A DOCTRINAL BASIS EXISTS FOR THE JIHADI THREAT
What We Choose Not to Know Confirming the Chairman’s frustration that we do not understand the enemy, the following example illustrates just what we have ignored to our great detriment. Remembering that U.S. forces are non-Muslim forces operating in Muslim lands, the following citations from standard Islamic texts will be followed by a series of quotes from a known “extremist” that demonstrates conformity between Islamic law and “extremist” claims. The point is to demonstrate both how the duties of jihad as stated in Islamic law are applicable to non-Muslim forces in Muslim lands and that those duties are actually being applied to American forces. From the English language translation of the Saudi-published Interpretation of the Meanings of the Noble Qur’an in the English Language, one can read “Appendix III -- The Call to Jihad -- (Holy Fighting for Allah in the Qur’an Statement),” written by Saudi Arabia’s Chief Justice, and learn that jihad -- holy fighting in Allah’s Cause -- is a requirement of Islam:
The Verses of the Qur'an and the Sunnah (the Prophet's legal ways, orders) exhort Muslims greatly to take part in Jihad and have made quite clear its rewards, and praised greatly those who perform Jihad (the holy fighting in Allah's Cause) and explained to them various kinds of honours which they will receive from their Lord (Allah). This is because they - Mujahidin are Allah's troops. Allah will establish His religion (Islam), through them (Mujahidin). He will repel the might of His enemies, and through them He will protect Islam and guard the religion safely. And it is they (Mujahidin) who fight against the enemies of Allah in order that the worship should be all for Allah (Alone and not for any other deity) and that the Word of Allah (i.e. none has the right to be worshipped but Allah Then, from a translated 2005-2006 school-year edition of the 12th grade Saudi school textbook (already sanitized due to U.S. State Department pressure), one finds the requirements of jihad: • Scholars have noted that jihad is obligatory for the individual in three cases: o (2) If the infidels attack a specific country, it is obligatory for its people to fight them and repel them. Self-defense is a duty. Allah said, "Fight in the cause of Allah those who fight you, but do not transgress limits; for Allah loveth not transgressors." • When is battle jihad in the path of Allah? o To fulfill an order from God, sacrifice in His path, spread the creed of monotheism, defend the realms of Islam and Muslims, and raise up the Word of Allah. This is jihad in the path of God. • Jihad continues until the Day of Resurrection o It is part of God's wisdom that he made the clash between truth and falsehood continue until the Day of Resurrection. As long as this clash endures, jihad continues. It is not limited to a specific time. As long as there is falsehood, error, and unbelief, the jihad continues.28
CONCLUSIONS TO JIHAD IN ISLAM
As it turns out, the concepts of jihad given expression by “extremists” find full expression in the body of Islamic law as defined by recognized authorities and authoritative sources. It also turns out that on questions of doctrine, the Current Approach finds no support able to challenge the doctrinal supremacy the “extremists” enjoy.
Starting with a review of modern Hanafi law, transitioning to classical authoritative sources like the Qur’an, sahih hadith, al-Shafi’i, Malik ibn Anas, ibn Khaldun, ibn Kathir and ibn Rushd (Averoes), and then back to the modern era to review a currently valid restatement of Islamic law, an interlocking, overlapping, seamless web of Islamic law on jihad can be identified that is uncommonly unified and consistent in defining jihad as “warfare against non-Muslims to establish the religion.”435 The legal description of jihad has remained consistent across the 1400 year span that incorporates the contributions of the recognized authorities relied on to write this paper.
The rules of law remained consistent regardless of whether it was defined by an eighth century Arab, a ninth century Uzebki, a 12th century Spaniard, a 14th century North African, or even a 20th century Arab, Pakistani, Indian, Malaysian or American. None of the legal authorities spoke to the “greater jihad.” All conformed to the idea that jihad does not end until the world has been made the dar al-Islam.
All discussions of jihad reflected scholarly consensus and the primacy of Surah Nine, the last surah (chronologically revealed) to discuss jihad. Because there is agreement among the scholars on the status of jihad, it belongs to the fixed inner sphere of Islamic law that can never be changed.
It is this “version” of Islam that the Current Approach keeps the decision makers and analysts from being able to fix their glance upon in furtherance of developing an ideological screen capable of fixing the enemy’s stated doctrine.
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