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Vanity Fair

William Thackery

Through the Looking Glass

Lewis Carroll

Some Experiences of an Irish R. M.

Edith Somerville and Martin Ross

Paradoxes of the Highest Science

Eliphas Levi

A treatise on jihad

by Moulvi Abu Said Mohammed Husain


Again:—" He creates or kills you so that the good among you may become known" (Koran—Chap. Mulk).

The Prophet has explained this to mean that of all acts worship is the highest. Ibn-i-Masud asked him:—" which is the act that God loves most?" He replied,

"Prayer at the regular times, and grateful acts to parents, and thirdly, Jihad in the path of God" (Mishkafc page 50).*

Abu Darda relates that the Prophet said:—" Shall I tell you what is the best act, the one purest in the sight of God, higher than all rank, nobler than spending one's silver and gold in acts of charity and fighting the enemy, so as to even cut him down to the girdle, dying one's self in the strife?"

The people answered:—" "What is it?" And the Prophet replied, "It is the remembrance of God" (Mishkat, page 190).

Abu Said Khudri relates that some one asked the Prophet who did the noblest and best deed. He replied, "Those who remember God." The questioner rejoined, "Are they better than those who fight in the path of God?"

• Dr. Leitner's note—Advice given to a militant Church in its struggle against oppressors assumes a different complexion from advice tendered in tiia»» of peace."

He answered :—" It is nobler to remember God than to break one's sword and be bathed in blood, fighting idolaters" (saving the exceptional condition justifying such an emergency, to be explained hereafter.) (Mishkat, page 190).

The Prophet asked Muaz: "Do you know God's claim on his creatures and the creature's claim on God? What ia it?" He replied—" God's claim on his subjects is that they worship Him and associate no other God with him, as idolaters do; and the claim of the creatures on their God is that he shall not in that case send them to perdition." (Mishkat, page 6). Abu Huraira relates that the Prophet said :—" Whoever believes in God and the Prophet, performs his daily prayers, and keeps fasts, has a claim on the Deity to be admitted into Paradise whether he has fought iu the path of God or has remained ia tbe place where he was born." The people said: "May we give this good news (gospel) to other people?" (Mishkat, pages 32, 21).

He replied: "there are a hundred grades in Paradise 1 for those engaged in Jihad and they will get these places." \

This last sentence, reported according to Abu Huraira, which contains good tidings for those engaged in Jihad, and also the traditions which represent Jihad as an act of virtue and threaten punishment for those who abandon a Jihad, do not in the least conflict with our first text, because it applies to the condition where the worship and recollection of God by Mohammedans is impeded, and there arises a necessity for a special effort (Jihad)—a point which we hope to show more fully in our second Proposition.

Deduction from the First Proposition.

It is clearly established from the first proposition that the perfection of the Mohammedan faith and the salvation of Mohammedans is neither dependent on, nor limited to, Jihad; provided there be no obstacle in the performance of their religious duties. Salvation and perfection of the faith simply depend on worship: therefore, the belief of other nations, that every orthodox and true Mohammedan should be eager to wage Jihad with the opponents of his religion, is an error and mere calumny founded on ignorance of the Mohammedan religion.

Second Proposition.

The object of a Religious Jihad is not to punish Kdfirs * for their Kufr in this world or to convert them forcibly to Mohammedanism: its object, as inferred from the word of God and of bis Prophet, is to save •fMohammedans from the oppression^ of their opponents and to facilitate the original object of the creation of man and the sending of apostles, namely, worship of the true God and to remove those who obstruct that path. The Almighty has said, " fight with those in the path of God who fight with you and do not go beyond this;" "God is not the friend of those who go beyoud limits" (Koran—Chap. Baqar). And the Koran refers to the nation of Samuel when they said: "why should we not fight in the path of God since we have been deprived of our homes and children," (Koran —Chap. Baqar). In regard to the Mohammedans, God said: "How is it that you are not fighting in the path of God on behalf of the helpless and the children, who pray to the Almighty to rescue them from the dwellings of tyrants?" (Koran—Chap. Nisaw).

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