In a scientific discipline, theology comes from the word theos which means God, and logos means knowledge; so it is knowledge about God, talking about the Divine God of all aspects and its relationship with nature. Theology is a part of philosophy or the philosophy of divinity. It can also be characterised by religion as an intellectual expression of faith, or an explanation of religious terms. Therefore, the limitation of the field or the determination of the meaning of the word ‘Theology’ is usually affixed with specific qualifications such as Jewish Theology, Christian Theology, Catholic Theology, Lutheran Theology and Islamic Theology. It’s definition is limited even more, with affixtures such as Theology Apologetic (maintaining religion), Systematic Theology, and Historical Theology. Theology, in general, is ‘the science which treats the facts and phenomena of religion, and the relations between God and man’, or knowledge that discusses the facts and symptoms of religion and the relationship of God and humans, both by enquiry and pure thought or by revelation (Hanafi 1993:v–vi).

Theology discusses the basic teachings of a religion. Anyone who wants to delve deeply into the ins and outs of faith needs to study the theology contained in their religion. Studying theology will give a person beliefs based on a firm foundation. In Arabic terms, the basic teachings are called Usul al-Din. Besides, it is commonly called ‘Aqa’id. Theology in Islam is also called the science of monotheism. Tawhid means one in religious monotheism views an essential form of all the attributes of God. Islamic theology is also called the Ilmu kalam. Kalam means the words, meaning the word of God or the Qur’an (Nasution 1986:ix).

Etymologically, the word Jiymo is derived from the root word ج-هـ-د implies doing seriously, burdening beyond the limits of ability, difficulties, hostilities and acting with caution pouring out all abilities (Munawwir t.th.:234). M. Quraish Shihab explained that the word Jiḥād is derived from the word Juhdun, which has various meanings, such as effort, seriousness, fatigue, difficulty, illness, anxiety and others. In the Qur’an, the word Jiḥād is used about 40 times in various forms. The meaning boils down to devote all abilities or to bear sacrifice. Mujahid is the one who saves all his skills and gifts with life or energy, thoughts, emotions and anything related to human beings. Jiḥād is a means to an end. The method aligns to the objectives to achieve with available capital. Jiḥād knows no despair, surrender, even lethargy, nor strings attached (Shihab 2005:134–135).

Jiḥād varies according to the objectives and the means used. Based on its goal, the purpose of Jiḥād is fighting infidels, hypocrites, demons and lusts. The facilities used are also varied. Scientists strive with their knowledge, employees with their work, teachers with their education, leaders with justice, entrepreneurs with honesty, and so on. Jiḥād, whatever form and target, must be done for the sake of Allah and in His way. That is the message contained in the word ‘haqqa jihâdih’ in QS. Al-Hajj [22]:78.

According to Prof. Nasaruddin Umar, Jiḥād is classified into two major groups, namely armed Jiḥād and peaceful Jiḥād. Armed Jiḥād is temporal and only takes the form of defense to armed aggression. When aggression or attack has ended, then instantaneous armed Jiḥād also ends. Thus, the armed Jiḥād only occurs if there is an attack, namely from an external enemy. The peaceful Jiḥād will always be valid so that it is permanent. A prominent example of this peaceful Jiḥād is a Muslim’s fighting lust, which is potential in human beings who can plunge into the path of evil. Passion is the most dangerous enemy, and it never reveals itself, so the efforts to fight it are endless. Another form of peaceful Jiḥād is all the activities of peaceful resistance carried out by Muslims facing outside sources of crime. Teaching the message of Islam in an environment that is less conducive, fighting evil, and all other peaceful and right actions are examples of Jiḥād because they all involve several forms of defence and resistance in the interest of a good cause (Umar 2014:92).

Thus, the term ‘Jiḥād Theology’ is a combination of theological understanding and the etymological understanding of Jiḥād. The purpose of Jiḥād Theology is to forge a very fundamental belief and it is a principle and way of life for the struggle to uphold God’s commands, justice, to eradicate tyranny and to spread social welfare by adjusting the media, goals and objectives. As the terminology used in the book Social Monotheism (Theology): Formula Demolves Gaps, M. Amin Rais wrote that the purpose of Jiḥād is the enforcement of social justice. Likewise, when referring to the definition and nature of faith in Islam is acknowledgement through word of mouth, justification in the heart and proof through practice. Deeds also prove conviction about Jiḥād. Then how is the theology of Jiḥād in the ḥadīth of Ṣahīh Bukhari?

In the book of Ṣahīh Bukhāri, it uses several terms, namely al-jihâd, al-qitâl, al-ghazw, al-harb and ar-ribath:

Al-Jiḥād: Based on the search for the use of the term Jiḥād, it is mentioned in variations, such as al-Jihâd, jihâd, jâhada, yujâhidu, ujâhidu, jâhid, lajâhadû, al-mujâhid and al-mujâhidîn.

The word al-jihâd is mentioned in 27 ḥadīths, namely Abu Hurairah narrates that Rasulullah SAW asked by someone (Al-‘Asqalani 1998):

The word al-Jiḥād is used in this ḥadīth in the book of al-âmân, found four times, in the book of al-Hajj, al-‘Itq, al-Jiḥādwa as-Siyarand al-Imân. The use of the word al-Jiḥād is all about Jiḥād as the most important charity, which is to believe in Allah and His Messenger, fight in the way of Allah and hajj mabrur.

The word Jâhada is found in five ḥadīths, namely (Al-Bukhari 1997):

This ḥadīth is repeated three times, all of which explain the guarantee of Allah for those who strive in the way of Allah with a sincere intention to establish the height of Allah’s religion. Assurance and certainty of God for them is to be put into heaven or even if not martyred, will return with a victory accompanied by war booty.

The word Yujâhidu is found in four ḥadīths, including Abu Hurairah, heard the Prophet SAW said (Al-Bukhari 1997):

This ḥadīth explains that those who strive in the way of Allah are likened to those who fast during the day and pray continuously at night.

The use of the words Ujâhidu and Jâhid narrated by Abdullah bin ‘Amr, he said (Al-Bukhari 1997):

There are two ḥadīths like this which tell of a man coming to the Prophet (peace be upon him). He asked for permission to participate in Jiḥād on the battlefield. The Prophet SAW asked him, ‘Are your parents living?’. The man said ‘yes’. The Prophet said, ‘Do Jiḥād for their benefit’.

This ḥadīth explains that Jiḥād does not always have to be on the battlefield. Sometimes, Jiḥād is shown by caring for and doing good to both parents by not leaving them, and not ignoring or neglecting them. Jiḥād is the duty and call of struggle, but caring for and doing good to both parents is fardhu ‘ain (an individual obligation as a Muslim), whilst Jiḥād is fardhukifayah (an individual obligation as a Muslim that is canceled, if someone else is already doing it.

The word al-Mujâhid is found in five different traditions, including from Abu Hurairah, he said, the Prophet SAW said (Al-Bukhari 1997):

The Prophet said:

There are five ḥadīths like this, all of which explain that providing adequate assistance or livelihood to the poor or old widows, are the same as those who strive in the way of Allah. This ḥadīth explains about social Jiḥād, namely the welfare of the people and nation.

Understanding the ḥadīth text must be seen in the context of the ḥadīth itself. Because Rasulullah SAW often differs from the editorial of his ḥadīth, according to the person he is talking to. Therefore, understanding a ḥadīth text must see its asbab al-wurud (compare with Zunly Nadia’s research) (Nadia 2017).

It means that understanding of the word ‘Jiḥād’, of course, must be adapted to the context to be embedded. Under certain conditions, Jiḥād is not always understood as war.

Al-Qitâl: Al-Qitâl means war, derived from the word Qâtala meaning to kill, because in warfare usually killings occur. In addition, some ḥadīths use the term Qâtala – Yuqâtilu, which means to fight, Uqtulû means to fight it.

The use of term al-Qitâl found in 13 ḥadīths: From Abu Musa, he said a man came to the Prophet, then asked (Al-Bukhari 1997):

The Prophet SAW raised his head (as the questioner was standing) and said, ‘He who fights so that Allah’s Word (Islam) should be superior, then he fights in Allah’s cause’.

There are five ḥadīths like this, which explain the holy war in the way of Allah to aim sincerely solely to uphold the truth of the height of Allah’s religion. According to Al-Qaradhawi, al-Qitâl is the last form of Jiḥād, namely war using any sword or weapon (Al-Qaradhawi 2011:30). The mention of the word al-Qitâl is related to the sentence in the way of Allah.

Al-Ghazw: Al-Ghazw means going out to fight the enemy (Al-Asfahani t.th.:373). People who fight enemies are called Gâzî. Amongst the traditions that use this term is the word of Rasulullah SAW (Al-Asqalani 1998):

In some ḥadīths, the Companions often say غَزَوْنَا مَعَ رَسُولِ اللَّهِ صلى الله عليه وسلم meaning we went out to war with the Prophet SAW. This sentence is also accompanied by the word ‘Fi Sabilillah’.

Al-Harb: The word al-Harb is used in the ḥadīth, Rasulullah SAW said (Al-Asqalani 1998):

Al-Harb means war. The word al-Harb comes from the word haraba, which means to rob (Munawwir t.th.:268). Ar-Raghib al-Asfahani states that al-Harb is to deprive during war, and every act of deprivation is called war (Al-Asfahani, NY:110). Al-Qaradhawi explains al-Harb is the mobilisation of all forces, weapons, tools or any means by a group of people against other groups; can be between tribes, between countries or between groups of countries (Al-Qaradhawi 2011:30). The word al-Harb shows that in war it may deceive as a strategy, as also stated in other traditions that it is permissible to lie on three things, including during the war, namely al-Harb. Ibn Syihab (2007) said, I have never heard of leniency for humans, except for three things:

Ar-Ribâth: Ar-Ribâth also means war, but the term is more meaningful when someone in the forefront directly confronts the enemy. This word is used by Rasulullah SAW (Al-Asqalani 1998):

Disclosure of the terms al-Qitâl, al-Ghazw, al-Harb, and ar-Ribâth refers to those who show a war of physical contact with weapons. These ḥadīths emerge after Madinah as well as the verses of the descending war in Medina. In fact, in the life of Rasulullah SAW when he was in Mecca until he was 53 years old, there had never been a war military aggression. The occurrence of warfare was in Medina because the political situation and social character were different from Mecca. At the same time, the use of the term Jiḥād is more general, both physical and non-physical. However, all of them remain in the frame of sabilillah. The term of this Jiḥād as Prophet Muhammad SAW in Mecca had been down the Jiḥād command line. For example:

This verse came down when Prophet Muhammad was still in Mecca, in a situation where Muslims were still very weak, and did not yet have physical strength; however, he was ordered to strive, in the sense of devoting all abilities to face the polytheists with sentences that touch reason and heart, not with weapons that hurt physically or kill (Shihab 2005:497).

Thus, Jiḥād was originally an understanding of da’wah, especially preaching with the Qur’an. In its development, it turned into a meaning of war.

Jiḥād in the form of al-Qitâl, namely war, is an option or a final choice because the act of physical warfare is in order to maintain the basic principles of religion, and when conditions are demanding and urgent. Al-Qitâl is only under certain conditions when urgent. In contrast, Jiḥād will continue forever.

Based on the search of the ḥadīths that use the term Jiḥād above, the authors find that the theology of Jiḥād taught in Islam is neither extreme nor exceeding its limits. Jiḥād theology is a theology oriented to the social welfare of the people and nation.