A summary of the concepts held by the Ahl al-Sunnah.
The meaning of Jihad.
Linguistically, *jahd* denotes energy and hardship.
Jihad is the exertion of effort and energy, and the enduring of hardship, to achieve a specific goal.
As for Jihad in Islamic law (Shari'ah):
It is a term specific to Islam.
When used without qualification, it primarily refers to fighting in the cause of Allah.
It is the exertion of effort and energy in fighting the enemies of the religion,
So that there is no more persecution (fitnah).
“And fight them until persecution is no more, and religion is all for Allah. But if they cease, then lo! Allah is Seer of what they do.” (8:39)
Allah the Almighty says:
“And fight them until persecution is no more, and religion is all for Allah. But if they cease, then lo! Allah is Seer of what they do.” (8:39)
Fighting the enemies of the religion was not legislated
Until after the destruction of Pharaoh and his people.
For the Torah was revealed to Moses, peace be upon him, after the destruction of Pharaoh.
As Allah the Almighty says:
“And We verily gave the Scripture unto Moses after We had destroyed the generations of old: clear testimonies for mankind, and a guidance and a mercy, that haply they might reflect.” (28:43)
And in it, fighting the enemies was legislated.
This is evidenced by the saying of Allah the Almighty:
“Lo! Allah hath bought from the believers their lives and their wealth because the Garden will be theirs: they shall fight in the way of Allah and shall slay and be slain. It is a promise which is binding on Him in the Torah and the Gospel and the Qur'an. Who fulfilleth His covenant better than Allah? Rejoice then in your bargain that ye have made, for that is the supreme triumph.” (9:111)
“Lo! Allah hath bought from the believers their lives and their wealth because the Garden will be theirs: they shall fight in the way of Allah and shall slay and be slain. It is a promise which is binding on Him in the Torah and the Gospel and the Qur'an. Who fulfilleth His covenant better than Allah? Rejoice then in your bargain that ye have made, for that is the supreme triumph.” (9:111)
“Lo! Allah hath bought from the believers their lives and their wealth because the Garden will be theirs: they shall fight in the way of Allah and shall slay and be slain. It is a promise which is binding on Him in the Torah and the Gospel and the Qur'an. Who fulfilleth His covenant better than Allah? Rejoice then in your bargain that ye have made, for that is the supreme triumph.” (9:111)
The promise of Paradise for fighting in His cause was not mentioned
Except in the Torah, the Gospel, and the Qur'an.
This indicates that fighting the disbelievers was not legislated before them.
Other meanings of Jihad.
There are two other meanings of Jihad,
Besides this primary meaning,
Even though they serve as a foundation for it.
They act as a prelude to fighting.
First: Jihad against the self and Satan.
This is a type of Jihad,
Which paves the way for Jihad against the disbelievers.
It is a duty that never lapses for any Muslim.
Second: Jihad of the heart.
This is disavowal of disbelief and its people,
Detesting them, and being on guard against them,
And the inner resolve to wage battle against them.
As the Prophet, peace and blessings of Allah be upon him, said:
"Whoever dies without having fought, nor having resolved in his heart to do so,
Dies upon a branch of hypocrisy."
Narrated by Muslim.
Based on this, the category of Jihad is an individual obligation (fard 'ayn),
Whether by the heart, by the tongue,
By wealth, or by the hand.
Every Muslim must engage in Jihad
Through one of these forms.
"Go forth, whether light or heavy,"
"And strive with your wealth and your lives"
"In the cause of Allah."
"That is better for you, if you only knew."
And Allah the Almighty says:
“As for those who strive in Us, We surely guide them to Our paths, and lo! Allah is with the good.” (29:69)
He, Glory be to Him, linked guidance to Jihad.
Thus, the most guided of people are those who strive the most.
The most obligatory form of Jihad is Jihad against the self,
Jihad against one's desires, Jihad against Satan,
And Jihad against the worldly life.
Whoever strives against these four for the sake of Allah,
Allah will guide him to the paths of His pleasure that lead to His Paradise.
Whoever abandons Jihad misses out on guidance
In proportion to the Jihad he has neglected.
One cannot succeed in Jihad against his outward enemy
Unless he has first struggled against these inward enemies.
Whoever triumphs over them will triumph over his enemy.
And whoever is defeated by them will be defeated by his enemy.
The meaning of "There is no compulsion in religion."
Allah the Almighty says:
“There is no compulsion in religion. The right direction is henceforth distinct from error. And he who rejecteth false deities and believeth in Allah hath grasped a firm handhold which will never break. Allah is Hearer, Knower.” (2:256)
The intent is that when a disbelieving land is conquered,
Its people are given the choice between Islam,
Or remaining in their disbelief while paying the jizyah,
In exchange for living in safety under the protection of the Muslim state,
And in exchange for paying the zakat imposed upon the Muslims.
Thus, there is no contradiction between this verse and the legitimacy of offensive Jihad (jihad al-talab),
Which was a primary reason for the spread of Islam.
The legislation of Jihad
Realizes the Sunnah of resistance (mudafa'ah) between truth and falsehood.
Allah the Almighty says:
"And if Allah had willed, He could have taken retribution from them."
“Now when ye meet in battle those who disbelieve, then it is smiting of the necks until, when ye have routed them, then making fast of bonds; and afterward either grace or ransom till the war lay down its burdens. That (is the ordinance). And if Allah willed He could have punished them (without you) but (thus it is ordained) that He may try some of you by means of others. And those who are slain in the way of Allah, He rendereth not their actions vain.” (47:4)
This verse explains the Sunnah of resistance,
Through which Allah tests His servants,
And chooses from among them those who will support His religion.
Otherwise, the reality of the battle against the disbelievers
Is a battle against Allah, the Compeller.
The Book and the Sunnah are replete with talk of Jihad.
Since Jihad was a necessity accompanying the journey of this call,
Its mention occupies numerous verses in the Book of Allah,
And hadiths from the Sunnah of His Messenger, peace and blessings of Allah be upon him.
The legislation of Jihad achieves justice and equity.
Allah the Almighty says:
“We verily sent Our messengers with clear proofs, and revealed with them the Scripture and the Balance, that mankind may observe right measure; and He revealed iron, wherein is mighty power and (many) uses for mankind, and that Allah may know him who helpeth Him and His messengers, though unseen. Lo! Allah is Strong, Almighty.” (57:25)
“We verily sent Our messengers with clear proofs, and revealed with them the Scripture and the Balance, that mankind may observe right measure; and He revealed iron, wherein is mighty power and (many) uses for mankind, and that Allah may know him who helpeth Him and His messengers, though unseen. Lo! Allah is Strong, Almighty.” (57:25)
"That the people may maintain [their affairs] in justice."
“We verily sent Our messengers with clear proofs, and revealed with them the Scripture and the Balance, that mankind may observe right measure; and He revealed iron, wherein is mighty power and (many) uses for mankind, and that Allah may know him who helpeth Him and His messengers, though unseen. Lo! Allah is Strong, Almighty.” (57:25)
"And benefits for the people."
“We verily sent Our messengers with clear proofs, and revealed with them the Scripture and the Balance, that mankind may observe right measure; and He revealed iron, wherein is mighty power and (many) uses for mankind, and that Allah may know him who helpeth Him and His messengers, though unseen. Lo! Allah is Strong, Almighty.” (57:25)
"Indeed, Allah is Powerful, Exalted in Might."
Ibn Taymiyyah, may Allah have mercy on him, said:
"The foundation of the religion is a Book that guides and a sword that supports."
Jihad is the support for the truth.
His saying, "That the people may maintain [their affairs] in justice,"
Indicates that Jihad must be conducted with justice and equity,
Far removed from oppression and tyranny.
The goals of Jihad.
Jihad was legislated in general
To realize the Sunnah of resistance,
And to achieve justice and equity, as we have mentioned.
This can be detailed further as follows:
First: It was legislated to repel harm and persecution from the believers,
As Allah the Almighty says:
"And fight them until there is no more fitnah."
And He says:
“And slay them wherever ye find them, and drive them out of the places whence they drove you out, for persecution is worse than slaughter. And fight not with them at the Inviolable Place of Worship until they first attack you there, but if they attack you (there) then slay them. Such is the reward of disbelievers.” (2:191)
The most severe fitnah is disbelief and polytheism,
As the exegetes have mentioned.
Second:
To establish the freedom to call all of humanity,
Without obstacles or distortion,
So that the guidance of people may increase.
Third:
To establish Islam's own system on earth,
To uphold it, and to protect it,
And to abolish the enslavement of humans by humans.
These are the most important goals of Jihad.
Martyrdom in the cause of Allah.
Linguistically, a martyr (shahid) is one who is present and witnessing.
In Shari'ah, it is one who is killed in the cause of Allah while fighting the disbelievers.
Allah chooses whom He wills from His servants for martyrdom in His cause.
It has been mentioned that the reason the martyr is named as such is:
The following:
First:
Because his death in the cause of Allah is a testimony that this religion is the truth,
And that it is worthy of sacrificing one's life for.
Second:
Because his soul witnessed Paradise before his body entered it on the Day of Resurrection.
Third:
His being killed in the cause of Allah is a testimony to his sincerity in loving Allah and His religion.
Fourth:
His blood serves as the signature that the witness dictates, confirming his certainty that this religion is dearer to him than his own self.
Fifth:
He will be resurrected on the Day of Resurrection with a witness to his killing, which is his blood.
He will be resurrected while his wound is gushing blood,
The color is the color of blood, and the scent is the scent of musk.
Sixth:
The martyr is present and alive with his Lord,
He is not dead.
He witnesses the honor that Allah has prepared for him due to his martyrdom.
Allah the Almighty says:
“And call not those who are slain in the way of Allah "dead." Nay, they are living, only ye perceive not.” (2:154)
“And call not those who are slain in the way of Allah "dead." Nay, they are living, only ye perceive not.” (2:154)
And we do not know the essence of his life,
"But you do not perceive."
And Allah the Almighty says:
“Think not of those, who are slain in the way of Allah, as dead. Nay, they are living. With their Lord they have provision.” (3:169)
“Think not of those, who are slain in the way of Allah, as dead. Nay, they are living. With their Lord they have provision.” (3:169)
Seventh:
The martyr is present through his message, which remains alive on earth.
All of these meanings are correct and apply to the martyr.
What a great virtue and honor!
The virtue of martyrdom.
We derive the virtue of martyrdom from the previous meanings of the martyr,
And we summarize them as follows:
First:
Allah’s choosing and selecting them.
Martyrdom is not given to everyone who desires it and seeks it,
But rather, as Allah the Almighty says:
"And He may take from among you martyrs."
Second:
That the martyrs are alive and have not died.
It is not correct for us to say that about them.
Allah the Almighty says:
“And call not those who are slain in the way of Allah "dead." Nay, they are living, only ye perceive not.” (2:154)
“And call not those who are slain in the way of Allah "dead." Nay, they are living, only ye perceive not.” (2:154)
We do not perceive,
But Allah knows,
And we believe in His saying, Glory be to Him.
Third:
The martyr is in the presence and proximity of his Lord,
And under His care and protection,
As Allah the Almighty says:
“Think not of those, who are slain in the way of Allah, as dead. Nay, they are living. With their Lord they have provision.” (3:169)
Fourth:
They have attained the pleasure of their Lord and His bounty upon them.
They are rejoicing in what Allah has given them of His bounty.
“Jubilant (are they) because of that which Allah hath bestowed upon them of His bounty, rejoicing for the sake of those who have not joined them but are left behind: That there shall no fear come upon them neither shall they grieve.” (3:170)
“Jubilant (are they) because of that which Allah hath bestowed upon them of His bounty, rejoicing for the sake of those who have not joined them but are left behind: That there shall no fear come upon them neither shall they grieve.” (3:170)
For Allah has poured out His bounty upon them,
And secured them from fear, so there is no fear upon them,
And granted them joy and happiness,
“Jubilant (are they) because of that which Allah hath bestowed upon them of His bounty, rejoicing for the sake of those who have not joined them but are left behind: That there shall no fear come upon them neither shall they grieve.” (3:170)
And removed sadness from them,
"Nor will they grieve."
Fifth:
Their awareness of their loved ones and families in this world is not severed.
“Jubilant (are they) because of that which Allah hath bestowed upon them of His bounty, rejoicing for the sake of those who have not joined them but are left behind: That there shall no fear come upon them neither shall they grieve.” (3:170)
The martyr's transition to the afterlife does not cut him off from them.
The decline of Jihad and its causes.
Today, Jihad has declined significantly from what it was during the time of the Muslims' glory and dominance.
Several factors have caused this,
Among the most important of which are:
First:
The spread of Sufi thought, which posits that isolation is the "greater Jihad."
Second:
The pressure and hostility of the Christians, Jews, hypocrites, and the rest of the disbelievers,
Who have deliberately distorted the concept of Jihad,
Attached the accusation of terrorism to it,
And prevented any attempt to carry it out,
Unless it served their own interests.
Just as they permitted it in Afghanistan at the beginning,
To eliminate the Soviet Union,
Then, once their objective was achieved,
They reaped the fruits and persecuted the Mujahideen.
Third:
The domination of tyrannical rulers over Muslim lands,
Their allegiance to the disbelievers,
Their suspension of Jihad and their fighting against it,
And their persecution of the Mujahideen instead of supporting them.
The virtue of Jihad.
Jihad in the cause of Allah has great virtue and a massive reward.
Many verses of the Noble Book have been revealed regarding this,
As well as hadiths of the Messenger, peace and blessings of Allah be upon him.
For this, the words of Allah, the Almighty and Exalted, suffice us:
“Those of the believers who sit still, other than those who have a (disabling) hurt, are not on an equality with those who strive in the way of Allah with their wealth and lives. Allah hath conferred on those who strive with their wealth and lives a rank above the sedentary. Unto each Allah hath promised good, but He hath bestowed on those who strive a great reward above the sedentary;” (4:95)
“Those of the believers who sit still, other than those who have a (disabling) hurt, are not on an equality with those who strive in the way of Allah with their wealth and lives. Allah hath conferred on those who strive with their wealth and lives a rank above the sedentary. Unto each Allah hath promised good, but He hath bestowed on those who strive a great reward above the sedentary;” (4:95)
“Those of the believers who sit still, other than those who have a (disabling) hurt, are not on an equality with those who strive in the way of Allah with their wealth and lives. Allah hath conferred on those who strive with their wealth and lives a rank above the sedentary. Unto each Allah hath promised good, but He hath bestowed on those who strive a great reward above the sedentary;” (4:95)
"...over those who remain behind, by a degree."
"Yet unto each, Allah has promised the best."
“Those of the believers who sit still, other than those who have a (disabling) hurt, are not on an equality with those who strive in the way of Allah with their wealth and lives. Allah hath conferred on those who strive with their wealth and lives a rank above the sedentary. Unto each Allah hath promised good, but He hath bestowed on those who strive a great reward above the sedentary;” (4:95)
Allah, the Almighty and Exalted, has made jihad in His cause superior to maintaining the Sacred Mosque,
and providing water for the pilgrims.
The Almighty says:
“Count ye the slaking of a pilgrim's thirst and tendance of the Inviolable Place of Worship as (equal to the worth of) him who believeth in Allah and the Last Day, and striveth in the way of Allah? They are not equal in the sight of Allah. Allah guideth not wrongdoing folk.” (9:19)
“Count ye the slaking of a pilgrim's thirst and tendance of the Inviolable Place of Worship as (equal to the worth of) him who believeth in Allah and the Last Day, and striveth in the way of Allah? They are not equal in the sight of Allah. Allah guideth not wrongdoing folk.” (9:19)
“Count ye the slaking of a pilgrim's thirst and tendance of the Inviolable Place of Worship as (equal to the worth of) him who believeth in Allah and the Last Day, and striveth in the way of Allah? They are not equal in the sight of Allah. Allah guideth not wrongdoing folk.” (9:19)
“Count ye the slaking of a pilgrim's thirst and tendance of the Inviolable Place of Worship as (equal to the worth of) him who believeth in Allah and the Last Day, and striveth in the way of Allah? They are not equal in the sight of Allah. Allah guideth not wrongdoing folk.” (9:19)
"...and Allah does not guide the wrongdoing people."
“Those who believe, and have left their homes and striven with their wealth and their lives in Allah's way are of much greater worth in Allah's sight. These are they who are triumphant.” (9:20)
"And it is they who are the successful."
“Their Lord giveth them good tidings of mercy from Him, and acceptance, and Gardens where enduring pleasure will be theirs;” (9:21)
Allah has ordained that every movement, every hardship, and every hunger endured in the cause of Allah
is recorded as a righteous deed for the mujahid.
And that is sufficient as a virtue.
The Almighty says:
“It is not for the townsfolk of Al-Madinah and for those around them of the wandering Arabs so stay behind the messenger of Allah and prefer their lives to his life. That is because neither thirst nor toil nor hunger afflicteth them in the way of Allah, nor step they any step that angereth the disbelievers, nor gain they from the enemy a gain, but a good deed is recorded for them therefor. Lo! Allah loseth not the wages of the good.” (9:120)
“It is not for the townsfolk of Al-Madinah and for those around them of the wandering Arabs so stay behind the messenger of Allah and prefer their lives to his life. That is because neither thirst nor toil nor hunger afflicteth them in the way of Allah, nor step they any step that angereth the disbelievers, nor gain they from the enemy a gain, but a good deed is recorded for them therefor. Lo! Allah loseth not the wages of the good.” (9:120)
“It is not for the townsfolk of Al-Madinah and for those around them of the wandering Arabs so stay behind the messenger of Allah and prefer their lives to his life. That is because neither thirst nor toil nor hunger afflicteth them in the way of Allah, nor step they any step that angereth the disbelievers, nor gain they from the enemy a gain, but a good deed is recorded for them therefor. Lo! Allah loseth not the wages of the good.” (9:120)
"Indeed, Allah does not allow the reward of the doers of good to be lost."
“Nor spend they any spending, small or great, nor do they cross a valley, but it is recorded for them, that Allah may repay them the best of what they used to do.” (9:121)
“Nor spend they any spending, small or great, nor do they cross a valley, but it is recorded for them, that Allah may repay them the best of what they used to do.” (9:121)
This is why Ibn Taymiyyah, may Allah have mercy on him, said:
"Jihad encompasses all acts of worship, both outward and inward."
Among the hadiths is that a man came to the Messenger of Allah, peace be upon him,
and said, "Direct me to a deed that equals jihad."
He replied, "I do not find it."
Then he asked, "Are you able, when the mujahid goes forth,
to enter your mosque, stand in prayer without tiring,
and fast without breaking your fast?"
The man replied, "Who could possibly do that?"
It was recorded by al-Bukhari.
His statement, peace be upon him,
"I do not find it," indicates the superiority of jihad over all other deeds.
Ribat (stationing at the frontier):
It is remaining in the locations of jihad,
and at the border posts exposed to enemy attack.
Since the enemies are constantly plotting against the Muslims,
in all times and places,
then ribat is continuous and comprehensive.
The inevitability of jihad and confronting the enemies:
Jihad is established and ongoing,
because confronting falsehood and preventing it is inevitable and necessary.
The Almighty says:
“Nay, but We hurl the true against the false, and it doth break its head and lo! it vanisheth. And yours will be woe for that which ye ascribe (unto Him).” (21:18)
Therefore, the people of truth should not think that it is possible to live in peace with the people of disbelief and falsehood forever.
Acting, according to their own assumption, upon the words of the Almighty:
“Unto you your religion, and unto me my religion.” (109:6)
For the intent of the verse is not to approve of disbelief and falsehood,
but rather it is a threat and a warning regarding the consequence and outcome of disbelief.
It is like the words of the Almighty:
“And if they deny thee, say: Unto me my work, and unto you your work. Ye are innocent of what I do, and I am innocent of what ye do.” (10:41)
“And if they deny thee, say: Unto me my work, and unto you your work. Ye are innocent of what I do, and I am innocent of what ye do.” (10:41)
It is also an affirmation that one must not concede any part of the truth or the constants of the religion
to appease the people of disbelief.
Thus, it is like the words of the Almighty:
"So do not obey the deniers."
"They wish that you would compromise so they might compromise."
Among what confirms the inevitability of this confrontation
is that the people of disbelief and falsehood
will continue—even if the people of truth wished to avoid them—
in their efforts to turn the people of truth away from their religion,
as the Almighty says:
"And they will continue to fight you..."
“They question thee (O Muhammad) with regard to warfare in the sacred month. Say: Warfare therein is a great (transgression), but to turn (men) from the way of Allah, and to disbelieve in Him and in the Inviolable Place of Worship, and to expel His people thence, is a greater with Allah; for persecution is worse than killing. And they will not cease from fighting against you till they have made you renegades from your religion, if they can. And whoso becometh a renegade and dieth in his disbelief: such are they whose works have fallen both in the world and the Hereafter. Such are rightful owners of the Fire: they will abide therein.” (2:217)
And the Almighty says:
"And never will the Jews or the Christians be pleased with you,
until you follow their religion."
And upon this,
there is no implication in the words of the Almighty
“Unto you your religion, and unto me my religion.” (109:6)
that one should not fight the people of disbelief.
That is only valid as a temporary measure,
in a state of weakness and inability to confront them,
until the necessary preparations and strength are mustered
to confront the people of falsehood.
This is why some exegetes said:
"The verse is abrogated by the Verse of the Sword."
But it is more accurate to say:
That confrontation and jihad during a state of weakness is deferred,
meaning postponed,
until the ability to confront the people of falsehood is attained,
and the verse is not abrogated.
Fighting the leaders of disbelief and those near the lands of Islam:
The leaders of disbelief who attack the religion and assail it
are not like the general body of disbelievers.
They are the most deserving of being fought,
and they should be eliminated and countered by every possible means.
The Almighty says:
“And if they break their pledges after their treaty (hath been made with you) and assail your religion, then fight the heads of disbelief - Lo! they have no binding oaths - in order that they may desist.” (9:12)
"...then fight the leaders of disbelief..."
“And if they break their pledges after their treaty (hath been made with you) and assail your religion, then fight the heads of disbelief - Lo! they have no binding oaths - in order that they may desist.” (9:12)
Likewise, the disbelievers who are adjacent to the borders of the lands of Islam
are also among the first to be engaged in jihad.
As the Almighty says:
“O ye who believe! Fight those of the disbelievers who are near to you, and let them find harshness in you, and know that Allah is with those who keep their duty (unto Him).” (9:123)
"...and let them find in you harshness..."
"...and know that Allah is with the righteous."
Fighting the leaders of disbelief and those near the lands of Islam
falls under offensive jihad (jihad al-talab),
which is explained in the sixteenth concept of this chapter.
It requires fulfilling its conditions and adhering to its regulations,
such as the establishment of the Islamic state first and the capacity for it,
and verifying that the benefit outweighs the harm in undertaking it.
Therefore, it is not appropriate for some inexperienced youth to undertake this jihad independently,
relying on general and summary texts related to it.
Rather, the one who determines that the benefit outweighs the harm in undertaking jihad,
and issues a fatwa regarding its permissibility or obligation in a certain time or place,
are the grounded scholars among the jurists of the mujahidin,
after consulting with the mujahidin who possess military expertise.
The Abode of War (Dar al-Harb) and the Abode of Islam (Dar al-Islam):
Every abode that fights the Muslim regarding his creed, hinders him from his religion,
and suspends the law of Allah is an abode of war, even if most of its inhabitants are Muslims.
However, this does not mean that they are considered disbelievers simply by residing there;
rather, the discourse is directed at the authority that governs them with other than the law of Allah,
and hinders them from their religion while they are not content with this rule.
Every abode in which Islam is the governing law, the call to Allah is spread,
the Muslim is enabled to practice his creed and worship Allah,
and the symbols of Allah are manifest, is an abode of Islam,
even if there are many disbelievers there who are under the rule and control of the Muslims,
and who pay the jizya.
Defensive jihad and offensive jihad:
Jihad against the disbelievers is divided into two types: defensive jihad and offensive jihad.
First: Defensive jihad, which is the jihad against an aggressor and assailant,
whether he is a disbeliever or a Muslim; it is the jihad against an oppressor without interpretation or authority.
This is an individual obligation (fard 'ayn) upon every adult, capable Muslim male, as follows:
If the assailant's intent is wealth, it is permissible to repel him by any possible means, even if it means giving him some money.
If his intent is honor and adultery,
then it is mandatory for the one being attacked to defend himself by any means possible,
and it is not permissible to submit to him under any circumstances.
If his intent is murder, it is mandatory or permissible to repel him,
and there are two opinions regarding the obligation in the school of Ahmad and others.
If the fighting is a civil strife (fitna),
there are two opinions in the school of Ahmad and others:
the permissibility of defending oneself or surrendering.
Thus, defensive jihad is broader than offensive jihad and more general in its obligation,
for it is mandatory without the need for permission.
This is like the jihad of the Muslims on the day of Uhud and the Trench.
It is supported by the statement of the Prophet, peace be upon him:
"Whoever is killed defending his wealth is a martyr;
whoever is killed defending his religion is a martyr;
whoever is killed defending his blood is a martyr;
and whoever is killed defending his family is a martyr."
Recorded by al-Tirmidhi.
Repelling an assailant against the religion is jihad and an act of worship,
and repelling an assailant against wealth and life is permissible,
and if one is killed in the process, he is a martyr.
It is not a condition in defensive jihad that the enemy
be double the number of the Muslims or less;
for it is a jihad of necessity and defense, not a jihad of choice.
Defensive jihad is intended by everyone,
and none would refrain from it except the coward who is blameworthy in religion and reason.
Second: Offensive jihad (jihad al-talab):
It is seeking out the disbelieving enemy and overcoming them and their land,
until the people and the lands are subjected to Islam,
and polytheism is eradicated.
The Almighty says:
"And fight them until there is no fitna..."
“And fight them until persecution is no more, and religion is all for Allah. But if they cease, then lo! Allah is Seer of what they do.” (8:39)
Its ruling is that it is a communal obligation (fard kifaya),
unless the Imam mobilizes the Muslims,
at which point it becomes an individual obligation upon those he mobilized.
By this, one knows the invalidity of all the articles
of the disbelieving United Nations,
and what is called the Declaration of Human Rights,
which calls for respecting the borders of others,
permanent peace, coexistence,
freedom of belief,
and so on.
Offensive jihad is preceded by the establishment of a state
and an entity for the Muslims, and the capacity for it.
Therefore, it is necessary to prepare for it
by establishing this entity first.
Islam is not merely a creed,
such that it would suffice to convey its creed to people
through the means of explanation alone.
Rather, it is a methodology represented in an organizational,
kinetic movement
that marches to liberate all people.
It is a methodology based on singling out Allah
alone for divinity,
represented in His sovereignty (hakimiyya),
and it organizes real life
in all its daily details.
So, jihad for the sake of this methodology
is a jihad to establish it
and set up its system.
As for the creed,
its matter is left to the freedom of conviction
under the general system,
after removing all external influences.
We must not confuse the various Qur'anic texts
across the changing historical stages,
their situational implications,
and the general implication
for the long path of the Islamic movement.
We must understand that the verses that speak of "withholding hands"
are a matter of strategy, not a matter of principle,
a matter of the requirements of movement,
and a matter of the dictates of the creed.
This is the concept with which the defeated should be confronted,
or those influenced
by Western and Eastern theses.
Indeed, this religion
is a general declaration for the liberation of man on earth
from servitude to men,
and from servitude to desires as well,
by declaring the divinity of Allah alone,
Glory be to Him, for all the worlds.
If Abu Bakr and Umar, may Allah be pleased with them,
had been satisfied with the aggression of the Romans and Persians against the Arabian Peninsula,
would they have refrained from pushing the Islamic tide
to the ends of the earth?
Withholding the hand:
Discussing jihad and its goals
does not conflict with withholding the hand during stages of weakness,
or limiting oneself to defensive jihad.
This falls under the category of Shari'ah-based policies.
It involves prioritizing greater interests over lesser harms.
However, such considerations must be regarded as
merely temporary measures.
One must strive to move beyond them.
And adopt the means that lead the Muslims
toward the ultimate goals of jihad.
Among these is that the religion, in its entirety, be for Allah.
And that people submit to the authority of Islam.
Whereby the status of people is determined under its rule:
Either a Muslim who truly believes in his religion,
Or a peaceful, secure person who pays the jizya,
Or a fearful combatant.
Jihad of Clarification (Jihad al-Bayan).
The foundation of the jihad of clarification is the word of Allah the Exalted:
“So obey not the disbelievers, but strive against them herewith with a great endeavour.” (25:52)
Meaning: strive against them with the Noble Qur'an, sound arguments, and clear exposition.
This verse is Meccan,
revealed before the jihad of the sword was ordained.
The jihad of clarification means explaining the truth to the people,
and inviting them to it,
while exposing falsehood and warning them against it.
It is no less important than the jihad of the sword,
if not superior to it.
Just as it is no less dangerous or trying than the jihad of the sword.
The jihad of clarification is continuous,
whereas the jihad of the sword is for specific times.
Jihadist upbringing and preparation in its comprehensive sense.
When discussing jihad, focus should be placed on the practical aspect,
which is upbringing and preparation.
For the state of the Muslims today is as described in the hadith:
"The nations are about to call one another to set upon you,
as diners call one another to their dish."
Someone asked,
"Will we be few in number that day?"
He (peace be upon him) replied,
"No, you will be many that day,
but you will be like the foam of a torrent.
Allah will surely remove the fear of you from the hearts of your enemies,
and cast wahn into your hearts."
Someone asked, "O Messenger of Allah,
what is wahn?"
He replied,
"Love of this world and hatred of death."
Narrated by Abu Dawud and Ahmad.
The Sunnah of struggle between truth and falsehood is established and eternal.
Allah selects from His servants those who will uphold the truth and defend it.
The Prophet (peace be upon him) said:
"There will always be a group from my Ummah standing firm by the command of Allah;
those who abandon them or oppose them will not harm them,
until the command of Allah comes while they are in that state."
Agreed upon.
This group is spread across the earth to this day,
and their tasks are diverse.
Among them are the godly scholars (Rabbaniyyun),
among them are the educators and callers to Islam,
among them are those who enjoin good and forbid evil (Muhtasibun),
and among them are those stationed at the frontiers.
Yet the corruption, falsehood, and the military and intellectual invasion
are greater than the efforts and capabilities of these groups.
Some Muslim lands have become completely devoid of these groups,
or they are but a small few,
and are alienated in their concerns and focus.
Their people blame them for their jihad in the path of Allah,
but they remain patient,
fearing not the blame of any critic.
What has been unfolding for years,
especially after the events of September 11th,
in terms of an explicit crusader campaign against Islam and the Muslims,
is the greatest witness and confirmation of the word of Allah the Exalted:
“They question thee (O Muhammad) with regard to warfare in the sacred month. Say: Warfare therein is a great (transgression), but to turn (men) from the way of Allah, and to disbelieve in Him and in the Inviolable Place of Worship, and to expel His people thence, is a greater with Allah; for persecution is worse than killing. And they will not cease from fighting against you till they have made you renegades from your religion, if they can. And whoso becometh a renegade and dieth in his disbelief: such are they whose works have fallen both in the world and the Hereafter. Such are rightful owners of the Fire: they will abide therein.” (2:217)
Therefore, it is incumbent upon the Muslims,
especially those at the forefront of da'wah, upbringing, and education,
to reflect on the gravity of the situation.
And that continuous efforts and consultations be exerted
on how to awaken the Ummah from its slumber,
and make the Muslims realize the danger of the disbelievers looming over them.
Otherwise, regret will be of no avail
when the Muslims are surprised by the invasion of the disbelievers,
the hypocrites seizing their lands, and their humiliation.
The scholars have established
that if the enemy attacks the Muslims in their own homes,
then repelling them becomes an obligation upon all Muslims.
Have we prepared the comprehensive readiness for that?
For that which is necessary to fulfill an obligation is itself an obligation.
Spiritual or moral preparation for jihad.
The Prophet (peace be upon him) said:
"Whoever does not engage in military expedition, nor even considers it in his heart,
dies on a branch of hypocrisy."
Narrated by Muslim.
Thus, one's concerns and what occupies the heart must be
the victory of the religion and striving against the disbelievers and hypocrites.
This is contradicted by a life of luxury,
love of ease and comfort,
attachment to this world,
and a weak connection with Allah.
All of this is inconsistent with the reality of considering military expedition in one's heart
and preparing it for jihad.
For whoever is in this state,
he is among the first to flee from jihad
when the call to it is made.
Indeed, he may even be among those who discourage others from it.
There must also be spiritual preparation,
in both knowledge and action.
Among the things that most assist in this
is the night prayer (Qiyam al-Layl).
The Exalted said:
"O you who wraps himself [in clothing],"
“Keep vigil the night long, save a little -” (73:2)
“A half thereof, or abate a little thereof” (73:3)
“Or add (a little) thereto - and chant the Qur'an in measure,” (73:4)
"Indeed, We will cast upon you a heavy word."
“Lo! the vigil of the night is (a time) when impression is more keen and speech more certain.” (73:6)
Among the most important weapons a believer uses to prepare for military expedition
is the fear of Allah (taqwa).
Umar Ibn al-Khattab (may Allah be pleased with him) said
to Sa'd Ibn Abi Waqqas (may Allah be pleased with him)
as he marched to the conquest of the Persians:
"Indeed, the fear of Allah is the best preparation against the enemy,
for the sins of the army are more to be feared than their enemy."
Al-Bukhari mentioned in the Book of Jihad in his Sahih:
"Chapter: Performing righteous deeds before fighting."
Abu al-Darda' (may Allah be pleased with him) said:
"You only fight by your deeds."
He also mentioned the chapter: "Those who seek help through the weak and the righteous in war,"
and cited the hadith: "Are you not granted victory and provision only because of your weak ones?"
Among the things that also assist in jihad and victory over enemies
is seeking forgiveness (istighfar) and supplicating to Allah for steadfastness.
The Exalted said:
“Their cry was only that they said: Our Lord! forgive us for our sins and wasted efforts, make our foothold sure, and give us victory over the disbelieving folk.” (3:147)
"...and plant firmly our feet and give us victory over the disbelieving people."
This shows that the glitter of swords did not distract them from the burden of their sins;
rather, they prioritized seeking forgiveness and supplication
so that victory over the enemies might be realized for them.
In summary, one must combine material preparation and spiritual preparation for jihad,
for victory is not achieved except by gathering both.
With the certainty that victory is not due to the abundance of numbers or equipment,
but rather it is from Allah.
The verses and hadiths regarding this are abundant and clear.
The Battle of Hunayn is a clear proof of this.
When one of the Companions said,
"We will not be defeated today by a small number,"
the defeat occurred at the beginning.
So the Prophet (peace be upon him) stood up, supplicating humbly and imploring:
"O Allah, You are my strength and You are my helper;
by You I move, by You I attack, and by You I fight."
Then Allah sent down His tranquility upon him,
and sent down soldiers from Himself,
and victory was achieved.
The Exalted said:
“Allah hath given you victory on many fields and on the day of Huneyn, when ye exulted in your multitude but it availed you naught, and the earth, vast as it is, was straitened for you; then ye turned back in flight;” (9:25)
"...but it availed you nothing..."
“Allah hath given you victory on many fields and on the day of Huneyn, when ye exulted in your multitude but it availed you naught, and the earth, vast as it is, was straitened for you; then ye turned back in flight;” (9:25)
"...then you turned back, fleeing."
“Then Allah sent His peace of reassurance down upon His messenger and upon the believers, and sent down hosts ye could not see, and punished those who disbelieved. Such is the reward of disbelievers.” (9:26)
And upon the believers,
“Then Allah sent His peace of reassurance down upon His messenger and upon the believers, and sent down hosts ye could not see, and punished those who disbelieved. Such is the reward of disbelievers.” (9:26)
"And that is the recompense of the disbelievers."
Among the moral preparations for jihad
is purification and upbringing based on sincerity to Allah the Exalted.
And that the mujahid intends by his jihad
to fulfill the statement of the Messenger (peace be upon him):
"Whoever fights so that the word of Allah may be supreme,
he is in the path of Allah."
Agreed upon.
As for spoils and salaries,
they should not be the foundation;
rather, they come as a consequence.
The Exalted said:
“And (He will give you) another (blessing) which ye love: help from Allah and present victory. Give good tidings (O Muhammad) to believers.” (61:13)
Material preparation.
Preparation on the ground.
The foundation for material preparation is
the word of Allah the Exalted:
“Make ready for them all thou canst of (armed) force and of horses tethered, that thereby ye may dismay the enemy of Allah and your enemy, and others beside them whom ye know not. Allah knoweth them. Whatsoever ye spend in the way of Allah it will be repaid to you in full, and ye will not be wronged.” (8:60)
"...and from the tethering of horses..."
“Make ready for them all thou canst of (armed) force and of horses tethered, that thereby ye may dismay the enemy of Allah and your enemy, and others beside them whom ye know not. Allah knoweth them. Whatsoever ye spend in the way of Allah it will be repaid to you in full, and ye will not be wronged.” (8:60)
Among the most important aspects of this preparation
are the following:
First:
Financial preparation.
It is the lifeblood of da'wah and jihad,
and it is always mentioned alongside jihad with one's self,
indeed, it is prioritized over it.
Therefore, one must strive to provide stable financial sources,
and spread the spirit of giving and spending among the Muslims.
The exegetes have agreed that the meaning of
“Spend your wealth for the cause of Allah, and be not cast by your own hands to ruin; and do good. Lo! Allah loveth the beneficent.” (2:195)
“Spend your wealth for the cause of Allah, and be not cast by your own hands to ruin; and do good. Lo! Allah loveth the beneficent.” (2:195)
is that your abandoning of spending in the path of Allah
will lead to your destruction.
Second:
Media preparation.
This is achieved through several matters,
the most important of which are:
Clarifying the path of the believers
and the path of the criminals,
which is necessary before fighting.
Psychological warfare against the disbelievers,
raising the morale of the mujahideen and the Muslims in general,
and controlling the issue of rumors,
as the Exalted said:
“And if any tidings, whether of safety or fear, come unto them, they noise it abroad, whereas if they had referred it to the messenger and to such of them as are in authority, those among them who are able to think out the matter would have known it. If it had not been for the grace of Allah upon you and His mercy ye would have followed Satan, save a few (of you).” (4:83)
“And if any tidings, whether of safety or fear, come unto them, they noise it abroad, whereas if they had referred it to the messenger and to such of them as are in authority, those among them who are able to think out the matter would have known it. If it had not been for the grace of Allah upon you and His mercy ye would have followed Satan, save a few (of you).” (4:83)
“And if any tidings, whether of safety or fear, come unto them, they noise it abroad, whereas if they had referred it to the messenger and to such of them as are in authority, those among them who are able to think out the matter would have known it. If it had not been for the grace of Allah upon you and His mercy ye would have followed Satan, save a few (of you).” (4:83)
“And if any tidings, whether of safety or fear, come unto them, they noise it abroad, whereas if they had referred it to the messenger and to such of them as are in authority, those among them who are able to think out the matter would have known it. If it had not been for the grace of Allah upon you and His mercy ye would have followed Satan, save a few (of you).” (4:83)
Third:
Physical preparation.
The Prophet (peace be upon him) said:
"The strong believer is better and more beloved to Allah than the weak believer."
Narrated by Muslim.
Strength here
includes spiritual and intellectual strength,
just as it includes psychological and physical strength.
The Messenger of Allah (peace be upon him) used to seek refuge in Allah
from incapacity and laziness.
Among physical preparation is:
Avoiding excess in food and sleep,
Strengthening the body through physical exercise.
Accustoming the self to fasting and patience.
Fourth:
Preparation through training in archery and combat.
The Messenger of Allah (peace be upon him) said:
"Verily, strength is archery."
He said it three times.
Narrated by Muslim.
Thus, training in archery is important.
It is indispensable for jihad.
For that without which an obligation cannot be fulfilled,
is itself an obligation.
People in the time of the Messenger of Allah (peace be upon him)
were not in need of combat training,
because they were a people of war and experienced in this craft,
due to the nature of the Arabs at that time.
Therefore, there was no need to command it
or urge it during the Meccan period.
As for today,
the need of the Muslims for this is urgent.
Fifth:
Preparation through patience and avoiding luxury and indulgence.
Jihad and patience are two inseparable concepts.
It suffices to illustrate the importance of patience in jihad
that Allah is with the patient.
As the Almighty said:
﴾Indeed, Allah is with the patient.﴿
And the Prophet (peace be upon him) said:
"And patience is a light (diya')."
Narrated by Muslim.
Light (diya') is a powerful illumination,
yet it carries heat and hardship.
Therefore, it requires preparation and cultivation.
"And whoever seeks to be patient, Allah will make him patient."
Narrated by al-Bukhari.
The bane of patience is luxury and indulgence.
The Almighty said:
“If only there had been among the generations before you men possessing a remnant (of good sense) to warn (their people) from corruption in the earth, as did a few of those whom We saved from them! The wrong-doers followed that by which they were made sapless, and were guilty.” (11:116)
﴾And those who did wrong pursued the luxury in which they were placed, and they were criminals.﴿
Meaning, they were wrongdoers.
That is, oppressors.
Thus, punishment became due upon them.
And excess—that is, anything beyond one's need—
is harmful in every respect.
It contradicts the physical preparation for jihad.
Ibn al-Qayyim mentioned
that Satan attains his purpose from the son of Adam
through six gateways,
if one exceeds their needs:
food, drink, sleep,
socializing, looking, and listening.
The Umayyad state
relied on the Arab element for jihad.
When they became attached to the world and luxury,
their state collapsed.
The Abbasid state was established upon the Persians.
When they became attached to the world and luxury,
they relied on the Turks.
Then the Mamluk state arose,
followed by the Ottoman state.
When it became attached to the world and luxury, and Westernization and nationalist fervor appeared within it, and it brought in infidel trainers for its army, it withered and was defeated. Then came the Turks, who eradicated the remaining vestiges of the religion and banned the Arabic language, though the people of faith resisted.
Since that time, the Turks have been divided into Islamist and secularist. Luxury is the hidden disease in every era; today they call it "development" or "prosperity," while conversely, they call jihad "terrorism."
How can it be development and prosperity when people's only concern in their work is the salary and comfort, without sincerity or excellence? Whenever luxury is coupled with immorality, destruction is realized, and tyrants gain power over the people, causing their ruin. The Almighty said:
﴾So he bluffed his people, and they obeyed him. Indeed, they were a people defiantly disobedient.﴿
In the end times, these will be among the followers of the Dajjal, who will deceive them with this, and their insights will be blinded, so they will not read the word "disbeliever" between his eyes.
How to deal with the mistakes of the mujahideen:
We must deal with the mistakes of the mujahideen according to the Qur'anic and Prophetic methodology, which is based on balance and justice in all things. In this matter, we observe the following:
First, the mujahideen are human and not infallible. Second, justice in speaking about their mistakes. The Almighty said:
﴾And when you speak, be just.﴿
Third, compassion and mercy, acting upon the saying of Allah, ﴾merciful among themselves,﴿ and fraternal advice based on compassion and mercy without public shaming or reproach.
Fourth, balancing interests and harms, and the positives of the mujahideen against their negatives.
Fifth, limiting the scope of advice and reform so that it pertains only to the mistake itself and those who committed it.
Sixth, offering excuses whenever there is a way to do so.
Seventh, not allowing the disbelievers and hypocrites to employ these mistakes and exploit them for defamation and persecution.
Eighth, choosing the most suitable scholars and callers to clarify mistakes through appropriate means.
Ninth, distinguishing between loyalty (wala') and disavowal (bara'), and treating enemies; the former is creed, the latter is politics.
Tenth, not condemning jihad because of the mistakes of the mujahideen, for that is like condemning prayer because of the mistakes of those who pray.
The mistakes of the mujahideen are corrected, while jihad, which is the law of Allah, is exalted.
Eleventh, distinguishing between intentional and unintentional mistakes, and between valid and invalid errors.
Twelfth, prevention is better than cure; this requires the presence of scholars and wise men in the arenas of jihad with the mujahideen.
Otherwise, the blame encompasses them all.
Thirteenth, mentioning solutions and remedies.
Fourteenth, clarifying the mistakes of the enemies with truth and justice.
“O ye who believe! Be steadfast witnesses for Allah in equity, and let not hatred of any people seduce you that ye deal not justly. Deal justly, that is nearer to your duty. Observe your duty to Allah. Lo! Allah is Informed of what ye do.” (5:8)
Fifteenth, exposing the double standards used by the enemies against the mujahideen.
You see them criticizing the erroneous ijtihad of some mujahideen,
while they ignore their own disbelief and destruction of Muslim lands,
their killing of men, women, and children,
and their plundering of their wealth.
Summary of the concepts of Ahl al-Sunnah.