On August 5, 2025, the Government of Jammu and Kashmir, under the directive of Lieutenant Governor Manoj Sinha Ji, issued an order banning 25 books, including Al Jihad Fil Islam by Syed Abul Aala Maududi written in 1927 ( British India), under Section 98 of the Bharatiya Nyaya Sanhita 2023. The stated rationale cites these works for allegedly "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 misrepresents the scholarly depth of Maududi’s work but also poses a grave threat to intellectual freedom and the pursuit of nuanced discourse on peace, justice, and ethical governance. As a voice committed to reason and open dialogue, I present this comprehensive defense of Al Jihad Fil Islam, emphasizing its profound teachings on achieving peace through ethical struggle, and issue an urgent call to intellectuals, policymakers, and citizens worldwide to oppose this censorship. This letter is an intellectual appeal to uphold the book’s right to be read, debated, and understood, highlighting its contributions to ethical thought and its relevance to fostering peace in a polarized world.

The Essence of 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 treatise published by Idara Tarjuman ul Qur'an that offers a meticulous exploration of jihad in Islamic theology. Far from being a call to violence or terrorism, the book redefines jihad as a disciplined, multifaceted struggle (jihad fi sabilillah, struggle in the way of Allah) aimed at establishing justice, eradicating oppression, and promoting universal welfare. Maududi’s work is a scholarly endeavor to counter colonial-era misrepresentations of Islam, particularly the caricature of jihad as indiscriminate warfare, and to present its ethical foundations as a pathway to peace.

Jihad as a Mechanism for Peace

Maududi anchors jihad in the Islamic reverence for human life, drawing on Qur’anic verses such as Al-Furqan 25:68 (page 15), which declares, “Nor take life which Allah has made sacred, except in the course of justice,” and Al-An’am 6:151 (page 16), which prohibits unjust killing. These verses establish that jihad is not an aggressive pursuit but a principled response to injustice, designed to restore societal harmony. Chapter One, “Facts about Jihad in Islam” (pages 15-28), articulates jihad as a universal obligation to uphold justice, emphasizing that even when war is necessary, it must adhere to strict ethical boundaries to minimize harm and promote reconciliation. Maududi writes, “The restrictions on shedding blood of the innocents are severe” (page 19), underscoring Islam’s commitment to protecting non-combatants, a principle that directly contradicts claims of terrorism glorification.

Chapter Two, “Defensive Warfare” (pages 29-41), further clarifies that jihad is primarily defensive, aimed at protecting the oppressed and preserving the Islamic system against external threats. Maududi cites Al-Taubah 9:13 (page 33), which commands Muslims to fight those who violate treaties and oppress believers, but only until peace is restored: “But if they desist, then surely Allah is Most Forgiving, Most Merciful.” (page 30). This conditional approach ensures that war serves as a means to peace, not an end in itself. The book’s emphasis on jizya (pages 60-63) as a tax for protection under Islamic governance, rather than a tool for coercion, reinforces this ethos. Maududi explains, “Nowhere is it written that men can be forced to accept Islam” (page 60), citing Al-Ghashia 88:21-22 (page 81), which states, “So remind, [O Muhammad]; you are only a reminder. You are not over them a controller.”

Reforming Warfare for Peace

Chapter Three, “War of Reforms” (pages 42-58), and Chapter Five, “Islamic Laws of War and Peace” (pages 85-151), highlight Islam’s transformative impact on warfare. Maududi contrasts pre-Islamic Arab practices, characterized by savagery, vengeance, and plunder (pages 86-94), with Islamic reforms that introduced humane standards. For instance, the Prophet Muhammad (SAW) prohibited killing women, children, and laborers (page 105), refrained from night attacks (page 106), and ensured humane treatment of prisoners (page 116). These reforms, Maududi argues, were revolutionary, transforming war into a disciplined act of justice rather than chaos. He cites the example of Abu Bakr (RA), the first Caliph, who instructed commanders to honor treaties and protect non-combatants (page 67), illustrating a governance model rooted in ethical accountability.

The book’s teachings on peace through war are most evident in its emphasis on amr bil maroof wa nahi an al munkar (establishing virtue and prohibiting evil) (pages 46-50). Maududi argues that jihad seeks to create an environment where peace and justice prevail, not through domination but through ethical reform. He writes, “Allah does not want that mischief and oppression should spread on His earth” (page 25), framing jihad as a corrective force against tyranny. This vision directly refutes the government’s claim that the book promotes “terrorist heroism,” as its core objective is to foster societal stability through moral discipline.

Countering Misconceptions

Chapter Four, “Sword and the Spread of Islam” (pages 74-84), addresses the misconception that jihad aims to forcibly convert non-Muslims. Maududi clarifies that jizya is a contractual obligation for protection, not coercion, and cites Al-Taubah 9:29 (page 74), which allows war against those who resist Islamic governance but ceases upon their acceptance of jizya without conversion. He emphasizes, “There is no coercion in religion” (page 76), referencing the Prophet’s (SAW) refusal to force children into Islam despite parental pleas (page 75). This rejection of forced conversion is a powerful counterargument to the ban’s narrative, demonstrating that the book advocates dialogue and voluntary acceptance over violence.

The Ban: A misinterpreted Assault on Scholarship

The Jammu and Kashmir government’s decision to ban Al Jihad Fil Islam is based on a superficial reading that mischaracterizes its scholarly intent. The order alleges that the book promotes “secessionism” and “glorification of terrorism” (Greater Kashmir, August 7, 2025), yet it provides no specific evidence linking Maududi’s text to such outcomes. The book’s 304 pages are replete with references to Qur’anic ethics, historical examples, and comparative analyses, none of which advocate for violence outside the bounds of defensive or reformative jihad. The accusation of “disguised political commentary” (Business Standard, August 7, 2025) ignores the book’s theological foundation and its historical context as a response to colonial-era distortions of Islam.

Intellectual Freedom at Stake

Censorship of Al Jihad Fil Islam threatens the fundamental right to intellectual freedom. The government stifles critical discourse in a region already grappling with complex socio-political challenges. Maududi’s critique of Western imperialism (pages 64-73) and modern warfare’s ethical failures (pages 219-294) is an academic exercise, not a call to arms. Suppressing it prevents readers from engaging with its arguments critically, undermining the democratic principle of open debate.

The ban risks exacerbating the very grievances it claims to address. By labeling a scholarly work as a threat, the government alienates communities seeking to understand their faith’s ethical teachings. Maududi’s emphasis on justice and peace could serve as a constructive framework for dialogue in Jammu and Kashmir, where tensions over identity and governance persist. Censoring it fuels mistrust and stifles intellectual growth, as noted by local journalists who argue that such bans “push youth toward radicalization” by limiting access to nuanced perspectives (Greater Kashmir, August 7, 2025).

Misrepresentation of Jihad

The government’s order misrepresents jihad by conflating it with terrorism, a distortion that Maududi explicitly counters. In Chapter Six, “The Status of War in Other Religions” (pages 152-218), he critiques the lack of ethical constraints in Jewish, Buddhist, Hindu, and Christian warfare, contrasting them with Islam’s balanced approach. For example, he notes Christianity’s failure to provide practical war guidelines (pages 192-218), which led to atrocities like the Crusades. Islam, by contrast, mandates humane treatment of enemies, as seen in Umar (RA)’s treaty with Jerusalem’s people, guaranteeing their safety and religious freedom (page 131). This comparative analysis is a scholarly contribution, not a “false narrative” promoting violence.

An Intellectual Appeal: Engage, Don’t Suppress

To the Lieutenant Governor’s Office and the Jammu and Kashmir Government:

I urge you to reconsider the ban on Al Jihad Fil Islam. This book is not a threat but a resource for understanding the ethical dimensions of jihad. Its teachings on peace, through protecting non-combatants (page 108), honoring treaties (page 112), and prioritizing justice (page 65), align with universal values of human dignity. Engage with its arguments through public forums, educational programs, and interfaith dialogues, rather than silencing them. As Maududi writes, “The purpose of jihad is to remove obstacles to the truth” (page 50). Censorship is such an obstacle; lifting the ban would affirm your commitment to truth and justice.

To Scholars and Educators:

You have a duty to defend this book by integrating it into academic curricula and public discussions. Its rigorous use of Qur’anic sources (e.g., Al-Baqarah 2:205, page 56) and historical examples (e.g., the Prophet’s treatment of POWs (prisoners of war), page 116) make it a valuable text for studying Islamic jurisprudence and comparative ethics. By teaching Al Jihad Fil Islam, you can counter misinterpretations of jihad and foster a deeper understanding of its role in promoting peace. Organize seminars to discuss its relevance to contemporary issues, such as just war theory and conflict resolution, ensuring that its message reaches diverse audiences.

To the Youth of Jammu and Kashmir and Beyond:

You are the torchbearers of intellectual curiosity. Al Jihad Fil Islam challenges you to think critically about justice, peace, and the ethics of struggle. Its ban does not diminish its value but underscores the need to seek knowledge independently. As Maududi notes, “The nature of truth and justice is unique” (page 29). Read this book, if accessible, or engage with its ideas through summaries and discussions. Demand access to such works to shape a future where ideas are debated, not suppressed.

To Global Citizens and Human Rights Advocates:

The censorship of Al Jihad Fil Islam is a global issue, reflecting broader challenges to freedom of expression. Support the people of Jammu and Kashmir by advocating for their right to access scholarly works. Write to international organizations, such as UNESCO or Amnesty International, highlighting the ban’s implications. Share Maududi’s message of peace through ethical struggle on platforms like X, where discussions on intellectual freedom are vibrant (e.g., posts on @TheWire_in, August 7, 2025). Your voices can amplify the call for justice.

A Call to Action: Defend the Right to Know

The ban on Al Jihad Fil Islam is an affront to the pursuit of knowledge and the principles of peace it espouses. I call on all stakeholders to take action:

Write to Lieutenant Governor Manoj Sinha, urging the reversal of the ban. Cite specific passages (e.g., pages 60, 76, 108) to demonstrate the book’s commitment to peace and justice.

Host webinars and panels with scholars of Islamic studies from different reputed indian universities and top rated international universities, to discuss the book’s contributions.

Conclusion: A Vision for Peace and Dialogue

Al Jihad Fil Islam is not a manifesto of violence but a testament to the power of ethical struggle to achieve peace. Its ban in Jammu and Kashmir is a misstep that undermines the region’s intellectual vitality and fuels misunderstanding. Maududi’s vision, articulated through Qur’anic ethics (pages 15-41), historical reforms (pages 85-151), and critiques of modern warfare (pages 219-294) offers a framework for addressing conflict with justice and compassion. In a world grappling with polarization and violence, this book is a call to dialogue, not division.

Let us stand together to defend Al Jihad Fil Islam. Let us champion the right to read, question, and understand. By lifting this ban, we can honor the book’s message: that peace is achieved not through suppression but through the courageous pursuit of truth and justice.

Sincerely,

Dr. Kalimullah Lone