Jihad as Permanent Doctrine: Perpetual War in the Theology of Islam

Contrary to popular apologetics that portray jihad as merely an inner spiritual struggle or a doctrine of self-defense, the Qur'an establishes jihad—armed struggle—as a permanent, divinely mandated duty. Nowhere is this clearer than in Qur’an 2:216, which explicitly commands Muslims to engage in fighting, regardless of personal preference or circumstance. This theological imperative has shaped Islamic history and continues to drive militant Islamist ideologies today.

1. Qur’an 2:216 – The Command to Fight

“Fighting has been enjoined upon you, though it is hateful to you. But perhaps you hate a thing and it is good for you; and perhaps you love a thing and it is bad for you. Allah knows, and you do not know.”
— Qur’an 2:216

This verse does not leave room for pacifism or voluntary participation. Fighting is not optional; it is "enjoined" (kutiba)—the same Arabic verb used for mandatory religious duties like fasting (see Qur’an 2:183). In classical Arabic, "kutiba" denotes something that has been prescribed and made binding by divine decree.

This verse is not framed as a response to an immediate threat. Rather, it introduces fighting as an enduring obligation, even if Muslims dislike it, affirming its intrinsic value in the eyes of God.

2. Jihad Beyond Self-Defense

Modern apologists often claim jihad is restricted to self-defense, citing verses revealed during the early years of Muhammad’s life in Medina. But this narrative breaks down under scrutiny:

Qur’an 9:29 instructs Muslims to fight "those who do not believe in Allah" until they submit and pay the jizya tax, even if they pose no threat.
Qur’an 8:39 commands fighting "until there is no more disbelief and religion is entirely for Allah."
Qur’an 47:4 states: “So when you meet those who disbelieve, strike their necks…”

These are not defensive orders. They are proactive and expansionist. Jihad, as per the Qur’an and reinforced by Hadith and classical jurists, is not contingent on persecution or injustice. It is a divinely sanctioned mechanism for spreading Islam and asserting Muslim supremacy.

3. The Institutionalization of Jihad in Islamic Jurisprudence

Classical Islamic scholars developed an extensive legal framework around jihad:

Imam al-Mawardi (Shafi‘i school): Divided the world into Dar al-Islam (abode of Islam) and Dar al-Harb (abode of war). Muslims were to wage jihad against the latter until it was brought under Islamic rule.
Ibn Taymiyyah: Declared that jihad was a communal obligation (fard kifayah), but could become an individual obligation (fard 'ayn) under certain circumstances.
Ibn Qudamah (Hanbali): Argued that jihad is a permanent institution, and Muslims are obliged to engage in it at least once annually if possible.

From the earliest centuries of Islam, jihad was not merely a response to oppression. It was a theological cornerstone of Islamic expansionism—viewed as the means to bring the world under Allah’s rule.

4. Muhammad as a Military Leader

The Prophet Muhammad himself led or ordered over two dozen military expeditions, including:

The Battle of Badr (624): An offensive raid on a Quraysh caravan.
The Battle of Khaybar (628): A surprise attack on Jewish communities.
The Conquest of Mecca (630): Military seizure of the Quraysh capital.

His biography is not primarily that of a mystic or philosopher, but of a state-builder and warlord. His military success is directly linked to his prophetic credibility in the Qur’an (see Qur’an 61:9, 48:1).

Modern jihadists are not misreading history—they are emulating their Prophet.

5. Jihad in the Modern World

Radical groups like Al-Qaeda, ISIS, Boko Haram, and Taliban factions draw directly from Qur’anic verses like 2:216. They believe:

Fighting is religious devotion.
Peace with non-Muslims is a temporary truce, not an end goal.
The world must ultimately be ruled by Islamic law, and jihad is the tool.

Even moderate Islamist movements like Muslim Brotherhood or Hizb ut-Tahrir interpret jihad as a method to restore Islamic governance, not just self-defense. This mindset is not an aberration—it is theologically grounded.

6. A Doctrine Without Expiration

Unlike the Jewish commandments that apply only under certain temple conditions, or Christian teachings centered around peace and forgiveness, Islamic jihad is timeless. Qur’an 2:216 doesn’t reference a temporary conflict. It establishes a permanent spiritual and political struggle.

In Islamic eschatology:

The Mahdi is expected to lead global jihad.
Jesus (Isa) will return to "break the cross and kill the swine"—a metaphor for destroying Christianity.
The final war (malhama kubra) will pit Muslims against unbelievers in a final global battle.

This apocalyptic vision, fused with Qur’anic jihad, feeds violent end-times ideologies.

7. Conclusion: Theology of Perpetual Conflict

Qur’an 2:216 makes jihad not a historical footnote but a permanent pillar of Islamic thought and action. Attempts to redefine it as purely spiritual or defensive ignore centuries of jurisprudence, prophetic precedent, and Qur’anic intent.

The verse’s unambiguous language, combined with centuries of exegesis and example, has created a doctrine of endless struggle—one that empowers militarism, discourages coexistence, and inspires today’s global jihadist movements.

Until this permanent war theology is acknowledged and critically examined, claims of a peaceful Islam will remain nothing more than public relations optics, disconnected from the theological engine driving violent Islamism.

Islam Watch

Thursday, May 8, 2025