Jihad in the Quran: Meaning, War, and Peace in Islam

The Quran: Origin and Structure

According to traditional Muslim religious beliefs, the Quran is the written transcript of the word of God, as revealed through direct communication to Muhammad, the last of the pre-Islamic Arabian prophets. The Prophet Muhammad never actually memorialized his oral "recitation" — qur'an, also rendered "Koran" — of the words of Allah; they were reduced to written form only after his passing, much as the words of Jesus Christ were recorded by his followers six centuries earlier (Ajami 1999). Traditional interpreters have also distinguished intact sura from those that represent portions of several revelations, though all of the words are believed to be unchanged from those originally spoken by God to Muhammad.

The Quran consists of approximately 6,000 verses organized into 114 individual sections called suras, further differentiated (Smith 1997) by whether they were revealed to Muhammad at Mecca (610–622) or Medina (622–632), and arranged in approximate descending order according to the relative length of each surah. Generally, the earlier suras from Mecca were shorter than those from Medina, so their chronological order is reversed in the Quran.

Defining Jihad in Arabic and Islamic Tradition

In the late twentieth century, particularly after September 11, 2001, the Western world publicized a very narrow interpretation of one particular concept that the Quran actually explains in much greater detail and with very specific limits for its declaration. This singular, one-dimensional meaning is generally misunderstood in the West. In Arabic, jihad means "to struggle," and the Quran refers repeatedly to jihads in defense of Islam, including the use of military campaigns of violence. However, violent jihads must meet strict criteria to justify their use, in much the same way that Christians define "just" wars.

Jihad actually encompasses struggles ranging from the "Greater Jihad" of the inner spirit against natural human tendencies and inclinations toward evil and idolatry, to offensive military operations specifically in defense of attacks on the free exercise of the Muslim religion. The Prophet provided reminders of the relative importance of various types of jihad immediately upon returning from war, referring to warfare as minor in comparison to the greater jihad of the mind and inner spirit (Warraq 1998).

In between those extremes, jihad also comprises non-violent forms of struggle, such as battles waged by the word (Quran 25:52) — both spoken and written — as well as by providing indirect financial or other support for righteous campaigns. According to the Prophet Muhammad, the greatest jihad of all was to speak the word of truth to the face of a tyrant (Warraq 1998).

Jihad, War, and Peace in the Quran

In principle, the Quran emphasizes peaceful relations and righteous intentions among people and societies, recognizing the need for war only under justifiable circumstances of religious persecution, oppression, and in response to direct attack.

Specifically, the Quran (49:13) teaches that God intended for different human societies to respect one another peacefully, and that hatred between peoples is the work of Satan (5:91).

According to the Quran (6:65), early human societies ignored the difficult requirements of God and split into polytheistic religions whose tenets were easier to uphold (Lewis 2004), for which Allah allowed different peoples to "taste" each other's might while simultaneously "delivering them from distress." Otherwise, unless justified by strict criteria, war among peoples is characterized in the Quran as "hateful" (2:216) and "fearful." Indeed, according to the Quran (24:55), deliverance from a state of perpetual fear to the safety of peaceful existence is a reward for those who live righteously.

Muslim scholars believe that Muhammad never permitted wars of violence except strictly in self-defense, and that even then (4:77), the Prophet instructed Muslims to "restrain" themselves from retaliating for religious persecution in Mecca that had lasted for years (Scheuer 2004). Initially instructed to "endure," "pardon," and "forgive" (2:109), Muslims were eventually forced from their homes, and only when their torture and persecution intensified were they given permission to protect themselves with violent warfare.

Conclusion: Radical Extremism and the True Spirit of the Quran

In Western society, "jihad" has become synonymous with a holy war against non-Muslims, despite the fact that forced conversion was, historically, a feature of Christian societies rather than of Islam. The Quran specifically prohibits any such use of warfare and cautions against the futility of forced conversion to faith in Allah. In contemporary times, radical Muslim extremists have occasionally fed the fires of these misconceptions by advocating "jihad" in retaliation for insults to the Prophet Muhammad and the presence of Western military forces in parts of the Holy Land, as well as for their role in assisting the nation of Israel and, most recently, for the occupation of Iraq and Afghanistan.

In fact, many of the faithful do oppose certain Western influences and projections of military power in the Middle East, but true followers of Islam still heed the restrictions in the Quran against taking up arms without sufficient justification in the form of direct religious persecution or attack on the faithful. The true spirit of the Prophet Muhammad as expressed in the Quran requires far greater restraint and forgiveness than many of the uninformed suggest. Ultimately, the radical extremists who call for a "religious jihad" without justification only contribute to — and perpetuate — this widespread misunderstanding.