Lesser and Greater Jihad - Revision history

Asmith: /* Nonconformity with the Qur'an */ fixing language and updating score

2026-03-27T01:38:44Z

Nonconformity with the Qur'an: fixing language and updating score

Lightyears at 20:00, 12 November 2025

2025-11-12T20:00:27Z

← Older revision		Revision as of 20:00, 12 November 2025
Line 55:		Line 55:
	The importance placed on physical jihad in Islam is made apparent in sahih hadith which record Muhammad referring to Muslims who refuse to fight or consider going to jihad as 'hypocrites'.		The importance placed on physical jihad in Islam is made apparent in sahih hadith which record Muhammad referring to Muslims who refuse to fight or consider going to jihad as 'hypocrites'.

	{{Quote\|{{Muslim\|2\|~~4696~~}}\|It has been narrated on the authority of Abu Huraira that the Messenger of Allah (may peace be upon him) said: One who died but did not fight in the way of Allah nor did he express any desire (or determination) for Jihad died the death of a hypocrite. }}		{{Quote\|{{Muslim\|\|1910\|reference}}\|It has been narrated on the authority of Abu Huraira that the Messenger of Allah (may peace be upon him) said: One who died but did not fight in the way of Allah nor did he express any desire (or determination) for Jihad died the death of a hypocrite. }}

	{{Quote\|1=[http://tafsir.com/default.asp?sid=2&tid=5708 Jihad is made Obligatory]<BR>Sahih hadith, Tafsir Ibn Kathir\|2=Whoever dies but neither fought (i.e., in Allah's cause), nor sincerely considered fighting, will die a death of Jahiliyyah (pre-Islamic era of ignorance.}}		{{Quote\|1=[http://tafsir.com/default.asp?sid=2&tid=5708 Jihad is made Obligatory]<BR>Sahih hadith, Tafsir Ibn Kathir\|2=Whoever dies but neither fought (i.e., in Allah's cause), nor sincerely considered fighting, will die a death of Jahiliyyah (pre-Islamic era of ignorance.}}

Lightyears: Automated script replacing USC-MSA hadith numbering system for Bukhari, Muslim, and Abu Dawud

2025-11-12T19:58:03Z

Automated script replacing USC-MSA hadith numbering system for Bukhari, Muslim, and Abu Dawud

← Older revision		Revision as of 19:58, 12 November 2025
Line 41:		Line 41:
	{{Quote\|Saheeh Bukhari 4/45\|It was asked, 'Oh messenger of Allah!, which of makind is most excellent?'. He (Sallallahu alyhi wa salam) replied: "A believer who strives in the path of God with his self and his wealth.<ref name="Join the caravan">{{cite web\|url= http://www.religioscope.com/info/doc/jihad/azzam_caravan_1_foreword.htm\|title= Join the Caravan (p. 4)\|publisher= Religioscope (originally from al-haqq.org)\|author= Imam Abdullah Azzam\|date= December 2001\|archiveurl= \|deadurl=no}}</ref>}}		{{Quote\|Saheeh Bukhari 4/45\|It was asked, 'Oh messenger of Allah!, which of makind is most excellent?'. He (Sallallahu alyhi wa salam) replied: "A believer who strives in the path of God with his self and his wealth.<ref name="Join the caravan">{{cite web\|url= http://www.religioscope.com/info/doc/jihad/azzam_caravan_1_foreword.htm\|title= Join the Caravan (p. 4)\|publisher= Religioscope (originally from al-haqq.org)\|author= Imam Abdullah Azzam\|date= December 2001\|archiveurl= \|deadurl=no}}</ref>}}

	{{Quote\|{{Bukhari\|1\|2\|26}}\|Allah's Apostle was asked, "What is the best deed?" He replied, "To believe in Allah and His Apostle (Muhammad). The questioner then asked, "What is the next (in goodness)? He replied, "To participate in Jihad (religious fighting) in Allah's Cause."}}		{{Quote\|{{Bukhari\|\|\|27\|darussalam}}\|Allah's Apostle was asked, "What is the best deed?" He replied, "To believe in Allah and His Apostle (Muhammad). The questioner then asked, "What is the next (in goodness)? He replied, "To participate in Jihad (religious fighting) in Allah's Cause."}}

	{{Quote\|Saheeh related by Ibn Ade and Ibn Asakir from Abu Hurayrah 4/6165. Sahih al Jaami as Sagheer no. 4305\|Standing for an hour in the ranks of battle is better than standing in prayer for sixty years.<ref name="Join the caravan"></ref>}}		{{Quote\|Saheeh related by Ibn Ade and Ibn Asakir from Abu Hurayrah 4/6165. Sahih al Jaami as Sagheer no. 4305\|Standing for an hour in the ranks of battle is better than standing in prayer for sixty years.<ref name="Join the caravan"></ref>}}
Line 49:		Line 49:
	{{Quote\|{{Muwatta\|21\|21\|1.4}}\|Shall I tell you who has the best degree among people? A man who takes the rein of his horse to do jihad in the way of Allah}}		{{Quote\|{{Muwatta\|21\|21\|1.4}}\|Shall I tell you who has the best degree among people? A man who takes the rein of his horse to do jihad in the way of Allah}}

	{{Quote\|{{Muslim\|20\|~~4645~~}}\|It has been narrated on the authority of Abu Sa'id Khudri that the Messenger of Allah (may peace be upon him) said (to him): Abu Sa'id, whoever cheerfully accepts Allah as his Lord, Islam as his religion and Mubammad as his Apostle is necessarily entitled to enter Paradise. He (Abu Sa'id) wondered at it and said: Messenger of Allah, repeat it for me. He (the Messenger of Allah) did that and said: There is another act which elevates the position of a man in Paradise to a grade one hundred (higher), and the elevation between one grade and the other is equal to the height of the heaven from the earth. He (Abu Sa'id) said: What is that act? He replied: Jihad in the way of Allah! Jihad in the way of Allah!}}		{{Quote\|{{Muslim\|\|1884\|reference}}\|It has been narrated on the authority of Abu Sa'id Khudri that the Messenger of Allah (may peace be upon him) said (to him): Abu Sa'id, whoever cheerfully accepts Allah as his Lord, Islam as his religion and Mubammad as his Apostle is necessarily entitled to enter Paradise. He (Abu Sa'id) wondered at it and said: Messenger of Allah, repeat it for me. He (the Messenger of Allah) did that and said: There is another act which elevates the position of a man in Paradise to a grade one hundred (higher), and the elevation between one grade and the other is equal to the height of the heaven from the earth. He (Abu Sa'id) said: What is that act? He replied: Jihad in the way of Allah! Jihad in the way of Allah!}}

	{{Quote\|Sahih al-Jam'i\|On the authority of Rashid, on the authority of Sa'd (radiallaahu 'anhu), on the authority of one of the Companions, that a man said, "Oh Messenger of Allah! Why is it that the believers are all put to trial in their graves, except for the martyrs?" He (salallaahu 'alayhee wa sallam) said, "The clashing of swords above his head was sufficient trial for him."<ref>Abu Khubayb and Abu Zubayr, "The Slandered Jihad (Refutation of Jihad Asghar)"</ref>}}		{{Quote\|Sahih al-Jam'i\|On the authority of Rashid, on the authority of Sa'd (radiallaahu 'anhu), on the authority of one of the Companions, that a man said, "Oh Messenger of Allah! Why is it that the believers are all put to trial in their graves, except for the martyrs?" He (salallaahu 'alayhee wa sallam) said, "The clashing of swords above his head was sufficient trial for him."<ref>Abu Khubayb and Abu Zubayr, "The Slandered Jihad (Refutation of Jihad Asghar)"</ref>}}

Lightyears at 01:13, 5 April 2022

2022-04-05T01:13:20Z

← Older revision		Revision as of 01:13, 5 April 2022
Line 155:		Line 155:
	==External Links==		==External Links==

	*[{{Reference archive\|1=http://www.danielpipes.org/498/jihad-and-the-professors\|2=2011-05-19}} Jihad and the Professors] ''- Daniel Pipes, November 2002''

	==References==		==References==

IbnPinker at 00:03, 7 January 2022

2022-01-07T00:03:28Z

← Older revision		Revision as of 00:03, 7 January 2022
Line 1:		Line 1:
	{{QualityScore\|Lead=2\|Structure=3\|Content=4\|Language=3\|References=4}}Within the Islamic tradition, the word "jihad" or "struggle" has two specialized meanings: either a personal struggle of self-improvement and following the law of Allah, or as a military struggle or holy war to expand the domain of Islamic political control or to defend Islamic territories and believers from infidel aggressors. The former definition, though designated as the "greater jihad", in fact stems from the latter definition, which is the earlier, more primordial meaning of the word in Islamic religious literature. In fact, this "lesser jihad" seems to have been a fundamental aspect of religious devotion from the earliest times of the [[Believers' movement\|believers' movement]], and the earliest material in the Islamic canon refers solely to this aspect of jihad. The former definition was highly influenced by Christian polemic against Islam, which cast it as a "religion of the sword" against the foible of Christianity as preached by Jesus as a religion of "turning the other cheek" to aggressors.		{{QualityScore\|Lead=2\|Structure=3\|Content=4\|Language=3\|References=4}}Within the Islamic tradition, the word "jihad" or "struggle" has two specialized meanings: either a personal struggle of self-improvement and following the law of Allah, or as a military struggle or holy war to expand the domain of Islamic political control or to defend Islamic territories and believers from infidel aggressors. The former definition, though designated as the "greater jihad", in fact stems from the latter definition, which is the earlier, more primordial meaning of the word in Islamic religious literature. In fact, this "lesser jihad" seems to have been a fundamental aspect of religious devotion from the earliest times of the [[Believers' movement\|believers' movement]], and the earliest material in the Islamic canon refers solely to this aspect of jihad. The former definition was highly influenced by Christian polemic against Islam, which cast it as a "religion of the sword" against the foible of Christianity as preached by Jesus as a religion of "turning the other cheek" to aggressors.

			As Paul M. Cobb, Professor of Near Eastern Languages and Civilizations at the University of Pennsylvania notes, "the 'Greater Jihad,' is often overemphasized by contemporary apologists uncomfortable with the prominent place of jihad in medieval Islamic sources" and "it is also perfectly clear that when medieval Muslims discussed jihad, they were almost always discussing it in the sense of armed struggle against infidels."<ref>{{Citation\|author=Paul M. Cobb\|publisher=Oxford University Press\|year=2016\|title=The Race for Paradise: an Islamic History of the Crusades\|url=https://global.oup.com/academic/product/the-race-for-paradise-9780190614461?cc=us&lang=en&\|page=30\|isbn=9780190614461}}</ref>
	==Claim==		==Claim==

Asmith: /* Consensus */

2021-06-06T06:59:18Z

Consensus

← Older revision		Revision as of 06:59, 6 June 2021
Line 143:		Line 143:

	==Consensus==		==Consensus==
	In accordance with the historical evidence, the lesser versus greater jihad hadith and other similar narrations have been shown by Islamic scholars to be, not only weak, but false. ~~They serve no purpose~~ in Islamic ~~law or~~ thought, ~~and~~ contradict sahih hadith and the Qur'an itself. Professor David Cook sums up the consensus which was reached from these scholarly discussions:		In accordance with the historical evidence, the lesser versus greater jihad hadith and other similar narrations have been shown by Islamic scholars to be, not only weak, but false. Their place in [[Fiqh (Islamic Jurisprudence)]] is thus suspect, as is their use in Islamic thought, as they contradict sahih hadith and the Qur'an itself. Professor David Cook sums up the consensus which was reached from these scholarly discussions:

	{{Quote\|\|In reading Muslim literature -- both contemporary and classical -- one can see that the evidence for the primacy of spiritual jihad is negligible. Today it is certain that no Muslim, writing in a non-Western language (such as Arabic, Persian, Urdu), would ever make claims that jihad is primarily nonviolent or has been superseded by the spiritual jihad. Such claims are made solely by Western scholars, primarily those who study Sufism and/or work in interfaith dialogue, and by Muslim apologists who are trying to present Islam in the most innocuous manner possible. <ref>{{cite web\|url= http://www.jstor.org/stable/10.1525/j.ctt1ppjtw\|title= Understanding Jihad\|publisher= University of California Press\|author= David Cook\|date= 2005\|isbn=978-0-520-93187-9\|pages=165-6\|archiveurl= http://www.webcitation.org/query?url=http%3A%2F%2Fwww.jstor.org%2Fstable%2F10.1525%2Fj.ctt1ppjtw&date=2013-12-21\|deadurl=no}}</ref>}}		{{Quote\|\|In reading Muslim literature -- both contemporary and classical -- one can see that the evidence for the primacy of spiritual jihad is negligible. Today it is certain that no Muslim, writing in a non-Western language (such as Arabic, Persian, Urdu), would ever make claims that jihad is primarily nonviolent or has been superseded by the spiritual jihad. Such claims are made solely by Western scholars, primarily those who study Sufism and/or work in interfaith dialogue, and by Muslim apologists who are trying to present Islam in the most innocuous manner possible. <ref>{{cite web\|url= http://www.jstor.org/stable/10.1525/j.ctt1ppjtw\|title= Understanding Jihad\|publisher= University of California Press\|author= David Cook\|date= 2005\|isbn=978-0-520-93187-9\|pages=165-6\|archiveurl= http://www.webcitation.org/query?url=http%3A%2F%2Fwww.jstor.org%2Fstable%2F10.1525%2Fj.ctt1ppjtw&date=2013-12-21\|deadurl=no}}</ref>}}

Asmith: /* Conclusion */

2021-05-29T20:18:43Z

Conclusion

← Older revision		Revision as of 20:18, 29 May 2021
Line 142:		Line 142:
	{{Quote\|\|Jihad of the self and Jihad by wealth, if they do not lead one to establish the Call of Truth, and to stand beside it, enjoining the right and forbidding the wrong, and contributing one's life and wealth in the Path of Allah, are deficient Jihads containing inadequacy. It is astonishing that the hour of testing and of severity, in which the feet are shaken and the heart reaches the throat, can be called the Hour of the Lesser Jihad, while the hours of safety and comfort in secure homes, in the midst of one's family and friends, can be called hours of the Greater Jihad! In the like of such appellations do the holders-back rejoice in their sitting behind from obeying the Messenger of Allah (salallaahu 'alayhee wa sallam) and his Companions (radiallaahu 'anhum)? Such people find contentment and comfort in this way, while in reality they only deceive their weak souls, for the true values of the deeds are entirely the opposite.<ref>Dr. Muhammad Amin, Path of Islamic Propagation</ref>}}		{{Quote\|\|Jihad of the self and Jihad by wealth, if they do not lead one to establish the Call of Truth, and to stand beside it, enjoining the right and forbidding the wrong, and contributing one's life and wealth in the Path of Allah, are deficient Jihads containing inadequacy. It is astonishing that the hour of testing and of severity, in which the feet are shaken and the heart reaches the throat, can be called the Hour of the Lesser Jihad, while the hours of safety and comfort in secure homes, in the midst of one's family and friends, can be called hours of the Greater Jihad! In the like of such appellations do the holders-back rejoice in their sitting behind from obeying the Messenger of Allah (salallaahu 'alayhee wa sallam) and his Companions (radiallaahu 'anhum)? Such people find contentment and comfort in this way, while in reality they only deceive their weak souls, for the true values of the deeds are entirely the opposite.<ref>Dr. Muhammad Amin, Path of Islamic Propagation</ref>}}

	==~~Conclusion~~==		==Consensus==
			In accordance with the historical evidence, the lesser versus greater jihad hadith and other similar narrations have been shown by Islamic scholars to be, not only weak, but false. They serve no purpose in Islamic law or thought, and contradict sahih hadith and the Qur'an itself. Professor David Cook sums up the consensus which was reached from these scholarly discussions:
	~~The~~ lesser versus greater jihad "hadith" and other similar narrations have been shown by Islamic scholars to be, not only weak, but false. They serve no purpose in Islamic law or thought, and contradict sahih hadith and the Qur'an itself. ~~Therefore, this concept of a lesser and greater jihad has no validity within Islam. We leave you with the words of~~ Professor David Cook:

	{{Quote\|\|In reading Muslim literature -- both contemporary and classical -- one can see that the evidence for the primacy of spiritual jihad is negligible. Today it is certain that no Muslim, writing in a non-Western language (such as Arabic, Persian, Urdu), would ever make claims that jihad is primarily nonviolent or has been superseded by the spiritual jihad. Such claims are made solely by Western scholars, primarily those who study Sufism and/or work in interfaith dialogue, and by Muslim apologists who are trying to present Islam in the most innocuous manner possible. <ref>{{cite web\|url= http://www.jstor.org/stable/10.1525/j.ctt1ppjtw\|title= Understanding Jihad\|publisher= University of California Press\|author= David Cook\|date= 2005\|isbn=978-0-520-93187-9\|pages=165-6\|archiveurl= http://www.webcitation.org/query?url=http%3A%2F%2Fwww.jstor.org%2Fstable%2F10.1525%2Fj.ctt1ppjtw&date=2013-12-21\|deadurl=no}}</ref>}}		{{Quote\|\|In reading Muslim literature -- both contemporary and classical -- one can see that the evidence for the primacy of spiritual jihad is negligible. Today it is certain that no Muslim, writing in a non-Western language (such as Arabic, Persian, Urdu), would ever make claims that jihad is primarily nonviolent or has been superseded by the spiritual jihad. Such claims are made solely by Western scholars, primarily those who study Sufism and/or work in interfaith dialogue, and by Muslim apologists who are trying to present Islam in the most innocuous manner possible. <ref>{{cite web\|url= http://www.jstor.org/stable/10.1525/j.ctt1ppjtw\|title= Understanding Jihad\|publisher= University of California Press\|author= David Cook\|date= 2005\|isbn=978-0-520-93187-9\|pages=165-6\|archiveurl= http://www.webcitation.org/query?url=http%3A%2F%2Fwww.jstor.org%2Fstable%2F10.1525%2Fj.ctt1ppjtw&date=2013-12-21\|deadurl=no}}</ref>}}

Asmith at 20:16, 29 May 2021

2021-05-29T20:16:19Z

← Older revision		Revision as of 20:16, 29 May 2021
Line 1:		Line 1:
	{{QualityScore\|Lead=1\|Structure=3\|Content=4\|Language=3\|References=4}}Within the Islamic tradition, the word "jihad" or "struggle" has two specialized meanings: either a personal struggle of self-improvement and following the law of Allah, or as a military struggle or holy war to expand the domain of Islamic political control or to defend Islamic territories and believers from infidel aggressors. The former definition, though designated as the "greater jihad", in fact stems from the latter definition, which is the earlier, more primordial meaning of the word in Islamic religious literature. In fact, this "lesser jihad" seems to have been a fundamental aspect of religious devotion from the earliest times of the [[Believers' movement\|believers' movement]], and the earliest material in the Islamic canon refers solely to this aspect of jihad. The former definition was highly influenced by Christian polemic against Islam, which cast it as a "religion of the sword" against the foible of Christianity as preached by Jesus as a religion of "turning the other cheek" to aggressors.		{{QualityScore\|Lead=2\|Structure=3\|Content=4\|Language=3\|References=4}}Within the Islamic tradition, the word "jihad" or "struggle" has two specialized meanings: either a personal struggle of self-improvement and following the law of Allah, or as a military struggle or holy war to expand the domain of Islamic political control or to defend Islamic territories and believers from infidel aggressors. The former definition, though designated as the "greater jihad", in fact stems from the latter definition, which is the earlier, more primordial meaning of the word in Islamic religious literature. In fact, this "lesser jihad" seems to have been a fundamental aspect of religious devotion from the earliest times of the [[Believers' movement\|believers' movement]], and the earliest material in the Islamic canon refers solely to this aspect of jihad. The former definition was highly influenced by Christian polemic against Islam, which cast it as a "religion of the sword" against the foible of Christianity as preached by Jesus as a religion of "turning the other cheek" to aggressors.
	==Claim==		==Claim==

Asmith at 20:16, 29 May 2021

2021-05-29T20:16:08Z

← Older revision		Revision as of 20:16, 29 May 2021
Line 1:		Line 1:
	{{QualityScore\|Lead=1\|Structure=3\|Content=4\|Language=3\|References=4}}~~An overview of~~ the ~~dual concepts of '''lesser and greater jihad''', their history, and relevance are provided by Adam J. Silverstein~~, ~~professor of Islamic studies at~~ the ~~Hebrew University~~ of ~~Jerusalem.{{Quote\|{{citation\|title=Islamic History\|year=2010\|publisher=Oxford University Press\|pages=73~~-~~74\|author=Adam J. Silverstein\|ISBN=978–0–19–954572–8}}\|From the 9th~~ and ~~especially~~ the ~~10th centuries~~, ~~many Muslims – influenced by quietist trends (e.g. Twelver Shiites), by spiritual ones (Sufis), and by Christian attacks against Islam’s claim~~ to ~~be a religion~~ of ~~peace – came~~ to ~~divide ''jihad'' into two types~~. The ~~first was what they termed~~ the ~~‘lesser ''~~jihad~~''’~~, which is the ~~familiar obligation to spread Islam at~~ the ~~expense of other religions~~, ~~but which is only~~ to ~~be undertaken as~~ a ~~defensive measure. The second is~~ the ~~‘greater ''jihad~~''’, ~~a general obligation on all Muslims actively~~ to ~~ward off their own evil inclinations~~. ~~Though this distinction~~ was ~~retroactively attributed to Muhammad himself~~, it ~~is clear from~~ the ~~historical record that most rulers (and many Muslims) disagreed with such interpretations. The important point, though, is that they were there~~ to ~~be adopted by those who abhor even defensive violence, and – latterly – by Muslim apologists who claim that ''jihad'' has been defensive or an inner struggle all along~~.}}		{{QualityScore\|Lead=1\|Structure=3\|Content=4\|Language=3\|References=4}}Within the Islamic tradition, the word "jihad" or "struggle" has two specialized meanings: either a personal struggle of self-improvement and following the law of Allah, or as a military struggle or holy war to expand the domain of Islamic political control or to defend Islamic territories and believers from infidel aggressors. The former definition, though designated as the "greater jihad", in fact stems from the latter definition, which is the earlier, more primordial meaning of the word in Islamic religious literature. In fact, this "lesser jihad" seems to have been a fundamental aspect of religious devotion from the earliest times of the [[Believers' movement\|believers' movement]], and the earliest material in the Islamic canon refers solely to this aspect of jihad. The former definition was highly influenced by Christian polemic against Islam, which cast it as a "religion of the sword" against the foible of Christianity as preached by Jesus as a religion of "turning the other cheek" to aggressors.

	==Claim==		==Claim==

Line 9:		Line 8:

	It is claimed that this "inner Jihad" essentially refers to all the struggles that a Muslim may go through, in adhering to the religion. For example, a scholarly study of Islam can be an intellectual struggle that some allegedly may refer to as "jihad."		It is claimed that this "inner Jihad" essentially refers to all the struggles that a Muslim may go through, in adhering to the religion. For example, a scholarly study of Islam can be an intellectual struggle that some allegedly may refer to as "jihad."

			Adam J. Silverstein, professor of Islamic studies at the Hebrew University of Jerusalem, provides the following summary of the dispute:{{Quote\|{{citation\|title=Islamic History\|year=2010\|publisher=Oxford University Press\|pages=73-74\|author=Adam J. Silverstein\|ISBN=978–0–19–954572–8}}\|From the 9th and especially the 10th centuries, many Muslims – influenced by quietist trends (e.g. Twelver Shiites), by spiritual ones (Sufis), and by Christian attacks against Islam’s claim to be a religion of peace – came to divide ''jihad'' into two types. The first was what they termed the ‘lesser ''jihad''’, which is the familiar obligation to spread Islam at the expense of other religions, but which is only to be undertaken as a defensive measure. The second is the ‘greater ''jihad''’, a general obligation on all Muslims actively to ward off their own evil inclinations. Though this distinction was retroactively attributed to Muhammad himself, it is clear from the historical record that most rulers (and many Muslims) disagreed with such interpretations. The important point, though, is that they were there to be adopted by those who abhor even defensive violence, and – latterly – by Muslim apologists who claim that ''jihad'' has been defensive or an inner struggle all along.}}

	===Origins===		===Origins===

IbnPinker at 23:24, 24 March 2021

2021-03-24T23:24:06Z

← Older revision		Revision as of 23:24, 24 March 2021
Line 1:		Line 1:
	{{QualityScore\|Lead=1\|Structure=3\|Content=4\|Language=3\|References=4}}An overview of the ~~concept~~, ~~its~~ history, and relevance are provided by Adam J. Silverstein, professor of Islamic studies at the Hebrew University of Jerusalem.{{Quote\|{{citation\|title=Islamic History\|year=2010\|publisher=Oxford University Press\|pages=73-74\|author=Adam J. Silverstein\|ISBN=978–0–19–954572–8}}\|From the 9th and especially the 10th centuries, many Muslims – influenced by quietist trends (e.g. Twelver Shiites), by spiritual ones (Sufis), and by Christian attacks against Islam’s claim to be a religion of peace – came to divide ''jihad'' into two types. The first was what they termed the ‘lesser ''jihad''’, which is the familiar obligation to spread Islam at the expense of other religions, but which is only to be undertaken as a defensive measure. The second is the ‘greater ''jihad''’, a general obligation on all Muslims actively to ward off their own evil inclinations. Though this distinction was retroactively attributed to Muhammad himself, it is clear from the historical record that most rulers (and many Muslims) disagreed with such interpretations. The important point, though, is that they were there to be adopted by those who abhor even defensive violence, and – latterly – by Muslim apologists who claim that ''jihad'' has been defensive or an inner struggle all along.}}		{{QualityScore\|Lead=1\|Structure=3\|Content=4\|Language=3\|References=4}}An overview of the dual concepts of '''lesser and greater jihad''', their history, and relevance are provided by Adam J. Silverstein, professor of Islamic studies at the Hebrew University of Jerusalem.{{Quote\|{{citation\|title=Islamic History\|year=2010\|publisher=Oxford University Press\|pages=73-74\|author=Adam J. Silverstein\|ISBN=978–0–19–954572–8}}\|From the 9th and especially the 10th centuries, many Muslims – influenced by quietist trends (e.g. Twelver Shiites), by spiritual ones (Sufis), and by Christian attacks against Islam’s claim to be a religion of peace – came to divide ''jihad'' into two types. The first was what they termed the ‘lesser ''jihad''’, which is the familiar obligation to spread Islam at the expense of other religions, but which is only to be undertaken as a defensive measure. The second is the ‘greater ''jihad''’, a general obligation on all Muslims actively to ward off their own evil inclinations. Though this distinction was retroactively attributed to Muhammad himself, it is clear from the historical record that most rulers (and many Muslims) disagreed with such interpretations. The important point, though, is that they were there to be adopted by those who abhor even defensive violence, and – latterly – by Muslim apologists who claim that ''jihad'' has been defensive or an inner struggle all along.}}

	==Claim==		==Claim==

← Older revision		Revision as of 19:58, 12 November 2025
Line 41:		Line 41:
	{{Quote\|Saheeh Bukhari 4/45\|It was asked, 'Oh messenger of Allah!, which of makind is most excellent?'. He (Sallallahu alyhi wa salam) replied: "A believer who strives in the path of God with his self and his wealth.<ref name="Join the caravan">{{cite web\|url= http://www.religioscope.com/info/doc/jihad/azzam_caravan_1_foreword.htm\|title= Join the Caravan (p. 4)\|publisher= Religioscope (originally from al-haqq.org)\|author= Imam Abdullah Azzam\|date= December 2001\|archiveurl= \|deadurl=no}}</ref>}}		{{Quote\|Saheeh Bukhari 4/45\|It was asked, 'Oh messenger of Allah!, which of makind is most excellent?'. He (Sallallahu alyhi wa salam) replied: "A believer who strives in the path of God with his self and his wealth.<ref name="Join the caravan">{{cite web\|url= http://www.religioscope.com/info/doc/jihad/azzam_caravan_1_foreword.htm\|title= Join the Caravan (p. 4)\|publisher= Religioscope (originally from al-haqq.org)\|author= Imam Abdullah Azzam\|date= December 2001\|archiveurl= \|deadurl=no}}</ref>}}

	{{Quote\|{{Bukhari\|1\|2\|26}}\|Allah's Apostle was asked, "What is the best deed?" He replied, "To believe in Allah and His Apostle (Muhammad). The questioner then asked, "What is the next (in goodness)? He replied, "To participate in Jihad (religious fighting) in Allah's Cause."}}		{{Quote\|{{Bukhari\|\|\|27\|darussalam}}\|Allah's Apostle was asked, "What is the best deed?" He replied, "To believe in Allah and His Apostle (Muhammad). The questioner then asked, "What is the next (in goodness)? He replied, "To participate in Jihad (religious fighting) in Allah's Cause."}}

	{{Quote\|Saheeh related by Ibn Ade and Ibn Asakir from Abu Hurayrah 4/6165. Sahih al Jaami as Sagheer no. 4305\|Standing for an hour in the ranks of battle is better than standing in prayer for sixty years.<ref name="Join the caravan"></ref>}}		{{Quote\|Saheeh related by Ibn Ade and Ibn Asakir from Abu Hurayrah 4/6165. Sahih al Jaami as Sagheer no. 4305\|Standing for an hour in the ranks of battle is better than standing in prayer for sixty years.<ref name="Join the caravan"></ref>}}
Line 49:		Line 49:
	{{Quote\|{{Muwatta\|21\|21\|1.4}}\|Shall I tell you who has the best degree among people? A man who takes the rein of his horse to do jihad in the way of Allah}}		{{Quote\|{{Muwatta\|21\|21\|1.4}}\|Shall I tell you who has the best degree among people? A man who takes the rein of his horse to do jihad in the way of Allah}}

	{{Quote\|{{Muslim\|20\|~~4645~~}}\|It has been narrated on the authority of Abu Sa'id Khudri that the Messenger of Allah (may peace be upon him) said (to him): Abu Sa'id, whoever cheerfully accepts Allah as his Lord, Islam as his religion and Mubammad as his Apostle is necessarily entitled to enter Paradise. He (Abu Sa'id) wondered at it and said: Messenger of Allah, repeat it for me. He (the Messenger of Allah) did that and said: There is another act which elevates the position of a man in Paradise to a grade one hundred (higher), and the elevation between one grade and the other is equal to the height of the heaven from the earth. He (Abu Sa'id) said: What is that act? He replied: Jihad in the way of Allah! Jihad in the way of Allah!}}		{{Quote\|{{Muslim\|\|1884\|reference}}\|It has been narrated on the authority of Abu Sa'id Khudri that the Messenger of Allah (may peace be upon him) said (to him): Abu Sa'id, whoever cheerfully accepts Allah as his Lord, Islam as his religion and Mubammad as his Apostle is necessarily entitled to enter Paradise. He (Abu Sa'id) wondered at it and said: Messenger of Allah, repeat it for me. He (the Messenger of Allah) did that and said: There is another act which elevates the position of a man in Paradise to a grade one hundred (higher), and the elevation between one grade and the other is equal to the height of the heaven from the earth. He (Abu Sa'id) said: What is that act? He replied: Jihad in the way of Allah! Jihad in the way of Allah!}}

	{{Quote\|Sahih al-Jam'i\|On the authority of Rashid, on the authority of Sa'd (radiallaahu 'anhu), on the authority of one of the Companions, that a man said, "Oh Messenger of Allah! Why is it that the believers are all put to trial in their graves, except for the martyrs?" He (salallaahu 'alayhee wa sallam) said, "The clashing of swords above his head was sufficient trial for him."<ref>Abu Khubayb and Abu Zubayr, "The Slandered Jihad (Refutation of Jihad Asghar)"</ref>}}		{{Quote\|Sahih al-Jam'i\|On the authority of Rashid, on the authority of Sa'd (radiallaahu 'anhu), on the authority of one of the Companions, that a man said, "Oh Messenger of Allah! Why is it that the believers are all put to trial in their graves, except for the martyrs?" He (salallaahu 'alayhee wa sallam) said, "The clashing of swords above his head was sufficient trial for him."<ref>Abu Khubayb and Abu Zubayr, "The Slandered Jihad (Refutation of Jihad Asghar)"</ref>}}

← Older revision		Revision as of 01:38, 27 March 2026
Line 1:		Line 1:
	{{QualityScore\|Lead=2\|Structure=3\|Content=4\|Language=3\|References=4}}Within the Islamic tradition, the word "jihad" or "struggle" has two specialized meanings: either a personal struggle of self-improvement and following the law of Allah, or as a military struggle or holy war to expand the domain of Islamic political control or to defend Islamic territories and believers from infidel aggressors. The former definition, though designated as the "greater jihad", in fact stems from the latter definition, which is the earlier, more primordial meaning of the word in Islamic religious literature. In fact, this "lesser jihad" seems to have been a fundamental aspect of religious devotion from the earliest times of the [[Believers' movement\|believers' movement]], and the earliest material in the Islamic canon refers solely to this aspect of jihad. The former definition was highly influenced by Christian polemic against Islam, which cast it as a "religion of the sword" against the foible of Christianity as preached by Jesus as a religion of "turning the other cheek" to aggressors.		{{QualityScore\|Lead=2\|Structure=3\|Content=4\|Language=4\|References=4}}Within the Islamic tradition, the word "jihad" or "struggle" has two specialized meanings: either a personal struggle of self-improvement and following the law of Allah, or as a military struggle or holy war to expand the domain of Islamic political control or to defend Islamic territories and believers from infidel aggressors. The former definition, though designated as the "greater jihad", in fact stems from the latter definition, which is the earlier, more primordial meaning of the word in Islamic religious literature. In fact, this "lesser jihad" seems to have been a fundamental aspect of religious devotion from the earliest times of the [[Believers' movement\|believers' movement]], and the earliest material in the Islamic canon refers solely to this aspect of jihad. The former definition was highly influenced by Christian polemic against Islam, which cast it as a "religion of the sword" against the foible of Christianity as preached by Jesus as a religion of "turning the other cheek" to aggressors.

	As Paul M. Cobb, Professor of Near Eastern Languages and Civilizations at the University of Pennsylvania notes, "the 'Greater Jihad,' is often overemphasized by contemporary apologists uncomfortable with the prominent place of jihad in medieval Islamic sources" and "it is also perfectly clear that when medieval Muslims discussed jihad, they were almost always discussing it in the sense of armed struggle against infidels."<ref>{{Citation\|author=Paul M. Cobb\|publisher=Oxford University Press\|year=2016\|title=The Race for Paradise: an Islamic History of the Crusades\|url=https://global.oup.com/academic/product/the-race-for-paradise-9780190614461?cc=us&lang=en&\|page=30\|isbn=9780190614461}}</ref>		As Paul M. Cobb, Professor of Near Eastern Languages and Civilizations at the University of Pennsylvania notes, "the 'Greater Jihad,' is often overemphasized by contemporary apologists uncomfortable with the prominent place of jihad in medieval Islamic sources" and "it is also perfectly clear that when medieval Muslims discussed jihad, they were almost always discussing it in the sense of armed struggle against infidels."<ref>{{Citation\|author=Paul M. Cobb\|publisher=Oxford University Press\|year=2016\|title=The Race for Paradise: an Islamic History of the Crusades\|url=https://global.oup.com/academic/product/the-race-for-paradise-9780190614461?cc=us&lang=en&\|page=30\|isbn=9780190614461}}</ref>
Line 25:		Line 25:
	===Nonconformity with the Qur'an===		===Nonconformity with the Qur'an===

	One of the most important factors in the classification of a genuine [[hadith]], is that it must conform with what is written in the [[Qur'an]]. This hadith appears to directly contradict the teachings of the Qur'an.		One of the most important factors in the classification of a genuine [[hadith]] in traditional Islamic hadith science is that it must conform with what is written in the [[Qur'an]]. This hadith appears to directly contradict the teachings of the Qur'an.

	{{Quote\|{{Quran\|4\|95}}\|Not equal are those believers who sit (at home) and receive no hurt, and those who strive and fight in the cause of Allah with their goods and their persons. Allah hath granted a grade higher to those who strive and fight with their goods and persons than to those who sit (at home). Unto all (in Faith) Hath Allah promised good: But those who strive and fight Hath He distinguished above those who sit (at home) by a special reward,}}		{{Quote\|{{Quran\|4\|95}}\|Not equal are those believers who sit (at home) and receive no hurt, and those who strive and fight in the cause of Allah with their goods and their persons. Allah hath granted a grade higher to those who strive and fight with their goods and persons than to those who sit (at home). Unto all (in Faith) Hath Allah promised good: But those who strive and fight Hath He distinguished above those who sit (at home) by a special reward,}}
Line 35:		Line 35:
	The [[List of Fabricated Hadith\|fabricated hadith]] compiled by al-Baghdadi does not appear in any of the famous hadith collections and is inconsistent with the teachings found in corroborated (Mutawatir) sahih hadith. Some of these hadith state that fighting jihad is second only to the belief in Muhammad and [[Allah]], and that standing for an hour in the ranks of battle is better than standing in [[Salah\|prayer]] for sixty years (this seems, again, to directly invert the idea that religious devotion is somehow greater than participation in the Muslims' military struggle).		The [[List of Fabricated Hadith\|fabricated hadith]] compiled by al-Baghdadi does not appear in any of the famous hadith collections and is inconsistent with the teachings found in corroborated (Mutawatir) sahih hadith. Some of these hadith state that fighting jihad is second only to the belief in Muhammad and [[Allah]], and that standing for an hour in the ranks of battle is better than standing in [[Salah\|prayer]] for sixty years (this seems, again, to directly invert the idea that religious devotion is somehow greater than participation in the Muslims' military struggle).

	Furthermore, Muhammad himself appears to directly refute the claim that the "greater" jihad is the inward spiritual struggle, when he states the best jihad is that of a man whose "blood is shed and his horse is wounded".		Furthermore, in these same hadith collections Muhammad himself appears to directly refute the claim that the "greater" jihad is the inward spiritual struggle, when he states the best jihad is that of a man whose "blood is shed and his horse is wounded".

	{{Quote\|Sunan Ibn Majah 2794\|It was narrated that Amr bin Abasah said: “I came to the Prophet and said: ‘O Messenger of Allah, which Jihad is best?’ He said: ‘(That of a man) whose blood is shed and his horse is wounded.’”}}		{{Quote\|Sunan Ibn Majah 2794\|It was narrated that Amr bin Abasah said: “I came to the Prophet and said: ‘O Messenger of Allah, which Jihad is best?’ He said: ‘(That of a man) whose blood is shed and his horse is wounded.’”}}
Line 63:		Line 63:
	====Lesser vs Greater Jihad Hadith====		====Lesser vs Greater Jihad Hadith====

	The "lesser versus greater jihad" hadith's [[isnad]] (the completeness of the chain of narrators and the reputation of each individual narrators within the chain of oral tradition) has been categorized by scholars as "weak" (da`if), and generally in [[Islamic law]], only the authentic ([[sahih]]) and good (hasan) hadiths are used in deriving the rules. The weak hadiths have no value for the purpose of [[Shari'ah (Islamic Law)\|Shari'ah]].<ref>{{cite web\|url= http://www.islamonline.net/servlet/Satellite?pagename=IslamOnline-English-Ask_Scholar/FatwaE/FatwaE&cid=1119503547442\|title= May People Act According to a Weak Hadith?\|publisher= Islam Online\|author= Muzammil Siddiqi\|series= Fatwa Bank\|date= September 27, 2003\|archiveurl= http://www.webcitation.org/query?url=https%3A%2F%2Fweb.archive.org%2Fweb%2F20061216005731%2Fhttp%3A%2F%2Fwww.islamonline.net%2Fservlet%2FSatellite%3Fpagename%3DIslamOnline-English-Ask_Scholar%2FFatwaE%2FFatwaE%26cid%3D1119503547442&date=2014-03-15\|deadurl=yes}}</ref> Contemporary Islamic scholars have even classed it as "maudu" (fabricated), meaning this narration, by some, is not even considered to be a hadith at all.<ref>{{cite web\|url= http://www.irfi.org/articles/articles_251_300/52_weak_ahadith.htm\|title= 52 Weak Ahadith\|publisher= Islamic Research Foundation International\|author= Ibrahim B. Syed\|date= accessed November 20, 2011\|archiveurl= http://www.webcitation.org/query?url=http://www.irfi.org/articles/articles_251_300/52_weak_ahadith.htm&date=2011-11-20\|deadurl=no}}</ref>		The "lesser versus greater jihad" hadith's [[isnad]] (the completeness of the chain of narrators and the reputation of each individual narrators within the chain of oral tradition) has been categorized by scholars as "weak" (da`if), and generally in traditional [[Islamic law]], only the authentic ([[sahih]]) and good (hasan) hadiths are used in deriving the rules. The weak hadiths have no value for the purpose of [[Shari'ah (Islamic Law)\|Shari'ah]].<ref>{{cite web\|url= http://www.islamonline.net/servlet/Satellite?pagename=IslamOnline-English-Ask_Scholar/FatwaE/FatwaE&cid=1119503547442\|title= May People Act According to a Weak Hadith?\|publisher= Islam Online\|author= Muzammil Siddiqi\|series= Fatwa Bank\|date= September 27, 2003\|archiveurl= http://www.webcitation.org/query?url=https%3A%2F%2Fweb.archive.org%2Fweb%2F20061216005731%2Fhttp%3A%2F%2Fwww.islamonline.net%2Fservlet%2FSatellite%3Fpagename%3DIslamOnline-English-Ask_Scholar%2FFatwaE%2FFatwaE%26cid%3D1119503547442&date=2014-03-15\|deadurl=yes}}</ref> Contemporary Islamic scholars have even classed it as "maudu'" (fabricated), meaning this narration, by some, is not even considered to be a hadith at all.<ref>{{cite web\|url= http://www.irfi.org/articles/articles_251_300/52_weak_ahadith.htm\|title= 52 Weak Ahadith\|publisher= Islamic Research Foundation International\|author= Ibrahim B. Syed\|date= accessed November 20, 2011\|archiveurl= http://www.webcitation.org/query?url=http://www.irfi.org/articles/articles_251_300/52_weak_ahadith.htm&date=2011-11-20\|deadurl=no}}</ref>

	Dr. Abdullah Azzam:		Dr. Abdullah Azzam:
Line 109:		Line 109:
	{{Quote\|\|The ink of the scholar is more holy than the blood of the Martyr.}}		{{Quote\|\|The ink of the scholar is more holy than the blood of the Martyr.}}

	This hadith has also been classed as Maudu (fabricated), even by its originating source.		This hadith has also been classed as Maudu' (fabricated), even by its originating source.

	Dr. Suhaib Hassan:		Dr. Suhaib Hassan: