Jihadso as to establish a society based on higherspirituality and morality. He set an examplebefore Arabs to pardon the enemy rather thanseek revenge. Retaliation may satisfy our rawemotions but pardoning results in innercleansing and spiritual purity.It is true that the Quran, in one of its versessays there is life in retaliation (al-hayat fi’al qisas)but it refers to existing Arab social reality ratherthan asking Muslims to practise retaliation. Allahdesires Muslims to transcend such practicesand desist from retaliation as Allah is Ghafur al-Rahim i.e. a pardoner and compassionate and atrue worshipper of Allah must also develop thesequalities in himself/herself.One has to properly understand the Quranicmethodology and comprehend its exhortationson different levels. First the Quran refers toexisting realities and then requires believers totranscend the given situation and accept highermorality. The Quran adopts first a practicalapproach and then wants its followers to try toestablish what is ideal and desirable. It adoptssame approach as regards war. War may becomenecessary but is certainly not desirable. Oneshould transcend war and establish peace.Some Muslims refer to certain verses, whichpermit war and ignore the Quranic emphasison ideal of peace. Even paradise according tothe Quran is place of peace and security as theQuran says enter it (the Paradise be salaminaaminin i.e. in peace and security 15:46). Thusthe earth can become paradise only when thereis peace and security for all. It will become hellif there is violence and insecurity. Thus theQuran clearly aims at higher level of existenceand not at animal level of revenge andretaliation.In Quranic text one finds this tensionbetween what is given and what is desirable.Without understanding this tension one cannotbegin to understand the true spirit of Quran.The Muslim youth who are lured by powerfulvested interests to declare “<strong>jihad</strong>” and courtmartyrdom are totally unaware of the higherlevel of Quranic teachings. In all situations onecannot simply talk of courting martyrdom. Itcould be done after exhausting all otheralternatives and with minimum use of violence,even where very necessary.But what we witness is abhorant use ofindiscriminate violence killing scores ofinnocent people. In fact violence is being used84 Masjid <strong>Khadijah</strong>
Jihadto terrorise rather than fighting for justice. Also,who can decide whether all other avenues tosolve the matter have been exhausted? Not aself appointed group but concerned people atlarge through given democratic institutions.However, various <strong>jihad</strong>i outfits have become self-appointed guardians of whole community andanyone who opposes them is eliminated. Theyreadily kill for personal revenge or motives,totally ignoring Quranic morality.Here I would like to give one example. WhenAli, the son- in -law of the Prophet defeated anArab wrestler in a duel in the battle he wasabout to behead him and the wrestler spat uponhim. Ali, instead of beheading him, got off hischest and let him go. He was very surprised ashe thought that since he spat upon Ali, he willkill him with more brutality. He asked Ali whydid he get off his body instead of killing himgreater severity? Ali coolly replied if he hadkilled him after he spat upon him it would havebeen for personal revenge rather than for thesake of Allah.Thus it will be seen that Islam, even in thesituation of war, does not give up higher morality.Any war or killing for personal revenge ormotive is totally unacceptable. One also has togo into ideological as well as empirical causes ofviolence. Ideologically speaking, Islam, aspointed out above, does not reconcile withviolence. It is therefore necessary go intoempirical causes of violence. Only where it isideological, one can relate it to Islam or Quranbut if there it is empirical, one cannot hitch it toIslamic wagon.In most cases one will find that violence inMuslim society is empirically related. One canwell argue how can one convincingly distinguishbetween ideological and empirical as peopleoften invoke ideology to cover up their motives.It is a very valid objection and it is this invocationof ideological for extra-ideological motives thatcauses all the confusion. The only answer tothis is rigorously critical examination of use ofviolence. There is bound to be a grey area andthere can be differences about defining thisgrey area. But nevertheless some acceptablecriteria can be laid down. There is no escapefrom grey areas in such matters.Also, violence is more often related to politicalsituation rather than to religious teachings.Violence is thought to be necessary in certainsituations: where there is complete breakdownof law and order for whatever reason and in anauthoritarian society where any dissent is notpermissible at all. In early Muslim societyanarchy broke out after the murder of the thirdCaliph Uthman and it took proportion of civilwar. More than 70,000 people were killed.Thus Muslims fought against Muslims andsome battles which were part of power strugglewere fought. The battle of Camel and battle ofSiffin were fought among Muslims themselvesand had nothing to do with ideological reasons.In these battles important companions of theProphet (PBUH) were involved on both thesides of battle lines. Such battles of interest alsocontributed to the impression that Islam andviolence are two sides of a coin.Thus one must distinguish between what arereligious teachings and what are historicaldevelopments. What happened in history cannotbe ascribed to religion or in other words religioncannot be held responsible for historicaldevelopments. But even scholars often confusebetween the two. It is also necessary to readreligious text in proper context. Normally noreligion ever prescribes violence; it stressespeace. So is with Islam. The core teaching ofIslam is peace, not violence. However, violenceis prescribed only in certain situation fordefence and Quran strictly prohibits violencefor aggressive purposes.It is true that certain groups like Al-Qaidaare using violence and invoke the concept of<strong>jihad</strong> and martyrdom for the purpose. It ishighly misleading, to say the least. YoungMuslims, often unemployed and without anythorough Islamic background can be easilyinduced in the name of Islam, <strong>jihad</strong> andmartyrdom to kill and to die. Those who inducethem to do so have their own motives.Jihad, as already pointed out, is related moreto spreading good and fighting evil (read peacefor good i.e. ma’ruf and evil for violence andinjustice i.e. nahi) and not fighting withweapons. Jihad has been grossly misunderstoodin Islamic society and ignorance about realmeaning of <strong>jihad</strong> is used by powerful vestedinterests. In the past also many monarchs wagedterritorial wars and invoked the concept of <strong>jihad</strong>to motivate their soldiers to fight.Similarly the concept of martyrdom hasequally been grossly misused. In fact <strong>jihad</strong> andmartyrdom are integrally related in popularIslam and it receives re-inforcement from theulama. In fact the Quran does not encouragegiving up ones life without a serious purpose.Masjid <strong>Khadijah</strong> 85