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Javed Ahmed Ghamidi divides just warfare into two types: 1. * Against injustice and oppression 2. * Against the rejecters of truth after it has become evident to them The first type of Jihad is generally considered eternal, but Ghamidi holds that the second is specific to people who were selected by God for delivering the truth as an obligation. They are called witnesses of the truth (Arabic:شهادة, see also Itmam al-hujjah); the implication being that they bear witness to the truth before other people in such a complete and ultimate manner that no one is left with an excuse to deny the truth. There is a dispute among Islamic jurists as to whether the act of being "witness" was only for the Companions of Muhammad or whether this responsibility is still being held by modern Muslims,

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  • Jihad/Jihad as Warfare
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  • Javed Ahmed Ghamidi divides just warfare into two types: 1. * Against injustice and oppression 2. * Against the rejecters of truth after it has become evident to them The first type of Jihad is generally considered eternal, but Ghamidi holds that the second is specific to people who were selected by God for delivering the truth as an obligation. They are called witnesses of the truth (Arabic:شهادة, see also Itmam al-hujjah); the implication being that they bear witness to the truth before other people in such a complete and ultimate manner that no one is left with an excuse to deny the truth. There is a dispute among Islamic jurists as to whether the act of being "witness" was only for the Companions of Muhammad or whether this responsibility is still being held by modern Muslims,
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  • Javed Ahmed Ghamidi divides just warfare into two types: 1. * Against injustice and oppression 2. * Against the rejecters of truth after it has become evident to them The first type of Jihad is generally considered eternal, but Ghamidi holds that the second is specific to people who were selected by God for delivering the truth as an obligation. They are called witnesses of the truth (Arabic:شهادة, see also Itmam al-hujjah); the implication being that they bear witness to the truth before other people in such a complete and ultimate manner that no one is left with an excuse to deny the truth. There is a dispute among Islamic jurists as to whether the act of being "witness" was only for the Companions of Muhammad or whether this responsibility is still being held by modern Muslims, which may entitle them to take actions to subdue other Non-Muslim nations. Proponents of Companions of Muhammad as being "the witness" translate the following verse only for the Companions while others translate it for the whole Muslim nation. As in Qur'an: Similarly, proponents of Companions of Muhammad as being "the witness" present following verse to argue that the Companions were chosen people as witnesses just as God chooses Messengers from mankind. As in Qur'an: He has chosen you, and has imposed no difficulties on you in religion; it is the religion of your father Abraham. It is He Who has named you Muslims, both before and in this [Qur’an]: [He chose you so that] the Messenger may be a witness [of this religion] to you, and you be witnesses of this religion to non-Muslims [of your times]. —Qur'an , [Qur'an 22:78] Following is the first verse of the Qur’an in which the Companions of Muhammad, who had migrated from Mecca, were given permission to fight back if they were attacked: Permission to take up arms is hereby given to those who are attacked because they have been oppressed – Allah indeed has power to grant them victory – those who have been unjustly driven from their homes, only because they said: “Our Lord is Allah”. —Qur'an , [Qur'an 22:39] The reason for this directive in Medina instead of Mecca considered by most Muslim scholars is that without political authority armed offensives become tantamount to spreading disorder and anarchy in the society. As one of Islamic jurist writes: Among Kafayah obligations, the third category is that for which the existence of a ruler is necessary e.g., Jihad and execution of punishments. Therefore, only a ruler has this prerogative. Because, indeed, no one else has the right to punish another person. —Sayyid Sabiq , Fiqhu’l-Sunnah, 2nd ed., vol. 3, (Beirut: Daru’l-Fikr, 1980), p. 30
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