Jihad and Islamic Festivals

Jihad — Striving in the Way of Allah

The word jihad means “struggle” or “striving.” It does not mean “holy war” — that is a common mistranslation. Every Muslim is engaged in jihad whenever they strive to be a better person, resist temptation, act justly or work for a fairer society. Islam recognises two forms of jihad: greater jihad (al-jihad al-akbar) and lesser jihad (al-jihad al-asghar).

Key Fact

Greater jihad is the struggle against nafs (the lower self) — the daily effort to be honest, compassionate, self-disciplined and obedient to Allah. Classical scholars held that this inward struggle is the most difficult and most continuous form of jihad. Lesser jihad refers to defensive struggle to protect the Muslim community under conditions tightly constrained by Islamic jurisprudence.

Greater Jihad — The Inner Struggle

Greater jihad involves resisting the temptation to lie, be selfish, be unjust or neglect religious duties. It includes studying Islam, raising a family according to Islamic values, working honestly, caring for parents and being a good neighbour. Every act of worship — Salah, Sawm, Zakah — is itself a form of greater jihad, since each requires the believer to overcome laziness, selfishness or distraction to submit to Allah. Greater jihad is lifelong; it ends only at death.

Lesser Jihad — Conditions and Constraints

Lesser jihad refers to the use of force to defend the Muslim community, resist oppression or uphold justice. It is not a licence for aggression. Surah 2:190–194 sets clear conditions: “Fight in the way of Allah those who fight you but do not transgress, for Allah does not love transgressors.” The passage prohibits fighting those who do not fight, prohibits attacking during sacred months and commands that fighting must stop when the enemy ceases hostilities. Surah 22:39 permits Muslims who have been wronged to fight in self-defence: “Permission to fight is given to those who have been attacked.”

Classical Islamic jurisprudence lists conditions that must be met before lesser jihad is permissible:

There must be a legitimate cause — typically self-defence or the defence of those being oppressed.
All peaceful alternatives must have been exhausted first.
It must be declared by a legitimate authority (not by individuals acting alone).
Non-combatants — women, children, the elderly, clergy and those not fighting — must be protected. Destruction of crops and buildings is prohibited.
It must cease when the enemy stops fighting or offers peace (Surah 2:192–193).

These conditions mean that lesser jihad is constrained in classical Islamic teaching far more than media portrayals often suggest. Extremist interpretations that remove these conditions are rejected by mainstream Islamic scholars.

Reducing jihad to “holy war” misrepresents Islamic teaching in two ways. First, it ignores greater jihad, which classical scholars considered the more important form. Second, it strips lesser jihad of its strict conditions — making it sound like permission for unlimited violence, which the Qur’an explicitly prohibits. Surah 2:190 states: “do not transgress, for Allah does not love transgressors.” Exam answers that describe jihad only as “holy war” will score poorly; both forms must be covered.

Islamic Festivals

Islamic festivals unite the global ummah in shared acts of worship, remembrance and celebration. Four key festivals feature in the specification: Id-ul-Adha, Id-ul-Fitr, Id-ul-Ghadeer (Shi’a) and Ashura.

Id-ul-Adha — Festival of Sacrifice

Id-ul-Adha (the Festival of Sacrifice) is one of the two major Islamic festivals. It commemorates Ibrahim’s willingness to sacrifice his son at Allah’s command. Surah 37:77–111 recounts the story: Ibrahim was commanded in a dream to sacrifice his son; he informed his son, who submitted willingly. As Ibrahim prepared to act, Allah intervened and provided a ram as a substitute, rewarding Ibrahim’s faith with the announcement that he had fulfilled the vision. Most Muslim scholars identify the son as Isma’il, though the Qur’an does not name him in this passage — the identification is traditional, not explicitly stated. Id-ul-Adha takes place during the Hajj period and involves the sacrifice of an animal (qurbani), with meat shared among family, friends and the poor.

Id-ul-Fitr — Festival Marking the End of Ramadan

Id-ul-Fitr celebrates the successful completion of the month-long Ramadan fast. It begins with a communal prayer and sermon at the mosque. Muslims give Zakat al-Fitr (a special obligatory charity at Ramadan’s end) so that everyone in the community can celebrate. The festival continues with visiting family, feasting, wearing new or clean clothes, and giving gifts to children. Id-ul-Fitr is a celebration of gratitude to Allah for the strength to complete Sawm and a joyful acknowledgement of the community that fasted together.

Id-ul-Ghadeer — A Shi’a Festival

Id-ul-Ghadeer is one of the most important Shi’a festivals. It commemorates the event at Ghadir Khumm (on the return from the Prophet’s final Hajj in 632 CE) when, according to Shi’a belief, the Prophet Muhammad announced that Ali ibn Abi Talib was to be his rightful successor. Shi’a Muslims understand Surah 5:3 — “Today I have perfected your religion for you and completed My blessing upon you” — as referring to this proclamation at Ghadir. Sunni Muslims interpret this verse differently, associating it with the completion of the Hajj rather than a specific designation of Ali. Id-ul-Ghadeer is therefore a specifically Shi’a festival with profound significance for the doctrine of Imamah.

Ashura — A Day of Contrasting Significance

Ashura falls on the tenth day of Muharram (the first month of the Islamic calendar) and holds very different significance for Sunni and Shi’a Muslims.

Sunni Ashura: For Sunni Muslims, Ashura is primarily a day of voluntary fasting. A hadith recorded in Sahih al-Bukhari reports that when the Prophet arrived in Madinah and observed the Jewish community fasting, he was told it was the day Moses was saved from Pharaoh. The Prophet reportedly said he had a stronger connection to Moses and encouraged fasting on this day. It is an act of gratitude rather than mourning.

Shi’a Ashura: For Shi’a Muslims, Ashura is the most solemn day of the year — a day of mourning and lamentation for the martyrdom of Imam Husayn (the grandson of the Prophet Muhammad and the third Shi’a Imam) at the Battle of Karbala in 680 CE. Husayn and his small band were killed by the forces of Caliph Yazid after refusing to pledge allegiance to what Shi’a Muslims regard as an unjust ruler. Ashura is marked with processions, passionate re-enactments (ta’ziyeh), lamentations and the retelling of Husayn’s sacrifice. The tragedy of Karbala is central to Shi’a religious identity and theology.