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"[[Fard]]" means ''Compulsory''. [[Jihad]] is an ''Individual duty'' (فرض العين  fard al-'ayn) for each and every Muslim or a community responsibility, or ''sufficiency duty'' (فرض الكفائي‎ fard al-kifaya) that could be fulfilled by a group within the community without involving everyone. Scholarly discussions regarding the two views involved in particular the verses {{Quran|2|216}} and {{Quran|9|122}}.<ref>Reuven Firestone, ''Jihad: The Origin of Holy War in Islam'', New York: Oxford University Press, 1999, pp. 60-61</ref> While modern voices differentiate between a ''personal'' or greater Jihad and a military or lesser Jihad, such a dichotomy is not found in classical and especially early Islamic literature, and finds no endorsement in Islamic scripture, which refers to Jihad overwhelmingly, and some argue exclusively, as a doctrine of military conquest, with the reference to internal struggle being a metaphorical usage.
Depending on the school of Islamic thought, [[jihad]] is classified either as an ''individual duty'' (فرض العين  fard al-'ayn) (obligatory for all Muslims) or a ''sufficiency duty'' (فرض الكفائي‎ fard al-kifaya) (community responsibility). Scholarly discussions of these two views revolve especially around {{Quran|2|216}} and {{Quran|9|122}}.<ref>Reuven Firestone, ''Jihad: The Origin of Holy War in Islam'', New York: Oxford University Press, 1999, pp. 60-61</ref>  
 
Modern voices differentiate between a ''personal'' "greater jihad" and a military "lesser jihad." This dichotomy does not appear in classical or early Islamic literature or scripture, which refer to jihad largely as a doctrine of military conquest. Some have additionally argued that references to "internal struggle" in early Islamic literature are metaphorically used, making jihad an exclusively military concept.
==Scholars==
==Scholars==


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{{Quote|Maliki Madhhab|In Hashiyat ad Dussuqi it is stated: Jihad becomes Fard Ayn upon a surprise attack by the enemy. Dussuqi said: "Wherever this happens, jihad immediately becomes Fard Ayn upon everybody, even women, slaves and children, and they march out even if their guardians, husbands and creditors forbid them to.<ref name="Islamic Emirate"></ref>}}
{{Quote|Maliki Madhhab|In Hashiyat ad Dussuqi it is stated: Jihad becomes Fard Ayn upon a surprise attack by the enemy. Dussuqi said: "Wherever this happens, jihad immediately becomes Fard Ayn upon everybody, even women, slaves and children, and they march out even if their guardians, husbands and creditors forbid them to.<ref name="Islamic Emirate"></ref>}}


<span class="plainlinks">[http://en.wikipedia.org/wiki/Ibn_Khaldun Ibn Khaldun]</span> (1332 - 1406) was a renowned Maliki jurist, philosopher, historian, and sociologist.
<span class="plainlinks">[http://en.wikipedia.org/wiki/Ibn_Khaldun Ibn Khaldun]</span> (1332 - 1406), a renowned Maliki jurist, philosopher, historian, and sociologist, wrote:


{{Quote||In the Muslim community, the holy war is a religious duty, because of the universalism of the [Muslim] mission and [the obligation to] convert everybody to Islam either by persuasion or by force. Therefore, caliphate and royal authority are united [in Islam], so that the person in charge can devote the available strength to both of them [i.e. religion and politics] at the same time. The other religious groups did not have a universal mission, and the holy war was not a religious duty for them, save only for purposes of defense. ... Islam is under obligation to gain power over other nations. ...<BR><BR>
{{Quote||In the Muslim community, the holy war is a religious duty, because of the universalism of the [Muslim] mission and [the obligation to] convert everybody to Islam either by persuasion or by force. Therefore, caliphate and royal authority are united [in Islam], so that the person in charge can devote the available strength to both of them [i.e. religion and politics] at the same time. The other religious groups did not have a universal mission, and the holy war was not a religious duty for them, save only for purposes of defense. ... Islam is under obligation to gain power over other nations. ...<BR><BR>
Thereafter, there were dissensions among the Christians with regard to their religion and to Christology. ... We do not think that we should blacken the pages of this book with discussion of their dogmas of unbelief. In general, they are well known. All of them are unbelief. This is clearly stated in the noble Qur'an. [To] discuss or argue those things with them is not up to us. It is [for them to choose between] conversion to Islam, payment of the poll tax, or death.<ref>Ibn Khaldun, ''The Muqudimmah: An Introduction to History'', trans. Franz Rosenthal, vol. 1 (New York: Pantheon, 1958), pp. 60, 473, 480.</ref>}}
Thereafter, there were dissensions among the Christians with regard to their religion and to Christology. ... We do not think that we should blacken the pages of this book with discussion of their dogmas of unbelief. In general, they are well known. All of them are unbelief. This is clearly stated in the noble Qur'an. [To] discuss or argue those things with them is not up to us. It is [for them to choose between] conversion to Islam, payment of the poll tax, or death.<ref>Ibn Khaldun, ''The Muqudimmah: An Introduction to History'', trans. Franz Rosenthal, vol. 1 (New York: Pantheon, 1958), pp. 60, 473, 480.</ref>}}


<span class="plainlinks">[http://en.wikipedia.org/wiki/Averroes Ibn Rushd (Averroes)]</span> (1126 - 1198) was a famous Andalusian-Arab master of Islamic law, philosopher, physician and mathematician. He was born in Cordoba, Spain, and he died in Marrakech, Morocco.
<span class="plainlinks">[http://en.wikipedia.org/wiki/Averroes Ibn Rushd (Averroes)]</span> (1126 - 1198), an Andalusian-Arab master of Islamic law, philosopher, physician and mathematician, wrote:


{{Quote||'''''The legal qualification (hukm) of this activity and the persons obliged to take part in it'''''<BR><BR>Scholars agree that the jihad is a collective not a personal obligation. Only 'Abd Allah Ibn al-Hasan professed it to be a recommendable act. According to the majority of scholars, the compulsory nature of the jihad is founded on [K 2:216] "''Fighting is prescribed for you, though it is distasteful to you.''"That this obligation is a collective and not a personal one, i.e., that the obligation, when it can be properly carried out by a limited number of individuals, is canceled for the remaining Moslems, is founded on [K 9:112]: "''It is not for the believers to march out all together,'' and, lastly, on the fact that the Prophet never went to battle without leaving some people behind. All this together implies that this activity is a collective obligation. The obligation to participate in the jihad applies to adult free men who have the means at their disposal to go to war and who are healthy, that is, not ill or suffering from chronic diseases. ...<BR><BR>'''''The enemy'''''<BR><BR>Scholars agree that all polytheists should be fought. This is founded on [K 8:39]: "''Fight them until there is no Fitnah and the religion is entirely Allah's''." ...<BR><BR>'''''The damage allowed to be inflicted upon the different categories of enemies'''''<BR><BR>Damage inflicted upon the enemy may consist in damage to his property, injury to his person or violation of his personal liberty, i.e., that he is made a slave and is appropriated. This may be done, according to the ''Consensus (idjma)'' to all polytheists: men, women, young and old, important and unimportant. Only with regard to monks do opinions vary; for some take it that they must be left in peace and that they must not be captured ...<BR>Most scholars are agreed that, in his dealings with captives, carious policies are open to the Imam. He may pardon them, kill them, or release them either on ransom or as ''dhimmi'', in which latter case the released captive is obliged to pay poll-tax." ...<BR>It is only allowed to slay the enemy on the condition that ''aman'' [safe conduct] has not been granted. There is no dissension about this among the Moslems. There is controversy, however, concerning who is entitled to grant ''aman''. Everyone is agreed that the Imam is entitled to this. ...<BR>As regards injury to the person, that is, the slaying of the enemy, the Moslems agree that in times of war, all adult, able bodied, unbelieving males may be slain. ...<BR> There is controversy about the question whether it is allowed to slay hermits who have retired from the world, the blind, the chronically ill and the insane, those who are old and unable to fight any longer, peasants, and serfs. ...<BR><BR>'''''The prerequisites for warfare'''''<BR><BR>According to all scholars, the prerequisite for warfare is that the enemy must have heard the summons to Islam. This implies that it is not allowed to attack them before the summons has reached them. All Moslems are agreed about this because of [K 17:15]: "''We have not be accustomed to punish until We have sent a messenger.''" However, there is controversy about the question whether the summons should be repeated when the war is resumed. ...
{{Quote||'''''The legal qualification (hukm) of this activity and the persons obliged to take part in it'''''<BR><BR>Scholars agree that the jihad is a collective not a personal obligation. Only 'Abd Allah Ibn al-Hasan professed it to be a recommendable act. According to the majority of scholars, the compulsory nature of the jihad is founded on [K 2:216] "''Fighting is prescribed for you, though it is distasteful to you.''"That this obligation is a collective and not a personal one, i.e., that the obligation, when it can be properly carried out by a limited number of individuals, is canceled for the remaining Moslems, is founded on [K 9:112]: "''It is not for the believers to march out all together,'' and, lastly, on the fact that the Prophet never went to battle without leaving some people behind. All this together implies that this activity is a collective obligation. The obligation to participate in the jihad applies to adult free men who have the means at their disposal to go to war and who are healthy, that is, not ill or suffering from chronic diseases. ...<BR><BR>'''''The enemy'''''<BR><BR>Scholars agree that all polytheists should be fought. This is founded on [K 8:39]: "''Fight them until there is no Fitnah and the religion is entirely Allah's''." ...<BR><BR>'''''The damage allowed to be inflicted upon the different categories of enemies'''''<BR><BR>Damage inflicted upon the enemy may consist in damage to his property, injury to his person or violation of his personal liberty, i.e., that he is made a slave and is appropriated. This may be done, according to the ''Consensus (idjma)'' to all polytheists: men, women, young and old, important and unimportant. Only with regard to monks do opinions vary; for some take it that they must be left in peace and that they must not be captured ...<BR>Most scholars are agreed that, in his dealings with captives, carious policies are open to the Imam. He may pardon them, kill them, or release them either on ransom or as ''dhimmi'', in which latter case the released captive is obliged to pay poll-tax." ...<BR>It is only allowed to slay the enemy on the condition that ''aman'' [safe conduct] has not been granted. There is no dissension about this among the Moslems. There is controversy, however, concerning who is entitled to grant ''aman''. Everyone is agreed that the Imam is entitled to this. ...<BR>As regards injury to the person, that is, the slaying of the enemy, the Moslems agree that in times of war, all adult, able bodied, unbelieving males may be slain. ...<BR> There is controversy about the question whether it is allowed to slay hermits who have retired from the world, the blind, the chronically ill and the insane, those who are old and unable to fight any longer, peasants, and serfs. ...<BR><BR>'''''The prerequisites for warfare'''''<BR><BR>According to all scholars, the prerequisite for warfare is that the enemy must have heard the summons to Islam. This implies that it is not allowed to attack them before the summons has reached them. All Moslems are agreed about this because of [K 17:15]: "''We have not be accustomed to punish until We have sent a messenger.''" However, there is controversy about the question whether the summons should be repeated when the war is resumed. ...
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{{Quote|Shaffi Madhhab|In the Nihayat al Mahtaj by Ramli: "If they approach one of our lands and the distance between them and us becomes less than the distance permitting the shortening of prayers, then the people of that territory must defend it and it becomes Fard Ayn even upon the people for whom there is usually no jihad; the poor, the children, the slaves, the debtor and the women.<ref name="Islamic Emirate"></ref>}}
{{Quote|Shaffi Madhhab|In the Nihayat al Mahtaj by Ramli: "If they approach one of our lands and the distance between them and us becomes less than the distance permitting the shortening of prayers, then the people of that territory must defend it and it becomes Fard Ayn even upon the people for whom there is usually no jihad; the poor, the children, the slaves, the debtor and the women.<ref name="Islamic Emirate"></ref>}}


<span class="plainlinks">[http://en.wikipedia.org/wiki/Al-Shafi%27i Abu Abdullah Muhammad ibn Idrīs al-Shafi'i]</span> (767 - 820) is considered by Muslims to be greatest Imam from among the Four Imams of Fiqh.
<span class="plainlinks">[http://en.wikipedia.org/wiki/Al-Shafi%27i Abu Abdullah Muhammad ibn Idrīs al-Shafi'i]</span> (767 - 820), widely considered the greatest Imam from among the Four Imams of Fiqh, wrote:


{{Quote||40. Shafi'i replied: God has imposed the [duty of] jihad as laid down in His Book and uttered by His Prophet's tongue. He stressed the calling [of men to fulfill] the jihad [duty] as follows:
{{Quote||40. Shafi'i replied: God has imposed the [duty of] jihad as laid down in His Book and uttered by His Prophet's tongue. He stressed the calling [of men to fulfill] the jihad [duty] as follows:
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2) If the Kuffar enter a land, jihad becomes Fard Ayn upon its people.<BR>3) If the Imam calls a people to march forward it is obligatory upon them to march forward.<ref name="Islamic Emirate"></ref>}}
2) If the Kuffar enter a land, jihad becomes Fard Ayn upon its people.<BR>3) If the Imam calls a people to march forward it is obligatory upon them to march forward.<ref name="Islamic Emirate"></ref>}}


[[w:Ibn Qayyim Al-Jawziyya |Ibn Qayyim]] (1292-1350) was a famous Islamic jurist, commentator on the Qur'an, astronomer, chemist, philosopher, psychologist, scientist and theologian.
[[w:Ibn Qayyim Al-Jawziyya |Ibn Qayyim]] (1292-1350), an Islamic jurist, commentator on the Qur'an, astronomer, chemist, philosopher, psychologist, scientist and theologian, wrote:


{{Quote||…thereafter it became an obligation upon them to fight the Mushrikeen (idolaters, disbelievers) completely. When such an action was initially haram (prohibited), then made permissible (by Allah (swt)); then made an obligation against those who began the aggression and finally (they were) ordered to fight the Kuffar entirely. Such a duty is either Fard ‘Ayn (an individual obligation) or Fard Kifayah according to the more famous opinion of the scholars.<ref>Referenced in '[http://downloads.islambase.info/booksEN/RulingJihad.pdf The Rulings on Jihad and its Divisions]', by Shaykh Yusuf al Uyayree, translated by Abu Osama</ref>}}
{{Quote||…thereafter it became an obligation upon them to fight the Mushrikeen (idolaters, disbelievers) completely. When such an action was initially haram (prohibited), then made permissible (by Allah (swt)); then made an obligation against those who began the aggression and finally (they were) ordered to fight the Kuffar entirely. Such a duty is either Fard ‘Ayn (an individual obligation) or Fard Kifayah according to the more famous opinion of the scholars.<ref>Referenced in '[http://downloads.islambase.info/booksEN/RulingJihad.pdf The Rulings on Jihad and its Divisions]', by Shaykh Yusuf al Uyayree, translated by Abu Osama</ref>}}


<span class="plainlinks">[http://en.wikipedia.org/wiki/Ibn_Qudamah Ibn Qudamah]</span> (1147-1223) was a noted Islamic scholar who was born in Jerusalem and died in Damascus.
<span class="plainlinks">[http://en.wikipedia.org/wiki/Ibn_Qudamah Ibn Qudamah]</span> (1147-1223), an Islamic scholar born in Jerusalem, wrote:


{{Quote||Legal war (jihad) is an obligatory social duty (''fard-kifaya''); when one group of Muslims guarantees that it is being carried out in a satisfactory manner, the others are exempted.<BR><BR>The jihad becomes a strictly binding personal duty (fard-'ain) for all Muslims who are enlisted or whose country has been [invaded] by the enemy. It is obligatory only for free men who have reached puberty, are endowed with reason and capable of fighting. Jihad is the best of the works of supererogation. ...<BR><BR>Naval expeditions are more meritorious than campaigns on land. One must fight under every leader, whether it be a respectable man or a corrupt man. Every nation must fight the enemies that are its immediate neighbors. A full stint of service in a frontier post (''ribat'') is of forty days' duration. ...<BR><BR>No one can engage in jihad without the permission of his father and mother, if they are alive and Muslims, unless the jihad is an individual duty that strictly obliges. Only elderly women are permitted to venture into the war zone in order to replenish the water supply and to care for the wounded. No one should enlist the services of an infidel except in case of need. ...<BR><BR>It is permitted to surprise the infidels under cover of night, to bombard them with mangonels and to attack them without declaring battle (du'a). ...<BR><BR>The chief of state decides on the fate of the men who are taken prisoners; he can have them put to death, reduce them to slavery, free them in return for a ransom or grant them their freedom as a gift. ...<BR><BR>The head tax can be demanded only from the People of the Book (''ahl-al-kitab'') and from Zoroastrians (''Magus''), who pledge to pay it and submit to the laws of the community. ... It cannot be demanded from children who have not reached the age of puberty, from women, helpless old men, the sick, the blind, or slaves, nor from poor people who are unable to pay it. An infidel subject to the head tax who converts to Islam is free of this obligation. When an infidel dies, his heirs are responsible for the head tax.<ref>Excerpted from Henri Laoust, trans., ''Le precis de droit d'Ibn Qudama, jurisconsulte musulman d'ecole hanbalite ne a Jerusalem en 541/1146, mort a Damas en 620/1123'', Livre 20, "La Guerre Legale" (Beirut, 1950), pp. 273-76, 281. English translation by Michael J. Miller.</ref>}}
{{Quote||Legal war (jihad) is an obligatory social duty (''fard-kifaya''); when one group of Muslims guarantees that it is being carried out in a satisfactory manner, the others are exempted.<BR><BR>The jihad becomes a strictly binding personal duty (fard-'ain) for all Muslims who are enlisted or whose country has been [invaded] by the enemy. It is obligatory only for free men who have reached puberty, are endowed with reason and capable of fighting. Jihad is the best of the works of supererogation. ...<BR><BR>Naval expeditions are more meritorious than campaigns on land. One must fight under every leader, whether it be a respectable man or a corrupt man. Every nation must fight the enemies that are its immediate neighbors. A full stint of service in a frontier post (''ribat'') is of forty days' duration. ...<BR><BR>No one can engage in jihad without the permission of his father and mother, if they are alive and Muslims, unless the jihad is an individual duty that strictly obliges. Only elderly women are permitted to venture into the war zone in order to replenish the water supply and to care for the wounded. No one should enlist the services of an infidel except in case of need. ...<BR><BR>It is permitted to surprise the infidels under cover of night, to bombard them with mangonels and to attack them without declaring battle (du'a). ...<BR><BR>The chief of state decides on the fate of the men who are taken prisoners; he can have them put to death, reduce them to slavery, free them in return for a ransom or grant them their freedom as a gift. ...<BR><BR>The head tax can be demanded only from the People of the Book (''ahl-al-kitab'') and from Zoroastrians (''Magus''), who pledge to pay it and submit to the laws of the community. ... It cannot be demanded from children who have not reached the age of puberty, from women, helpless old men, the sick, the blind, or slaves, nor from poor people who are unable to pay it. An infidel subject to the head tax who converts to Islam is free of this obligation. When an infidel dies, his heirs are responsible for the head tax.<ref>Excerpted from Henri Laoust, trans., ''Le precis de droit d'Ibn Qudama, jurisconsulte musulman d'ecole hanbalite ne a Jerusalem en 541/1146, mort a Damas en 620/1123'', Livre 20, "La Guerre Legale" (Beirut, 1950), pp. 273-76, 281. English translation by Michael J. Miller.</ref>}}


===Other / Unknown===
===Other / Unknown===
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{{Quote|[http://downloads.islambase.info/booksEN/RulingJihad.pdf Thawaabit ala darb al Jihad (Constants on The Path of Jihad)]<BR>Shaykh al Uyayree|This is the request and call, from the Muslims to the Kuffar (disbelievers) in their lands and dwelling places to enter Islam and to fight them if they do not accept the rule of the Islamic authority over them. This type of Jihad [offensive] is a collective obligation (Fard ul-Kifaya) upon the Muslims. There are numerous evidences detailing this type of Jihad in both the Qur’an and the Sunnah.}}
{{Quote|[http://downloads.islambase.info/booksEN/RulingJihad.pdf Thawaabit ala darb al Jihad (Constants on The Path of Jihad)]<BR>Shaykh al Uyayree|This is the request and call, from the Muslims to the Kuffar (disbelievers) in their lands and dwelling places to enter Islam and to fight them if they do not accept the rule of the Islamic authority over them. This type of Jihad [offensive] is a collective obligation (Fard ul-Kifaya) upon the Muslims. There are numerous evidences detailing this type of Jihad in both the Qur’an and the Sunnah.}}
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