جِهاد یکی از مفاهیم دین اسلام است.
واژه «جهاد» از ریشه «ج-ه-د» به معنی کوشش و مبارزه و فعالیت است. جهاد برعکس آنچه که امروزه توسط سیاستمداران مطرح میشود تنها به معنی جنگ و خونریزی نیست. بلکه در اصل به معنی کوشش و مبارزه میتواند در عرصههای گوناگون باشد. جهاد، مصادیق دیگری چون جهاد اصغر، جهاد مالی و جهاد زبانی دارد. برخی از عبادات نیز همسنگ جهاد دانسته شدهاند. متصدی امر جهاد، حکومت دینی است. بزرگترین جهاد «جهاد با نفس» است که با نام (جهاد اکبر) شناخته میشود و تلاش در راه دفاع از دین اسلام یا گسترش قلمرو اسلام، جهاد کوچک (جهاد اصغر) نام دارد.
جهاد به صورت کلی به دو نوع جهاد دفاعی و جهاد ابتدایی تقسیم میگردد. جهاد دفاعی، جنگ و مبارزهای است که در صورت تجاوز دشمنی به حریم مسلمین واجب و لازم میگردد و آیات متعدد قرآن به آن دستور دارد. جهاد ابتدایی، جهادی است که مسلمانان ابتداءاً به جنگ وارد میشوند، بدون اینکه طرف مقابل ابتدا جنگ را آغاز کرده باشد. بر خلاف فقهای سیاسی یا جهادگرا همچون روح الله خمینی , علی خامنه ای و اصولاً اندیشه فقهی حکومت ایران و فقهای مایل به اسلامگرایی انقلابی، فقهای سنتی و غیر ایدئولوژیک جهاد ابتدایی را تنها در زمان پیامبر یا امام معصوم ممکن میدانند و انجام آن را بدون اجازه معصوم خطا میدانند. برخی اندیشمندان اسلامی مثل سیدمصطفی محقق داماد جهاد را در اسلام حتی در زمان امام معصوم تنها محدود به جهاد دفاعی میدانند. محقق خوئی با اینکه مسئلهی ولایت فقیه را از نظر علمی قبول ندارند، اما یک فتوای منحصری دارند که میفرمایند: جهاد ابتدایی نه تنها در اسلام مشروع و واجب است و نیازی به اذن معصوم ندارد، حتّی بالاتر، نیازی به اذن فقیه نیز ندارد، یعنی اگر در یک زمانی، عموم مؤمنین دیدند، شرایط جهاد ابتدایی هست، باید انجام بدهند، درس خارج فقه شیخ محمدجواد فاضل لنکرانی- جهاد ابتدایی جلسه هشتم
به دیدگاه مسلمانان جهاد اسلامی دارای اهداف مقدسی مانند براندازی شرک و کفر، مبارزه با تبهکاران و گمراهان، پاسداری از نظام اسلامی و دفاع از مرزها است و از نگر ایشان این اهداف موجب برتری این نوع جنگ نسبت به دیگر جنگها میشود.
غرب و مسألهٔ جهاد[ویرایش]
«استیون ورتووک» یکی از جامعه شناسان غربی دربارهٔ رویکرد رسانهها نسبت به اسلام میگوید: «از پایان دهه ۱۹۷۰، مسلمانان همواره در عملیات خرابکارانه و تروریستی در نقاط مختلف جهان، به عنوان یک گروه هدف قرار گرفتهاند ... در ۱۷ ژانویه سال ۱۹۹۱، عنوان پرفروشترین روزنامة ایتالیا- کوریر دلامرا- چنین بود: "ترس بازشدن جبهة دومی در میان جهان مسلمان، به نام جهاد اسلامی" این دیدگاه، با عناوینی مانند"خطر تروریسم، وضعیت قرمز!"، "نقشهای برای جبهة داخلی" و یا "اعلام خطر! تروریسم گسترش مییابد" ادامه یافت ... ایدهٔ "تروریست عرب مسلمان"، مدام تولید میشد؛ زیرا از آن دسته اخباری بود که مردم دوست داشتند بشنوند و در ضمن، افکار عمومی را علیه اعراب مهاجر، تقویت میکرد».
«دن کوئل» از معاونین سابق دولت آمریکا بنیادگرایی اسلامی را یک خطر جهانی و جایگزین کمونیسم مطرح ساخت. از سوی دیگر، ویلی گلاس دبیر کل سازمان ناتو نیز در یک کنفرانس امنیتی در آلمان، اعلام کرد که بنیادگراییِ اسلامی اکنون برای سازمان پیمان آتلانتیک شمالی به اندازهٔ خطر کمونیسم در گذشته، تهدید آمیز است.
جهاد در منظر قرآن[ویرایش]
در قرآن آیاتی بسیار دربارهٔ عظمت و جایگاه رفیع جهاد در میان عبادات به چشم میخورد که به برخی از آنها اشاره میکنیم:
جهاد در روایات[ویرایش]
For other uses, see Jihad (disambiguation).
Jihad (English pronunciation: //; Arabic: جهاد jihād [dʒiˈhæːd]) is an Islamic term referring to the religious duty of Muslims to maintain the religion. In Arabic, the word jihād is a noun meaning the act of "striving, applying oneself, struggling, persevering". A person engaged in jihad is called a mujahid, the plural of which is mujahideen (مجاهدين). The word jihad appears frequently in the Quran, often in the idiomatic expression "striving in the way of God (al-jihad fi sabil Allah)", to refer to the act of striving to serve the purposes of God on this earth.
Muslims and scholars do not all agree on its definition. Many observers—both Muslim and non-Muslim—as well as the Dictionary of Islam, talk of jihad having two meanings: an inner spiritual struggle (the "greater jihad"), and an outer physical struggle against the enemies of Islam (the "lesser jihad") which may take a violent or non-violent form. Jihad is often translated as "Holy War", although this term is controversial. According to orientalist Bernard Lewis, "the overwhelming majority of classical theologians, jurists", and specialists in the hadith "understood the obligation of jihad in a military sense." Javed Ahmad Ghamidi states that there is consensus among Islamic scholars that the concept of jihad will always include armed struggle against wrong doers.
It was generally supposed that the order for a general war could only be given by the Caliph (an office that was claimed by the Ottoman sultans), but Muslims who did not acknowledge the spiritual authority of the Caliphate (which has been vacant since 1923)—such as non-Sunnis and non-Ottoman Muslim states—always looked to their own rulers for the proclamation of a jihad. There has been in fact no universal warfare by Muslims on non-believers since the early caliphate. Some proclaimed jihad by claiming themselves as mahdi, e.g. the Sudanese Mahommed Ahmad in 1882. In classical Islam, the military form of jihad was also regulated to protect civilians.
Jihad is an important religious duty for Muslims. A minority among the Sunni scholars sometimes refer to this duty as the sixth pillar of Islam, though it occupies no such official status. In Twelver Shi'a Islam, however, jihad is one of the ten Practices of the Religion.
Main article: List of battles of Muhammad
In Modern Standard Arabic, the term jihad is used for a struggle for causes, both religious and secular. The Hans Wehr Dictionary of Modern Written Arabic defines the term as "fight, battle; jihad, holy war (against the infidels, as a religious duty)". Nonetheless, it is usually used in the religious sense and its beginnings are traced back to the Qur'an and words and actions of Muhammad.[page needed] In the Qur'an and in later Muslim usage, jihad is commonly followed by the expression fi sabil illah, "in the path of God." Muhammad Abdel-Haleem states that it indicates "the way of truth and justice, including all the teachings it gives on the justifications and the conditions for the conduct of war and peace." It is sometimes used without religious connotation, with a meaning similar to the English word "crusade" (as in "a crusade against drugs").
Quranic use and Arabic forms
According to Ahmed al-Dawoody, seventeen derivatives of jihād occur altogether forty-one times in eleven Meccan texts and thirty Medinan ones, with the following five meanings: striving because of religious belief (21), war (12), non-Muslim parents exerting pressure, that is, jihād, to make their children abandon Islam (2), solemn oaths (5), and physical strength (1).
According to Jonathon Berkey, jihad in the Quran was originally intended for the nearby neighbors of the Muslims, but as time passed and more enemies arose, the Quranic statements supporting jihad were updated for the new adversaries.[not specific enough to verify]
The context of the Quran is elucidated by Hadith (the teachings, deeds and sayings of the Islamic prophet Muhammad). Of the 199 references to jihad in perhaps the most standard collection of hadith—Bukhari—all assume that jihad means warfare.
Among reported saying of the Islamic prophet Muhammad involving jihad are
Ibn Nuhaas also cited a hadith from Musnad Ahmad ibn Hanbal, where Muhammad states that the highest kind of jihad is "The person who is killed whilst spilling the last of his blood" (Ahmed 4/144).
History of usage and practice
The practice of periodic raids by Bedouin against enemy tribes and settlements to collect spoils predates the revelations of the Quran. According to some scholars (such as James Turner Johnson), while Islamic leaders "instilled into the hearts of the warriors the belief" in jihad "holy war" and ghaza (raids), the "fundamental structure" of this bedouin warfare "remained, ... raiding to collect booty". According to another scholar (Majid Khadduri), it was the shift in focus to the conquest and spoils collecting of non-Bedouin unbelievers and away from traditional inter-bedouin tribal raids, that may have made it possible for Islam not only to expand but to avoid self-destruction.
"From an early date Muslim law laid down" jihad in the military sense as "one of the principal obligations" of both "the head of the Muslim state", who declared the jihad, and the Muslim community. According to legal historian Sadakat Kadri, Islamic jurists first developed classical doctrine of jihad "towards the end of the eighth century", using the doctrine of naskh (that God gradually improved His revelations over the course of the Prophet Muhammed's mission) they subordinated verses in the Quran emphasizing harmony to more the more "confrontational" verses of Muhammad's later years and linked verses on exertion (jihad) to those of fighting (qital). Muslims jurists of the eighth century developed a paradigm of international relations that divides the world into three conceptual divisions, dar al-Islam/dar al-‛adl/dar al-salam (house of Islam/house of justice/house of peace), dar al-harb/dar al-jawr (house of war/house of injustice, oppression), and dar al-sulh/dar al-‛ahd/dār al-muwada‛ah (house of peace/house of covenant/house of reconciliation). The second/eighth century jurist Sufyan al-Thawri (d. 161/778) headed what Khadduri calls a pacifist school, which maintained that jihad was only a defensive war, He also states that the jurists who held this position, among whom he refers to Hanafi jurists, al-Awza‛i (d. 157/774), Malik ibn Anas (d. 179/795), and other early jurists, "stressed that tolerance should be shown unbelievers, especially scripturaries and advised the Imam to prosecute war only when the inhabitants of the dar al-harb came into conflict with Islam." The duty of Jihad was a collective one (fard al-kifaya). It was to be directed only by the caliph who might delayed it when convenient, negotiating truces for up to ten years at a time. Within classical Islamic jurisprudence – the development of which is to be dated into the first few centuries after the prophet's death – jihad consisted of wars against unbelievers, apostates, and was the only form of warfare permissible. (Another source—Bernard Lewis—states that fighting rebels and bandits was legitimate though not a form of jihad, and that while the classical perception and presentation of the jihad was warfare in the field against a foreign enemy, internal jihad "against an infidel renegade, or otherwise illegitimate regime was not unknown.")
The primary aim of jihad as warfare is not the conversion of non-Muslims to Islam by force, but rather the expansion and defense of the Islamic state. In theory, jihad was to continue until "all mankind either embraced Islam or submitted to the authority of the Muslim state." There could be truces before this was achieved, but no permanent peace. One who died 'on the path of God' was a martyr, (Shahid), whose sins were remitted and who was secured "immediate entry to paradise." However, some argue martyrdom is never automatic because it is within God's exclusive province to judge who is worthy of that designation.
Classical manuals of Islamic jurisprudence often contained a section called Book of Jihad, with rules governing the conduct of war covered at great length. Such rules include treatment of nonbelligerents, women, children (also cultivated or residential areas). Such rules offered protection for civilians. The first documentation of the law of jihad was written by 'Abd al-Rahman al-Awza'i and Muhammad ibn al-Hasan al-Shaybani. (It grew out of debates that surfaced following Muhammad's death.) Although some Islamic scholars have differed on the implementation of Jihad, there is consensus amongst them that the concept of jihad will always include armed struggle against persecution and oppression.[not specific enough to verify]
As important as jihad was, it was/is not considered one of the "pillars of Islam". According to one scholar (Majid Khadduri, this is most likely because unlike the pillars of prayer, fasting, etc., jihad was a "collective obligation" of the whole Muslim community," (meaning that "if the duty is fulfilled by a part of the community it ceases to be obligatory on others"), and was to be carried out by the Islamic state. This was the belief of "all jurists, with almost no exception", but did not apply to defense of the Muslim community from a sudden attack, in which case jihad was and "individual obligation" of all believers, including women and children.
Early Muslim conquests
Main article: Muslim conquests
In the early era that inspired classical Islam (Rashidun Caliphate) and lasted less than a century, jihad spread the realm of Islam to include millions of subjects, and an area extending "from the borders of India and China to the Pyrenees and the Atlantic". The two empires impeding the advance of Islam were the Persian Sassanian empire and the Byzantine Empire. By 657 the Persian empire was conquered and by 661 the Byzantine empire was reduced to a fraction of its former size.
The role of religion in these early conquests is debated. Medieval Arabic authors believed the conquests were commanded by God, and presented them as orderly and disciplined, under the command of the caliph. Many modern historians question whether hunger and desertification, rather than jihad, was a motivating force in the conquests. The famous historian William Montgomery Watt argued that “Most of the participants in the [early Islamic] expeditions probably thought of nothing more than booty ... There was no thought of spreading the religion of Islam.” Similarly, Edward J. Jurji argues that the motivations of the Arab conquests were certainly not “for the propagation of Islam ... Military advantage, economic desires, [and] the attempt to strengthen the hand of the state and enhance its sovereignty ... are some of the determining factors.” Some recent explanations cite both material and religious causes in the conquests.
According to a number of authors, the more spiritual definitions of jihad developed sometime after the 150 years of Muslim jihad wars and territorial expansion, and particularly after the Mongol invaders sacked Baghdad and overthrew the Abassid Caliphate. The historian Hamilton Gibb states that "in the historic [Muslim] Community the concept of jihad had gradually weakened and at length been largely reinterpreted in terms of Sufi ethics."
Islamic scholar Rudolph Peters also wrote that with the stagnation of Islamic expansionism, the concept of jihad became internalized as a moral or spiritual struggle. Earlier classical works on fiqh emphasized jihad as war for God's religion, Peters found. Later Muslims (in this case modernists such as Muhammad Abduh and Rashid Rida) emphasized the defensive aspect of jihad—which was similar to the Western concept of a "just war". Today, some Muslim authors only recognize wars with the aim of territorial defense as well as the defense of religious freedom as legitimate.
Bernard Lewis states that while most Islamic theologians in the classical period (750–1258 C.E.) understood jihad to be a military endeavor, after Islamic conquest stagnated and the caliphate broke up into smaller states the "irresistible and permanent jihad came to an end". As jihad became unfeasible it was "postponed from historic to messianic time." Even when the Ottoman Empire carried on a new holy war of expansion in the seventeenth century, "the war was not universally pursued". They made no attempt to recover Spain or Sicily. The major imperial Muslim dynasties of Ottoman Turkey (1299–1923) (Sunni) and Persian Safavid (1501–1736) (Shia) dynasty often used the term ghaza (a sister obligation to jihad) to refer to military campaigns against Byzantium or each other, the enemy being giaurs or heretics.
When the Ottoman Caliph called for a "Great Jihad" by all Muslims against Allied powers during World War I, there were hopes and fears that non-Turkish Muslims would side with Ottoman Turkey, but the appeal did not "[unite] the Muslim world", and Muslims did not turn on their non-Muslim commanders in the Allied forces. (The war led to the end of the caliphate as the Ottoman Empire entered on the side of the war's losers and surrendered by agreeing to "viciously punitive" conditions. These were overturned by the popular war hero Mustafa Kemal, who was also a secularist and later abolished the caliphate. )
Contemporary Fundamentalist usage
With the Islamic revival, a new "Fundamentalist" movement arose, with some different interpretations of Islam, often with an increased emphasis on jihad. The Wahhabi movement which spread across the Arabian peninsula starting in the 18th century, emphasized jihad as armed struggle. Wars against Western colonial forces were often declared jihad: the Sanusi religious order proclaimed it against Italians in Libya in 1912, and the "Mahdi" in the Sudan declared jihad against the British and the Egyptians in 1881.
Other early anti-colonial conflicts involving jihad include:
The so-called Fulbe jihad states and a few other jihad states in western Africa were established by a series of offensive wars in the 19th century. None of these jihad movements were victorious. The most powerful, the Sokoto Caliphate, lasted about a century until the British defeated it in 1903.
In the twentieth century, one of the first Islamist groups, the Muslim Brotherhood emphasized physical struggle and martyrdom in its credo: "God is our objective; the Quran is our constitution; the Prophet is our leader; struggle (jihad) is our way; and death for the sake of God is the highest of our aspirations." In a tract "On Jihad", founder Hasan al-Banna warned readers against "the widespread belief among many Muslims" that struggles of the heart were more demanding than struggles with a sword, and called on Egyptians to prepare for jihad against the British, (making him the first influential scholar since the 1857 India uprising to call for jihad of the sword).  The group called for jihad against the new Jewish state of Israel in the 1940s, and its Palestinian branch, Hamas, called for jihad against Israel when the First Intifada started.  In 2012, its General Guide (leader) in Egypt, Mohammed Badie also declared jihad "to save Jerusalem from the usurpers and to [liberate] Palestine from the claws of occupation ... a personal duty for all Muslims." Muslims "must participate in jihad by [donating] money or [sacrificing] their life ..." Many other figures prominent in Global jihad started in the Muslim Brotherhood -- Abdullah Azzam, bin-Laden's mentor, started in the Muslim Brotherhood of Jordan; Ayman al-Zawahiri, bin-Laden's deputy, joined the Egyptian Muslim Brotherhood at the age of 14; and Khalid Sheikh Mohammed, who planned the 9/11 attack, claims to have joined the Kuwaiti Muslim Brotherhood at age 16. The Brotherhood supports statements such as those of Yusuf al-Qaradawi—a prominent cleric with a long association with the Brotherhood—that "it is dangerous and wrong to misunderstand jihad, to shed inviolate blood in its name, to violate property and lives and to taint Muslims and Islam with violence and terrorism, ..." But when asked by an interviewer, "On the subject of resistance and jihad—do you consider Bin Laden to be a terrorist or a jihad fighter?", it's Supreme Guide replied, "Without a shadow of a doubt—a jihad fighter."
According to Rudolph Peters and Natana J. DeLong-Bas, the new "fundamentalist" movement brought a reinterpretation of Islam and their own writings on jihad. These writings tended to be less interested and involved with legal arguments, what the different of schools of Islamic law had to say, or in solutions for all potential situations. "They emphasize more the moral justifications and the underlying ethical values of the rules, than the detailed elaboration of those rules." They also tended to ignore the distinction between Greater and Lesser jihad because it distracted Muslims "from the development of the combative spirit they believe is required to rid the Islamic world of Western influences". Dore Gold writes that while previously "jihad could be declared only by an authoritative leader for all Muslims, such as a new caliph for Sunni Islam. ... putting jihad off into the distant future ...," fundamentalist Wahhabi cleric Bin Baz taught that military jihad was needed to open the door for da'wa (the spreading of Islam by conversion). Muslim Brother Abdullah Azzam also taught that an Amir of jihad was not necessary for jihad.
Ibn Taymiyya recognized "the possibility of a jihad against `heretical` and `deviant` Muslims within dar al-Islam. He identified as heretical and deviant Muslims anyone who propagated innovations (bida') contrary to the Quran and Sunna ... legitimated jihad against anyone who refused to abide by Islamic law or revolted against the true Muslim authorities." He used a very "broad definition" of what constituted aggression or rebellion against Muslims, which would make jihad "not only permissible but necessary." Ibn Taymiyya also paid careful and lengthy attention to the questions of martyrdom and the benefits of jihad: 'It is in jihad that one can live and die in ultimate happiness, both in this world and in the Hereafter. Abandoning it means losing entirely or partially both kinds of happiness.`
The highly influential Muslim Brotherhood leader, Sayyid Qutb, preached in his book Milestones that jihad, `is not a temporary phase but a permanent war ... Jihad for freedom cannot cease until the Satanic forces are put to an end and the religion is purified for God in toto.` Like Ibn Taymiyya, Qutb focused on martyrdom and jihad, but he added the theme of the treachery and enmity towards Islam of Christians and especially Jews. If non-Muslims were waging a "war against Islam", jihad against them was not offensive but defensive. He also insisted that Christians and Jews were mushrikeen (not monotheists) because (he alleged) gave their priests or rabbis "authority to make laws, obeying laws which were made by them [and] not permitted by God" and "obedience to laws and judgments is a sort of worship"
Also influential was Egyptian Muhammad abd-al-Salam Faraj, who wrote the pamphlet Al-Farida al-gha'iba (Jihad, the Neglected Duty). While Qutb felt that jihad was a proclamation of "liberation for humanity", Farag stressed that jihad would enable Muslims to rule the world and to reestablish the caliphate. He emphasized the importance of fighting the "near enemy"—Muslim rulers he believed to be apostates, such as the president of Egypt, Anwar Sadat, whom his group assassinated—rather than the traditional enemy, Israel. Faraj believed that if Muslims followed their duty and waged jihad, ultimately supernatural divine intervention would provide the victory:
Faraj included deceiving the enemy, lying to him, attacking by night (even if it leads to accidentally killing innocents), and felling and burning trees of the infidel, as Islamically legitimate methods of fighting. Although Faraj was executed in 1982 for his part in the assassination of Egyptian president Anwar Sadat, his pamphlet and ideas were highly influential, at least among Egyptian Islamist extremist groups. (In 1993, for example, 1106 persons were killed or wounded in terror attacks in Egypt. More police (120) than terrorists (111) were killed that year and "several senior police officials and their bodyguards were shot dead in daylight ambushes.") Ayman al-Zawahiri, later the #2 person in Al-Qaeda, was Faraj's friend and followed his strategy of targeting the "near enemy" for many years.
In the 1980s the Muslim Brotherhood cleric Abdullah Azzam, sometimes called "the father of the modern global jihad", opened the possibility of successfully waging jihad against unbelievers in the here and now. Azzam issued a fatwa calling for jihad against the Soviet occupiers of Afghanistan, declaring it an individual obligation for all able bodied Muslims because it was a defensive jihad to repel invaders. His fatwa was endorsed by a number of clerics including leading Saudi clerics such as Sheikh Abd al-Aziz ibn Baz.
Azzam claimed that "anyone who looks into the state of Muslims today will find that their great misfortune is their abandonment of Jihad", and warned that "without Jihad, shirk (joining partners with Allah) will spread and become dominant". Jihad was so important that to "repel" the unbelievers was "the most important obligation after Iman [faith]".
An charismatic speaker, Azzam traveled to dozens of cities in Europe and North American to encourage support for jihad in Afghanistan. He inspired young Muslims with stories of miraculous deeds during jihad—mujahideen who defeated vast columns of Soviet troops virtually single-handed, who had been run over by tanks but survived, who were shot but unscathed by bullets. Angels were witnessed riding into battle on horseback, and falling bombs were intercepted by birds, which raced ahead of the jets to form a protective canopy over the warriors. In Afghanistan he set up a "services office" for foreign fighters and with support from his former student Osama bin Laden and Saudi charities, foreign mujahideed or would-be mujahideen were provided for. Between 1982 and 1992 an estimated 35,000 individual Muslim volunteers went to Afghanistan to fight the Soviets and their Afghan regime. Thousands more attended frontier schools teeming with former and future fighters. Saudi Arabia and the other conservative Gulf monarchies also provided considerable financial support to the jihad—$600 million a year by 1982.
Azzam saw Afghanistan as the beginning of jihad to repel unbelievers from many countries—the southern Soviet Republics of Central Asia, Bosnia, the Philippines, Kashmir, Somalia, Eritrea, Spain, and especially his home country of Palestine. The defeat of the Soviets in Afghanistan is said to have "amplified the jihadist tendency from a fringe phenomenon to a major force in the Muslim world.
Having tasted victory in Afghanistan, many of the thousands of fighters returned to their home country such as Egypt, Algeria, Kashmir or to places like Bosnia to continue jihad. Not all the former fighters agreed with Azzam's chioice of targets (Azzam was assassinated in November 1989) but former Afghan fighters led or participated in serious insurgencies in Egypt, Algeria, Kashmir, Somalia in the 1990s and later creating a "transnational jihadist stream."
In February 1998, Osama bin Laden put a "Declaration of the World Islamic Front for Jihad against the Jews and the Crusaders" in the Al-Quds al-Arabi newspaper. On September 11, 2001, Four passenger planes were hijacked in the United States and crashed, destroying the World Trade Center and damaging the Pentagon.
In Shia Islam, Jihad is one of the ten Practices of the Religion, (though not one of the five pillars). Traditionally, Twelver Shi'a doctrine has differed from that of Sunni on the concept of jihad, with jihad being "seen as a lesser priority" in Shia theology and "armed activism" by Shia being "limited to a person's immediate geography".
According to a number of sources, Shia doctrine taught that jihad (or at least full scale jihad) can only be carried out under the leadership of the Imam, (who will return from occultation to bring absolute justice to the world). However, "struggles to defend Islam" are permissible before his return.
At least one important contemporary Shia figure, Ayatollah Ruhollah Khomeini, the leader of the Iranian Revolution and founder of the Islamic Republic of Iran, wrote a treatise on the "Greater Jihad" (i.e., internal/personal struggle against sin).
Jihad has been used by Shia Islamists in the 20th Century: Ruhollah Khomeini declared jihad on Iraq in the Iran–Iraq War, and the Shia bombers of Western embassies and peacekeeping troops in Lebanon called themselves, "Islamic Jihad". Nonetheless it has not had the high profile or global significance it had among Sunni Islamists. (The Afghan jihad for example was led and populated by Sunni Muslims.)
According to The National, this changed with the Syrian Civil War, where, "for the first time in the history of Shia Islam, adherents are seeping into another country to fight in a holy war to defend their doctrine." Thus, Shia and Sunni fighters are waging jihad against each other in Syria.
Evolution of jihad
Some observers have noted the evolution in the rules of jihad—from the original “classical” doctrine to that of 21st century Salafi jihadism. According to legal historian Sadarat Kadri, in the last couple of centuries incremental changes of Islamic legal doctrine, (developed by Islamists who otherwise condemn any Bid‘ah (innovation) in religion), have “normalized” what was once “unthinkable." "The very idea that Muslims might blow themselves up for God was unheard of before 1983, and it was not until the early 1990s that anyone anywhere had tried to justify killing innocent Muslims who were not on a battlefield.” 
The first or “classical” doctrine of jihad developed towards the end of the eighth century, dwelled on jihad of the sword (jihad bil-saif) rather than “jihad of the heart”, but had many legal restrictions developed from Quran and hadith, such as detailed rules involving “the initiation, the conduct, the termination” of jihad, treatment of prisoners, distribution of booty, etc. Unless there was a sudden attack on the Muslim community, jihad was not a personal obligation (fard ayn) but a collective one (fard al-kifaya), which had to be discharged `in the way of God` (fi sabil Allah), and could only be directed by the caliph, "whose discretion over its conduct was all but absolute." (This was designed in part to avoid incidents like the Kharijia’s jihad against and killing of the Caliph Ali, who they judged a non-Muslim.) Martyrdom resulting from an attack on the enemy with no concern for your own safety was praiseworthy, but dying by your own hand (as opposed to the enemies) merited a place in hell.
Based on the 20th century interpretations of Sayyid Qutb, Abdullah Azzam, Ruhollah Khomeini, Al-Qaeda and others, many if not all of those self-proclaimed jihad fighters believe defensive global jihad a personal obligation, that no caliph or Muslim head of state need declare. Killing yourself in the process of killing the enemy is an act of martyrdom and brings a special place in heaven, not hell; and the killing of Muslim bystanders, (never mind non-Muslims), should not impede acts of jihad. One analyst described the new interpretation of jihad, the “willful targeting of civilians by a non-state actor through unconventional means.” 
See also: Opinion of Islamic scholars on Jihad
The term 'jihad' has accrued both violent and non-violent meanings. According to John Esposito, it can simply mean striving to live a moral and virtuous life, spreading and defending Islam as well as fighting injustice and oppression, among other things. The relative importance of these two forms of jihad is a matter of controversy.
According to scholar of Islam and Islamic history Rudoph Peters, in the contemporary Muslim world,
Muslim public opinion
A poll by Gallup showed that a "significant majority" of Muslim Indonesians define the term to mean "sacrificing one's life for the sake of Islam/God/a just cause" or "fighting against the opponents of Islam". In Lebanon, Kuwait, Jordan, and Morocco, the majority used the term to mean "duty toward God", a "divine duty", or a "worship of God", with no militaristic connotations. The terminology is also applied to the fight for women's liberation. Other responses referenced, in descending order of prevalence:
Distinction of "greater" and "lesser" jihad
In his work, The History of Baghdad, Al-Khatib al-Baghdadi, an 11th-century Islamic scholar, referenced a statement by the companion of Muhammad Jabir ibn Abd-Allah. The reference stated that Jabir said, "We have returned from the lesser jihad (al-jihad al-asghar) to the greater jihad (al-jihad al-akbar)." When asked, "What is the greater jihad?," he replied, "It is the struggle against oneself." This reference gave rise to the distinguishing of two forms of jihad: "greater" and "lesser".
The hadith does not appear in any of the authoritative collections, and according to the Muslim Jurist Ibn Hajar al-Asqalani, the source of the quote is unreliable:
Abdullah Azzam attacked it as "a false, fabricated hadith which has no basis. It is only a saying of Ibrahim Ibn Abi `Abalah, one of the Successors, and it contradicts textual evidence and reality."
Hanbali scholar Ibn Qayyim Al-Jawziyya believed that "internal Jihad" is important but suggests those hadith which consider "Jihad of the heart/soul" to be more important than "Jihad by the sword", are weak.
In modern times, Pakistani scholar and professor Fazlur Rahman Malik has used the term to describe the struggle to establish "just moral-social order", while President Habib Bourguiba of Tunisia has used it to describe the struggle for economic development in that country.
According to the BBC, a third meaning of jihad is the struggle to build a good society. In a commentary of the hadith Sahih Muslim, entitled al-Minhaj, the medieval Islamic scholar Yahya ibn Sharaf al-Nawawi stated that "one of the collective duties of the community as a whole (fard kifaya) is to lodge a valid protest, to solve problems of religion, to have knowledge of Divine Law, to command what is right and forbid wrong conduct".
Majid Khadduri lists four kinds of jihad fi sabilillah (struggle in the cause of God):
Scholar Natana J. Delong-Bas lists a number of types of "jihad" that have been proposed by Muslims
Other "types" mentioned include
Warfare (Jihad bil Saif)
In the late 20th and early 21st century, many militant groups include the term "jihad" in their names:
Some conflicts fought as jihad since the 1980s include:
Whether the Quran sanctions defensive warfare only or commands an all-out war against non-Muslims depends on the interpretation of the relevant passages. This is because it does not explicitly state the aims of the war Muslims are obliged to wage; the passages concerning jihad rather aim at promoting fighters for the Islamic cause and do not discuss military ethics.
Controversy has arisen over whether the usage of the term jihad without further explanation refers to military combat, and whether some have used confusion over the definition of the term to their advantage.
Middle East historian Bernard Lewis argues that in the Quran "jihad ... has usually been understood as meaning 'to wage war'", that for most of the recorded history of Islam, "from the lifetime of the Prophet Muhammad onward", jihad was used in a primarily military sense, and that "the overwhelming majority of classical theologians, jurists, and traditionalists" (specialists in the hadith) also "understood the obligation of jihad in a military sense."
Historian Douglas Streusand writes that "in hadith collections, jihad means armed action". In what is probably the most standard collection of hadith, Sahih al-Bukhari, "the 199 references to jihad all assume that jihad means warfare."
According to David Cook, author of Understanding Jihad
Cook argued that "Presentations along these lines are ideological in tone and should be discounted for their bias and deliberate ignorance of the subject" and that it "is no longer acceptable for Western scholars or Muslim apologists writing in non-Muslim languages to make flat, unsupported statements concerning the prevalence – either from a historical point of view or within contemporary Islam – of the spiritual jihad."
Views of other groups
Main article: Ahmadiyya view on Jihad
In Ahmadiyya Islam, jihad is primarily one's personal inner struggle and should not be used violently for political motives. Violence is the last option only to be used to protect religion and one's own life in extreme situations of persecution.
Quranists do not believe that the word jihad means holy war. They believe it means to struggle, or to strive. They believe it can incorporate both military and non-military aspects. When it refers to the military aspect, it is understood primarily as defensive warfare.
The Sufic view classifies "Jihad" into two parts: the "Greater Jihad" and the "Lesser Jihad". Muhammad put the emphasis on the "Greater Jihad" by saying, "Holy is the warrior who is at war with himself". In this sense external wars and strife are seen as but a satanic counterfeit of the true "jihad", which can only be fought and won within. There is no salvation for man without his own efforts being added to the work of self-refinement. In this sense it is the western view of the Holy Grail which comes closest to the Sufic ideal, for to the Sufis, perfection is the Grail, and the Holy Grail is for those who, after they become perfect by giving all they have to the poor then go on to become "Abdal" or "changed ones" like Enoch, who was "taken" by God because he "walked with God" (Genesis:5:24). Here the "Holy Ones" gain the surname "Hadrat" or "The Presence".
The Bahá’ís believe that the law of Jihad has been blotted out from the scriptures.