since our childhood, we have been taught by our teachers, even by the syllabus, that there are five pillars of Islam i.e Tawheed, Namaz, Roza, Zakat and Hajj. But in the books recommanded for the CSS, there is written that five pillars of ISlam are, Namaz, Roza, Zakat, Hajj , and Jihad. Plz suggest the right information.

I am trying to find its answer. But as per my knowledge, the 5 pillars of Islam are Shadah, Salah, Zakah, Sawm and Hajj.

Jihad is also an important part of Islam but it is not considered to be among the 5 Pillars of Islam.

I will soon submit details of it InshaAllah.

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~Faith in ALLAH and fear from Gher-ALLAH can't live together in the same Heart~

FIVE PILLARS OF ISLAM


The Five Pillars of Islam is the term given to the five duties incumbent on every Muslim. These duties are Shahadah (profession of faith), Salah (ritual prayer), Zakah (alms tax), Sawm (fasting during Ramadan), and Hajj (pilgrimage to Mecca).

SHAHADAH

The Shahadah is the basic creed or tenet of Islam: “’Ašhadu ‘al-lā ilāha illā-llāhu wa ‘ašhadu ‘anna muħammadan rasūlu-llāh”, or “I testify that there is no god (ilah) but Allah, and I testify that Muhammad is the messenger of Allah”. As the most important pillar, this testament is a foundation for all other beliefs and practices in Islam. Ideally, it is the first words a newborn will hear, and children are taught as soon as they are able to understand it and it will be recited when they die. Muslims must repeat the shahadah in prayer, and non-Muslims wishing to convert to Islam are required to recite the creed. Technically the Shi’a do not consider the Shahadah to be a separate pillar, but connect it to the beliefs.

SALAH

The second pillar of Islam is Salah, the requirement to pray five times a day at fixed times. Each salah is performed facing towards the Kaaba in Mecca. Salah is intended to focus the mind on Allah; it is seen as a personal communication with Allah, expressing gratitude and worship. According to the Qur’an, the benefit of prayer “restrains [one] from shameful and evil deeds”.[Qur’an 29:40] Salah is compulsory but some flexibility in the specifics is allowed depending on the circumstances. For example, in the case of sickness or lack of space, a worshipper can offer salah while sitting, or even lying down, and the prayer can be shortened when travelling.
The salah must be performed in the Arabic language to the best of each worshipper’s ability. If he or she cannot speak Arabic, then their native language can be used. The lines of prayer are to be recited by heart (although beginners may use written aids), and the worshipper’s body and clothing, as well as the place of prayer, must be cleansed. All prayers should be conducted within the prescribed time period (waqt) and with the appropriate number of units (raka’ah). While the prayers may be made at any point within the waqt, it is considered best to begin them as soon as possible after the call to prayer (Azan) is heard.

ZAKAH

Zakah, or alms-giving, is the practice of charitable giving by Muslims based on accumulated wealth, and is obligatory for all who are able to do so. It is considered to be a personal responsibility for Muslims to ease economic hardship for others and eliminate inequality. Zakah consists of spending a fixed portion of one’s wealth for the benefit of the poor or needy, including slaves, debtors and travellers. A muslim may also donate more as an act of voluntary charity (sadaqah), in order to achieve additional divine reward.
There are two main types of zakah. First, there is the zakah on traffic, which is a fixed amount based on the cost of food that is paid during the month of Ramadan by the head of a family for himself and his dependents. Second, there is the zakah on wealth, which covers money made in business, savings, income, and so on. In current usage zakah is treated as a 2.5% levy on most valuables and savings held for a full lunar year, as long as the total value is more than a basic minimum known as nisab.

SAWM

Ritual fasting is an obligatory act during the month of Ramadan. Muslims must abstain from food, drink, and sexual intercourse from dawn to dusk during this month, and are to be especially mindful of other sins. The fast is meant to allow Muslims to seek nearness to Allah, to express their gratitude to and dependence on him, to atone for their past sins, and to remind them of the needy. During Ramadan, Muslims are also expected to put more effort into following the teachings of Islam by refraining from violence, anger, envy, greed, lust, harsh language, gossip and to try to get along with each other better than normal. In addition, all obscene and irreligious sights and sounds are to be avoided.
Fasting during Ramadan is not obligatory for several groups for whom it would be excessively problematic. These include pre-pubescent children, those with a medical condition such as diabetes, elderly people, and pregnant or breastfeeding women. Observing fasts is not permitted for menstruating women. Other individuals for whom it is considered acceptable not to fast are those in combat and travellers who intended to spend fewer than five days away from home. Missing fasts usually must be made up soon afterwards, although the exact requirements vary according to circumstance.

HAJJ

The Hajj is a pilgrimage that occurs during the Islamic month of Dhu al-Hijjah in the city of Mecca. Every able-bodied Muslim who can afford to do so is obliged to make the pilgrimage to Mecca at least once in his or her lifetime. When the pilgrim is around ten kilometers from Mecca, he must dress in Ihram clothing, which consists of two white sheets. Main rituals of the Hajj include walking seven times around the Kaaba, touching the Black Stone, running seven times between Mount Safa and Mount Marwah, and symbolically stoning the Devil in Mina.
The pilgrim, or the haji, is honoured in his or her community. For some, this is an incentive to perform the Hajj. Islamic teachers say that the Hajj should be an expression of devotion to Allah, not a means to gain social standing. The believer should be self-aware and examine his or her intentions in performing the pilgrimage. This should lead to constant striving for self-improvement.

SIXTH PILLAR OF ISLAM

The term Sixth pillar of Islam refers to an addition to the Five Pillars of Islam, i.e. JIHAD.

JIHAD

In the early days of Islam, the Kharijite sect are said to have claimed that jihad was the sixth pillar of Islam. However, the surviving Kharijites (that is, the Ibadis) of the present day reject this doctrine.
The Egyptian founder of Islamic Jihad, Abd al-Salam Farag (1952-1982), published a pamphlet in the wake of Anwar Sadat's assassination called "The Neglected Duty", attempting to argue that Jihad was the sixth pillar of Islam but that corrupt ulema had hidden the fact. This conspiracy theory has very little support outside Islamic Jihad and a few other similar terrorist groups. Jihad is viewed as a requirement by some, but very few have classified it as a pillar, and the majority of Islamic scholars have rejected the idea.
Takfir wal-Hijra has also declared Jihad as a sixth pillar.

__________________
~Faith in ALLAH and fear from Gher-ALLAH can't live together in the same Heart~

The Word Jihad, literally means, "to Strive for"........it does not mean that the only jihad that a person can perform is by fighting the kaafirs.....jihad can be and should be performed in our lives daily.....we should perform jihad against our own sins, we should strive to be better muslims.....this is the real meaning of jihad, and as such, maybe it can be a one of the fundamentals, but Tauheed, Namaz, Roza, Zakat and Hajj come first.

But all these are those fundamentals that govern a single person, these are for an individual only........when we talk about a society as a whole, then there are only two pillars of islam, two fundamentals, and those are Peace and Justice.

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The only verdict is vengeance; a vendetta,
held as a votive, not in vain, for the value
and veracity of such shall one day vindicate
the vigilant and the virtuous.
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Both the books, Ideology of ISlam by Anwar Hashmi and S.M Shahid, say that shahda is not part of five pillars. Literally, we already consider the Tawheed ( Oneness of Allah) in the fundamental beliefs of Islam (i.e Tawheed, Belief in Angels, belief in Prophets, Belief in Books, Belief in day of resurrection) than why we need to include Tawheed again in pillars of Islam?

Respectable ProudPharmacist whts refrence of ur mesg?

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When U fall down its not failure,Failure is that when U refuse to stand up

What Are the Five Pillars of Islam?

The Five Pillars of Islam are the framework of the Muslim life. They are the testimony of faith, prayer, giving zakat (support of the needy), fasting during the month of Ramadan, and the pilgrimage to Makkah once in a lifetime for those who are able.

1) The Testimony of Faith:
The testimony of faith is saying with conviction, “La ilaha illa Allah, Muhammadur rasoolu Allah.” This saying means “There is no true god (deity) but God (Allah),1 and Muhammad is the Messenger (Prophet) of God.” The first part, “There is no true god but God,” means that none has the right to be worshipped but God alone, and that God has neither partner nor son. This testimony of faith is called the Shahada, a simple formula which should be said with conviction in order to convert to Islam. The testimony of faith is the most important pillar of Islam.

2) Prayer:
Muslims perform five prayers a day. Each prayer does not take more than a few minutes to perform. Prayer in Islam is a direct link between the worshipper and God. There are no intermediaries between God and the worshipper.

In prayer, a person feels inner happiness, peace, and comfort, and that God is pleased with him or her. The Prophet Muhammad said: {Bilal, call (the people) to prayer, let us be comforted by it.}2 Bilal was one of Muhammad’s companions who was charged to call the people to prayers.

Prayers are performed at dawn, noon, mid-afternoon, sunset, and night. A Muslim may pray almost anywhere, such as in fields, offices, factories, or universities.

3) Giving Zakat (Support of the Needy):
All things belong to God, and wealth is therefore held by human beings in trust. The original meaning of the word zakat is both ‘purification’ and ‘growth.’ Giving zakat means ‘giving a specified percentage on certain properties to certain classes of needy people.’ The percentage which is due on gold, silver, and cash funds that have reached the amount of about 85 grams of gold and held in possession for one lunar year is two and a half percent. Our possessions are purified by setting aside a small portion for those in need, and, like the pruning of plants, this cutting back balances and encourages new growth.

A person may also give as much as he or she pleases as voluntary alms or charity.

4) Fasting the Month of Ramadan:
Every year in the month of Ramadan,4 all Muslims fast from dawn until sundown, abstaining from food, drink, and sexual relations.

Although the fast is beneficial to health, it is regarded principally as a method of spiritual self-purification. By cutting oneself off from worldly comforts, even for a short time, a fasting person gains true sympathy with those who go hungry, as well as growth in his or her spiritual life.

5) The Pilgrimage to Makkah:
The annual pilgrimage (Hajj) to Makkah is an obligation once in a lifetime for those who are physically and financially able to perform it. About two million people go to Makkah each year from every corner of the globe. Although Makkah is always filled with visitors, the annual Hajj is performed in the twelfth month of the Islamic calendar. Male pilgrims wear special simple clothes which strip away distinctions of class and culture so that all stand equal before God.



Pilgrims praying at the Haram mosque in Makkah. In this mosque is the Kaaba which Muslims turn toward when praying. The Kaaba is the place of worship which God commanded the Prophets Abraham and his son, Ishmael, to build.


The rites of the Hajj include circling the Kaaba seven times and going seven times between the hillocks of Safa and Marwa, as Hagar did during her search for water. Then the pilgrims stand together in Arafa5 and ask God for what they wish and for His forgiveness, in what is often thought of as a preview of the Day of Judgment.

The end of the Hajj is marked by a festival, Eid Al-Adha, which is celebrated with prayers. This, and Eid al-Fitr, a feast-day commemorating the end of Ramadan, are the two annual festivals of the Muslim calendar.

Jihad (Arabic: جهاد IPA: [ ʤi'hæːd]), meaning "to strive" or "to struggle" in Arabic, is an Islamic term and a duty for Muslims. It is sometimes referred to as the sixth pillar of Islam, although it occupies no official status as such in Sunni Islam.[1] In Twelver Shi'a Islam, however, Jihad (Holy Struggle) is one of the 10 Practices of the Religion.

Usage of the term
Jihad literally means to "struggle", notably to "struggle in the way of God" or "to struggle to improve one's self and/or society.[1] It is sometimes referred to as the sixth pillar of Islam, although it occupies no official status as such. Within Islamic jurisprudence, jihad is usually taken to mean military exertion against non-Muslim combatants but there are other ways to perform jihad as well including civil disobedience.[2][3] In broader usage and interpretation, the term has accrued both violent and non-violent meanings. It can imply striving to live a moral and virtuous life, spreading and defending Islam, and fighting injustice and oppression, among other things.[4] In the languages of non-Islamic cultures, the term is usually used to refer to Muslim 'Holy War' or any violent strife invoking Allah.
The primary aim of jihad is not the conversion of non-Muslims to Islam by force, but rather the expansion and defense of the Islamic state. In the classical manuals of Islamic jurisprudence, the rules associated with armed warfare are covered at great length.[3] Such rules include not killing women, children and non-combatants, as well as not damaging cultivated or residential areas.[5] More recently, modern Muslims have tried to re-interpret the Islamic sources, stressing that Jihad is essentially defensive warfare aimed at protecting Muslims and Islam.[3] Although some Islamic scholars have differered on the implementation of Jihad, there is consensus amongst them that the concept of jihad will always include armed struggle against persecution and oppression.[6]Some Muslims believe that the Prophet Muhammad regarded the inner struggle for faith a greater Jihad than even fighting [by force] in the way of God.[7]
Jihad has also been applied to offensive, aggressive warfare, as exemplified by early movements like the Kharijites and the contemporary Egyptian Islamic Jihad organization (which assassinated Anwar Al Sadat) as well as Jihad organizations in Lebanon, the Gulf states, and Indonesia.[1] When used to describe warfare between Islamic groups or individuals, such as Al-Qaeda's attacks on civilians in Iraq, perpetrators of violence often cite collaboration with non-Islamic powers as a justification.[8] The terrorist attacks like September 11, 2001 planned and executed by radical Islamic fundamentalists have not been sanctioned by more centrist groups of Muslims.[9]
Middle East Historian Bernard Lewis points out that some modern Muslims sources try to portray jihad in a spiritual and moral sense when addressing non-muslims. Muslims tell people that they shouldn't try to define jihad by the actions of extremists, but at the balanced Muslims. For most of the fourteen centuries of recorded Muslim history, jihad was most commonly interpreted to mean armed struggle for the defense or advancement of Muslim power. In Muslim tradition, the world is divided into two houses: the House of Islamic Peace (Dar al-Salam), in which Muslim governments rule and Muslim law prevails, and the House of War (Dar al-Harb), the rest of the world, still inhabited and, more important, ruled by infidels. The presumption is that the duty of jihad will continue, interrupted only by truces, until all the world either adopts the Muslim faith or submits to Muslim rule. Those who fight in the jihad qualify for rewards in both worlds—booty in this one, paradise in the next. For most of the recorded history of Islam, from the lifetime of the Prophet Muhammad onward, the word jihad was used in a primarily military sense. [10]
The word itself is recorded in English since 1869, in the Muslim sense, and has been used for any doctrinal crusade since c. 1880.
In Modern Standard Arabic, jihad is one of the correct terms for a struggle for any cause, violent or not, religious or secular (though كفاح kifāḥ is also used). For instance, Mahatma Gandhi's struggle for Indian independence would be called a "jihad" in Modern Standard Arabic (as well as many other dialects of Arabic) even though it was neither a struggle for Allah (despite religious support for it, the struggle was essentially nationalist and political) nor conducted violently; the same terminology could be applied for the fight for women's liberation.[11]
Jihad has often been misinterpreted as a 'holy war'. The main aim of Jihad is defensive rather than offensive. When Muslim populations are attacked on the basis of religion, Jihad becomes mandatory on the government of that particular state (and all Muslims) until all hostile forces are either eliminated or negotiated out of the occupied land. If the threat continues to persist, the Islamic State may have to eliminate the threat by any means necessary.
Classifications of Jihad by Muslims
Sunni view of Jihad
Jihad has been classified either as al-jihād al-akbar (the greater jihad), the struggle against one's soul (nafs), or al-jihād al-asghar (the lesser jihad), the external, physical effort, often implying fighting.
Gibril Haddad has analyzed the basis for the belief that internal jihad is the "greater jihad", Jihad al-akbar. Haddad identifies the primary historical basis for this belief in a pair of similarly worded hadeeth, in which Muhammed is reported to have told warriors returning home that they had returned from the lesser jihad of struggle against non-Muslims to a greater jihad of struggle against lust. Although Haddad notes that the authenticity of both hadeeth is questionable, he nevertheless concludes that the underlying principle of superiority internal jihad does have a reliable basis in the Qur'an and other writings.[12][13]
On the other hand, the Hanbali scholar Ibn Qayyim Al-Jawziyya did believe that "internal Jihad" is important[14] but he suggests those hadith as weak which consider "Jihad of the heart/soul" to be more important than "Jihad by the sword".[15]
Muslim scholars explained there are five kinds of jihad fi sabilillah (struggle in the cause of God):[16]
• Jihad of the heart/soul (jihad bin nafs/qalb) is an inner struggle of good against evil in the mind, through concepts such as tawhid.
• Jihad by the tongue (jihad bil lisan) is a struggle of good against evil waged by writing and speech, such as in the form of dawah (proselytizing), Khutbas (sermons), etc.
• Jihad by the pen and knowledge (jihad bil qalam/lim) is a struggle for good against evil through scholarly study of Islam, ijtihad (legal reasoning), and through sciences.
• Jihad by the hand (jihad bil yad) refers to a struggle of good against evil waged by actions or with one's wealth, such as going on the Hajj pilgrimage (seen as the best jihad for women), taking care of elderly parents, or political activity for furthering the cause of Islam.
• Jihad by the sword (jihad bis saif) refers to qital fi sabilillah (armed fighting in the way of God, or holy war), the most common usage by Salafi Muslims and offshoots of the Muslim Brotherhood.
Some contemporary Islamists have succeeded in replacing the greater jihad, the fight against desires, with the lesser jihad, the holy war to establish, defend and extend the Islamic state.[17]
Shi'a view of Jihad
Shi'a Muslims classify Jihad into two; the Greater Jihad and the Lesser Jihad.[18] The Lesser Jihad refers to defending oneself, one's family and community against oppression and tyranny, upon which there are strict regulations.[19] The Greater Jihad refers to the struggle inside oneself to obey God (Arabic: Allah) and reject sin.[20] The Greater Jihad, or the struggle to follow God (Allah) and reject sin, is one of the Twelver (Arabic: Ithna 'Ashariyya) Shia Practices of the Religion.
Sufic view of Jihad
The Sufic view classifies "Jihad" into two; the "Greater Jihad" and the "Lesser Jihad". It is Muhammad who put the emphasis on the "greater Jihad" by saying that "Holy is the warrior who wrestles ("struggles") with himself". Here Muhammad was inferring Jacob's "wrestling" with the angel by which he gained the name "Israel". In this sense external wars and strife are seen but a satanic counterfeit of the true "jihad" which can only be fought and won within; no other Salvation existing can save man without the efforts of the man himself being added to the work involved 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".
Jihad as warfare
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See also: Offensive jihad, Defensive jihad, Ghazw, Opinion of Islamic scholars on Jihad, and Itmam al-hujjah
The Qur’an asserts that if the use of force would not have been allowed in curbing the evils by nations, the disruption and disorder caused by insurgent nations could have reached the extent that the places of worship would have become deserted and forsaken. As it states:
And had it not been that Allah checks one set of people with another, the monasteries and churches, the synagogues and the mosques, in which His praise is abundantly celebrated would have been utterly destroyed.
—Qur'an, [Qur'an 22:40]
Javed Ahmed Ghamidi divides just warfare into two types:[6]
1. Against injustice and oppression
2. Against the rejecters of truth after it has become evident to them
The first type of Jihad is generally considered eternal, but Ghamidi holds that the second is specific to people who were selected by God for delivering the truth as an obligation. They are called witnesses of the truth (Arabic:شهادة, see also Itmam al-hujjah); the implication being that they bear witness to the truth before other people in such a complete and ultimate manner that no one is left with an excuse to deny the truth.[6] There is a dispute among Islamic jurists as to whether the act of being "witness" was only for the Companions of Muhammad or whether this responsibility is still being held by modern Muslims, which may entitle them to take actions to subdue other Non-Muslim nations. Proponents of Companions of Muhammad as being "the witness" translate the following verse only for the Companions[6] while others translate it for the whole Muslim nation.[21] As in Qur'an:
And similarly [O Companions of the Prophet!] We have made you an intermediate group[22] so that you be witnesses [to this religion] before the nations, and the Messenger be such a witness before you.
—Qur'an, [Qur'an 2:143]
Similarly, proponents of Companions of Muhammad as being "the witness" present following verse to argue that Companions of Muhammad were chosen people as witnesses just as God chooses Messengers from mankind. As in Qur'an:[6]
He has chosen you, and has imposed no difficulties on you in religion; it is the religion of your father Abraham. It is He Who has named you Muslims, both before and in this [Qur’an]: [He chose you so that] the Messenger may be a witness [of this religion] to you, and you be witnesses of this religion to non-Muslims [of your times].
—Qur'an, [Qur'an 22:78]
Following is the first verse of the Qur’an in which the Companions of Muhammad, who had migrated from Mecca were given permission to fight back if they were attacked:[6]
Permission to take up arms is hereby given to those who are attacked because they have been oppressed – Allah indeed has power to grant them victory – those who have been unjustly driven from their homes, only because they said: “Our Lord is Allah”.
—Qur'an, [Qur'an 22:39]
The reason for this directive in Medina instead of Mecca considered by most Muslim scholars is that without political authority armed offensives become tantamount to spreading disorder and anarchy in the society. As one of Islamic jurist writes:
Among Kafayah obligations, the third category is that for which the existence of a ruler is necessary e.g., Jihad and execution of punishments. Therefore, only a ruler has this prerogative. Because, indeed, no one else has the right to punish another person.
—30px, 30px
Directive of warfare
The directive of the Jihad given to Muslims in Qur'an is:[6]
And fight in the way of Allah with those who fight against you and do not transgress bounds [in this fighting]. God does not love the transgressors. Kill them wherever you find them and drive them out [of the place] from which they drove you out and [remember] persecution is worse than carnage. But do not initiate war with them near the Holy Kabah unless they attack you there. But if they attack you, put them to the sword [without any hesitation]. Thus shall such disbelievers be rewarded. However, if they desist [from this disbelief], Allah is Forgiving and Merciful. Keep fighting against them, until persecution does not remain and Allah’s religion reigns supreme. But if they mend their ways, then [you should know that] an offensive is only allowed against the evil-doers. A sacred month for a sacred month; [similarly] other sacred things too are subject to retaliation. So if any one transgresses against you, you should also pay back in equal coins. Have fear of Allah and [keep in mind that] Allah is with those who remain within the bounds [stipulated by religion].
—Qur'an, [Qur'an 4:75]
These verses told Muslims that they should not merely fight the Banu Quraish if they resist them in offering Hajj, but the Qur’an goes on to say that they should continue to fight the Banu Quraish until the persecution perpetrated by them is uprooted and Islam prevails in the whole of Arabia. Initially Muslims were required to fulfill this responsibility even if the enemy was ten times their might. Afterwards, the Qur'an reduced the burden of this responsibility.[6] As in Qur'an:
Prophet! Rouse the believers to wage war. If there are twenty amongst you, patient and persevering, they will subdue two hundred: if a hundred, they will subdue a thousand of the disbelievers: for these are a people without understanding.
—Qur'an, [Qur'an 8:65]
[From] now, God has lightened your [task] for He knows that there is now weakness amongst you: But [ever so], if there are a hundred of you, patient and persevering, they will subdue two hundred, and if a thousand, they will subdue two thousand, with the leave of God: for God is with those who patiently persevere.
—Qur'an, [Qur'an 8:66]
Some interpret above verses that Jihad never becomes obligatory unless the military might of the Muslims is up to a certain level. In the times of Muhammad, when large scale conversions took place in the later phase, the Qur'an reduced the Muslim to enemy ratio to 1:2. It seems that Muslims should not only consolidate their moral character, but it is also imperative for them to build their military might if they want to wage Jihad when the need arises. The Qur’an gave a similar directive to Muslims of Muhammad times in the following words:[6]
Muster against them all the men and cavalry at your disposal so that you can strike terror into the enemies of Allah and of the believers and others beside them who may be unknown to you, though Allah knows them. And remember whatever you spend for the cause of Allah shall be repaid to you. You shall not be wronged.
—Qur'an, [Qur'an 8:60]
While other scholars consider the later command of ratio 1:2 only for a particular time.[23]
A policy was adopted regarding the extent of requirement that arose in wars that the Muslims had to fight. In the battles of Badr, Uhud and Tabuk, the responsibility was much more and each Muslim was required to present his services as a combatant.[6] As in Qur'an:
Not equal are those of the believers who sit [at home] without any [genuine] excuse and those who strive hard and fight in the cause of Allah with their wealth and their lives. Allah has given preference by a degree to those who strive hard and fight with their wealth and their lives above those who sit [at home]. [In reality], for each, Allah has made a good promise and [in reality] Allah has preferred those who strive hard and fight above those who sit [at home] by a huge reward. Degrees of [higher] grades from Him and forgiveness and mercy. And Allah is Ever Forgiving, Most Merciful.
—Qur'an, [Qur'an 4:95]
Qur'an also states that turning backs in the battle field, except for tactical purposes, is a big sin and will bring wrath of God.[24] As in Qur'an:
O you who believe! when you meet those who disbelieve marching for war, then turn not your backs to them. And whoever shall turn his back to them on that day-- unless he turn aside for the sake of fighting or withdraws to a company-- then he, indeed, becomes deserving of Allah's wrath, and his abode is hell; and an evil destination shall it be.
—Qur'an, [Qur'an 8:15]
The driving force
Islamic scholars agree that Jihad should not be undertaken to gratify one’s whims nor to obtain wealth and riches. Many also consider that it must also not be undertaken to conquer territories and rule them or to acquire fame or to appease the emotions of communal support, partisanship and animosity. On the contrary, it should be undertaken only and only for the cause of Allah as is evident from the words.[6] As in Qur'an:
Those who believe, fight in the cause of Allah, and those who disbelieve, fight in the cause of Satan. So fight you against the friends of Satan. Ever feeble indeed is the plot of Satan.
—Qur'an, [Qur'an 4:76]
Prophet Muhammad, at various instances, also explained very forcefully this purport of the Qur’an:
• Abu Musa Ash‘ari (rta) narrates that once a person came to the Prophet (sws) and said that some people fight for the spoils of war, some for fame and some to show off their valour; he then asked the Prophet (sws): “Which one of them fights in the way of Allah”. The Prophet (sws) replied: “Only that person fights in the way of Allah who sets foot in the battlefield to raise high the name of Allah”. Sahih Bukhari 2810
• Abu Hurayrah (rta) narrates from the Prophet (sws): “I swear by the Almighty that a person who is wounded in the way of Allah – and Allah knows full well who is actually wounded in His way – he would be raised on the Day of Judgement such that his colour be the colour of blood with the fragrance of musk around him”. Sahih Bukhari 2803
• Ibn Jabr narrates from the Prophet (sws): “A person whose feet become dust ridden because of [striving] in the way of Allah will never be touched by the flames of Hell”. Sahih Bukhari 2811
• Sahal Ibn Sa‘ad says that the Prophet (sws) once said: “To reside in a border area for a day to protect [people] against an enemy [invasion] is better than this world and everything it has”. Sahih Bukhari 2892
Similarly as a reward for participation in such a strive, the Qur'an states:
Consider not those who are killed in the way of Allah as dead. Nay, they are alive with their Lord, and they will be provided for. They rejoice in what Allah has bestowed upon them of His bounty and rejoice for the sake of those who have not yet joined them, but are left behind [not yet martyred] that on them too no fear shall come, nor shall they grieve. They rejoice in a grace and a bounty from Allah, and that Allah will not waste the reward of the believers.
—Qur'an, [Qur'an 3:169]
Ethical limits
Main article: Rules of war in Islam
Islamic Law, based upon the Quran and practices of Muhammad has set down a set of laws to be observed during the lesser Jihad.
Qur'an forbids fighting in sacred month and similarly within the boundaries of Haram. But if non-Muslims disregard these sanctities, Muslims are asked to retaliate in equal measure.[25] It is stated in Qur'an:
A sacred month for a sacred month; [similarly] other sacred things too are subject to retaliation. So if any one transgresses against you, you should also pay back in equal coins. Have fear of Allah and [keep in mind that] Allah is with those who remain within the bounds [stipulated by religion].
—Qur'an, [Qur'an 2:194]
Observance of treaties and pacts is stressed in Qur'an. When some Muslims were still in Mecca, and they couldn't migrate to Medina, the Qur'an stated:
And to those who accepted faith but did not migrate [to Madinah], you owe no duty of protection to them until they migrate; but if they seek your help in religion, it is your duty to help them except against a people with whom you have a treaty of mutual alliance; and Allah is the All-Seer of what you do.
—Qur'an, [Qur'an 8:72]
Similar reports are attributed to Muhammad:
• Abu Sa‘id (rta) narrates from the Prophet (sws): “On the Day of Judgement, to proclaim the traitorship of a traitor and the betrayal of a person who betrayed his words, a flag shall be hoisted which would be as high as [the extent of his] traitorship”, and [the Prophet (sws) also said]: “Remember that no traitor and betrayer of promises is greater than the one who is the leader and ruler of people”. Sahih Muslim 1738
Objectives of warfare
According to verses [Qur'an 2:190], the Qur'an implies two objectives:[6]
1. Uproot fitnah (فتنة) or persecution
2. Establish supremacy of Islam in the world
Against persecution
Directives for action against persecution and unbelief:
And fight them on until there is no more tumult or oppression, and there prevail justice and faith in Allah altogether and everywhere; but if they cease, verily Allah doth see all that they do.
—Qur'an, [Qur'an 8:39]
Also:
And what has come over you that you fight not in the cause of Allah, and for those weak, ill-treated and oppressed among men, women, and children, whose cry is: ‘Our Lord! Rescue us from this town whose people are oppressors, and raise for us from You one who will protect, and raise for us from You one who will help. [You should know that] those who believe fight in the cause of Allah, and those who disbelieve, fight in the cause of Satan. So fight you against the friends of Satan. Ever feeble indeed is the plot of Satan.
—Qur'an, [Qur'an 4:75]
Most Muslim scholars consider it an eternal directive and believe that all types of oppression should be considered under this directive.[6][26] Similarly, if a group of Muslims commit unwarranted aggression against some of their brothers and does not desist from it even after all attempts of reconciliation, such a group according to the Qur’an should be fought with:
And if two parties or groups among the believers start fighting, then make peace between them both. But if one of them outrages against the other, then fight you against the one which outrages till it complies with the command of Allah. Then if it complies, make reconciliation between them justly, and be equitable. Verily! Allah loves those who are the equitable. The believers are brothers to one another. So make reconciliation between your brothers, and fear Allah that you may receive mercy.
—Qur'an, [Qur'an 49:9]
If Muslims do not have a state, then in such a situation, Muhammad while answering a question raised by one of his followers, directed Muslims to dissociate themselves from such anarchy and disorder:
I asked: If there is no state or ruler of the Muslims? He replied: In this situation, dissociate yourself from all groups, even if you have to chew the roots of a tree at the time of your death. Sahih Bukhari 7084
Supremacy of Islam in the Arabian peninsula
It is stated in Qur'an:
Indeed those who are opposing Allah and His Messenger are bound to be humiliated. The Almighty has ordained: ‘‘I and My Messengers shall always prevail’’. Indeed Allah is Mighty and Powerful.
—Qur'an, [Qur'an 58:20]
After Itmam al-hujjah (clarification of religion to the addressees in its ultimate form), Jews were the ones who were subdued first. They had been granted amnesty because of various pacts. Those among them who violated these pacts were given the punishment of denying a Messenger of God.[6] Muhammad exiled the tribe of Banu Qaynuqa to Khyber and that of Banu Nadir to Syria.[27] The power they wielded at Khyber was crushed by an attack at their strongholds.[28] Prior to this, Abu al-Rafi and Ka'b ibn al-Ashraf were put to death in their houses.[29] The tribe of Banu Qurayza was guilty of treachery and disloyalty in the battle of the Ahzab.[30] When the clouds of war dispersed and the chances of an external attack no longer remained, Muhammad laid siege around them. When no hope remained, they asked Muhammad to appoint Sa'd ibn Mua'dh as an arbitrator to decide their fate. Their request was accepted. Since, at that time, no specific punishment had been revealed in the Qur’an about the fate of the Jews, Sa'd ibn Mua'dh announced his verdict in accordance with the Torah. As per the Torah, the punishment in such situations was that all men should be put to death; the women and children should be made slaves and the wealth of the whole nation should be distributed among the conquerors.[31][32] In accordance with this verdict pronounced, all men were executed.[33] John Esposito writes that Muhammad's use of warfare in general was alien neither to Arab custom nor to that of the Hebrew prophets, as both believed that God had sanctioned battle with the enemies of the Lord.[34]
No other incident of note took place regarding the Jews until the revelation of At-Tawba, the final judgement, was declared against them:[6]
Fight those who believe not in Allah or the Last Day, nor hold that forbidden which has been forbidden by Allah and His Messenger, nor acknowledge the Religion of Truth, from among the People of the Book, until they pay the Jizyah with willing submission and are subdued.
—Qur'an, [Qur'an 9:29]
This directive related to both the Jews and the Christians. The punishment mentioned in these verses is a show of lenience to them because they were originally adherents to monotheism. However, they did not benefit from this lenience because after the death of Muhammad they once again allegedly resorted to fraud and treachery.[35][36][37][38] Consequently, the Jews of Khyber and the Christians of Najran were exiled once and for all from the Arabian peninsula by Umar. This exile actually fulfilled the following declaration of the Qur’an about them:[6]
And had it not been that Allah had decreed exile for them, He would certainly have punished them in this world; and in the Hereafter theirs shall be the torment of the Fire.
—Qur'an, [Qur'an 59:3]
When the polytheists of Arabia had been similarly subdued, it was proclaimed in At-Tawba that in future no pact would be made with them. They would be given a final respite of four months and then they would be humiliated in retribution of their deeds and would in no way be able to escape from this punishment. After this time limit, the declaration is made in the Qur’an:[6]
And a declaration should be made from Allah and His Messenger to these people on the day of the great Hajj that Allah is free from [all] obligations to these Idolaters and so is His Messenger. So if you [O Idolaters!] repent, it is better for you, but if you turn away, then know that you cannot escape from the grasp of Allah. And give tidings [O Muhammad (sws)] of a painful torment to these disbelievers. Except those of these Idolaters with whom you have a treaty, and who have not shown treachery in it nor have supported anyone against you. So fulfill their treaty to the end of their term. Indeed, Allah loves those who abide by the limits. Then when the sacred months [after the Hajj] have passed, kill these Idolaters wherever you find them, and capture them and besiege them, and lie in wait for them in each and every ambush. But if they repent and establish the prayer, and give Zakah, then leave them alone. Indeed, Allah is Ever Forgiving, Most Merciful.
—Qur'an, [Qur'an 9:3]
After the Treaty of Hudaybiyyah, Muhammad himself singled out nations by writing letters to them. In all, they were written to the heads of eight countries.[39] Consequently, after consolidating their rule in the Arabian peninsula, the Companions launched attacks against these countries giving them two options if they wanted to remain alive: to accept faith or to accept a life of subjugation by paying Jizya. None of these nations were considered to be adherents to polytheism, otherwise they would have been treated in the same way as the Idolaters of Arabia.[6].
Warfare in Muslim societies
History records instances of the "call for jihad" being invoked by Islamic leaders to 'legitimate' wars of conquest. The major imperial Muslim dynasties of Ottoman Turkey (Sunni) and Persia (Shia) each established systems of authority around traditional Islamic institutions. Part of this incorporation involved various interpretations of jihad.[citation needed] For example, in the Ottoman empire the concept of ghaza was promulgated as a sister obligation to jihad. The Ottoman ruler Mehmed II is said to have insisted on the conquest of Constantinople (Christian Byzantium) by justifying ghaza as a basic duty. Later Ottoman rulers would apply ghaza to justify military campaigns against the Persian Safavid dynasty. Thus both rival empires established a tradition that a ruler was only considered truly in charge when his armies has been sent into the field in the name of the true faith, usually against giaurs or heretics -often meaning each other-, often invoking some Sufi or other theological dispute, but rather driven by the universal craving for power, prestige, and if possible booty or territory.[citation needed]. The 'missionary' vocation of the Muslim dynasties was prestigious enough to be officially reflected in a formal title as part of a full ruler style- the Ottoman (many also had Ghazi as part of their name) Sultan Murad Khan II Khoja-Ghazi, 6th Sovereign of the House of Osman (1421 - 1451), literally used Sultan ul-Mujahidin[citation needed].
The so-called Fulbe jihad states and a few other jihad states in western Africa were established by a series of offensive wars.[3]
The commands inculcated in the Quran (in five suras from the period after Muhammad had established his power) on Muslims to put to the sword those who will neither embrace Islam nor pay a poll-tax (Jizya) were not interpreted as a general injunction on all Muslims constantly to make war on the infidels (originally only polytheists who claimed to be monotheists, not "People of the Book", Jesus is seen as the last of the precursors of the Prophet Muhammed; the word infidel had different historical uses, notably used by the Crusaders to refer to the Muslims they were fighting against). It was generally supposed that the order for a general war can 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 is vacant), 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.

Non-Muslim opinions
Barbary Pirates

The Barbary Pirates is what Europe and the United States called the 18th century Jihad[40] [41]by Ottoman corsairs, an Islamic group that attacked as far north in Europe as Iceland.

Modern Views

The United States Department of Justice has used its own ad hoc definitions of jihad in indictments of individuals involved in terrorist activities:

•"As used in this First Superseding Indictment, 'Jihad' is the Arabic word meaning 'holy war'. In this context, jihad refers to the use of violence, including paramilitary action against persons, governments deemed to be enemies of the fundamentalist version of Islam."[42][citation needed]

•"As used in this Superseding Indictment, 'violent jihad' or 'jihad' include planning, preparing for, and engaging in, acts of physical violence, including murder, maiming, kidnapping, and hostage-taking."[43] in the indictment against several individuals including José Padilla.
Karen Armstrong in her book "Muhammed", writes:
"Fighting and warfare might sometimes be necessary, but it was only a minor part of the whole jihad or struggle."[44]
The Orientalist, Maxime Rodinson, wrote that "Jihad is a propagandistic device which, as need be, resorts to armed struggle – two ingredients common to many ideological movements." (Maxime Rodinson. Muhammad. Random House, Inc., New York, 2002. p. 351.)
The neologism jihadist is sometimes used to describe militant Islamic groups, including but not restricted to Jihadist terrorism. The term is deemed offensive by many Muslims who see it as vilifying the more complex ideology of jihad.