Editing Jihad (section)

===Post-classical usage===
According to some authors,{{who|date=March 2016}} the more spiritual definitions of ''jihad'' developed sometime after the 150 years of ''jihad'' wars and Muslim territorial expansion, and particularly after the [[Siege of Baghdad (1258)|Mongol invaders sacked Baghdad]] and overthrew the [[Abbasid Caliphate]].{{citation needed|date=March 2016}}<ref>The early Muslim era of expansion (632–750 CE, or the [[Caliphate#Rashidun (632–661)|Rashidun]] and [[Umayyad Caliphate|Umayyad]] eras) preceded the "classical era" (750–1258 CE) which coincided with the beginning and the end of the [[Abbasid Caliphate]].</ref> Historian [[Hamilton Alexander Rosskeen Gibb|Hamilton Gibb]] stated, "in the historic [Muslim] Community the concept of ''jihad'' had gradually weakened and at length it had been largely reinterpreted in terms of Sufi ethics."<ref>{{cite book|last1=Gibb|first1=H.A.R. (Hamilton Alexander Rosskeen)|url={{google books|plainurl=y|id=w4iWqgTzvp8C}}
|title=Mohammedanism|date=1969|publisher=Oxford University Press|location=Oxford}}</ref>{{rp|117}} notes that "despite the theoretical importance of the idea of ''jihad'' in classical Islamic juristic thought", by the time of the Abbasids, the concept was no longer central to [[politics|statecraft]].<ref name="johnson-147"/>

Rudolph Peters wrote that with the stagnation of Islamic expansionism, the concept of ''jihad'' became internalized as a moral or spiritual struggle.<ref name="Peters-jihad">{{cite book|last=Peters |first=Rudolph |title=Jihad in Classical and Modern Islam: A Reader |publisher=Marcus Wiener |year=1996 |location=Princeton |url={{google books|plainurl=y|id=Lm4XnNtI_1wC}}
|isbn=978-9004048546 }}</ref>{{rp|187, note 52}} Earlier classical works on fiqh emphasized ''jihad'' as war for God's religion, Peters claimed. Later Islamic scholars like Ibn al-Amir al-San'ani, [[Muhammad Abduh]], [[Rashid Rida]], [[Ubaidullah Sindhi]], [[Yusuf al-Qaradawi]], [[Shibli Nomani]], etc. emphasized the defensive aspect of ''jihad'', distinguishing between defensive ''jihad'' ( ''jihad al-daf'') and offensive ''jihad'' (''jihad al-talab'' or ''jihad'' of choice ). They refuted the notion of consensus that ''jihad al-talab'' was a communal obligation(''fard kifaya''). In support of this view, these scholars referred to the works of classical scholars such as [[Al-Jassas]] and [[Ibn Taymiyyah]]. According to Ibn Taymiyya, the reason for ''jihad'' against non-Muslims is not their disbelief, but the threat they pose to Muslims. Citing Ibn Taymiyya, scholars including Rashid Rida, Al San'ani, and Qaradawi argued that unbelievers need not be fought unless they pose a threat to Muslims. Thus, ''jihad'' is obligatory only as defensive warfare to respond to aggression or "perfidy" against the Muslim community, and that the "normal and desired state" between Islamic and non-Islamic territories was one of "peaceful coexistence". This was similar to the Western "[[Just war theory|Just war]]" concept.<ref name=mqz/>{{rp|71, 72, 227, 228, 263–265, 286, 315}}<ref name="Peters-jihad"/>{{rp|150}} Similarly 18th-century scholar [[Muhammad ibn Abd al-Wahhab]] defined ''jihad'' as a defensive military action to protect the Muslim community, and emphasized its defensive aspect in synchrony with later 20th century Islamic writers.<ref>{{harvnb|DeLong-Bas|2004}} "In Ibn Abd al-Wahhab's writings, ''jihad'' is a special and specific type of warfare, which can be declared only by the religious leader (imam) and whose purpose is the defense of the Muslim community from aggression." .. "What Shaltut calls for here is not only a defensive response but also the right to live peacefully without fear for life, home, or possessions, all of which is consistent with Ibn Abd al-Wahhab's assertion of ''jihad'' as a defensive activity designed to restore order and preserve life and property."... "Ibn Abd al-Wahhab's definition of ''jihad'' is restricted to a defensive military action designed to protect and preserve the Muslim community and its right to practice its faith".. "For Ibn Abd al-Wahhab, ''jihad'' is always a defensive military action. Here he is synchronous with Islamic modernist writers, who narrow the confines of ''jihad'' to defensive action.."}}</ref>{{rp|230, 235, 241 }} Today, some Muslim authors only recognize as legitimate wars fought for the purpose of territorial defense as well as wars fought for the defense of [[Freedom of religion|religious freedom]].<ref name=Peters-jihad/>{{rp| 125}}

Ibn Taymiyyah's hallmark themes included the permissibility of overthrowing a ruler who is classified as an unbeliever due to a failure to adhere to Islamic law, the absolute division of the world into ''dar al-kufr'' and ''dar al-Islam'', labeling anyone not adhering to one's particular interpretation of Islam as an unbeliever, and the call for warfare against [[Kafir|Non-Muslims]], particularly Jews and Christians.<ref name=DeLong-Bas2004/>{{rp |[https://archive.org/details/wahhabiislamfrom0000delo/page/256 256] }}

Ibn Taymiyyah recognized "the possibility of a ''jihad'' against `heretical` and `deviant` Muslims within ''dar al-Islam''. He identified as heretical and deviant Muslims anyone who propagated innovations (''bida''') contrary to the Qur'an and Sunna ... legitimated ''jihad'' against anyone who refused to abide by Islamic law or revolted against the true Muslim authorities." He used a broad definition of what constituted aggression or rebellion against Muslims, which would make ''jihad'' "not only permissible but necessary."<ref name=DeLong-Bas2004/>{{rp|[https://archive.org/details/wahhabiislamfrom0000delo/page/252 252] }} Ibn Taymiyyah paid careful attention to the questions of martyrdom and the benefits of ''jihad'': "It is in ''jihad'' that one can live and die in ultimate happiness, both in this world and in the Hereafter. Abandoning it means losing entirely or partially both kinds of happiness."<ref name="Peters-jihad"/>{{rp|[https://archive.org/details/jihadinclassical00pete/page/48 48]}}

Bernard Lewis stated that while most Islamic theologians in the classical period (750–1258 CE) understood ''jihad'' to be a military endeavor,<ref name=Lewis-1988/>{{rp|[https://archive.org/details/politicallanguag00lewi_680/page/n80 72]}} after Islamic conquest stagnated and the caliphate divided into smaller stated, "irresistible and permanent ''jihad'' came to an end". As ''jihad'' became unfeasible it was "postponed from historic to messianic time."<ref name="Lewis-revolt">{{cite magazine|last1=Lewis|first1=Bernard|title=The Revolt of Islam|magazine=The New Yorker|date=19 November 2001|url=http://www.newyorker.com/magazine/2001/11/19/the-revolt-of-islam|access-date=28 August 2014|archive-url=https://web.archive.org/web/20140904075017/http://www.newyorker.com/magazine/2001/11/19/the-revolt-of-islam|archive-date=4 September 2014|url-status=live}}</ref> Even when the [[Ottoman Empire]] carried on a new holy war of expansion in the seventeenth century, "the war was not universally pursued". They made no attempt to recover Spain or Sicily.<ref name=jt1>{{cite book|last1=Gold|first1=Dore|title=Hatred's Kingdom: How Saudi Arabia Supports the New Global Terrorism|date=2012 |publisher=Regnery Publishing|page=24|url={{google books|plainurl=y|id=jT1xbK2EGRcC|page=24}}}}</ref>{{better source needed|date=March 2016}}

By the 1500s, it had become accepted that the permanent state of relations between ''dar al-Islam'' and ''dar al-harb'' was that of peace.{{CN|date=September 2023}}

[[Shah Ismail]] of the [[Safavid dynasty]] tried to claim the right to wage offensive ''jihad'', particularly against the Ottomans. However, Shia ulama did not permit that, maintaining the classical position that the true Imam could wage such a war. During the Qajar period, Shia ulama adopted the position that the Shah was responsible for national security. They authorized the Perso-Russian wars in the 19th century as ''jihad''.<ref name=Prism10/>{{rp|158-159}}

In the 18th century, the [[Durrani Empire]] under the reigns of [[Ahmad Shah Durrani]] and his son and successor, [[Timur Shah Durrani]], had declared ''jihad''s against Sikh Misls in the [[Punjab]] region, often to consolidate territory and continue Afghan their region, efforts under Ahmad Shah failed, while Timur Shah had succeeded.<ref name="Fayz">{{cite journal |last1=Muhammad Katib Hazarah |first1=Fayz |title=The History Of Afghanistan Fayż Muḥammad Kātib Hazārah's Sirāj Al Tawārīkh By R. D. Mcchesney, M. M. Khorrami |journal=AAF |date=2012 |page=61 |url=https://archive.org/details/the-history-of-afghanistan-fayz-muhammad-katib-hazarahs-siraj-al-tawarikh-by-r.-/page/n255/mode/2up?view=theater |access-date=11 November 2021}}</ref>