Islamic Jehad is not unprovoked armed conflict of action against enemies, motivated by national sentiment or extension of domain, as projected by enemies of Islam. Under Islamic Shariah certain rules and regulations are attached to it. The first condition of Jehad is that it should be for upholding the name of Allah. If the conflict is for personal fame or for acquisition of land, wealth or other material benefits, it has nothing to do with Jehad. Judged from the standards laid down by Shariah, it has no merit at all. Therefore, the condition, "For the sake of Allah" has been laid down for Jehad. In the books of Islamic history and Islamic jurisprudence there are many traditions and events, in which, battles have been waged for personal ends or in pursuance of regional or national sentiments. Such conflicts have been excluded from the category of Jehad. According to a famous tradition of the Prophet that one who fights or dies, motivated by prejudice is not one among us. (Kitab-ul-Jehad, Abu Dawood)

Battle for national cause, caste or community does not qualify for Jehad Islamic Jehad is only for upholding the name and message of Allah. According to Kitab-ul-Jehad of Bukhari, the fight for upholding the name of Allah is Jehad for Allah.

Jehad is not an individual action. Jehad does not mean that anyone rises and starts fighting somebody. According to Islamic Shariah, Islamic Jehad can be conducted by a government or elected leader according to Shariah. That has been laid down in an estab­lished tradition. (Muslim Shrreef, Kitabul-Emarat) An Imam, according to Shariah is like a shield for leading the fight The rules and conditions attached to Jehad have been discussed in detail in the books of Islamic jurisprudence.

According to Ibn-e-Qodama Hanbali, the matters relating to Jehad depend on the discretion of the Imam or leader. The elected leader, Imam or Ameer shall lead Jehad, defensive or offensive. Another condition laid down is that the required strength and resources accompany Jehad and it is conducted independently. Unless the required conditions are fulfilled Jehad is neither justified nor likely to serve a useful purpose.

When Jehad is a necessity according to Shariah, those opting for Jehad do not have independent or autonomous position. Without the direction or consent of the leader, the Imam or Ameer a few individually or as a group opt for extraordinary action like Jehad, that is likely to cause disruption and mischief. That will provide the aggressor with the opportunity for further aggressive activities.

Therefore it is essential for Jehad that requisite strength is available under the leadership of the elected leader, to ensure desired results.

But if someone is killed while defending his legitimate rights, life and property against the aggressors, he shall be deemed a martyr and his fight shall qualify for Jehad.

Rules and Limitations of Jehad:

In addition to the conditions, Islam has laid down certain rules and limitations for Jehad. From Islamic point of view, Jehad is constructive action for ending mischief. It is not desperate action for loot, destruction and carnage.

Prohibition of killing of the aged and worshippers. Even during a battle Islam has strictly forbidden arson, killing of women, children, aged, worshippers and those incapable or participating in the battle. At several places in Holy Quran, it has been emphasized that it should be ensured that those not connected with the battle should not be harmed. Fight should be confined to the participants in the battle. The Prophet (Pbuh) has clearly dissuaded from killing persons not concerned with the battle. "Do not kill the weak, small children, women and aged during the battle."  (Kitab-ul-Jehad by Abu Dawood)

Islamic jurists have held that even the intention of killing the weak, aged, women and children is unlawful even in the course of battle. Killing the worshippers and priests, who keep aloof from the fight, is forbidden. Imam Abu Yusuf and Imam Abu Mohammad in 'Aseer-ul-Kabeer' have cited the opinion of Imam Abu Hanifa on the subject. Other details may be found in Al Mabsoot, Volume X by Imam Sarkhasi and Allama Mawardi in 'Ahkam-us-Sultaniya'.

Prohibition of Devastation. Islam has strictly forbidden general devastation. Unless it is unavoidable, the fields, orchards and settle­ments should not be destroyed. Killing innocent persons has been declared unlawful. In the present civilized world everything belonging to enemies, although having nothing to do with the battle is targeted for destruction. However, Islam regards that disorder and mischief.

"When he turns his back, his aim everywhere is to spread mischief through the earth and destroy crops and progeny but Allah /oveth not mischief" (Surah Al Baqarah, verse 205)

Hazrat Abu Bakar Siddiq, while sending off the troops, in­structed them that fruit-bearing trees should not be cut or burnt. Settlements and crops should not be destroyed. (Kitab-ul-Jehad by Imam Malik)

In the course of a battle the prophet (pbuh) came to know that a few Muslim soldiers had looted goats and intended to cook and eat their meat. He turned upside down the utensil used for cooking.

Similarly during the Battle of Khaibar, after Peace Treaty was executed with the people of Khaibar. A few fresher of the Islamic Army beat Jew women, forcibly took away their fruits, took pos­session of their animals and consumed them. The chiefs of the Jews lodged a complaint with the Prophet. The Prophet sternly addressed his soldiers, 'Allah has not held it proper for your that you may enter the houses of men of Books, without their permission and maltreat their women and take possession of their fruits.'

Islam forbids the murder of prisoners. The commitment of Islam to peace is confirmed by the provision that it forbids pursuit of men fleeing from the scene of war.

After the conquest of Mecca, the Prophet (pbuh) issued special instructions that Islam is dedicated and committed to peace, justice and humanity. There is no place of disorder and terrorism in Islam. Islam invites mankind towards virtue. Those who link Islam, its teachings and symbols, practices, institutions with destruction and terrorism are terrorists themselves and pose a threat to peace, security and healthy civilized life. Islam remains the best specimen of peace and a lighthouse for the whole humanity.