Everyday, my young son (now four years old) uses words improperly. My wife and I giggle and try to guide him to the correct word and meaning. Sometimes, we have no clue what he means and must acknowledge his point with a simple “Wow” or “OK.” Many times children are not the only people who use words incorrectly or without knowledge of their meanings. Too often, people watch their favorite media outlet accepting the implied meaning and connotation of words without a passing thought. Americans often hear the word “jihâd” incorrectly and assume its meaning to be as implied.
Jihâd derives from the verb jahada which means to struggle or make an effort and appears in the Qur’an forty-one times (Quinlan par. 6). The Qur’an, the holy book of the Muslim religion, describes jihâd as a duty and gives many hints that lead to a deeper meaning (Haq par. 10). “Islamic literature speaks of jihâd as a total endeavor” that practitioners struggle with every day (Haq par. 9). In Chapter five, verse 35 of the Qur’an, we read, “Seek the means to come to Him [God], and struggle in His [God’s] way.” To Muslims, the “struggle” of God’s way has an inner and outer meaning. Muhammad called the inner jihâd “the greater jihâd” which signifies the struggle to be a good person and become closer to God (Quinlan par. 6). The outer meaning has several connotations.
One meaning of the outer or lesser jihâd is the armed struggle one has using life’s successes while staying true to the cause of God (Haq par. 9). Referring to Chapter 9, verse 41, we read: “Struggle in God’s way with your possessions and your selves.” Another meaning deals with actual combat (Quinlan par. 7). Muslims can look to the Qur’an for direction to what that means and when combat is allowed. There are four main ideas found in the Qur’an. S. Nomanul Haq, a professor at the University of Pennsylvania, eloquently describes each and provides chapters and verses:
First, there exist in the Qur’ân verses that enjoin forgiveness for offenses and encourage invitation to Islam by peaceful persuasion (e.g., 2:109; 3:157-159). Second, one finds verses that enjoin fighting but only in defense to ward off aggression, expressly forbidding aggression (e.g., 2:190). Third, there are those that permit initiative in fighting but not within the four sacred months (e.g., 9:5). And finally, those that allow taking the initiative in fighting at any time and at any place, provided that there are compelling reasons of being actually or potentially wronged, oppressed, or threatened (e.g., 2:217). (par. 11)
While jihâd may end using combat, it also ends with a transforming nature that corrects wrongdoing and restores “goodness , order, and justice” (Quinlan par. 7).
The combat aspect is what causes most of the commotion as the Qur’an, like the Bible, can be read and interpreted differently (Quinlan par. 12). However, inflicting injury to women, children, and civilians is not allowed and is “completely forbidden by Islamic Law” (Quinlan par. 26). A general observation is that unlawful aggression generated from the ego is not allowed or encouraged in the Qur’an or Hadîth (Haq par. 12). Unlawful aggression is often linked to terrorism, and labeled jihâd; but, given the scriptures above, we find the two cannot be connected. Why media outlets continually force feed this false connection to their unknowing viewers or readers is a mystery.
Recently, the Economist entitled an article “Jailhouse jihad” which immediately misuses the term and left a bad taste in my mouth. The title implies to me that people struggling with their own jihâd must or should be in jail. The article asserts that “jihadists” in prison may be plotting attacks on France and that Muslim prisoners should not be held together to prevent a conspiracy. Unless these Muslim prisoners are being kept unlawfully or being repressed, why would they perform jihâd against France? The answer is easy: They would not.
The Wall Street Journal published an article entitled “China Terms Assault a ‘Jihad’ ” that tries to link an attempt to disrupt the Beijing Olympics with a jihâd. The article also cites an attack that killed 16 people and wounded 16 others. Both instances victimized innocent people including women and children. These actions are termed jihâd, but where do you see the result helping someone be more like God or bring more people to Islam? Does the result right a wrongdoing? Both questions can be answered with an emphatic no. The precepts of Islam are not anywhere near the reasons for such horrific actions.
The New York Times published an article in June 2007 by Abby Goodnough about Jose Padilla and his “secret plans to travel overseas and wage jihad.” Jose Padilla used code words in conversations as he planned terrorist activities that included detonating a radioactive “dirty bomb.” Those conversations were allegedly in code for engaging in jihâd. “Dirty bombs” are not target specific weapons and are used as area weapons. This means its detonation would impact civilians and possibly harm women and children which is forbidden by Islamic Law and is not jihâd. Jose Padilla is a terrorist and his attempted terroristic actions are not a jihâd.
Newspapers are not the only media outlets misusing the word jihâd. Paul Gigot on Fox News spoke on the story “Jihad in Britain” during his The Journal Editorial Report segment where jihâdist terrorist doctors were allegedly plotting to hurt patients in the name of religious fanaticism. As we look at what we have learned, we know that the words “jihâdist” and “terrorist” cannot be used together as a true jihâdist is not interested in terrorizing people and especially killing their own patients. It would be more appropriate to term them “terrorist doctors.” However, because of their religion, the word jihâd is added and ignorance about its meaning is perpetuated.
These are just a few instances that illustrate the media’s disrespect for Islam and its follower’s struggle to be closer to God. When I put myself in the shoes of a Muslim who sees this blasphemy, I am saddened, angered, and hurt. A Muslim’s internal jihâd is a personal tribulation which takes hard work and preservarance. The coupling of this sacred jihâd with terroristic actions insults the very ideas Muslims hold dear. The demonization of Muslims and their religious struggle must end.
People watch and read media outlets and assume their words are fact. These media outlets misuse the word jihâd often enough that people cannot see the insult. The public then begins to perpetuate the misuse to their family and friends causing unfounded stereotypes to blossom. The constant linking of jihâd with terrorism is causing the public to believe all Muslims are terrorists. The only way to change this activity is to demand the proper use of jihâd through the re-education of those who use it badly. The daily struggle to correct my son will invariably spill over to those who attempt to misuse the word jihâd around me. In this instance, practice just might lead to perfection.
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Works Cited
Areddy, James T. “World News: China Terms Assault a ‘Jihad’; Official Says Attack On the Police Aimed To Disrupt Games.” Wall Street Journal [New York, N.Y.] 6 Aug. 2008, Eastern edition: A.6. Wall Street Journal. ProQuest. Scarborough-Phillips Library, Austin, TX. 29 Nov. 2008 <http://www.proquest.com.ezproxy.stedwards.edu:5000/>.
Goodnough, Abby. “F.B.I. Agent Tells Padilla Jury of Coded Plans for Jihad.(National Desk) (Federal Bureau of Investigation)(Jose Padilla).”The New York Times (June 9, 2007): A10(L). Academic OneFile. Gale. St Edwards University. 28 Nov. 2008
<http://find.galegroup.com.ezproxy.stedwards.edu:5000/itx/start.do?prodId=AONE>
Haq, S. Nomanul. “Revisiting the Question of Islam and Violence.” Dialog: A Journal of Theology 40.4 (Winter2001 2001): 302. Religion and Philosophy Collection. EBSCO. Scarborough-Phillips Library, Austin, TX. 29 Nov. 2008 <https://ezproxy.stedwards.edu:2048/login?url=http://search.ebscohost.com.ezproxy.stedwards.edu:5000/login.aspx?direct=true&db=rlh&AN=6638367&site=ehost-live>.
“Jailhouse jihad.” Economist 387.8598 (20 Sep. 2008): 69-69. Academic Search Complete. EBSCO. Scarborough-Phillips Library, Austin, TX. 29 Nov. 2008 <https://ezproxy.stedwards.edu:2048/login?url=http://search.ebscohost.com.ezproxy.stedwards.edu:5000/login.aspx?direct=true&db=a9h&AN=34438581&site=ehost-live>.
“Jihad in Britain.” The Journal Editorial Report. Paul Gigot. Fox News Channel. 7 Jul. 2007.
Quinlan, Esther Sakinah. “The Jihâd Question.” Tikkun 17.5 (Sep. 2002): 55. Academic Search Complete. EBSCO. Scarborough-Phillips Library, Austin, TX. 29 Nov. 2008 <https://ezproxy.stedwards.edu:2048/login?url=http://search.ebscohost.com.ezproxy.stedwards.edu:5000/login.aspx?direct=true&db=a9h&AN=7199749&site=ehost-live>.