THE JIHAD MOVEMENT: A CRITICAL ANALYSIS OF THE THOUGHT OF IBNU TAIMIYAH, SAYYID QUTB,

This study aims to execute the meaning of jihad from the perspective of Ibnu Taimiyyah, Sayyid Quttub


INTRODUCTION
Jihad is one of the most crucial doctrines in Islam and almost no consensus is reached among all circles. Under the foundation of the ideology of jihad, several Islamic leaders have delivered the Islamic caliphate to become one of the largest empires in the history of mankind which has not only advanced in military terms, but also in mastery of civilization. 1 However, in the name of jihad, Islam is also often the butt of being the bearer of the doctrine of violence due to the actions of a group of Muslims who spread terror in the name of religion. 2 At least, Muslims are divided into two groups in interpreting the concept of jihad.
First are those who hold the view that jihad only has a single meaning, namely war. Those who fall into this group category include jihadist salafi groups. The second group is intellectuals who understand the meaning of jihad broadly. 3 Jihad can be done by fighting lust, seeking knowledge, helping poor widows, obeying parents, etc. So that jihad is defined as all the activities of a person who is carried out with all efforts to get through various difficulties, difficulties, temptations, etc., all of which are carried out solely for the purpose of expecting rewards from Allah.
Misunderstandings in interpreting the concept of jihad raises many problems both domestically and internationally. Many groups use the name of Islam to carry out violence and even bombings in the name of jihad. This group understands the word jihad based on the text alone. So they don't hesitate to justify their beliefs even though they are troubling and detrimental to other parties.
Judging from these issues, the author is interested in studying the concept of jihad from various perspectives. So that the meaning of jihad is not only understood in the context of war. So that with a broad and deep understanding of the concept of jihad, it is hoped that people will not be easily indoctrinated with the notion of terrorism which prioritizes Islam as the basis for carrying out acts of violence and bombings. 4 So that in this paper will discuss the meaning of jihad in general, jihad in the perspective of the proposition, jihad in the perspective of Ibn Taimiyyah and Sayyid Qutub, and jihad in the perspective of Quraish

RESEARCH METHODS
The method used in this study is a type of library research (library), in this study using library data as the object of study in the research, using books, articles as data sources. In his research, the researcher used the technique used by the researcher in collecting data, namely the library research method, namely library research.

The Meaning of Jihad For Indonesian Muslims
In language, jihad comes from the word ‫جاهد‬ -‫د‬ ‫يجاه‬ -‫جهادا‬ which means doing something until it feels difficult and devoting effort to each other. According to Zakariyah in Mu'jam Maqyis al-Lughoh said that jihad is composed of the root word ‫ج‬ ‫ه‬ ‫د‬ which means almasyaqqat wa ma yuqorribuh, (difficulties that have a close meaning with them). The form of the root word is al-Jahdu, al-mahjud, al-juhdu, meaning al-taqah (ability). While al-mahjud has the meaning of al-laban al-lazi ukhrija zabhadu (milk that is extracted from its essence).
The milk is very difficult to get out except with a difficult effort and sincerity. While the meaning that has closeness to the meaning of the word difficulty is hard and earnest. 5 In terms of terminology, jihad has various meanings. According to Abdurrahman Abdul Mun'im, the definition of jihad is divided into four: (1) exerting all one's abilities in fighting the disbelievers, (2) fighting against doubts and temptations of lust brought by Satan, (3) fighting with a firm belief accompanied by efforts which is earnest by inviting those who are ma'ruf and abandoning evil towards wicked people, and (4) in a sense similar to the third meaning, but more specifically, namely against infidels who fight against Muslims. 6 From him it can be understood that the notion of jihad is not just fighting on the battlefield, but is broader than that.
Meanwhile, according to Abdurrahman bin Hamad Ali Imran, jihad is divided into two, general and special. In a general sense, jihad is a Muslim who is earnest in achieving something that can draw him closer to Allah SWT, and distance himself from anything that is forbidden by Him. Whereas in a special sense it is fighting the disbelievers in order to uphold the sentence of Allah (shari'a of Allah SWT) 7 . This definition given by Abdurrahman shows that the notion of jihad in general is all the actions of a Muslim that are carried out with all his might and sincerity to achieve the pleasure of Allah. Here it can also be understood that only a special understanding connotes war on the battlefield which of course also requires special conditions to realize it. 8 From the explanation above, it can be seen that the meaning of jihad in terms of terminology is not much different from one opinion to another. The difference lies in the breadth and narrowness of the definition given. In a narrow (special) sense, jihad is fighting against unbelievers on the battlefield. While in a broad (general) sense it means the seriousness of a Muslim in worship whose intention is to achieve the pleasure of Allah SWT.
Jihad in the Perspective of Qur'an 1. AT-Taubah ayat 5.  This verse allows self-defense, state, property, and honor even if it results in the loss of the life of the opponent or those involved. If the person concerned dies, he is considered a martyr, whereas if the opponent loses his life, or whatever, the person concerned is not prosecuted. With this verse, the Qur'an has preceded the positive law regarding the permissibility of taking any appropriate action to defend oneself and the rights of a person or society. If this is done by a person or a community, then they cannot be prosecuted nor can their actions be equated with terrorism.
In war, Muslims also need to pay attention to ethics or morals. This is closely related to the sentence in the translation of the last verse of Al-Baqoroh, Allah does not like those who transgress. In the interpretation of An-Nur transgression means killing women, small children, the elderly, sick people and committing acts of excess such as burning houses and cutting down trees. In fact, this word also has the meaning that it is not permissible to carry out an attack before a state of war occurs with another party. Therefore, if previously there was a peace agreement with a group, the agreement must be explicitly canceled first. 14 From this narrative, there are at least 2 ethics in war, namely: First, ethics where war does not kill children, the elderly, and women. Second, pre-war ethics, where it is not justified to carry out a sudden attack before a state of war occurs.

‫عليه(‬ ‫متفق‬ )
"It was narrated from Abdullah bin Umar that the Messenger of Allah said: "I was ordered to fight people so that they testify that there is no god but Allah and Muhammad is the Messenger of Allah, establish prayers, pay zakat. If they do so, they are protected from blood, their property is from me except according to Islamic rights, and their reward is up to Allah." 15 In Abdul Malik's research, this hadith was explained according to Ramadhan al-Buty, citing the opinion of hadith experts as gharib isnad. Even though it was issued by Bukhari-Muslim in his shahih, Ibn Hajar al-Asqalani said that some scholars deny the validity of this hadith. On the pretext that if Ibn Umar knew about this hadith, then he would not let his father Umar bin Khaththab argue with Abu Bakr in fighting people who did not pay zakat. even though it is gharib because apart from Ibn Umar, there were other friends who narrated this hadith. So it can be concluded that this hadith is sahih lighairihi. Al-Buthy emphasized that even though this hadith is authentic, it needs to be understood that an authentic hadith must be in harmony with the general principles of the Islamic religion. In the general rule of Islam, preaching is not permissible by force. 16 Although there are hadiths that interpret jihad as war, in fact there are many other hadiths that include the word jihad with a different meaning. One of them is the hadith narrated Even if we return to the arguments described above, this action cannot be justified.
Even though war is allowed in Islam, the Prophet Muhammad was the propagator of the teachings of peace. This is recognized by all Muslims even though the Orientalists. As the famous writer Britsh Bernard Shaw explained what was quoted from prof. Mas'ud: "If a man Muhammad were assumed to the dictatorship of modern world he would succed in solving it's problem, in a manner wich would bring it to the much needed peace in happiness." 21 Muslims should be critical of misleading notions. Preaching Islam should not be done by mere violence. There are many more humane ways to spread Islamic teachings.
Walisongo as a figure spreading Islam in the archipelago uses a peaceful approach to the people of Indonesia. In fact, until now Islam has developed throughout the archipelago.

Jihad "War" in the Perspective of Ibn Taimiyyah and Sayyid Quthub
In the Maṭālib Ula al-Nahyi book, as quoted from Kuntari. Jihad in the perspective of Ibn Taimiyyah is defined as an order that must be carried out, such as having a good heart, such as being determined to preach and apply His Shari'a, and in ḥujjah it means to be firm against falsehood, and in bayān it is in the form of explaining the truth and eliminating subhah, or through thoughts that are beneficial to the Muslims, and also physically, namely fighting against infidels. Therefore, a Muslim is obliged to strive according to what is possible from these Ibn Taimiyyah indeed ordered the Muslims to fight the unbelievers. However, war is only permissible when there is hostility and oppression of the Muslims. This is clearly proven by his words in the book As Siyaasah Asy Syar'iyah quoted from the book by Muhsan: 23 In the perspective of Quraish Syihab, jihad is not defined solely in physical warfare as understood by some circles. Jihad which literally means "sincerely", and implies persistence, struggle, sacrifice, and strong effort, which must be implemented in every aspect and side of human life. Therefore, the concept of jihad is defined as all the activities of a mujtahid which is carried out with all efforts to get through various difficulties, difficulties, temptations, etc., all of which are carried out solely for the purpose of expecting rewards from Allah. 28 In line with this opinion. Hasan Al-Banna as quoted from Yusuf Qordawy interprets jihad in a broad context. Jihad can be associated with political aspects. According to him, jihad is one of the obligations of Muslims until the end of their lives. 29 Jihad can be in the form of verbal and hand-written struggles related to the struggle to defend the truth against a government that commits tyranny. In addition, jihad can be associated with military education. This is not solely meant by waging war. However, it can be integrated with faith, morals and the spirit of sacrifice. 30 With regards to the object of jihad, Quraish Shihab explained that basically the verses of the Al-Qur'an which discuss jihad do not explicitly mention the object of jihad. However, in his interpretation of various verses, at least the objects of jihad are disbelievers, hypocrites, devils and lusts. Therefore, the form of jihad according to Quraih Syihab is resistance to these objects.
As for jihad taking up arms, Quraih Syihab has the view that war jihad is defensive in nature, namely taking up arms as a form of defense from enemy attacks that attack first.. 31 The main jihad is jihad against lust and satan. Fighting this is mandatory for every individual. Satan and lust that lead to evil is the greatest enemy to be fought. Satan always seduces people to do bad things through whispers in the human chest. Some of these whispering forms include: excessive ambition, worldly glitter, arrogance, minimizing sins or goodness, and riya'. 32 Therefore, Muslims must fight their desires and Satan's whispers so they don't get lost, so that they remain in their faith that does not depart from the Qur'an and Sunnah. This covers many aspects of life, such as in the context of education, economy, health, and so on.

CONCLUSION
In general, the context of jihad is divided into two definitions. First, the context of jihad is defined as war, and the context of jihad is defined as sincerity in achieving something whose goal is to get closer to Allah, and distance oneself from anything that is forbidden by Him. From the perspective of the arguments in the Qur'an and Hadith, the context of jihad is interpreted in various ways. Jihad can be interpreted as serving parents, helping widows or people in need, and war. However, the war that is carried out also needs to follow the rules applied in Islamic teachings. Even Rasulullah is a spreader of peace. So he prefers the path of peace rather than war. 33 In the perspective of Ibn Taimiyyah jihad can be interpreted as war. However, in the view of Ibn Taimiyyah, the war that was carried out was not like what terrorists are currently doing.
Even in war, one must follow predetermined ethics, namely: not to attack first, not to kill people who have nothing to do with war, and killing is only permitted if there is good for it.
Meanwhile, according to Sayyid Quttub jihad is defined as a movement. Even though sometimes the context is often equated with waging war. However, he is a scholar' who upholds tolerance, so the movement carried out by preaching is the most recommended thing.
The concept of jihad is defined more broadly by Quraish Shihab. He stated that the most important form of jihad is against Satan and lust. According to him satan is the most dangerous enemy for Muslims. Thus, fighting it is a must for every individual. In addition, even though he also interprets jihad as war. However, the war in question is defensive in nature, namely an effort to carry out self-defense if the enemy first wages war.