Islamist discourse, like any other political discourse, is full of plastic concepts and ideas that are meant to serve politically utilitarian and instrumental purposes. But what is important for us to remember is that the instrumental use of such plastic concepts (including 'democracy', 'human rights', 'justice', etc.) invariably leads to their contestation as well, as they come to serve as tools for political mobilization.

The word 'Jihad' has now entered the space of international political and media discourse, along with those other well-known favourites, 'Fatwa', 'Mullah' and 'Shariah'. Yet this entry has also been a disabling one that has robbed the word of some of its meaning while stretching the limits of its signification even further. 'Fatwa' for instance, has now come to mean 'death penalty' thanks to the fatwa against the British Muslim author Salman Rushdie. But those who have some knowledge of Islamic jurisprudence will tell you that 'Fatwa' really means 'judicial ruling'- and these rulings can range from grave matters like the death penalty to mundane everyday concerns like the proper price of sheep in the market. The latest casualty in the war over meaning is the word 'Jihad'.

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That the term 'Jihad' has become such a plastic concept is hardly surprising. Plasticity is, after all, a normal feature of language and signifiers invariably lose their roots as they find themselves translated from one context to another.

But without falling into the trap of narrow essentialism, it is nonetheless useful for us to get to grips with the concept of Jihad itself and understand how it came into being - If only to see just how far the term has been abused of late.

'Jihad' can be loosely translated as 'to struggle' or 'to expend effort' towards a particular cause. The term was originally used to refer to one's personal struggle against one's own mortal failings and weaknesses, which would include battling against one's pride, fears, anxieties and prejudices. The Prophet Muhammad himself was reported to have described this personal existential struggle as the 'Jihad Akbar' (Greater Jihad). Alongside this notion of the Jihad Akbar was the concept of 'Jihad Asgar' or 'Lesser Jihad'. This refers to the struggle for self-preservation and self-defence - which has always been regulated by a host of ethical sanctions and prerogatives.    More >>>