efforts, endeavours or ability, in contending with an object of disapprobation; and this is of three kinds, namely a visible enemy, the devil, and one’s self; all of which are included in the term as used in the Kur. xxii. 77” (L.L.). Jihād is therefore far from being synonymous with war, while the meaning of “war undertaken for the propagation of Islām”, which is supposed by European writers to be the significance of jihād, is unknown equally to the Arabic language and the teachings of the Holy Qur’ān.

Use of the word jihād in Makkah revelations

Equally, or even more important is the consideration of the sense in which the word is used in the Holy Qur’ān. It is an admitted fact that permission to fight was given to the Muslims when they had moved to Madīnah, or, at the earliest, when they were on the eve of leaving Makkah. But the injunction relating to jihād is contained in the earlier as well as in the later Makkah revelations. The 29th chapter of the Holy Qur’ān is one of a group which was undoubtedly revealed in the fifth and sixth years of the Call of the Holy Prophet; yet there the word jihād is freely used in the sense of exerting one’s power and ability, without implying any war. In one place it is said: “And those who strive hard (jāhadū) for Us, We shall certainly guide them in Our ways. And Allāh is surely with the doers of good” (29:69). The Arabic word jāhadū is derived from jihād or mujāhadah, and the addition of fī-nā (for Us) shows, if anything further is needed to show it, that the jihād, in this case, is the spiritual striving to attain nearness to God, and the result of this jihād is stated to be God’s guidance to those striving in His ways. The word is used precisely in the same sense twice in a previous verse in the same chapter: “And whoever strives hard (jāhadā) strives (yujāhidu) for himself,” that is, for his own benefit, “for Allāh is Self-sufficient, above (need of) (His) creatures.” (29:6). In the same chapter, the word is used in the sense of a contention carried on in words: “And we have enjoined on man goodness to his parents. But if they contend (jāhadā) with thee to associate (others) with Me, of which thou hast no knowledge, obey them not” (29:8).

Among the later revelations may be mentioned al-Naḥl, the 16th chapter, where it is said, towards the close: “Then surely thy Lord,