is a significant difference in these killings. For example, a surgeon cuts through a patient’s body, while a cold-blooded terrorist slices his victim’s throat. Can both acts be seen as equivalent, one aiming to save lives while the other takes them? No, this is how jihad and terrorism differ.

Allah states in the Holy Quran:

...مَنْ قَتَلَ نَفْسًا بِغَيْرِ نَفْسٍ أَوْ فَسَادٍ فِي الْأَرْضِ فَكَأَنَّمَا قَتَلَ النَّاسَ جَمِيعًا وَمَنْ أَحْيَاهَا فَكَأَنَّمَا أَحْيَا النَّاسَ جَمِيعًا...     ۝  ³⁹

…Whoever kills a person—except in retribution for murder or for spreading corruption in the land—it is as if he has killed all of mankind. And whoever saves a life, it is as if he has saved all of mankind…

It is the philosophy behind the act of saving or killing that is worth noting here: saving life makes one superior, while killing lowers one below humanity, worse than a beast, and unworthy of any reward. Terrorism leads to disappointment and to being deprived of Allah’s mercy and kindness here and on Judgment Day 41, whereas jihad leads to mercy, kindness, and blessings from Him.

Allah reveals in the Holy Quran:

إِنَّ الَّذِينَ آمَنُوا وَالَّذِينَ هَاجَرُوا وَجَاهَدُوا فِي سَبِيلِ اللَّهِ أُولَئِكَ يَرْجُونَ رَحْمَتَ اللَّهِ وَاللَّهُ غَفُورٌ رَحِيمٌ 218⁴⁰

Certainly, those who brought faith and those who migrated and did jihad in the way of Allah, they should hope for Allah’s mercy, and Allah is All-Forgiving, All-Compassionate.

The Holy Prophet stated:

Anyone who lingers in a marketplace with weapons to intimidate others will find himself overcome with fear on Judgment Day, as Allah does not approve of terrorizing His Creation without cause. For him, there is a dreadful torment of Hellfire. However, anyone who makes jihad will enjoy the bounties of Heaven. ⁴¹

Terrorism is cruel, oppressive, tyrannical, and unjust, while jihad benefits the oppressed and aims to establish justice as well as overcome tyranny and cruelty. The wisdom of jihad is to assist the oppressed, not to inflict oppression.

Allah reveals in the Holy Quran:

وَمَا لَكُمْ لَا تُقَاتِلُونَ فِي سَبِيلِ اللَّهِ وَالْمُسْتَضْعَفِينَ مِنَ الرِّجَالِ وَالنِّسَاءِ وَالْوِلْدَانِ الَّذِينَ يَقُولُونَ رَبَّنَا أَخْرِجْنَا مِنْ هَذِهِ الْقَرْيَةِ الظَّالِمِ أَهْلُهَا وَاجْعَلْ لَنَا مِنْ لَدُنْكَ وَلِيًّا وَاجْعَلْ لَنَا مِنْ لَدُنْكَ نَصِيرًا 75 الَّذِينَ آمَنُوا يُقَاتِلُونَ فِي سَبِيلِ اللَّهِ وَالَّذِينَ كَفَرُوا يُقَاتِلُونَ فِي سَبِيلِ الطَّاغُوتِ فَقَاتِلُوا أَوْلِيَاءَ الشَّيْطَانِ إِنَّ كَيْدَ الشَّيْطَانِ كَانَ ضَعِيفًا 76⁴²

And why would you not fight in the way of Allah and for the weak men, women, and children who supplicate, “O Sustainer, take us out from this community, whose inhabitants are oppressors, and make someone from Your mercy our supporter, and make someone from Your favor our helper.” Those who have embraced faith, they fight in the way of Allah, and those who have denied, they fight in the way of Satan; so fight against the followers of Satan. Certainly, Satan’s strategy is weak.

Jihad is intended to aid vulnerable men, women, and children who are unable to defend themselves. It aims to liberate oppressed people and nations, granting them independence, relieving them of injustices, and connecting them to their Creator. There is no way for anyone to truly relate terrorism to jihad or to call terrorism a part of jihad. The difference between jihad and terrorism is akin to the distinction between liberty and tyranny. Conflating terrorism with jihad is absurd and reflects a misunderstanding of the meaning of jihad in Islam.

Terrorism is rooted in hatred, arrogance, and insolence, while jihad is grounded in humbleness, submissiveness, and humility. Allah desires to see a mujahid (one who performs jihad) on the battlefield as a true servant of Allah, far removed from arrogance, filled with humility, and devoid of any pretense. On the other hand, a terrorist appears as a ferocious beast filled with pride, overflowing with arrogance, intoxicated with power, steeped in malice, and indiscriminately ready to destroy and blow up anything and everything that comes in his way. Allah commands the faithful in their quest for jihad:

وَلَا تَكُونُوا كَالَّذِينَ خَرَجُوا مِنْ دِيَارِهِمْ بَطَرًا وَرِئَاءَ النَّاسِ...   ۝  ⁴³

Do not become like those who came out of their homes bragging and showing off to people…

Terrorism lacks faith, while jihad is a manifestation of unwavering faith. Claims of faith must undergo a decisive test to determine how a claimant fares. Generally, one first registers for a test. Similarly, a mujahid must first register as a Muslim and then demonstrate his claim of unshakeable faith in Islam through a test—the test of jihad. On the contrary, a terrorist neither holds faith nor believes in tests. He expects great rewards, yet he fails to register himself as a Muslim. A terrorist does not believe in Allah; he trusts his own judgment. Because of faithlessness, he does not fear Allah, nor does he abide by His rules. A terrorist has no support from faith, and he bases his ideas on faithless ideologies of his own making. A mujahid is deeply rooted in the heavenly religion, possesses a purpose worth achieving, and receives support from the mercy and blessings of the Lord Almighty.

Terrorism is unlawful, immoral, undisciplined, and destructive, whereas jihad is lawful, uniform, disciplined, constructive, codified, and regulated by divine laws, rather than by man-made laws. In the holy Quran, Allah commands the mujahidin (pl. of mujahid):

يَاأَيُّهَا الَّذِينَ آمَنُوا إِذَا ضَرَبْتُمْ فِي سَبِيلِ اللَّهِ فَتَبَيَّنُوا...    ۝  ⁴⁴

O, you who brought faith! When you came out to fight and strike in the way of Allah, continuously carry on the process of verifying (with whom you are fighting, so no injustice is done) …

Allah further instructs them that he who greets them with salam (the greeting of “peace”) and says, "I am Muslim," must be believed, and his words respected; they must not kill him. ⁴⁵.

With this, it is clear how Islam instructs the mujahidin to observe every rule of jihad and carefully carry out each act. Even if there is one percent truth when someone says, “I am Muslim” and the rest cannot be verified, accept that, leave the rest to Allah, and move on.

A terrorist is not bound by laws and is not compelled by anyone to care for others; his sole mission is to create chaos. The more blood he spills, the happier he becomes. The more people he terrorizes, the more successful he believes he is, and the more innocent lives he takes, the greater satisfaction he derives from his cowardly behavior. Is it reasonable or fair to equate jihad with terrorism?

A Companion asked, “What if a kafir (a disbeliever) attacks me in battle and cuts off my arm. I am a believer, and when I attempt to attack him, he recites the Kalimah and embraces Islam. What am I to do then?” The Prophet replied, “You should withdraw your sword. If you strike him after he recites the Kalimah (declaration of faith), it will show that you have used your sword to take revenge and not to achieve prominence for Islam through Jihad fi Sabilillah (jihad for the sake of Allah). You will become like him as he was before (a kafir), and he will become like you (a Muslim), as you were before you used your sword.” ⁴⁶

I hope I have clarified the difference between jihad and terrorism. Let me reassure you that there are clear principles of jihad. The example above eliminates the foundations of the propaganda that “Islam allows killings and Muslims enjoy it.” The purpose of a mujahid in jihad is completely opposite to that of a terrorist in terrorism: a terrorist is a criminal and should be categorized as one. In contrast, a mujahid embodies a high state of piety and abstinence.

Islam And Extremism

Extremism is Defined by The American Heritage Dictionary of the English Language as a tendency to go to extremes or a case of going to extremes; an extremist is one who advocates or resorts to measures beyond the norms. Other dictionaries mention the meanings of 'extreme' as including the highest or farthest possible, far from moderate or moderation, very severe, and the farthest limits. The opposite of extreme and extremism is moderation and moderate. The following is an overview of Islamic teachings that can help you distinguish between extremism and Islam. However, here is not the place for me to provide an in-depth analysis.

If Islam allows or advocates measures beyond the norm, then extremism exists within it. However, if Islam supports moderation, there is no place for extremism. There is not a single aspect of Islam that qualifies as extremism; its teachings and practices are consistently moderate and practical. Thus, the absence of support for extremism, even in one instance, confirms that extremism has no place in Islam.

Islam is a way of life that completely covers every aspect of existence, including death and beyond. It comprises subsystems that fit perfectly within the whole system. Islam’s systems of belief, worship, preaching, morality, justice, charity, defense, governance, politics, economics, and so on are uniquely cohesive. Like the parts of a machine, if any of its subsystems are out of place or fail to work together, it cannot function properly and will break down as soon as it is put to use. Islam, as a system of life, has worked and continues to work for billions of people. This, in itself, is sufficient proof that all of its subsystems are cohesive and fit the mainframe.

Now, through the Quran and Sunnah, we will examine whether there are any extremes in Islam. I would like to remind you once again that Islam aligns perfectly with human nature. None of its principles demands any extraordinary or unusual acts that human nature cannot accommodate without resorting to extremes. For example, the worship process is harmoniously in sync with the needs of the body and soul. Every Muslim who adheres to the teachings of the Holy Prophet leads a good, balanced, and moderate life while also ensuring Allah’s pleasure.

Even though the purpose of man’s creation is to worship the Lord, Islam does not require its followers to be busy 24/7 in acts of direct worship or to neglect life’s other necessities. When all the other essential chores of life are fulfilled according to Allah’s rules and commandments, they become acts of indirect worship. In this way, the life of a follower easily transforms into a life of constant worship. This may seem extraordinarily demanding and burdensome at first, but hundreds of millions of Muslims accomplish it with ease, and once this becomes routine, life adjusts accordingly. Thus, Muslims enjoy and draw physical and spiritual benefits from life without becoming extremists of any kind.

Islam is a moderate religion. All of its practices are well-balanced, and everything it requires of its followers promotes humility, sincerity, and modesty.

SALAH: The most significant acts of direct worship include the five daily salah (obligatory prayers). Fajr Salah, which occurs before sunrise, involves just two rak’ah (a series of specific actions including recitation, standing, bowing, kneeling, and prostration), not counting the Sunnah prayers. This brevity accommodates the fact that individuals have morning responsibilities, making time a precious commodity. Completing Fajr Salah typically takes about five minutes. Conversely, Isha Salah, the fifth prayer, begins approximately two hours after sunset and consists of seventeen rak’ah, incorporating Sunnah prayers as well. By then, most daily tasks are done, allowing individuals to be more relaxed and dedicate around twenty minutes to Isha Salah. This consideration of daily activities in establishing daily prayers is a clear indication of moderation.

SAWM: Fasting throughout the entire month of Ramadan is compulsory, but Allah certainly knows that many of His servants are old, weak, sick, or traveling. Therefore, they are relieved of this obligation and granted the flexibility to make up for missed fasts later or, in some cases, to feed the poor two meals for each day not spent fasting. Fasting can be observed by adjusting one’s daily routine without going out of the way or adopting extremes. When fasting feels burdensome, flexibility is granted, particularly for the sick and weak.

ZAKAT: The obligatory act of giving one-fortieth of your wealth annually is only required for Muslims who possess a certain amount of wealth. Zakat is not obligatory for poor Muslims, who, in most cases, are its recipients.

HAJJ: The pilgrimage to Makkah is obligatory for Muslims at least once in their lifetime, provided they possess the necessary means to undertake the trip and cover its expenses. It is not mandatory for Muslims who cannot afford to do so.

It is interesting to know that a companion of the Holy Prophet asked him, “Is Hajj compulsory every year?” When the Holy Prophet did not reply, he asked twice more, and then the Holy Prophet said, “No.” He then added, “Do not keep asking me about something until I tell you myself. Had I said ‘Yes’ to your question, Hajj would have become compulsory yearly.” ⁴⁷ The Holy Prophet’s silence demonstrates that Islam does not seek to place its followers under any kind of hardship, let alone towards any extreme.

QURAN: It is a blessing to know how to recite the Holy Quran in Arabic and to understand tajwid to pronounce each word precisely. Besides the necessity of reciting a few verses in Arabic during daily salah, studying the Quran solely in Arabic is not mandatory. It can be challenging for non-Arab Muslims to grasp the message of the Holy Quran in Arabic. However, the more it is recited in Arabic, the greater the benefits. Either way, there is flexibility in studying the Holy Quran through translations.

In other areas, Islam also recognizes humanity's natural scope and limits. For example, it does not require all its followers to become scholars of Islam, preachers, sufis, live monastic lives, or attain spiritual heights. A Muslim is only required to know as much as is necessary to fulfill his duties. Indeed, the more he knows and practices, the greater his status and rewards will be. No matter how or where you look in Islam, you will not find any extremes within it.

In the Opening Chapter and over forty other places in the holy Quran, Islam is referred to as Sirat al-Mustaqim. In Al-Mawrid, a modern Arabic-English Dictionary, sirat is defined as the way, path, or road, and mustaqim means straight, direct, correct, or proper. Therefore, Sirat al-Mustaqim means “The Straight Path,” and when something is described as straight, it is also the shortest route. Even the slightest deviation from the straight path is no longer the shortest path.

Any deviation from Sirat al-Mustaqim is considered an extreme or a step towards extremism. Islam does not support any form of extremism, as any extreme action or decision is a deviation that cannot lead to ultimate success. Islam represents a moderate way of life, as do its teachings and philosophies. Allah states in the Holy Quran:

وَأَنَّ هَذَا صِرَاطِي مُسْتَقِيمًا فَاتَّبِعُوهُ وَلَا تَتَّبِعُوا السُّبُلَ فَتَفَرَّقَ بِكُمْ عَنْ سَبِيلِهِ...    ۝  ⁴⁸

And without a doubt, this is My Way, the straight one; so walk on it, and do not walk on any other way, that it may lead you away from the way of Allah…

وَمَنْ يُشَاقِقِ الرَّسُولَ مِنْ بَعْدِ مَا تَبَيَّنَ لَهُ الْهُدَى وَيَتَّبِعْ غَيْرَ سَبِيلِ الْمُؤْمِنِينَ نُوَلِّهِ مَا تَوَلَّى وَنُصْلِهِ جَهَنَّمَ وَسَاءَتْ مَصِيرًا 115⁴⁹

And those who act against the Prophet (), after that the straight path became evident to them, and began to follow against the norms of the faithful ones—so We will leave them as they are and throw them into Hell, and what a terrible place of return it is.

ذَلِكَ بِأَنَّهُمْ شَاقُّوا اللَّهَ وَرَسُولَهُ وَمَنْ يُشَاقِّ اللَّهَ فَإِنَّ اللَّهَ شَدِيدُ الْعِقَابِ 4⁵⁰

This is because they remained divided from Allah and from His Prophet. And those who remain divided from Allah, so without a doubt, Allah is strict in punishing.

Regarding moderation in spending money, Allah states:

وَلَا تَجْعَلْ يَدَكَ مَغْلُولَةً إِلَى عُنُقِكَ وَلَا تَبْسُطْهَا كُلَّ الْبَسْطِ فَتَقْعُدَ مَلُومًا مَحْسُورًا 29⁵¹

And do not keep your hand tied up to your neck, nor open it completely, so that you may have to sit regretfully and sadly.

وَالَّذِينَ إِذَا أَنْفَقُوا لَمْ يُسْرِفُوا وَلَمْ يَقْتُرُوا وَكَانَ بَيْنَ ذَلِكَ قَوَامًا 67⁵²

When they spend, (they) are neither extravagant nor stingy, but remain balanced in between.

...وَكُلُوا وَاشْرَبُوا وَلَا تُسْرِفُوا إِنَّهُ لَا يُحِبُّ الْمُسْرِفِينَ 31⁵³

...Eat and drink, and do not be extravagant. Certainly, Allah does not like those who are extravagant.

Regarding moderation in obeying His rules, Allah states:

يَاأَيُّهَا الَّذِينَ آمَنُوا لَا تُحَرِّمُوا طَيِّبَاتِ مَا أَحَلَّ اللَّهُ لَكُمْ وَلَا تَعْتَدُوا إِنَّ اللَّهَ لَا يُحِبُّ الْمُعْتَدِينَ 87⁵⁴

O, you who have brought faith! Do not make haram (prohibited) the pure things Allah made halal (permissible) for you, and do not transgress. Verily, Allah does not like transgressors.

Regarding being moderate in walking and talking, Allah states:

وَاقْصِدْ فِي مَشْيِكَ وَاغْضُضْ مِنْ صَوْتِكَ إِنَّ أَنْكَرَ الْأَصْوَاتِ لَصَوْتُ الْحَمِيرِ 19⁵⁵

And be moderate in the way you walk and keep your voice low. Certainly, the most hideous voice is undoubtedly the voice of a donkey.

Allah is also moderate in burdening His slaves.

لَا يُكَلِّفُ اللَّهُ نَفْسًا إِلَّا وُسْعَهَا...    ۝  ⁵⁶

Allah does not give command to anyone except to his capacity…

...يُرِيدُ اللَّهُ بِكُمُ الْيُسْرَ وَلَا يُرِيدُ بِكُمُ الْعُسْرَ...    ۝  ⁵⁷

…Allah intends ease for you and does not like hardship for you…

When performing Salah, recite with moderation.

...وَلَا تَجْهَرْ بِصَلَاتِكَ وَلَا تُخَافِتْ بِهَا وَابْتَغِ بَيْنَ ذَلِكَ سَبِيلًا 110⁵⁸

…and do not be loud in your salah, nor murmur in it; and maintain the course in their middle.

When taking revenge, Muslims must not resort to extremes.

...فَمَنِ اعْتَدَى عَلَيْكُمْ فَاعْتَدُوا عَلَيْهِ بِمِثْلِ مَا اعْتَدَى عَلَيْكُمْ وَاتَّقُوا اللَّهَ وَاعْلَمُوا أَنَّ اللَّهَ مَعَ الْمُتَّقِينَ 194⁵⁹

…so whoever did injustice to you, then you may retaliate likewise against him with as much injustice as he did to you, and fear Allah and be certain that undoubtedly Allah is with those who practice self-restraint.

During jihad, mujahidin must never cross the limits.

وَقَاتِلُوا فِي سَبِيلِ اللَّهِ الَّذِينَ يُقَاتِلُونَكُمْ وَلَا تَعْتَدُوا إِنَّ اللَّهَ لَا يُحِبُّ الْمُعْتَدِينَ 190⁶⁰

And fight in the way of Allah against those who fight with you, and do not do any injustice (to them); undoubtedly, Allah does not like those who do injustice.

Being modest in character brings forth good.

فَبِمَا رَحْمَةٍ مِنَ اللَّهِ لِنْتَ لَهُمْ وَلَوْ كُنْتَ فَظًّا غَلِيظَ الْقَلْبِ لَانْفَضُّوا مِنْ حَوْلِكَ فَاعْفُ عَنْهُمْ وَاسْتَغْفِرْ لَهُمْ وَشَاوِرْهُمْ فِي الْأَمْرِ...     ۝  ⁶¹

So it is, indeed, due to Allah’s mercy that you became soft-hearted for them, and if you were of ill- disposition and hard-hearted, then assuredly, they all would have dispersed from around you; so forgive them and seek salvation for them, and ask for their advice on relevant matters…

وَلَا تَسْتَوِي الْحَسَنَةُ وَلَا السَّيِّئَةُ ادْفَعْ بِالَّتِي هِيَ أَحْسَنُ     ۝  ⁶²

And good and evil cannot be equal; keep away what must be kept away, with utmost goodness…

When preaching Islam, be modest and avoid extremes.

ادْعُ إِلَى سَبِيلِ رَبِّكَ بِالْحِكْمَةِ وَالْمَوْعِظَةِ الْحَسَنَةِ وَجَادِلْهُمْ بِالَّتِي هِيَ أَحْسَنُ...    ۝  ⁶³

Call towards the way of your Lord with solid strategy and good counsel and debate with them in the most desirable manner…

Regarding modesty, the Holy Prophet said:

Modesty is a part of faith, and the place of faith is in Paradise. ⁶⁴

Modesty produces nothing but good. ⁶⁵

The believer is simple and generous, but the profligate is deceitful and ignoble. ⁶⁶

Zayd ibn Haritha al-Kalbi reported Allah’s Holy Prophet as saying:

Every religion has a character, and the character of Islam is haya (modesty). ⁶⁷

Ibn Umar reported the Holy Prophet as saying:

Modesty and faith are both companions. When one is taken away, the other is taken, too. ⁶⁸

Allah’s Prophet further stated:

Make things easy and convenient; do not make them harsh and difficult. Give cheers and glad tidings, and do not create hatred. ⁶⁹

The Holy Prophet said:

Two qualities that Allah prefers and loves are mildness and toleration. ⁷⁰

The verses and ahadith referenced clearly show that Islam calls on all humanity to adopt modesty and steer clear of extremism. It instructs its believers to maintain moderation in their actions. Muslims who uphold modesty and reject extremism lead fulfilling lives. Islam denounces extremism and stands against all forms of extremist behaviors and tendencies. It embodies Sirat al-Mustaqim, the Straight Path that leads believers directly to Allah, rather than diverting them from Him.

The extreme behavior of certain Muslims has caused the entire ummah (Muslim community) to suffer, leading many to develop skepticism towards Islam. In truth, extremists of all types have endangered global peace. If Muslims had genuinely practiced the tolerance, forgiveness, and modesty exemplified by the Holy Prophet , and if some self-identified Muslims hadn't mindlessly embraced extremism, many calamities could have been avoided. A heartfelt exploration of Islam, on one hand, has the potential to protect the world from the extremism of a few individuals, and on the other hand, can counter the misleading belief that Islam promotes extremism or that its adherents are largely extremist.

Is Fundamentalism A Part Of Islam Or Not?

Fundamentalism Originates from and Results in extremism, and it cannot have any place in Islam. Fundamentalism arises from ideological extremism or radicalism. When enacted, it fosters radical behavior, extremist actions, societal unrest, disturbances in the status quo, and widespread insecurity. By its very nature, fundamentalism offers no benefits to society and never will. As previously mentioned, Islam has no room for any form of extremism, whether it's mental or physical, theoretical or practical.

Let me clarify that fundamentalism is not associated with Islam. What is commonly labeled as ‘Islamic fundamentalism’ is merely a political tactic for achieving political objectives. I recognize that fundamentalism is a nuanced topic that cannot be adequately discussed in a brief format. While it's somewhat unjust to leave this topic unfinished and unclear, it’s equally true that a quick and superficial examination won't be adequate. Undoubtedly, this will be addressed in the future.

• ¹  Holy Quran, Al-Baqarah, 2: 38-39
• ²  Holy Quran, Al-Ankabut 29: 69
• ³  al-Bukhari and at-Tirmidhi
• ⁴  Holy Quran, An-Nahl, 16: 93
• ⁵  al-Bukhari and Sahih Muslim
• ⁶  Muhammad ibn Ismail Al-Bukhari (1999), Sahih Al-Bukhari, Hadith: 1326, Dar Al-Salam, Riyadh, Saudi Arabia, Pg. 517.
• ⁷  Muhammad Karam Shah (2013), Zia’-un-Nabi, Zia-ul-Quran, Lahore, Pakistan, Vol. 4, Pg. 365
• ⁸  Muhammad Karam Shah (2013), Zia’-un-Nabi, Zia-ul-Quran Publications, Lahore, Pakistan, Vol. 7, Pg. 572-573
• ⁹  Holy Quran, Yusuf, 12: 53
• ¹⁰  Holy Quran, Al-Furqan, 25: 52
• ¹¹  at-Tabarani
• ¹²  Holy Quran, Al-Baqarah, 2: 256
• ¹³  Holy Quran, Yunus, 10: 99
• ¹⁴  Holy Quran, Al-Hijr, 15: 2-3
• ¹⁵  Holy Quran, Al-Kahf, 18: 29
• ¹⁶  Holy Quran, Ash-Shura, 42: 48
• ¹⁷  Holy Quran, Qaf, 50: 45
• ¹⁸  Kanz al-Ummal
• ¹⁹  Holy Quran, Al-Hajj, 22: 39-40
• ²⁰  Holy Quran, Al-Hajj, 22: 40
• ²¹  Holy Quran, An-Nisa, 4: 75
• ²²  Holy Quran, Al-Anfal, 8: 39-40
• ²³  Holy Quran, At-Tawbah, 9: 5
• ²⁴  Holy Quran, Al-Anfal, 8: 61
• ²⁵  Holy Quran, At-Tawbah, 9: 6
• ²⁶  Holy Quran, At-Tawbah, 9: 111
• ²⁷  Holy Quran, Al-Mumtahinah, 60: 8-9
• ²⁸  Holy Quran, Al-Baqarah, 2: 256
• ²⁹  al-Bukhari
• ³⁰  Al-Bukhari
• ³¹  Al-Bukhari
• ³²  Al-Bukhari
• ³³  Al-Bukhari
• ³⁴  al-Bukhari
• ³⁵  Holy Quran, An-Nahl, 16: 125
• ³⁶  al-Bukhari
• ³⁷  Holy Quran, At-Tawbah, 9: 111
• ³⁸  Holy Quran, Al-Anfal, 8: 39
• ³⁹  Holy Quran, Al-Maidah, 5: 32
• ⁴⁰  Holy Quran, Al-Baqarah, 2: 218
• ⁴¹  al-Bukhari
• ⁴²  Holy Quran, An-Nisa, 4: 75-76
• ⁴³  Holy Quran, Al-Anfal, 8: 47
• ⁴⁴  Holy Quran, An-Nisa, 4: 94
• ⁴⁵  Holy Quran, An-Nisa, 4: 94
• ⁴⁶  Muslim
• ⁴⁷  Sahih Muslim
• ⁴⁸  Holy Quran, Al-An'am, 6: 153
• ⁴⁹  Holy Quran, An-Nisa, 4: 115
• ⁵⁰  Holy Quran, Al-Hashr, 59: 4
• ⁵¹  Holy Quran, Al-Isra', 17: 29
• ⁵²  Holy Quran, Al-Furqan, 25: 67
• ⁵³  Holy Quran, Al-Araf, 7: 31
• ⁵⁴  Holy Quran, Al-Ma'idah, 5: 87
• ⁵⁵  Holy Quran, Luqman, 31: 19
• ⁵⁶  Holy Quran, Al-Baqarah, 2: 286
• ⁵⁷  Al-Baqarah, 2: 185
• ⁵⁸  Holy Quran, Al-Isra', 17: 110
• ⁵⁹  Holy Quran, Al-Baqarah, 2: 194
• ⁶⁰  Holy Quran, Al-Baqarah, 2: 190
• ⁶¹  Holy Quran, Aal-Imran, 3: 159
• ⁶²  Holy Quran, Fussilat, 41: 34
• ⁶³  Holy Quran, An-Nahl, 16: 125
• ⁶⁴  at-Tirmidhi
• ⁶⁵  al-Bukhari and Sahih Muslim
• ⁶⁶  Ahmad, at-Tirmidhi, and Abu Dawud
• ⁶⁷  Malik
• ⁶⁸  al-Bukhari
• ⁶⁹  al-Bukhari and Sahih Muslim
• ⁷⁰  Sahih Muslim