By : Dr. Kalimullah Lone
August 5, 2025 — The Government of Jammu and Kashmir, under the directive of Lieutenant Governor Manoj Sinha, issued an order banning 25 books, including Al Jihad Fil Islam by Syed Abul Aala Maududi, originally published in 1927 during British India. The ban, imposed under Section 98 of the Bharatiya Nyaya Sanhita 2023, cited alleged grounds of “promoting false narratives, secessionism, and glorifying terrorism” (The Wire, August 7, 2025; Greater Kashmir, August 7, 2025).
This decision—announced on the sixth anniversary of the abrogation of Article 370—not only misinterprets the scholarly depth of Maududi’s work but also poses a serious threat to intellectual freedom and the open pursuit of discourse on peace, justice, and ethical governance.
As a voice committed to reasoned debate and open dialogue, I write this letter in defense of Al Jihad Fil Islam. I urge policymakers, intellectuals, educators, and citizens across the globe to examine the book’s contents with discernment and to resist this act of censorship. This is not merely a defense of a book—it is a defense of the right to read, question, and engage with complex ideas in a democratic society.
Understanding Al Jihad Fil Islam: Peace Through Ethical Struggle
Al Jihad Fil Islam, authored by Syed Abul Aala Maududi, translated by Syed Rafatullah Shah, and edited by Syed Firasat Shah, is a 304-page scholarly treatise published by Idara Tarjuman ul Qur’an. It explores jihad through the lens of Islamic theology and ethics. Far from promoting violence, the book articulates jihad as a moral, disciplined, and multi-dimensional struggle (jihad fi sabilillah — striving in the path of Allah) aimed at eradicating oppression, upholding justice, and ensuring societal welfare.
Maududi sought to correct colonial-era distortions of Islamic teachings, especially the characterization of jihad as indiscriminate violence. Instead, he presents it as a path to ethical reform and peace.
Jihad as a Mechanism for Justice and Peace
Drawing on verses from the Qur’an—such as Al-Furqan 25:68 and Al-An’am 6:151—Maududi grounds jihad in the sanctity of human life and the imperative of justice. In Chapter One, Facts about Jihad in Islam (pages 15–28), he states:
“The restrictions on shedding the blood of innocents are severe” (p. 19).
These foundations contradict the notion that the book glorifies terrorism. Instead, jihad is portrayed as a principled response to tyranny and injustice, guided by strict ethical parameters.
In Chapter Two, Defensive Warfare (pages 29–41), Maududi emphasizes that jihad is primarily defensive. He cites Al-Taubah 9:13 (p. 33) and asserts that violence, when necessary, must be proportionate and aimed at restoring peace.
Maududi clearly affirms the Qur’anic stance that:
“There is no compulsion in religion” (Al-Ghashiyah 88:21–22, p. 81),
and writes:
“Nowhere is it written that men can be forced to accept Islam” (p. 60).
Islamic Reforms in the Ethics of Warfare
Chapters Three and Five highlight the revolutionary reforms Islam introduced to the conduct of war. In stark contrast to pre-Islamic practices marked by vengeance and brutality, Islam emphasized restraint, protection of civilians, and dignity in conflict.
Maududi references:
- The Prophet Muhammad’s (SAW) prohibition against harming women, children, and laborers (pp. 105–106),
- The humane treatment of prisoners (p. 116),
- And the ethical instructions issued by Caliph Abu Bakr (RA) to military commanders (p. 67).
These examples challenge the false narrative that the book incites violence. They demonstrate a model of justice, mercy, and restraint that can inform both historical understanding and contemporary conflict resolution.
Refuting the Misconceptions
In Chapter Four, Sword and the Spread of Islam (pp. 74–84), Maududi confronts the misconception that Islam was spread by force. He argues that jizya was not a tool of religious coercion but a civic tax ensuring protection for non-Muslims under Islamic rule.
His clear position:
“There is no coercion in religion” (p. 76),
and his description of the Prophet’s refusal to compel conversions (p. 75) directly refutes the government’s characterization of the text as inciting forced conversions or extremism.
A Misguided Attack on Scholarship
The government’s decision to ban Al Jihad Fil Islam rests on a superficial reading that ignores its theological, ethical, and historical depth. The book does not call for rebellion or violence; it dissects Islamic jurisprudence and ethics with scholarly precision. The accusation of “disguised political commentary” (Business Standard, August 7, 2025) overlooks the book’s core as a religious and philosophical discourse.
The Real Danger: Censorship
Suppressing Al Jihad Fil Islam endangers the very freedoms that allow democratic societies to flourish. It alienates communities seeking spiritual and ethical guidance, stifles critical debate, and blocks engagement with nuanced religious scholarship.
Maududi’s critique of imperialism (pp. 64–73) and modern warfare (pp. 219–294) is academic, not seditious. The ban risks creating an intellectual vacuum that, as journalists warn, “pushes youth toward radicalization” by denying access to scholarly frameworks that promote ethical resistance and peace.
Jihad vs. Terrorism: A Clarification
In Chapter Six, The Status of War in Other Religions (pp. 152–218), Maududi compares religious doctrines of war, critiquing the absence of ethical constraints in many traditions. He uses historical examples—like the Crusades—to demonstrate the consequences of unregulated violence, contrasting them with Islam’s emphasis on treaties, safety for civilians, and religious freedom (p. 131, Treaty of Jerusalem under Caliph Umar).
An Appeal to Engage, Not Silence
To the Government:
I urge the Lieutenant Governor and the authorities of Jammu and Kashmir to reconsider this ban. The book promotes ethical understanding and dialogue, not division. By engaging with its arguments in educational settings, interfaith programs, and academic institutions, you uphold the democratic ideals of truth and inquiry.
To Scholars and Educators:
Incorporate this book into curricula on comparative religion, ethics, and Islamic jurisprudence. Use its Qur’anic references (e.g., Al-Baqarah 2:205, p. 56) and historical case studies (e.g., treatment of POWs, p. 116) to deepen classroom discussions.
To the Youth:
You are the future stewards of knowledge. Don’t accept suppression as the norm. Seek access to texts like Al Jihad Fil Islam and engage critically with their ideas. Truth and justice, as Maududi writes, are distinct and worth striving for (p. 29).
To Global Citizens and Human Rights Advocates:
Support intellectual freedom in Kashmir. Engage organizations such as UNESCO and Amnesty International to raise awareness about the implications of this ban. Share the book’s ethical message widely to counter disinformation.
Call to Action: Defend the Right to Know
Let us not allow censorship to dictate the limits of scholarship.
Let us protect Al Jihad Fil Islam as a text of reflection, not rebellion; of peace, not provocation.
- Write to the authorities, referencing key passages (e.g., pp. 60, 76, 108).
- Host academic panels with scholars from Indian and international universities.
- Share this message with media outlets, civil society groups, and student forums.
Conclusion: A Vision of Peace Through Dialogue
Al Jihad Fil Islam is not a manifesto of militancy but a guide to ethical engagement with injustice. Its ban in Jammu and Kashmir undermines the region’s intellectual vitality and further polarizes society.
In an era rife with misinformation and fear, this book offers a powerful reminder: that peace, justice, and freedom are best pursued through knowledge—not suppression.
Let us stand together to defend its place in our libraries, classrooms, and conscience.
Sincerely,
Dr. Kalimullah Lone
Justice and Development Front, Handwara
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