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Being the most misunderstood term, jihad has been misconstrued by orientalists and Muslims alike. The misconception of jihad can be attributed to not only severely substantialist or textualist reading of the Qur'an and Hadith, but also misinterpretation of the history of jihad being in practice during the early generation of Muslims. The comprehensive reading of texts on jihad in the Qur'an and Hadith has to be accompanied by an accurate and objective reading on how jihad was put in practice by the Prophet Muhammad, the Companions and the Successors, and then how it was practiced during the subsequent periods (medieval, modern and contemporary), particularly in order to know in which context jihad has been regarded as a spiritual, ethical and moral struggle (jihad akbar), and in what kind of context it has been practiced as a physical struggle in a war (jihad asghar). In that way, jihad would not be misunderstood and, on the contrary, be appropriately connected with its contexts. The dynamics of the implementation of jihad has been influenced by different socio-historical factors, such as political realities facing Muslims in different periods. This essay seeks to explore how the practice of jihad has changed over time in Muslim history, from the time of the Prophet to the modern day Indonesiamarked by vibrant Muslim movements.

AbstrakDi tengah perbenturan dua arus utama yang saling tarik menarik antara arus sekulerisme-liberal Barat dan arus fundamentalisme-radikal Timur Tengah, Islam Nusantara—dengan berbagai macam karakteristiknya—berhasil mempertahankan warna kemoderatannya. Sikap mengambil jalan tengah dalam segala dimensi kehidupan keberagamaan sangat selaras dengan watak dan karakteristik umat Islam Indonesia yang sangat fleksibel, toleran dan terbuka dalam menerima dan mensikapi segala perbedaan tradisi, pandangan dan keyakinan keberagamaan, sehingga melahirkan kearifan lokal (local wisdom), serta corak dan warna Islam Nusantara yang sangat khas, berupa Islam yang ramah, toleran, dan pluralistik. Karakteristik Islam Indonesia yang toleran, ramah, smiling, dan flowering ini bukanlah sesuatu yang muncul tiba-tiba, akan tetapi merupakan hasil sebuah proses panjang yang telah dilalui umat Islam Indonesia, menyangkut profil para tokoh pendakwah Islam, metode yang digunakan dalam penyebaran Islam di Nusantara, sarana dan media penyebaran Islam, juga relasinya dengan kekuasaan politik. Beberapa hal inilah yang turut mempengaruhi begitu kokohnya warna moderatisme Islam di Nusantara. Kini, Islam Nusantara telah banyak melahirkan warisan peradaban sebagai harta peninggalan yang tak ternilai harganya, sekaligus sebagai bukti otentik betapa Islam telah ikut memberi corak dan warna bagi kemajuan peradaban masyarakat Muslim Indonesia maupun dunia---AbstractIn the midst of the clash between two mainstreams; 'liberal-secularism' of the West mainstream and radical-fundamentalism of Middle East mainstream, Islam Nusantara—with its various characteristics—managed to maintain its moderate color. The attitude to choose moderate way in every dimension of religious life is in line with the nature and characteristics of Indonesian muslim community which is flexible, tolerant, and open minded to receive and respond with the various of traditions, views, and religion belief to create local wisdom, characteritistics, and the distinctive type of Islam Nusantara that shows friendly, tolerant, and pluralistic Islam. The characteristics of Indonesian muslims which are tolerant, friendly, smiling, and flowering do not suddenly appear, but it is the result of a long process experienced by Indonesian muslim community, including the profile of Islamic figures, method used to spread Islam in Nusantara, infrastructure and media of spreading Islam, and its relation with political power. These factors influence the strength of moderation of Islam in Nusantara. Currently, Islam Nusantara has created civilization heritage as precious inheritance, as well as authentic evidence showing that Islam has contributed to the civilization progress of Indonesian muslim community specifically, and the world population generally.