Psychology War in Islam
by Hana Arisesa
After the tragedy of the bombing at the twin towers of the World Trade Center (WTC) on 9/11 2001, the issue of terrorism became sticking and growing. News about terrorism and all aspects related to it, became a study material that is in great demand. Whether intentional or not, All the blame for this problem is directed to Islam. This is lead to the negative stereotype judgement to the muslim and its teachings, brought by influential and major global media as part of their propaganda. As the result, one of the Islamic believe that is widely highlighted and studied for that reason is an issue related to war. First, the term “war” is English word whose meaning must be understood according to the English language itself. According to the definition of the Oxford Advanced Learner's Dictionary, the word “war” has three meanings, all of which tend to mean a fickle battle of two or more disputing groups or parties (Dictionaries, 2022). So, according to this definition, the war in English meaning seem to physically activities only. Speaking of war, Islam itself has its own concept that has been used for a long time by Islamic scholars, especially in the field of Fiqh (Jurisprudence) and Siyasah Syar’iyyah. This concept is about jihād which has wider meaning than the definition of war according to English language. So, in this writing the use of the word jihād will be more used instead of the term war.
Concept of Jihād in Islam
Jihād is an Arabic word derived from jāhada, yujāhidu, jihādan wa mujāhadatan which has meaning to endeavor, to strive, to struggle (Jihad, 2022). However, jihād has broader meaning rather than just a physical activity. This can be found in the discussion of Islamic scholars. For example, the word jihād can be interpreted to heart and mental activity especially in the relation all actions to combat the devil (Naqvi, 1974). Some other scholar tried to make several categories in the Jihād. It can be divided into Jihād bin nafs, Jihād bil Quran, Jihād bil Qalam (pen), Jihād bil maal, and Jihād bi’l saif which all these Jihād terms are supported and derived from the Quran and the Sunnah (Ghazi, 2008). As an important teaching and widely discussed in the books of Islamic scholars, the legal sources used as references in the discussion are the Quran, Sunnah, and Ijma. Another source that is can be used is ijtihad of the Islamic scholars (Rehman, 2005). The Qur'an itself has many verses that explain issues related to jihād. Most of these verses usually found in the Madinah Verses, which meansthat revealed after the hijra of the Prophet. It has been logically understood that the order of jihād in the sense of physical combat, first occurred after the establishment of Islamic reign in Medina. Indeed, in general, the verses talking about jihād contained in the Quran is related to the physical battle against the infidels at that time. For an example, the command to commit aggression against the disbelievers who committed aggression first against muslims (QS 2:194). Then the order to fight against the people who expelled the Muslim from their country (QS 22:40), As well as the qur’anic verse that commands for fighting to support the allied parties of the Muslims who ask for help to face their enemy who make aggression against them (QS 8:72). When examined further, the verses related doing jihād against the infidels are due to a reaction from the enemies of Islam at that time, to show the truth, or to stop the negligence aggression from others. The order of jihād is also not to carry out aggression against other peoples without any important allowed reason. This is point of view is to correct what general people says now to discriminate against Islam. So, the opinion that Islam promotes terrorism based on jihād principles is a blind accusation (Holtmann, 2014). All aspect of jihād as taught by the Prophet can be witnessed during in his mission. It is generally known in the Islamic history that there are two categories of war, namely ghazwah and sariyah. Ghazwah is expedition that the prophet ordered and physically present as a leader. Meanwhile, sariyah is expedition that the prophet commanded but he was not physically present and give the leader to his selected companion. During the Prophet life in Medina, he had followed at least 28 ghazwah and ordered more than sixty sariyah mission. Admirable, bring very few casualties in total (Simply Seerah, 2022). Throughout the history of Islam from the era of the Prophet to the modern era, there are various kinds of enemies faced by muslim government. In the era of the Prophet, jihād was limited to the Arabian Peninsula area and only against the local tribe infidels or some Jews group in Medina. There is no deal doing jihād against outside ground of the Arabian Peninsula except for the Sariyah Mut’ah held in 8H which was sent to confront Arab tribes aided by the Romans and Arab Christians, who had killed the prophet's messenger. Jihād in the holy war sense is not only found in the Islam, but also in other religions. In the middle-age era when muslim civilization conflicted with the Roman Christian Empire, the term “crusade” appeared lead to the several battles based on religious factors. Even in the modern era, long before 9/11, muslim communities have applied jihād against colonialism that occurred in most muslim countries. They viewed the battle against the invaders not only to defend the country from western occupation, but also to conduct the jihād to fight colonialism that was mostly carried out by Christians, as the example of what happened in Indonesia and Malabar (Husain, 1999).
Ethic Conduct in Jihād
Looking at the concept of jihād offered by Islam, there are very valuable lessons. All aspects of jihād have been arranged in such a way that it does not cause wider damage than to simply stop aggression, injustice, and inadequacy on the part of the enemy. The objective of war is neither the achievement of victory nor the acquisition of the enemy’s properties. (Rehman, 2005). As a simple fact, the number of casualties throughout Islamic history is few, compared to the war caused by non-Muslims such in World War I or II. The beauty of jihād is reflected in the ordinances and rules of jihād that have been outlined. To declare war on a territory is not an easy matter. The declaration of war on another country is the power of the leader of the Muslims, the individual has no right to do so. A leader of the country must also consider carefully before conducting a war with other nations, related to the readiness of the troops, prediction results of, strategy, time, and accommodation. During the battle, Islam does not permit to kill children, women, old men whom they do not share in the enemy army (QS 15:8). In addition, the enemy is not allowed to be killed when he has surrendered or vowed to convert to Islam. Even the dead bodies were not allowed to be damaged and they were buried properly. Another thing that is getting attention is also related to the rules of jihād that exist in Islam is how to treat prisoners. The treatment of prisoners of war cannot be separated by a rule. Looking at historical facts, that the treatment of prisoners of war varies. How the Prophet treated Badr prisoners of war as one example. The Battle of Badr took place in 2 H. Including one of the wars led by the Prophet. During the Battle of Badr, Muslim forces had captured several prisoners of war. One of the things used to redeem prisoners of war is the requirement to teach read and write to muslim children for prisoners who can teach it. So that the treatment of prisoners of war can vary depending on the decision of the leader to see the conditions and benefits for Muslims. Some other steps that can be taken against prisoners of war are that prisoners of war can be released free of charge looking at the conditions of their respective prisoners, or the captive may redeem himself with his property, the captured captive may be exchanged for the captured Muslim captive, the captive may also be treated as a slave to the Muslims, and the last prisoner may be killed according to the leader's consideration for the benefit of the Muslims (Naqvi, 1974).
Conclusion
Jihād is one of the important pillars of Islam. The development of Islam is inseparable from the jihād carried out throughout history. However, the concept of jihād is not like the concept of war according to western nations. Jihād in Islam has various conditions, rules and guidelines that are very in accordance with the concept of good for mankind. Therefore, the propaganda of those who blame jihād as the basis of terrorism today is a thought that must be straightened out. The relationship between terrorism and jihad can be clearly distinguished. Jihād does not manifest the terrorism that is currently being proclaimed by the enemies of Islam to form the bad image of Islam. Islam departs from terrorism in the name of religion.
Bibliography
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