Jihad
IMAM
SHAHEED HASAN AL-BANNA
Preface
In the name of Allah,
the Most Compassionate, the Most Merciful. Praise be
to Allah, and may his peace and blessings be upon
Muhammad and upon his household and companions, and
all those who follow him.
The Muslim world
today is faced with tyranny and injustice. Indeed
oppression and hardship is not just limited to the
Muslim world, rather many non-Muslim states are
subject to oppression at the hands of the world’s
leading military and economic powers. Anyone who cares
can only be saddened and hurt by the pain and
suffering that accompanies so many faces. Islam has
allowed jihad as a means to prevent oppression, yet
the Muslims have forgotten this for too long.
Though jihad may be a
part of the answer to the problems of the ummah, it is
an extremely important part. Jihad is to offer
ourselves to Allah for His Cause. Indeed, every person
should according to Islam prepare himself/herself for
jihad and every person should eagerly and patiently
wait for the day when Allah will call them to show
their willingness to sacrifice their lives. We should
all ask ourselves if there is a quicker way to heaven?
It is with this in mind that this booklet is being
published.
It may be asked of
ourselves and others here as to why we remain in this
country while there is so much opportunity for reward.
It is our understanding that today’s problems does
not require the one solution whether this be jihad,
working for the khilafah, purifying ourselves etc. but
rather our situation today requires action on all
fronts. Everybody has a role to play in today’s
great jigsaw, those who are attempting to establish
the Islamic state have to continue doing so focusing
their minds onto such a project, those who are faced
with tyranny at the hands of neighbouring armies have
to defend themselves with their lives and those that
have the opportunity of giving Islam to the world
should do so..
This is an important
booklet for three reasons: firstly, it deals with an
important issue - that of jihad. Secondly, it is
important because it has been written by one of the
most prominent Mujahideen of this century - Imam Hasan
al-Banna, and thirdly it is important because it deals
with an issue that the ummah seems to have
misunderstood or forgotten.
Imam Hasan al-Banna
is the founder of the Muslim Brotherhood and one of
the pioneers of today’s Islamic revival. It is a
shame that so many people are unaware of this man and
his contribution towards what we see today. It is the
right of the contemporary Muslim generation that they
should have access to the writings of this great
reformer; especially on this important topic.
The Imam, may Allah
bless him, shows us that ultimately, and insha’Allah
(God-willing) time will be a witness to this, only
Islam can save mankind from itself. And jihad on the
individual and international scale will be a necessary
part of this process of change.
The Imam himself was
assassinated in 1949, aged 43 years. It is a testimony
to his character that Allah answered his duaa’ that
he made at the end of this work. May Allah accept our
efforts and may Allah similarly accept and answer our
duaa’.
Dr A. M. A. Fahmy
International Islamic
Forum
In the Name of Allah,
the Merciful, the Compassionate
All praise is for
Allah, the Lord of the Universe. May Allah bestow
peace and blessings upon our Leader Muhammad, Leader
of those who strive in Allah's way and Imam of the
pious. May He also bestow peace and blessings upon his
family and his companions, and all those who strive
for the Sharee’ah until the Day of Judgement.
All
Muslims Must Make Jihad
Jihad is an
obligation from Allah on every Muslim and cannot be
ignored nor evaded. Allah has ascribed great
importance to jihad and has made the reward of the
martyrs and the fighters in His way a splendid one.
Only those who have acted similarly and who have
modelled themselves upon the martyrs in their
performance of jihad can join them in this reward.
Furthermore, Allah has specifically honoured the
Mujahideen with certain exceptional qualities, both
spiritual and practical, to benefit them in this world
and the next. Their pure blood is a symbol of victory
in this world and the mark of success and felicity in
the world to come.
Those who can only
find excuses, however, have been warned of extremely
dreadful punishments and Allah has described them with
the most unfortunate of names. He has reprimanded them
for their cowardice and lack of spirit, and castigated
them for their weakness and truancy. In this world,
they will be surrounded by dishonour and in the next
they will be surrounded by the fire from which they
shall not escape though they may possess much wealth.
The weaknesses of abstention and evasion of jihad are
regarded by Allah as one of the major sins, and one of
the seven sins that guarantee failure.
Islam is concerned
with the question of jihad and the drafting and the
mobilisation of the entire Umma into one body to
defend the right cause with all its strength than any
other ancient or modern system of living, whether
religious or civil. The verses of the Qur'an and the
Sunnah of Muhammad (PBUH) are overflowing with all
these noble ideals and they summon people in general
(with the most eloquent expression and the clearest
exposition) to jihad, to warfare, to the armed forces,
and all means of land and sea fighting.
We shall not go into
exhaustive detail but rather will offer you some
Qur'anic verses and Ahaadeeth below as examples since
we only wish to show a glimpse of the Islamic message
on jihad. Furthermore, we will not delve into the
explanation of the Qur'anic verses or Ahaadeeth. You
will recognise by the purity of language, the clarity
of exposition, the lucidity of ideas and the force of
spirituality that explanations and clarifications are
not required.
The
Qur’an on Jihad
‘Jihad
is ordained for you (Muslims) though you dislike
it, and it may be that you dislike something which
is good for you and that you like something which
is bad for you. Allah knows but you do not
know.’
(Surat-al-Baqarah
(2), ayah 216)
‘O
you who believe! Be not like those who disbelieve
(hypocrites) and who say to their brethren when
they travel through the earth or go out to fight:
'If they had stayed with us, they would not have
died or been killed,' so that Allah may make it a
cause of regret in their hearts. It is Allah that
gives life and causes death. And Allah is All-Seer
of what you do. And if you are killed or die in
the Way of Allah, forgiveness and mercy from Allah
are far better than all that they amass (of
worldly wealth etc.). And whether you die, or are
killed, verily, unto Allah you shall be
gathered.’
(Surat-aal-Imran
(3), ayah 156-158)
Notice how
"forgiveness" and "mercy" are
associated with slaying and death in Allah's way in
the first verse, and how the second verse is does not
refer to this because it is devoid of the idea of
jihad. In this verse, there is an indication of the
fact that cowardice is one of the characteristics of
unbelievers, but not of believers. And notice how
today the unbelievers seem to be brave and the
believers seem to be the cowards.
‘Think
not of those who are killed in the Way of Allah as
dead. Nay, they are alive, with their Lord, and
they have provision. They rejoice in what Allah
has bestowed upon them of His Bounty, rejoicing
for the sake of those who have not yet joined
them, but are left behind (not yet martyred) that
on them no fear shall come, nor shall they
grieve.’
(Surat-aal-Imran
(3), ayah 169-170). Refer up to verse 175 for
further information.
‘Let
those (believers) who sell the life of this world
for the Hereafter fight in the cause of Allah.,
and whosoever fights in the Cause of Allah, and is
killed or is victorious, We shall bestow on him a
great reward.’
(Surat-an-Nisaa’
(4), ayah 74)
Refer to the verses
(4: 71-78) in the Noble Book to understand how Allah
urges the Muslims to remain alert and to acquire
experience in warfare, in armies and troops, or as
individuals, as circumstances may dictate. Allah also
reprimands those who are slack, cowards or
opportunists, and He arouses our zeal to protect the
weak and prevent oppression. Notice how Allah
associates warfare with prayer and fasting,
establishing it as one of the pillars of Islam. And
how He refutes the false arguments of the waverers,
and encourages those who are scared to the utmost
degree to plunge into battle and to face death
unflinchingly and bravely, showing them that they will
welcome death, and that if they die in jihad, they
will receive the most magnificent recompense for their
lives, and that they will not lose any of their
contribution or sacrifice however small.
Surat-al-Anfaal is in
its entirety an exhortation to jihad and a command to
remain steadfast [while engaged] in it, as well as a
clear presentation of many of its rules. It is for
this reason that the first Muslims (may Allah's grace
be upon them) adopted it as a war chant which they
would chant whenever their apprehensions mounted and
the battle grew grim. Suffice it to quote what Allah (SWT)
says:
‘Against
them make ready your strength to the utmost of
your power, including steeds of war, to strike
terror into (the hearts of) the enemies of Allah
and your enemies.’
(Surat-al-Anfaal
(8), ayah 60)
up to His words (SWT):
‘O
Prophet! Urge the believers to fight. If there are
twenty steadfast amongst you, they will overcome
two hundred, and if there are be a hundred
steadfast they will overcome a thousand of those
who disbelieve, because they (they disbelievers)
are people who do not understand’
(Surat-al-Anfaal
(8), ayah 65)
Surat-at-Tawbah too
is in its entirety an exhortation to combat and a
clear presentation of its rules. It is sufficient to
quote what Allah (SWT) says concerning warfare against
the treacherous polytheists:
‘Fight
against them so that Allah will punish them by
your hands and disgrace them and give you victory
over them and return calmness in the hearts of the
believing people thus relieving their anxiety.
Allah accepts the repentance of whom He wills.
Allah is All-Knowing, All-Wise.’
(Surat-at-Tawbah
(9), ayah 14-15)
And His words (SWT)
concerning fighting with People of the Book:
‘Fight
against those who believe not in Allah nor in the
Last Day, nor forbid that which has been forbidden
by Allah and His Messenger and those who
acknowledge not the Religion of Truth (i.e.
Islam), from among the People of the Book, until
they pay the jizya with willing submission, and
feel themselves subdued.’
(Surat-at-Tawbah
(9), ayah 29)
The proclamations of
the general call in the following verses, end with His
words (SWT):
‘March
forth, (whether equipped) lightly or heavily, and
strive hard with your wealth and your lives in the
Cause of Allah! This is better for you, if you but
knew.’
(Surat-at-Tawbah
(9), ayah 41)
Allah then rebukes
those who are cowardly for their attitude and their
continuous attempts to escape from jihad, in His words
(SWT):
‘Those
who stayed away (from Tabuk expedition) rejoiced
in their staying behind the Messenger of Allah;
they hated to strive and fight with their wealth
and their lives in the Cause of Allah, and they
said, 'March not forth in the heat.' Say: 'The
fire of Hell is more intense in heat,' if only
they could understand!' So let them laugh a little
(and they will) cry much as a recompense of what
they used to earn (by committing sins). If Allah
brings you back to a party of them, and they ask
your permission to go out (to fight), say: 'Never
shall you go out with me, nor fight an enemy with
me: you agreed to sit inactive on the first
occasion: then you sit (now) with those who lag
behind.’
(Surat-at-Tawbah
(9), ayah 81-83)
Then Allah praises
those who engage in jihad by declaring jihad as
Prophet Muhammad's mission and the way of his
Companions, as He, the Almighty, says:
‘But
the Messenger, and those who believed with him,
strove hard and fought with their wealth and their
lives (in Allah's cause). The good things are for
these people, and it is they who will be
successful. For them Allah has got ready the
Gardens (Paradise) under which rivers flow, to
dwell therein forever. That is the supreme
success.’
(Surat-at-Tawbah
(9), ayah 88-89)
Then follows an oath
of allegiance, comprehensive and protective leaving no
excuses, in His words (SWT):
‘Verily,
Allah has purchased of the believers their lives
and their wealth; for the price that theirs shall
be the Paradise. They fight in Allah's Cause, so
they kill (others) and are killed. It is a promise
in truth which is binding on Him in the Torah and
the Gospel and the Qur'an. And who is truer to his
covenant than Allah? Then rejoice in the bargain
which you have concluded. That is the supreme
success.’
(Surat-at-Tawbah
(9), ayah 111)
Surat-al-Qital
(commonly known as Surat Muhammad) mentions two key
factors that form the foundation of the military
spirit: obedience and discipline. Allah has summarised
these two factors in the following two verses in His
Book. Obedience appears in this Surah where He, the
Almighty, says:
‘Those
who believe say: "Why is a Surah not sent
down (for us)?" But when a decisive Surah
(explaining and ordering things) is sent down, and
fighting is mentioned (i.e. ordained) therein, you
will see those in whose hearts is a disease (of
hypocrisy) looking at you with a look of one
fainting to death. But it was better for them
(hypocrites, to listen to Allah and obey Him).
Obedience (to Allah) and good words (were better
for them). And when the matter (preparation for
Jihad) is resolved on, then if they had been true
to Allah, it would have been better for them.’
(Surat-Muhammad
(47), ayah 20-21)
As for discipline, it
appears in Surat-as-Saff, where He, the Almighty,
says:
‘Verily,
Allah loves those who fight in His Cause in rows
(ranks), as if they were a solid structure.’
(Surat-as-Saff
(61), ayah 4)
Surat-al-Fath is also
dedicated in its entirety to one of the military
campaigns of the Messenger of Allah (PBUH), and was a
special occasion of jihad, which took place under the
shadow of a tree where an oath of allegiance unto
steadfastness and death was taken, and this bore the
fruit of tranquillity and victory. This is what He (SWT),
says:
‘Indeed,
Allah was pleased with the believers when they
gave their bay’ah (pledge) to you (O Muhammad)
under the Tree, He knew what was in their hearts,
and He sent down As-Sakeenah (calmness and
tranquillity) upon them; and He rewarded them with
a close Victory; And abundant spoils that they
will capture. And Allah is Ever All-Mighty,
All-Wise.’
(Surat-al-Fath
(48), ayah 18-19)
These, brother, are
some examples of the Qur’anic references on jihad.
Its virtues are made clear, and those who do jihad are
given the good news of the magnificent reward that
will be waiting for them. The Book of Allah is filled
with examples like these, and anyone who reads the
Qur’an and pays attention to its meaning will be
astounded at the negligence of the Muslims who have
failed to take advantage of this reward.
The
Ahaadeeth on Jihad
On the authority of
Abu Hurayrah, may Allah be pleased with him, who said:
‘I heard the Prophet (PBUH) say:
‘By
the One in whose Hands is my soul, had it not been for
the limitation of resources which caused some of the
companions to remain behind (much to their
displeasure), I would not have prevented any group
from striving in Allah’s way. And by the One in
whose hand is my Soul, I wish I could be killed in the
Way of Allah, then live again so that I may be killed
again, then live again so that again I may be killed,
then live again so that again I may be killed.’
(Transmitted by Al Bukhari and Muslim)
On the authority of
Abu Hurayrah, may Allah be pleased with him, who said:
‘The Messenger of Allah (PBUH) said:
‘By
the One in whose Hand is my Soul, no one is wounded in
Allah's way, and Allah knows best who is wounded in
His way, except that the colour of his wound appears
on the day of judgement as the colour of blood and his
scent appears as the scent of musk.’
On
the authority of Anas, may Allah be pleased with him,
who said: ‘My paternal uncle Anas bin al Nadir was
absent from the battle of Badr, and he said: ‘O
Messenger of Allah, I was absent from the first battle
in which you fought the polytheists but if Allah
provides me with a second opportunity to participate
in a battle with the polytheists, then Allah will
witness my actions!’ And when the Day of Uhud
arrived and the Muslims retreated, he said: ‘O
Allah, I ask you to forgive my brothers for their
actions and I excuse myself from the actions of the
polytheists!’ Then he rushed forward and met Sa'd
bin Mu’aadh and said: ‘O Sa’d bin Mu’aadh, by
Allah I smell its scent from below Uhud!’. Sa'd
said: ‘O Messenger of Allah, I could not do what he
did.’ Anas said: ‘We found him with some eighty
wounds either from swords, spears or arrows. We found
him murdered and mutilated by the polytheists. No one
recognised him except his sister, and even she
recognised him by his fingers.’ Anas said: ‘We
used to think, or suppose, that this verse came down
concerning him and people like him: ‘Among the
believers are men who have been true to their covenant
with Allah..’ up to the end of the verse (Surat al-Ahzaab
(33), ayah 23).’. (Transmitted by Al Bukhari)
On the authority of
Umm Haritha bint Suraaqah; she went to the Prophet (PBUH),
and said: ‘O Prophet of Allah, can you tell me about
Haritha (a stray arrow had struck him before the day
of Badrý)? For if he is in Paradise, I will bear his
loss patiently. But if he is not there, I shall weep
for him’. He said:
‘O
mother of Haritha, there are many gardens in Paradise
and your son is in Firdaws (the highest level)...’
(reported by Al Bukhari)
Brother, see how
Paradise made these companions forget their cares and
misfortunes, and enabled them to persevere even
through adversities.
On the authority of
'Abdullah bin Abi Awfa, may Allah be pleased with
him,: ‘The Messenger of Allah (PBUH) said:
‘Let
it be known that Paradise lies in the shadows of the
swords.’ (reported by the Al Bukhari, Muslim and Abu
Dawud)
On the authority of
Zayd bin Khalid al Juhani, may Allah be pleased with
him: ‘The Messenger of Allah (PBUH) said:
‘He
who provides for a mujahid in the Way of Allah the
Almighty, it is as if he himself has made jihad; and
he who has supported the family of a mujahid with an
act of goodness, it is as if he himself has made
jihad.’ (Transmitted by Al Bukhari, Muslim, Abu
Dawud and Al-Tirmidhi) (that is to say he obtains the
reward for it)
On the authority of
Abu Hurayra, may Allah be pleased with him, who said:
‘The Messenger of Allah (PBUH) said:
‘He
who out of faith in Allah and a firm belief in His
promise prepares a horse while waiting for jihad then
its feeding and drinking and its dung are all in his
favour on the day of Resurrection.’ (Transmitted by
Al Bukhari)
This is, of course,
true for all types of wealth (like the horse) given in
the way of Allah:
On the authority of
Abu Hurayra, may Allah be pleased with him, it was
said:
‘O
Messenger of Allah, what is equal in reward to jihad
in Allah's Way.’ He said: ‘You cannot do it.’
But they brought up the same thing before him two or
three times more, and he said: ‘You cannot do it.’
Then he said: ‘The equal of the mujahid in Allah's
way is he who fasts and stands in worship throughout
the night reciting Allah's verses without becoming
tired until the mujahid in Allah's way returns.’
(Transmitted by Al Bukhari, Muslim, An-Nisaa’i , Ibn
Majah, and At Tirmidhi)
On the authority of
Abu Sa’eed al Khudari, may Allah be pleased with
him, who said: "The Messenger of Allah (PBUH)
said:
‘Shall
I tell you who is the best of men and who is the
worst? Among the best of men is he who is active in
Allah's way on the back of his horse or camel, or on
foot, until death comes to him. And among the worst of
men is he who reads the Book of Allah Almighty, and
remains unenlightened (he does not check himself, nor
does he admonish and reprove himself).’ (Transmitted
by An-Nisaa'i)
On the authority of
Ibn Abbas, may Allah be pleased with him, who said:
"I heard the Messenger of Allah (PBUH) say:
‘There
are two eyes which the Fire shall not touch: the eye
which wept for fear of Allah, and the eye which passed
the night on guard in the way of Allah Almighty.’
(From At Tirmidhi)
On the authority of
Abu ‘Umayra, May Allah be pleased with him who said:
"The Messenger of Allah (PBUH) said:
‘It
is dearer to me that I die in the Way of Allah than
that if the entire wealth of the world were to become
mine.’ (Transmitted by An Nisaa’i)
On the authority of
Rashid ibn Sa’d, May Allah be pleased with him, on
the authority of one of the companions, that a man
said:
‘O
Messenger of Allah, how is it that the believers will
be put to the test in their graves, but the martyr is
free?’ The Messenger said: ‘The glittering of
swords over his head is a sufficient test for him!’
(Transmitted by An Nisaa’i)
On the authority of
Abu Hurayra, May Allah be pleased with him: "The
Messenger of Allah (PBUH) said:
‘The
martyr feels nothing more from the pain of slaughter
than any one of you feels from the sting of a gnat.’
(Transmitted by At Tirmidhi, An Nisaa’i and Al Darmi.
At Tirmidhi designates this as Hasan Gharib)
On the authority of
Ibn Mas’ud, May Allah be pleased with him, who said:
"The Messenger of Allah (PBUH) said:
‘Our
Lord (SWT) is pleased with a man campaigning in Allah
's way, who, when his companions are driven back, and
knowing that the odds are against him, nevertheless
returns to the battlefield until he is killed. Then
Allah says to the angels: "See how My servant
returned to the battle field out of his desire for the
reward that I provide and out of his fear from my
punishments until he was killed. I call on you to
witness that I have forgiven him.’
On the authority of
‘Abd al Khayr bin Thabit, on the authority of his
father, on the authority of his grandfather, who said:
"A woman came to the Messenger of Allah (PBUH)
named Umm Khalid, wearing a veil, in order to ask him
about a son of hers who had been slain in the way of
Allah Almighty....The Prophet of Allah (PBUH) said to
her:
‘Your
son has the reward of two martyrs.’ She asked:
‘Why?" He said: ‘Because he was killed by
People of the Book.’ (Transmitted by Abu Dawud)
On the authority of
Sahl bin Hunayf (May Allah be pleased with him):
"The Messenger of Allah (PBUH) said:
‘He
who asks Allah Almighty for martyrdom with sincerity,
will be brought by Allah to the mansions of the
martyrs, though he may die on his bed.’ (transmitted
by Muslim, An Nisaa’i, Ibn Majah, and At Tirmidhi,
Abu Dawud)
On the authority of
Khuraym ibn Fatik, who said: "The Messenger of
Allah (PBUH) said:
‘He
who spends a sum in the way of Allah Almighty will
have it accredited to his account seven hundred
fold.’ (Transmitted by At-Tirmidhi, who classed it
as hasan and also by An Nisaa’i).
On the authority of
Abu Hurayra, may Allah be pleased with him, who said:
"One of the Companions of the Messenger of Allah
(PBUH) passed by a ravine in which there was a small
fount of fresh water. He was greatly pleased by this,
and said to himself: ‘What if I were to withdraw
from mankind and live in this ravine?’ He mentioned
this to the Messenger of Allah (PBUH), who said:
‘Don't
do it! When one of you takes his place in Allah's way,
it is more excellent than if he prayed in his house
for seventy years. Do you not wish for Allah to
forgive you and bring you into Paradise? Campaign in
Allah's way: he who fights in Allah's way mounted on a
camel must necessarily enter Paradise.’ (Transmitted
by At Tirmidhi.)
On the authority of
Al-Miqdam ibn Ma’ad ibn Yakrib, who said: "The
Messenger of Allah (PBUH) said:
‘The
martyr possesses six distinctions with respect to
Allah: he is forgiven, amongst the first to be
forgiven; he is shown his place in Paradise; he is not
punished in the Grave; he is secure from the supreme
terror of the day of judgement; the crown of dignity
is placed on his head, a single ruby of which is more
precious than the entire world and all it contains; he
is wedded to seventy-two of the women of heaven; and
he may intercede for seventy of his relatives.’
(Transmitted by At-Tirmidhi and Ibn Majah)
On the authority of
Abu Hurayrah, may Allah Almighty be pleased with him,
who said: "The Messenger of Allah (PBUH) said:
‘He
who meets Allah with no trace of jihad on him will
meet Allah with a flaw in him.’ (Transmitted by Al-Tirmidhi
and Ibn Majah)
On the authority of
Anas, may Allah be pleased with him, who said:
"The Messenger of Allah (PBUH) said:
‘He
who seeks martyrdom sincerely will be granted it,
though it may never touch him.’ (Transmitted by
Muslim)
On the authority of
Uthman ibn Affan, may Allah be pleased with him, on
the authority of the Prophet (PBUH), who said:
‘He
who keeps guard for one night in the way of Allah (SWT)
will be credited with a thousand nights of fasting and
standing in prayer.’ (Transmitted by Ibn Majah)
On the authority of
Abul-Dardaa’, may Allah be pleased with him,
"The Messenger of Allah (PBUH) said:
‘A
campaign by sea is the equivalent of ten campaigns by
land: he who is tossed about at sea is like one who
wallows in his blood in the way of Allah (SWT).’
(Transmitted by Ibn Majah)
This tradition
honours the sea campaign, and the ummah must proceed
from this to protect its coastline and strengthen its
fleet. This applies by analogy to the air as well, and
Allah will increase the reward of those who campaign
by air in His way many times over.
On the authority of
Jabir ibn Abdullah, may Allah be pleased with him, who
said: "When Abd Allah bin ‘Amr bin Haram was
slain on the Day of Uhud, the Messenger of Allah (PBUH)
said:
‘O
Jabir, shall I tell you what Allah (SWT) said to your
father? I said: ‘Yes indeed!’ He said: ‘Allah
speaks to no-one save from behind a veil, but He spoke
to your father face-to-face, saying: "O My
servant, ask of Me what thou wilt, and it shall be
granted." He said: "O Lord, grant me life,
that I may be slain for Thee for a second time!"
He said: "But I have already decreed that they
shall not return unto it." He said: "O Lord,
let them know who are [left] behind me." So Allah
(SWT) sent down these verses "Think not of those
who are killed in the way of Allah as dead..." (Surat-aal-Imran
(3), ayah 169) And so on up to the end of the verse.
(Transmitted by Ibn Majah)
On the authority of
Anas, on the authority of his father (may Allah be
pleased with them), on the authority of the Prophet (PBUH),
who said:
‘It
is more pleasing to me to accompany a fighter in
Allah's way and to help him on his journey, departing
or returning, than this world and what it contains.’
(Transmitted by Ibn Majah)
On the authority of
Abu Hurayra, who said: "The Messenger of Allah (PBUH)
said:
‘Allah's
guests are three: the mujahid, the haji, and the one
who intends to perform umra.’ (Transmitted by
Muslim)
On the authority of
Abul-Dardaa’, who said: "The Messenger of Allah
(PBUH) said:
‘The
martyr will intercede on behalf of seventy of his
family.’ (Transmitted by Abu Dawud)
On the authority of
Abdullah ibn ‘Umar, who said: "The Messenger of
Allah (PBUH) said:
‘When
you deal in hidden Riba, and are fully occupied in
your own life and give up jihad; Then Allah shall
cover you with such disgrace, as would not be removed,
until you would return to your religion again.’
(Transmitted by Ahmad and Abu Dawud, and attested as
to its authenticity by Al-Hakim)
On the authority of
Abu Hurayra, may Allah be pleased with him, who said:
"The
Messenger of Allah (PBUH) and his Companions set out
in a hurry so that they reached Badr ahead of the
polytheists. The polytheists arrived, and the
Messenger of Allah (PBUH) said: ‘Rise to the
Paradise, whose width embraces the heavens and the
earth!" Umayr bin al Humam said: ‘Hurrah!’
The Messenger of Allah (PBUH) said: ‘What impels you
to say "Hurrah! hurrah!" He said:
‘Nothing, O Messenger of Allah, except the hope that
I may be one of its people.’ He said: ‘You are
indeed one of its people.’"
He
(Abu Hurayrah) said:
"And
he [Umayr] took out some dates from his quiver and
began eating them. Then he said: ‘If I live long
enough to eat all my dates, my life will indeed be a
long one!’ So he flung away the remaining dates, and
fought until he was slain." Transmitted by
Muslim.
On the authority of
Abu Imran, who said:
"We
were at the city of Rum, and they sent out a mighty
regiment of Byzantinian soldiers against us. A like
number of Muslims, and even more, came out against
them. ‘Uqbah ibn Amir was at the head of the
Egyptians, and Fadaala bin Ubayd was the head of the
entire force. One of the Muslims rushed and attacked
the Byzantinian regiment until he passed through it.
The Muslims shouted and said: ‘Glory be to Allah! He
has cast himself into annihilation!’ But Abu Ayyub
al Ansari rose and said: ‘Men, you interpret this
verse in this manner, but it was sent down concerning
only us, the band of the Ansar. When Allah made Islam
powerful and its defenders grew numerous, some of us
said to others in secrecy, but not to the Messenger of
Allah (PBUH): "We lost our wealth at the earlier
periods, and then later Allah Almighty made Islam
powerful and its defenders became many. What if we
were to settle down to regain our lost wealth?"
So God Almighty sent down an answer, rebutting what we
had said, to His Prophet: ‘and make not your own
hands contribute to (your) destruction.’ (Surat al-Baqarah
(2), ayah 195). The destruction referred to our
settling down with our wealth, while working to
increase it, and abandoning jihad. And Abu Ayyub
continued in God's way until he was buried in the land
of Rum." (Transmitted by Tirmidhi)
Notice, brother, that
Abu Ayyub said this in his old age, he had passed the
evening of life and entered into the night of life yet
his spirit remained young while his faith yearned for
the return of the might and the grandeur of Islam.
On the authority of
Abu Hurayra, may Allah be pleased with him, on the
authority of the Messenger of Allah (PBUH), that he
said:
‘He
who dies without having gone on campaign, and without
having exhorted himself to do so, dies in a state of
hypocrisy.’ (Transmitted by Muslim, Abu Dawud, and
there are many reportings of the same meaning)
There are many
precious Ahaadeeth on this subject which contain
guidance or commandments regarding jihad. They are so
numerous though that even a large book would not
suffice to cover them. But otherwise "Al-’Ibrata
Feema Warada ‘Anillahi wa Rasulihi fi al Ghazwu wal
Jihad wal Hijra" (The Wisdom in What Was
Transmitted in the Qur’an and Sunnah about Fighting,
Jihad and Hijrah), by Hasan Sidiq Khan, who is
specialised in this research, and "Mashari’
alAshwaq ila Masari’ al-’Ashaq wa Matheer al-Gharam
ila Dar as-Salam" and what has come in the books
of Ahaadeeth, in the sections on jihad, you will see a
lot of good.
The
Scholars on Jihad
I have just presented
to you some verses from the Qur'an and the Noble
Ahadith concerning the importance of jihad. Now I
would like to present to you some of the opinions from
jurisprudence of the Islamic Schools of Thought
including some latter day authorities regarding the
rules of jihad and the necessity for preparedness.
From this we will come to realise how far the ummah
has deviated in its practice of Islam as can be seen
from the consensus of its scholars on the question of
jihad.
The author of the
"Majma' al-Anhar fi Sharh Multaqal-Abhar",
in describing the rules of jihad according to the
Hanafi School, said: "Jihad linguistically means
to exert one's utmost effort in word and action; in
the Sharee’ah it is the fighting of the unbelievers,
and involves all possible efforts that are necessary
to dismantle the power of the enemies of Islam
including beating them, plundering their wealth,
destroying their places of worship and smashing their
idols. This means that jihad is to strive to the
utmost to ensure the strength of Islam by such means
as fighting those who fight you and the dhimmies (if
they violate any of the terms of the treaty) and the
apostates (who are the worst of unbelievers, for they
disbelieved after they have affirmed their belief).
It is fard
(obligatory) on us to fight with the enemies. The Imam
must send a military expedition to the Dar-al-Harb
every year at least once or twice, and the people must
support him in this. If some of the people fulfil the
obligation, the remainder are released from the
obligation. If this fard kifayah (communal obligation)
cannot be fulfilled by that group, then the
responsibility lies with the closest adjacent group,
and then the closest after that etc., and if the fard
kifayah cannot be fulfilled except by all the people,
it then becomes a fard ‘ayn (individual obligation),
like prayer on everyone of the people. This obligation
is by virtue of what He, the Almighty, said:
‘Then
fight the polytheists...!’
(Surat
at-Tawbah (9), ayah 5)
and by what the
Prophet (PBUH) said:
‘Jihad
is in effect until the Day of Judgement’
If the whole body [of
believers] abandons it, they are in a state of sin’
(up to where the author of the book says: ‘If the
enemy conquers any territory of Islam, or any regions
of it, it becomes a fard ‘ayn, and the woman and the
slave shall go forth without the permission of husband
or master. In the same way, the child shall go forth
without the permission of his parents, and the debtor
without the permission of his creditor.’
And in the Kitab al
Bahr:
‘Should a Muslim
woman be captured in the East, it is incumbent on the
people of the West to rescue her unless she is taken
to the stronghold cities of the enemies, and it
becomes impossible to free her.’
The author of the
"Bulghat al-Salik li Aqrab al-Masalik fi Madhhab
al-Imam Malik" said:
‘Jihad in Allah's
way for the purpose of exalting Allah Almighty's Word
every year is a fard kifayah. If some fulfil it, the
remainder are absolved of it. It becomes specifically
designated (i.e., it becomes a fard ‘ayn like prayer
and fasting), when the Imam announces it and the enemy
attacks the population of a specific region, whereupon
it becomes obligatory on them and if this in
sufficient then it becomes obligatory on those in
their vicinity. In this case it becomes obligatory on
the females and the slaves even though they may not
have the permission of their husbands or their
masters. It is also obligatory on the debtor even
though the lender may not agree to it. It also becomes
fard 'ayn on that individual who vows to engage in
jihad. Parents have the right to forbid their child
from taking part in it only under conditions of fard
kifayah. And if a Muslim is held as a prisoner of war
by enemies and he does not have enough money to pay to
free himself, then it is obligatory on the others to
secure his release, even if this requires all of the
Muslims' wealth.’
And in Al-Minhaj of
Imam Nawawi of the Shafi'i school:
‘Jihad during the
time of the Messenger of Allah (PBUH) was a fard
kifayah, though it is also alleged that it was a fard
‘ayn. Since then, there are two conditions relative
to the unbelievers:
If they remain in
their own territories, then jihad is not an
obligation on all Muslims. As long as a sufficient
number of Muslims undertake it, the remainder are
released from this duty.
If they invade one
of our territories, its population are obliged to
repel them with all their force. If fighting is
possible then fighting becomes an obligation. Every
slave, poor person, son and debtor must prepare for
war, even though they may not have
permission.."
And in Al-Mughni of
Ibn Qudama of the Hanbali school, who said:
‘Jihad is a fard
kifayah. If a group of people engage in it, the
remainder are released. It becomes a fard ‘ayn under
three conditions:
If two armies meet
and two lines of soldiers confront one another,
those present are forbidden to leave the
battlefield, and it becomes a fard ‘ayn on each
one to remain at his station.
If the unbelievers
attack a territory, it is a fard ‘ayn on its
population to fight and repel them.
If the Imam calls a
group of people to arms, then they must join his
military forces. And he should at least announce
Jihad once every year.’
Imam Ahmad bin Hanbal
said:
‘I know of nothing
after the divine commandments more excellent than
jihad, and campaigning by sea is more excellent than
campaigning on land.’
Anas ibn Malik, may
Allah be pleased with him! said:
‘The Messenger of
Allah (PBUH) was asleep. Then he awoke laughing, and
Umm Haram said: "What makes you laugh, O
Messenger of Allah?" He said: "People of my
ummah embarked on a military campaign in Allah's way,
riding on the surface of this sea as kings on their
thrones,"
and at the end of the
Tradition, Umm Haram asked the Prophet (PBUH) to
beseech Allah on her behalf that she might be one of
them. So he prayed for her, and she lived long enough
to ride upon the sea in the Muslim fleet which
conquered the island of Cyprus. She died and was
buried there, may Allah be pleased with her.
And it says in Al-Muhalla
of Ibn Hazm:
‘Jihad is
obligatory on the Muslims, but if the borders of the
Muslims can be protected, the enemy can be repelled
and fought within his own territory then the remainder
of the people are released from it. And if not, then
the obligation remains. God Almighty said:
‘Go
ye forth, (whether equipped) light or heavily, and
strive and struggle, with your goods and your
persons, in the Cause of Allah!’
(Surat
at-Tawbah (9), ayah 41)
It is not permissible
to participate in jihad without the permission of the
parent. But if Muslim land is invaded, then it is
obligatory on those who can help even if their parents
do not grant them permission. However, it is not
lawful for him to abandon his parents if his parents
would suffer in his absence.
And Al-Shawkani said
in Al-Sayl al-Jarrar:
‘The arguments
regarding the jihad being a religious obligation, both
in the Qur’an and in the Sunnah, are too numerous to
be set down here. Nevertheless, it is a fard kifayah
as long as some people are fulfilling this fard
kifayah then the rest are absolved from the duty.
Otherwise, it is an fard ‘ayn incumbent on every
adult by law until the duty is fulfilled. Similarly,
it is a fard ‘ayn also on those people who are
ordered to jihad by the Imam.’
The scholarly people
are of one opinion on this matter as should be evident
and this is irrespective of whether these scholars
were Mujtahideen or Muqalideen and it is irrespective
of whether these scholars were salaf (early) or khalaf
(late). They all agreed unanimously that jihad is a
fard kifayah imposed upon the Islamic ummah in order
to spread the Da’wah of Islam, and that jihad is a
fard ‘ayn if an enemy attacks Muslim lands. Today,
my brother, the Muslims as you know are forced to be
subservient before others and are ruled by
disbelievers. Our lands have been besieged, and our
hurruma'at (personal possessions, respect, honour,
dignity and privacy) violated. Our enemies are
overlooking our affairs, and the rites of our din are
under their jurisdiction. Yet still the Muslims fail
to fulfil the responsibility of Da’wah that is on
their shoulders. Hence in this situation it becomes
the duty of each and every Muslim to make jihad. He
should prepare himself mentally and physically such
that when comes the decision of Allah, he will be
ready.
I should not finish
this discussion without mentioning to you that the
Muslims, throughout every period of their history
(before the present period of oppression in which
their dignity has been lost) have never abandoned
jihad nor did they ever become negligent in its
performance, not even their religious authorities,
mystics, craftsmen, etc. They were all always ready
and prepared. For example, Abdullah ibn al Mubarak, a
very learned and pious man, was a volunteer in jihad
for most of his life, and 'Abdulwahid bin Zayd, a sufi
and a devout man, was the same. And in his time,
Shaqiq al Balkhi, the shaykh of the sufis encouraged
his pupils towards jihad.
And Al Badr al Ayni,
the commentator on Al Bukhari (scholar and muhaddith),
would take part in jihad one year, study for one year
and go on pilgrimage one year, while the judge Asad
ibn al Furat of the Maliki School was an admiral in
his day and Imam Shafi'i would shoot ten arrows and
not miss once.
Such was the example
set by the early generations of Muslims, may Allah's
grace be upon them! My brother, how do we compare with
them?
Why
Do the Muslims Fight?
Islam allows jihad
and permits war until the following Qur'anic verse is
fulfilled:
‘We
will we show them Our signs in the universe, and
in their ownselves, until it becomes manifest to
them that this (the Qur'an) is the truth.’
(Surat
al-Fussilat (41), ayah 53)
People have for some
time now ridiculed this but today these same people
acknowledge that preparation for war is the surest way
to peace! Allah did not ordain jihad for the Muslims
so that it may be used as a tool of oppression or
tyranny or so that it may be used by some to further
their personal gains. Rather jihad is used to
safeguard the mission of spreading Islam. This would
guarantee peace and the means of implementing the
Supreme Message. This is a responsibility which the
Muslims bear, this Message guiding mankind to truth
and justice. For Islam, even as it ordains jihad, it
extols peace: the Blessed and Almighty said:
‘But
if they incline to peace, you also incline to it,
and (put your) trust in Allah.’
(Surat
al-Anfal (8), ayah 61)
The Muslims in war
had only one concern and this was to make the name of
Allah Supreme, there was no room at all for any other
objective. The wish for glory and reputation were
forbidden to the Muslims. The love of wealth, the
misappropriation of the benefits of war and striving
to conquer through unjust methods are all made
forbidden to the Muslim. Only one intention was
possible and that was the offering of sacrifice and
the taking of pains for the guidance of mankind.
On the authority of
Al-Harith bin Muslim, on the authority of his father,
who said:
‘The
Messenger of Allah (PBUH) sent us on a military
expedition. When we reached the area to be raided, I
urged on my horse and got ahead of my companions. The
people of that area met me with cries of lamentation,
and I said to them: "If you say: ‘There is no
god but Allah’ you are safe." So they said it.
My companions reproached me and said: "You have
prevented us from taking any spoils!" When we
came back to the Messenger of Allah (PBUH), they told
him what I had done. He called me over and found what
I had done praiseworthy. Then he said to me:
"Allah Almighty has indeed decreed for you so
much and so much reward for every human being."
And he said: "I myself shall write something for
you in the way of a bequest after my death." He
did so, sealed it, and handed it over to me.’
(Transmitted by Abu Dawud.)
And on the authority
of Shaddad bin al Hadi (may Allah be pleased with
him):
‘A
man of the [nomad] Arabs came and believed in the
Prophet (PBUH). Then he said: "I shall emigrate
with you." And the Prophet (PBUH) put him into
the charge of some of his Companions. In a campaign
the Prophet (PBUH) took some booty and this was
divided up, and he gave him his share. And he [i.e.,
the Arab] said: "What is this?" He said:
"I have apportioned it to you." He said:
"It was not for this that I followed you; rather
I followed you that I might be pierced here (and he
motioned with his hand to his neck) with an arrow, and
that I might die and enter Paradise." He said:
"If you are truthful in what you have just said,
then Allah will fulfil your desire." So they
remained there for a space; then they rose to do
battle with the enemy. He was carried over to the
Prophet, having been struck with an arrow exactly
where he had pointed. The Prophet (PBUH) said:
"Is it he?" They said: "Yes." He
said: "He was truthful in what he said, so Allah
answered him." Then he was shrouded in the
garment of the Prophet (PBUH), and he [i.e., the
Prophet] walked before him and prayed over him. This
is part of what he said in his prayer: "O Allah,
this is your servant who went forth as an Emigrant in
your way and was slain a martyr. And I am a witness
unto it." (Transmitted by An-Nisaa'i)
On the authority of
Abu Hurayra, may Allah be pleased with him:
‘A
man said: "O Apostle of Allah, what of a man who
wants to engage in jihad in Allah's way, but desires
the goods of this world?" He said: "There is
no reward for him." And he [i.e., the man]
repeated this question to him three times, but he
said: "There is no reward for him."’
(Transmitted by Abu Dawud)
On the authority of
Abu Musa al-Ash'ari, may Allah be pleased with him,
who said:
‘The
Apostle of Allah (PBUH) was asked about a man who
fights courageously, one who fights zealously, and one
who fights hypocritically. Which of these was in the
way of Allah? He said: "He who fights so that
Allah's Word is the most exalted is in Allah's
way."’ (Transmitted in Muslim, Abu Dawud,
Tirmidhi, An-Nisaa'i and Ibn Majah)
The companions’
(may Allah's grace be with them) behaviour in the
battles and in the territories they conquered
indicates the extent to which they abstained from
indulging in their personal desires and cravings, and
the extent of their dedication to their fundamental
and original goal: the guidance of mankind to the
truth until Allah's Word is the most exalted. The
charge of some people who accuse the companions of
being covetous of power and authority, desirous of
grabbing countries and ascendancy or that a passion
for earning a living was driving their activities is
ludicrous.
Mercy
in the Islamic Jihad
The Islamic jihad is
the noblest of endeavours and its method of
realisation is the most sublime and exalted. For Allah
has forbidden aggression. He, the Almighty, has said:
‘But
transgress not the limits. Truly, Allah likes not
the transgressors.’
(Surat
al-Baqarah (2), ayah 190)
and He commanded that
justice be observed, even towards the enemy and the
adversary. He, the Almighty, has said:
‘And
let not the enmity and hatred of others make you
avoid justice. Be just: that is nearer to
piety.’
(Surat
al-Maa’idah (5), ayah 8)
Allah instructs the
Muslims to act with the utmost mercy. For when they
fight, they do not instigate hostilities, nor do they
steal nor plunder property, nor do they violate
someone's honour, nor do they indulge in wanton
destruction. In their warfare they are the best of
fighters, just as in peace they are the most excellent
of peacemakers.
On the authority of
Burayda, may Allah be pleased with him, who said:
‘Whenever
the Messenger of Allah (PBUH) appointed a commander
over an army or a band of raiders, he told him to
remain conscious of Allah Almighty in his inward self
and to remain concerned for the care of the Muslims
who were with him. Then he [i.e., the Prophet] said:
"Strive in the name of Allah in Allah's way!
Fight those who disbelieve in Allah: campaign, but do
not indulge in excesses, do not act treacherously, do
not mutilate, and do not slay children."’
(Transmitted by Muslim.)
On the authority of
Abu Hurayra, may Allah be pleased with him, who said:
‘The
Messenger of Allah (PBUH) said: "When one of you
fights, let him avoid [striking] the face."’
(Transmitted by Bukhari and Muslim)
On the authority of
Ibn Mas’ud, may Allah be pleased with him, who said:
"The Messenger of Allah (PBUH) said:
‘The
most self-restrained from amongst mankind even at the
time of killing are the people of iman.’
(Transmitted by Abu Dawud)
On the authority of
Abdullah bin Yazid al Ansari, may Allah be pleased
with him, who said:
‘The
Messenger of Allah (PBUH) forbade plundering and
mutilation.’ (Transmitted by Al Bukhaari)
It is forbidden to
slay women, children, and old people, to kill the
wounded, or to disturb monks, hermits, and the
peaceful who offer no resistance. Contrast this mercy
with the murderous warfare of the ‘civilised’
people and their terrible atrocities! Compare their
international law alongside this all-embracing,
divinely ordained justice!
O Allah , bless the
Muslims with a correct understanding of the deen, and
save the world from these injustices with the
enlightenment of Islam!
Associated
Matters Concerning Jihad
Many Muslims today
mistakenly believe that fighting the enemy is jihad
asghar (a lesser jihad) and that fighting one's ego is
jihad akbar (a greater jihad). The following narration
[athar] is quoted as proof: "We have returned
from the lesser jihad to embark on the greater
jihad." They said: "What is the greater
jihad?" He said: "The jihad of the heart, or
the jihad against one's ego."
This narration is
used by some to lessen the importance of fighting, to
discourage any preparation for combat, and to deter
any offering of jihad in Allah's way. This narration
is not a saheeh (sound) tradition: The prominent
muhaddith Al Hafiz ibn Hajar al-Asqalani said in the
Tasdid al-Qaws:
‘It is well known
and often repeated, and was a saying of Ibrahim ibn 'Abla.’
Al Hafiz Al Iraqi
said in the Takhrij Ahadith al-Ahya’:
‘Al Bayhaqi
transmitted it with a weak chain of narrators on the
authority of Jabir, and Al Khatib transmitted it in
his history on the authority of Jabir.’
Nevertheless, even if
it were a sound tradition, it would never warrant
abandoning jihad or preparing for it in order to
rescue the territories of the Muslims and repel the
attacks of the disbelievers. Let it be known that this
narration simply emphasises the importance of
struggling against one's ego so that Allah will be the
sole purpose of everyone of our actions.
Other associated
matters concerning jihad include commanding the good
and forbidding the evil. It is said in the Hadeeth:
"One of the greatest forms of jihad is to utter a
word of truth in the presence of a tyrannical
ruler." But nothing compares to the honour of
shahadah kubra (the supreme martyrdom) or the reward
that is waiting for the Mujahideen.
Epilogue
My brothers! The
ummah that knows how to die a noble and honourable
death is granted an exalted life in this world and
eternal felicity in the next. Degradation and
dishonour are the results of the love of this world
and the fear of death. Therefore prepare for jihad and
be the lovers of death. Life itself shall come
searching after you.
My brother, you
should know that one day you will face death and this
ominous event can only occur once. If you suffer on
this occasion in the way of Allah, it will be to your
benefit in this world and your reward in the next. And
remember brother that nothing can happen without the
Will of Allah: ponder well what Allah, the Blessed,
the Almighty, has said:
‘Then
after the distress, He sent down security for you.
Slumber overtook a party of you, while another
party was thinking about themselves (as to how to
save themselves, ignoring the others and the
Prophet) and thought wrongly of Allah - the
thought of ignorance. They said, "Have we any
part in the affair?" Say you (O Muhammad):
"Indeed the affair belongs wholly to
Allah." They hide within themselves what they
dare not reveal to you, saying: "If we had
anything to do with the affair, none of us would
have been killed here." Say: "Even if
you had remained in your homes, those for whom
death was decreed would certainly have gone forth
to the place of their death: but that Allah might
test what is in your hearts; and to purify that
which was in your hearts (sins), and Allah is
All-Knower of what is in (your) hearts."’
(Surat
al-Imran (3), ayah 154)
You should yearn for
an honourable death and you will gain perfect
happiness. May Allah grant myself and yours the honour
of martyrdom in His way!
IMAM
SHAHEED HASAN AL-BANNA
