By Abdulkadir Sadiq Abubakar
The word jihad has been interpreted in a way and manner that does not truly reflect its literal and technical meaning. This misunderstanding often arises from extreme ignorance in translation or from self interest, where some individuals manipulate the concept to create narratives falsely attached to Islam. By doing so, they mislead people who are not knowledgeable about the religion, and attempt to represent their personal, or political interests as if they were teachings of Islam.
Moreover, there has been the misuse of Islamic sacred declarations while committing unlawful killings and other inhuman activities, and then attaching such acts to Islam. This practice sabotages and misrepresents a religion that is sacred, peaceful, comforting, and accommodating to all people.
This article therefore seeks to clarify and filter the true interpretation of the word jihad, and to clearly detach the actions of so called bandits, Boko Haram, and other terrorist groups from Islam. In reality, Islam does not accept or justify such acts, as can be clearly understood from the teachings and provisions found in the Qur’an and the Sunnah of the Prophet.
Jihad, literally derived from the Arabic root (jahada) which stands for “striving” or “struggling,”.
Technically Jihad is exerting maximum effort in the path of Allah to protect, defend, and uphold Islam through lawful and ethical means. Out of 6236 verses in the Qur’an, approximately 41 mentioned jihad. It should be pointed out that the most occurrences of the word jihad appear in surah Taubah, which the jihadist movements largely use in support of their violent actions. The majority of the verses of jihad are not clearly related to the issue of war and violence. The technical word used for fighting is qital. Allah says;
َوٱَّلِﺬٮ)َﻦﺣ-َٰـَﻬُﺪو۟اڡ6ِٮ)ٮ6َﺎَﻟٮ6َۡﻬِﺪٮ)َٮ6َُّﻬۡﻢُﺳٮ-َُﻠٮ6َۚﺎَوِإَّنٱﻟَّلَﻪَﻟَﻤَﻊٱۡﻟُﻤۡﺤِﺴٮ6ِٮ)َﻦ﴿٦٩﴾
‘And those who strive for Us – We will surely guide them to Our ways.[1] And indeed, Allāh is with
the doers of good.’
Al-ʿAnkabūt, Ayah 69
Scholars explain that this striving includes:
Struggling against one’s desires (jihad al-nafs), the struggle of fighting oneself despite all the temptations around in order to obey Allah. For instance, when a woman or a man offers themselves to you, but you reject it for the sake of Allah, that is jihad. Saying no to usury is jihad. Sacrificing your late night sleep to wake up for tahajjud (night prayer) is also jihad.
Struggling with oneself and striving to overcome one’s desires is the real and greatest form of jihad in Islam, because it is the constant effort to obey Allah and abide by His commandments. Whoever sincerely struggles to obey Allah, Allah will guide them to the right path and open for them many ways of goodness.
Prophet peace be upon him was reported to have said:
اْلُﻤﺤ-َﺎِﻫُﺪَﻣْﻦﺣ-َﺎَﻫَﺪٮ6َڡ6َْﺴﻪ
“The true warrior in Jihad is the one who strives against his own self.”
The above-mentioned authorities are sufficient to make it clear that the word Jihad does not, in any way, mean violence either from its linguistic roots or its technical meaning. Rather, some people have misused the term in order to tarnish Islam.
The word jihad can sometimes refer to fighting or physical struggle, but only under specific conditions, and it occupies a highly restricted and carefully regulated position within Islamic law.
The teachings of Qur’an and the Hadith make it clear that armed struggle is not an arbitrary or uncontrolled action. Rather, it is a measure of last resort, permitted only under clearly defined and exceptional circumstances.
Islamic law lays down strict criteria for the declaration and conduct of armed Jihad. It may only be authorized by a legitimate governing authority and is permissible solely for defensive purposes or to repel oppression. It categorically forbids aggression, wanton destruction, or harm to non combatants. Fighters are required to observe detailed rules of the engagement: civilians, women, children, religious figures, and prisoners of war must be treated with dignity and protected from harm. Warfare must never be pursued for personal gain, vengeance, or worldly ambition, and peace is to be accepted whenever a just settlement becomes possible.
The greater form of jihad is not rooted in violence, but in self-purification and positive societal impact. The greater jihad is the personal struggle against one’s desires striving for discipline, good character, patience, and sincere obedience to Allah. It reflects in everyday actions, how we treat others, how we control our anger, and how we uphold justice and integrity, not random attack to communities leading to lost of lives and properties as usual done by the said terrorist groups in Nigeria.
In today’s Nigeria, the most powerful form of jihad we can embrace is one of love, kindness, and generosity. Building wealth through halal means and using it to uplift others, care for the needy, and strengthen communities is a form of da’wah in itself. History reminds us of how our beloved Prophet Muhammad, peace be upon him, once gave generously to a man from a tribe, so much that he could hardly contain it, and this act of kindness led to the acceptance of Islam by him and his people. This shows that hearts are often won not by words alone or violence, but by sincere compassion and generosity.
Any person or group that kills innocent and then shouts “Allahu Akbar” has already contradicted the very meaning of what it proclaims. To declare that “Allah is the Greatest” while violating the sanctity of life that Allah Himself made sacred is not devotion it is a dangerous contradiction.
Groups like Boko Haram and armed bandits do not represent Islam, rather, they expose a deep ignorance of it. Their actions reflect a distortion of Sharia, stripped of its core foundations of justice, mercy, and wisdom. Islam never spread faith through terror, nor did permit the killing of non-combatants, oppression, or chaos. What these groups practice is not jihad, but ^fasad^ (corruption) on earth somethingnclearly condemned in Islam. Therefore, they must be intellectually, morally, and religiously separated from the faith they falsely claim to defend. Islam remains innocent of their crimes, and their actions stand as evidence not of strength, but of profound misunderstanding.
In conclusion, jihad in Islam is a noble and deeply spiritual concept that has been widely misunderstood and misrepresented. As clearly established in the Qur’an and sunna, it is primarily
a struggle for self purification, moral uprightness, and the promotion of justice through lawful means not a license for violence, terror, or bloodshed.
Separating the religion of Allah from the wrongful actions committed in its name is both necessary and urgent. Islam stands for mercy, balance, and the preservation of human dignity. Any act that contradicts these core values cannot be justified as jihad.
In our present reality, especially in Nigeria, the true jihad we must embrace is one of character, compassion, and contribution. It is to rise above hatred, to spread love, to uplift others, and to build lives of integrity and lawful prosperity so we can be a source of benefit to those around us.
Through kindness, generosity, and sincere conduct, we reflect the true message of Islam and in doing so, we invite others not by force, but by the beauty of our example.
Abdulkadir Sadiq Abubakar is a 400 level law student at faculty of law Bayero university kano. He can be reached via +2348163386987
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