Striving

For most of the thirteen years of the Messenger's life in Makka

after the Revelation at Hira,

the small but growing community

lived in a context of fear and persecution.

Yet the Messenger instructed his followers

not to respond with violence to provocation.

They were not strong enough to survive a state of war.

But the Jihad of the community at that time

was one of showing forbearance,

keeping faith and remaining patient

in hostile surroundings.

With the Hijra to Madina and the conversion of the tribes there,

the power relationship changed,

and the nascent muslim community

that in Makka had been not much more than a severe irritation

suddenly became something much more like a threat,

and the Makkans determined to destroy that threat through warfare,

a state of war that continued through various battles over the next ten years.

During that time the Messenger set out the requirements and limits

of what could be called Jihad.

The Mujahid, the fighter, must be a believer,

because the battle must be for the sake of God alone

The prayer is not to be neglected,

but can have different communal arrangements,

as in the various forms of what is known as the Fear Prayer.

The fighter must not retreat, unless required to for strategy,

and not try to hoard or steal from any spoils of battle.

The mujahid should be selfless.

As regard to the Messenger's injunctions concerning the enemy,

in the first place it must be made clear that the battle need not take place

if they surrender to God

and recognise his Messenger,

or pay the Jizya tax,

which must be determined fairly.

Those who choose to live as Dhimmis this way

must be protected,

and have guaranteed rights.

It is not permissible to wage Jihad

against those with whom there are treaties in place,

which must be honoured,

and if treachery is suspected

in such cases a four month waiting period must be observed

before combat can be permissible.

And if fighting cannot be avoided,

it is not permissible to kill with the use of fire,

that being a punishment reserved for Gehenna.

The Mujahid may not kill women or children

or non-combatants,

and must stop fighting whenever the enemy surrenders.

The Mujahid must treat prisoners justly,

providing for their needs

and allowing them to be ransomed by their family or clan.

All this concern for the enemy's welfare,

along with the restraint required of the combatants

made the Messenger's approach to warfare quite different to

those who preferred to mutilate their enemy's dead for souvenirs.

This approach was drawn from the various Revelations

that the Messenger received

in association with the various occasions of battle,

giving guidance as to the behaviour expected in Jihad.

In Sura 2.190-193 as in many other examples,

the instructions to fight

are completely entwined with instructions to show restraint.

The fight is defined as defensive,

but still the Mujtahid is told to stay within permitted limits.

They are told to fight to the death with those who persecuted them

and drove them from their homes,

but not to fight anyone who seeks shelter near the Ka'aba.

It is pointed out that even if they are enemies to begin with,

if they stop fighting God will as always be

Most-Forgiving and Ever-Merciful.

The purpose of fighting

is to rid the world of persecution,

so once the enemy stop fighting

and the Way of Life is God's,

there should no longer be enmity between you.

That is to be reserved for those in society who are unjust.

Again, in the last two ayats of Sura 22,

the instruction to make Jihad

is set in a context of worship and surrender,

following instructions to bow and make Sajda,

and serve your Liege and do good,

and follow the Way of Life that dates back to Abraham,

the way of surrender.

And sometimes this requires fighting,

but mostly this is done with a day to day struggle,

made easier by Sala, Zaka, and Saum,

acts for which we receive protection and help from

the best of protectors

and the best of helpers.