The Religions Book

278

See also: Augustine and free will 220–21 ■ The pathway to harmonious living

272–75 ■ The rise of Islamic revivalism 286–90

D

espite the guidance given

by the Qur’an, Muhammad,

and shari‘a, maintaining a

focus on God and a disciplined life

remains a challenge for Muslims.

Disobedience is always a temptation

and evil is a constant presence.

Muslims, therefore, must constantly

strive to stay close to God and

struggle against evil. This striving

or struggling is known as jihad.

For most Muslims, jihad is used

in two different ways. The “greater

jihad” is the most common. This

is the constant struggle against

personal sin, involving repentance

and seeking God’s mercy, avoiding

temptation, and pursuing justice for

others. The “lesser jihad”, although

less common for Muslims, is the

more widely known. It involves the

legitimate use of force, sometimes

militarily, against those who do evil.

In the 11th century, one of Islam’s

most noted legal scholars, Shams

al-A’imma al-Sarakhsi, discussed

lesser jihad as a four-stage process.

He argued that in the first stage,

jihad toward others should be

peaceful and passive. In the second

stage, Islam should be defended

with peaceful argument. The third

stage allowed for followers to defend

the Muslim community against

injustice. In the fourth stage,

Muslims are called on to engage in

armed conflict, within specific legal

and Qu’ranic guidelines, when the

Islamic faith is under threat. ■

JIHAD IS OUR

RELIGIOUS DUTY

STRIVING IN THE WAY OF GOD

Even the youngest students learn

the importance of striving to be a good

Muslim by upholding the faith, seeking

God’s mercy, avoiding temptation, and

pursuing justice for others.

IN CONTEXT

KEY FIGURE

Shams al-A’imma al-Sarakhsi

WHEN AND WHERE

11th century, Persia

BEFORE

7th century CE Muhammad’s

armies conquer and unite

much of Arabia under the

banner of Islam.

8th century Islamic expansion

continues into Spain in the

west and Persia in the east.

8th century Legal scholar

Abu Hanifa argues that Islam

only permits defensive war.

AFTER

12th century Ibn Rushd

(Averroes), an Islamic

philosopher, divides jihad

into four types: jihad by the

heart, by the tongue, by the

hand, and by the sword.

1964 Egyptian author Sayyid

Qutb argues for jihad as

the mission to make Islam

dominant in all the world.