the true meaning of jihad
Image of the ‘Holy Quran’
In a recent talk uploaded on YouTube, a senior figure from the Tablīghī Jamā'at addressed a gathering of ʿUlamā and began by citing a well-known verse on Jihād:
“It is not (necessary) for all the believers to go forth. So why should it not be that a group from every section of them goes forth, so that they may acquire a deep understanding of the Faith and warn their people when they return to them, so that they may take heed.” [Surah Tawbah: 122]
He argued that a common mindset links nafīr solely to qitāl, and that the warning of punishment for delay pertains only to fighting. He then claimed that Jihād has been so rigidly tied ( ط†ومرب†) to Qitāl that in its absence, people assume Jihād ceases altogether. He concluded by asserting that the most profound link of 'nafīr' is with Ta'līm, not warfare.
This explanation is misleading and distorts the correct understanding of Jihād. What is especially troubling is the speaker's silence regarding the plight of the Palestinians, unquestionably part of this Ummah, despite referencing both defensive and offensive Jihād. While Tablīgh efforts in Gaza have been directly impacted by the ongoing genocide, not a word was said.
This omission is deeply revealing. It is not merely a “common mindset” that equates Qitāl with Jihād, it is the position of the Qur’ān and Sunnah. Jihād refers to Qitāl fī sabīlillāh (fighting in the path of Allāh), though the term may occasionally be used in a broader lexical sense. This, however, does not negate its primary Sharʿī meaning.
Imām Fakhr al-Dīn al-Rāzī (r.a) explains:
"Nafara al-qawmu yanfirūna nafran wa nafīran: The people rose and went forth to fight the enemy. When the imām incites the people to Jihād (istanfara), they respond and set out (nafarū). An example is the statement of the Prophet صلى†الله†عليه†وسلم: “If you are called upon to go forth, then go forth.” (Bukhārī)
The term nafīr refers to those who mobilise for combat. Hence the Arabic expression: "He is neither in the ʿīr nor in the nafīr", meaning he took no part in the preparation nor in the expedition.
The scholars of Arabic state that nafr stems from nufūr - panic or alarm. Thus, the command "fanfirū" clearly means: go forth to fight."
Imām Qurṭubī (r.a) states: “Rise up for the fighting of the enemy.” When it is said: istanfara al-imām al-nās, it means the leader summoned the people to battle.”
Similarly,
Imām Ālūsī (r.a) states: “Fanfirū” - with a kasrah or ḍammah - means: Go forth to fight your enemy and engage in Jihād. The word originates from al-faza' (panic), and was later used for warfare and mobilisation.”
The reinterpretation of nafīr as mere academic study, divorced from its martial origins, is a clear cut distortion. The Qur’anic and linguistic evidence, supported by the classical mufassirūn, leaves no ambiguity: nafīr was and remains a call to arms in the path of Allāh. Another major issue among those who misunderstand juristic definitions is their use of the term farḍ kifāyah.
Many apply this term to Jihād in a way that downplays the gravity of the obligation. No other act is so readilyundermined as this one. It is therefore unsurprising that emphasis was placed upon it by Allāh in this verse.
In the renowned work Sharḥul Wiqāyah, a significant commentary within the Ḥanafī school of jurisprudence,authored by Ubaydullāh ibn Masʿūd al-Maḥbūbī (r.a), the author states:“It becomes an individual obligation (farḍ ayn) if the enemy launches an attack, such that even women andslaves must go out without requiring permission. This is because if the disbelievers mount an assault on one of the frontier areas, it becomes a personal duty for those nearby who are able to engage in jihād.
As for those behind them (i.e., further away), once the news reaches them, it also becomes an individual obligation if they are needed—such as when there is fear for those closer to the frontlines, either because they are incapable of resisting or, even if they are not incapable, they are displaying negligence. And so on,until it becomes an individual obligation upon all Muslims, in both the East and the West.
This is similar to the funeral prayer, which becomes an obligation upon the deceased’s neighbours rather than those who are far from the deceased. If those closest to the deceased, or some of them, fulfil this duty,it is waived for everyone else. However, if news reaches those further away that the nearby individuals haveneglected this duty, then it becomes incumbent upon the more distant ones to perform it. If everyone abandons it, then every person who receives news of the death becomes sinful.” (Kitābul Jihād)
The Israeli bombardment of Gaza has levelled 1,000 homes since Saturday and many in the territory face dire shortages of water, fuel and medical supplies, the UN’s humanitarian office says. [Hatem Moussa/AP Photo - Source: Al Jazeera]
The real discussion should centre around how many groups are actually going forth to fulfil this kifāyah obligation,which, it should be noted, the above cited verse refers to offensive Jihād, not defensive. The consequences of such distortions are evident in the Ummah’s response towards the plight of the people of Gaza.
Ḥasan al-Baṣrī (r.a) interpreted the aforementioned verse, and his view was preferred by Imām Abū Bakral-Jaṣṣāṣ (r.a) as well. He says:"This tafaqquh (deep understanding) and inḍhār (warning) refers to the group that went forth (al-firqat al-nāfirah). Its meaning is: why did not a group go forth in order to attain understanding, that is, to gaininsight through what Allāh shows them of victory over the polytheists and the support of the religion. Andso that they may warn their people, i.e. the disbelievers - when they return to them from jihād, informingthem of Allah’s support for His Messenger صلى†الله†عليه†وسلم†and the believers, so that they may take heed and refrain from opposing the Prophet صلى†الله†عليه†وسلم, lest there befall them what befell their fellow disbelievers."
It has always been the temperament of the scholars of Deoband to adhere to moderation and not to deviatefrom or distort the religion of Allāh. The leader of the saints, Maulana Aḥmad Ali Lahori (r.a), beautifullyexplains the correct approach to this verse in his commentary too. He states:
"To cultivate the spirit of Jihād, it is essential to disseminate the teachings of the Qur’ān. For this purpose,a few individuals from every group should travel in order to acquire this knowledge. Upon their return, they should instil these Qur’ānic teachings into every child within the community, so that when the call to Jihād is made, the Muslims wholeheartedly enter the battlefield."
This is clear proof that the Ummah is protected internally through knowledge and externally through Jihād.The scholars serve as its guardians from within, while the Mujāhidīn defend it from outside. When both areupright and united in purpose, the Ummah flourishes and its strength becomes formidable. However, whendivision arises between these two pillars, through distortions and the failure to give due importance to each,it creates a rupture within the Ummah that cannot be repaired by words alone.
