Taysir al-Latif al-Mannan fi Khulasat Tafsir al-QuranAbd al-Rahman al-Sadi’

that they believed in Allah, the All-Mighty, the Praiseworthy” (Al-Buruj 85:8).

This makes manifest the wisdom of jihad, the immense benefit it brings, and its rank among the necessities of the religion. Its purpose is to establish Allah’s religion, to summon people to the worship for which He created and obligated them, to repel anyone who opposes this vital matter(1), and to confront the tyrants who transgress against Allah’s religion and the believers among His servants—as He, Exalted is He, says: “Fight them until there is no more persecution and all religion is for Allah alone” (Al-Anfal 8:39).

Accordingly, He also said: “Were it not that Allah checks people by means of others, monasteries, churches, synagogues, and mosques in which Allah’s name is mentioned much would have been demolished” (Al-Hajj 22:40). Had Allah not checked people through one another by numerous causes and varied, both creational and legal—foremost, noblest, and purest among them striving in His path—oppressive unbelievers would have dominated, erased the religions of the messengers, slain those who believed in them, and destroyed their places of worship. Yet Allah’s gracious subtleties are immense and His favors profound.

From this and similar texts the religious wisdom of jihad becomes evident and its status as a necessity is confirmed. It is not like the warfare of tyrants, which is built on enmity, greed, injustice, and the enslavement of people. Rather, the sole end and aim of Islamic jihad is to establish justice, bring about mercy, devote creation to their Creator, fulfill every right, aid the oppressed, restrain the oppressors, and spread comprehensive goodness and reform in every possible way. It is among the greatest beauties of the religion of Islam.

(1) An additional phrase appears in the Kh manuscript.
أَنْ يُؤْمِنُوا بِاللَّهِ الْعَزِيزِ الْحَمِيدِ﴾ [البروج: ٨]، وهذا ظاهرٌ في حكمةِ الجهادِ، وعظمِ مصلحتهِ، وأنهُ من الضرورياتِ في الدينِ؛ فإنَّ المقصودَ بهِ إقامةُ دينِ اللهِ، والدعوةُ إلى عبادتهِ التي خلقَ اللهُ المكلفينَ لها، وأوجبَها عليهم، ودفْعُ كلِّ مَنْ قاومَ [هذا] (١) الأمرَ الضروريَّ، ومقاومةُ الظالمينَ المعتدينَ على دينِ اللهِ وعلى المؤمنينَ من عبادهِ، كما قالَ تعالى: ﴿وَقَاتِلُوهُمْ حَتَّى لَا تَكُونَ فِتْنَةٌ وَيَكُونَ الدِّينُ كُلُّهُ لِلَّهِ﴾ [الأنفال: ٣٩]. * ولهذا قال: ﴿وَلَوْلَا دَفْعُ اللَّهِ النَّاسَ بَعْضَهُمْ بِبَعْضٍ لَهُدِّمَتْ صَوَامِعُ وَبِيَعٌ وَصَلَوَاتٌ وَمَسَاجِدُ يُذْكَرُ فِيهَا اسْمُ اللَّهِ كَثِيرًا﴾ [الحج: ٤٠] فلولا مدافعةُ اللهِ الناسَ بعضَهم ببعضٍ بأسبابٍ متعددةٍ، وطرقٍ متنوعةٍ قدريةٍ وشرعيةٍ، وأعظمُها وأجلُّها وأزكاها الجهادُ في سبيلهِ - لاستولَى الكفارُ الظالمونَ، ومحقُوا أديانَ الرسلِ، فقَتَلُوا المؤمنينَ بهم، وهدمُوا معابدَهم، ولكنَّ ألطافَ اللهِ عظيمةٌ، وأياديَهُ جسيمةٌ. وبهذا وشبههِ يُعرفُ حكمةُ الجهادِ الدينيِّ، وأنهُ من الضرورياتِ، لا كقتالِ الظلمةِ المبنيِّ على العداواتِ والجشعِ والظلمِ والاستعبادِ للخلقِ، بلْ الجهادُ الإسلاميُّ مرماهُ وغرضهُ الوحيدُ إقامةُ العدلِ، وحصولُ الرحمةِ، واستعبادُ الخلقِ لخالقِهم، وأداءُ الحقوقِ كلِّها، ونصرُ المظلومينَ، وقمعُ الظالمينَ، ونشرُ الصلاحِ والإصلاحِ المطلقِ بكلِّ وجهٍ واعتبارٍ، وهوَ من أعظمِ محاسنِ دينِ الإسلامِ.
(١) زيادة من (خ).

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