Part of Riyad as-Salihin — Gardens of the Righteous (series completed)
· Lesson 131 of 190
Riyadh Al-Salehin | Episode (141) | Chapter on the virtue of jihad (1)
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Transcript
Machine translation — may contain errors
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Riyadh al-Salihin from the words of the Master of the Messengers, peace and blessings of Allah be upon him.
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The Book of Jihad.
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Chapter: The Excellence of Jihad.
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Allah the Exalted says:
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“Lo! the number of the months with Allah is twelve months by Allah's ordinance in the day that He created the heavens and the earth. Four of them are sacred: that is the right religion. So wrong not yourselves in them. And wage war on all of the idolaters as they are waging war on all of you. And know that Allah is with those who keep their duty (unto Him).” (9:36)
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And know that Allah is with the righteous.
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And He, the Exalted, says:
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“Warfare is ordained for you, though it is hateful unto you; but it may happen that ye hate a thing which is good for you, and it may happen that ye love a thing which is bad for you. Allah knoweth, ye know not.” (2:216)
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“Warfare is ordained for you, though it is hateful unto you; but it may happen that ye hate a thing which is good for you, and it may happen that ye love a thing which is bad for you. Allah knoweth, ye know not.” (2:216)
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“Warfare is ordained for you, though it is hateful unto you; but it may happen that ye hate a thing which is good for you, and it may happen that ye love a thing which is bad for you. Allah knoweth, ye know not.” (2:216)
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And Allah knows, while you do not know.
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And He, the Exalted, says:
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“Go forth, light-armed and heavy-armed, and strive with your wealth and your lives in the way of Allah! That is best for you if ye but knew.” (9:41)
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And He, the Exalted, says:
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“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)
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“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)
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“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)
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“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)
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So rejoice in your transaction which you have contracted.
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And that is the great attainment.
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And He, the Exalted, says:
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“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)
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“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)
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“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)
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And to each, Allah has promised the best [reward].
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“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)
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“Degrees of rank from Him, and forgiveness and mercy. Allah is ever Forgiving, Merciful.” (4:96)
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And Allah is ever Forgiving, Merciful.
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And He, the Exalted, says:
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“O ye who believe! Shall I show you a commerce that will save you from a painful doom?” (61:10)
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“Ye should believe in Allah and His messenger, and should strive for the cause of Allah with your wealth and your lives. That is better for you, if ye did but know.” (61:11)
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That is better for you, if you should know.
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“He will forgive you your sins and bring you into Gardens underneath which rivers flow, and pleasant dwellings in Gardens of Eden. That is the supreme triumph.” (61:12)
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And pleasant dwellings in gardens of perpetual residence.
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That is the great attainment.
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“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)
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And give good tidings to the believers.
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The verses in this chapter are many and well-known.
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As for the hadiths regarding the excellence of jihad, they are too numerous to be counted.
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Among them is:
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On the authority of Abu Hurayrah, may Allah be pleased with him, who said:
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The Messenger of Allah, peace and blessings of Allah be upon him, was asked:
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"Which deed is best?"
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He said, "Faith in Allah and His Messenger."
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It was asked, "Then what?"
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He said, "Jihad in the cause of Allah."
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It was asked, "Then what?"
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He said, "An accepted Hajj."
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Agreed upon.
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On the authority of Ibn Mas'ud, may Allah be pleased with him, who said:
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I said, "O Messenger of Allah,
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which deed is most beloved to Allah the Exalted?"
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He said, "Prayer at its proper time."
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I said, "Then what?"
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He said, "Kindness to parents."
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I said, "Then what?"
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He said, "Jihad in the cause of Allah."
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Agreed upon.
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On the authority of Abu Dharr, may Allah be pleased with him, who said:
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I said, "O Messenger of Allah,
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which deed is best?"
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He said, "Faith in Allah,
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and jihad in His cause."
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Agreed upon.
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From the benefits of the hadith:
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Righteous deeds are included under the definition of faith in Allah.
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This is because faith increases with acts of obedience and decreases with acts of disobedience.
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Jihad in the cause of Allah, to raise the word of Allah,
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is among the most beloved deeds to Allah.
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On the authority of Anas, may Allah be pleased with him,
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that the Messenger of Allah, peace and blessings of Allah be upon him, said:
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"A morning expedition or an evening expedition in the cause of Allah
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is better than the world and all that is in it."
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Agreed upon.
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The *ghudwah* (morning expedition), with a *fatha* [on the ghayn],
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is a single instance of going out in the morning.
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It is setting out at the beginning of the day.
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The *rawhah* (evening expedition)
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is a single instance of going out in the evening.
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It is setting out at the end of the day.
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From the benefits of the hadith:
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It is among the best acts of drawing near to Allah the Exalted,
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and the best of deeds
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is jihad in the cause of Allah.
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On the authority of Abu Sa'id al-Khudri, may Allah be pleased with him, who said:
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A man came to the Messenger of Allah, peace and blessings of Allah be upon him,
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and said,
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"Which of the people is best?"
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He said,
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"A believer who strives with his self and his wealth in the cause of Allah."
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He said,
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"Then who?"
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He said,
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"A believer in a mountain pass, worshipping Allah,
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and sparing the people from his evil."
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Agreed upon.
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On the authority of Sahl ibn Sa'd, may Allah be pleased with him,
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that the Messenger of Allah, peace and blessings of Allah be upon him, said:
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"A day of guarding the frontier in the cause of Allah
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is better than the world and all that is upon it.
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And the space of one of your whips in Paradise
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is better than the world and all that is upon it.
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And an evening expedition or a morning expedition that a servant undertakes in the cause of Allah the Exalted
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is better than the world and all that is upon it."
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Agreed upon.
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From the benefits of the hadith:
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The excellence of guarding the frontiers to protect the vulnerabilities of the Muslims,
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and defending the sanctity of Islam against enemies.
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Belittling the importance of the world and magnifying the importance of jihad.
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And that whoever attains in Paradise a space the size of a whip
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has attained something greater than all the worldly gains.
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So how much more for one who attains the highest level of Firdaws?
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Often, the reason for failing to participate in jihad
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is an inclination toward worldly pursuits and attachment to its doors.
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Thus, this hadith alerts those who stay behind to this great reward and abundant goodness,
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showing that any small measure of jihad is greater than everything in this world
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to which one has become attached and content.
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On the authority of Salman, may Allah be pleased with him, who said:
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May Allah be pleased with him, he said:
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I heard the Messenger of Allah, peace and blessings of Allah be upon him, saying:
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"Guarding the frontier for a day and a night is better than fasting for a month and praying its nights.
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And if he dies therein, his deeds that he used to perform will continue to be credited to him,
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his provision will continue to flow, and he will be secure from the tempter."
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Narrated by Muslim.
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*Al-Ribat* (guarding the frontier) refers to all those at the border defending those behind them.
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*Al-Fattan* refers to the tempter of the grave; may Allah protect us from it.
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It is that by which a person is tested in his grave,
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through the questioning of the two angels and the punishment.
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From the benefits of the hadith: the manifest virtue of the one who guards the frontier.
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The continuation of his deeds after his death is a virtue specific to him,
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in which no one else shares.
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The continuation of his provision.
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This is in agreement with the saying of the Exalted regarding the martyrs:
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“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)
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And the authentic hadiths [confirm]
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that the souls of the martyrs eat from the fruits of Paradise.
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The affirmation of the punishment of the grave and its trial,
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and that the one guarding the frontier in the cause of Allah is spared from it.
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On the authority of Fadalah ibn 'Ubayd, may Allah be pleased with him,
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that the Messenger of Allah, peace and blessings of Allah be upon him, said:
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"Every dead person has his deeds sealed,
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except for the one who guards the frontier in the cause of Allah;
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for his deeds will continue to grow for him until the Day of Resurrection,
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and he will be secure from the trial of the grave."
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Narrated by Abu Dawud and al-Tirmidhi.
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From the benefits of the hadith:
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Whoever dies while guarding the frontier in the cause of Allah,
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his deeds do not cease until the Day of Resurrection,
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as he returns to meet his Lord joyful,
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and He rewards him with Paradise and silk.
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On the authority of 'Uthman, may Allah be pleased with him, who said:
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I heard the Messenger of Allah, peace and blessings of Allah be upon him, saying:
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"A day of guarding the frontier in the cause of Allah
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is better than a thousand days in any other station."
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Narrated by al-Tirmidhi.
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From the benefits of the hadith:
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The excellence of guarding the frontier in the cause of Allah,
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and that one day of it is better than a thousand days
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in other acts of obedience.
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On the authority of Abu Hurayrah, may Allah be pleased with him, who said:
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The Messenger of Allah, peace and blessings of Allah be upon him, said:
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"Allah has guaranteed for the one who goes out in His cause—
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driven by nothing but jihad in My cause,
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belief in Me, and affirmation of My messengers—
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that He will admit him into Paradise,
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or return him to his home from which he set out,
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with whatever reward or spoils he has attained.
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By Him in whose hand is the soul of Muhammad,
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there is no wound inflicted in the cause of Allah
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but that it will come on the Day of Resurrection in the same state it was when it was inflicted:
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its color will be the color of blood,
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and its scent will be the scent of musk.
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By Him in whose hand is the soul of Muhammad,
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were it not that it would be difficult for the Muslims,
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I would never stay behind any expedition fighting in the cause of Allah.
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But I do not find the means to carry them,
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and they do not find the means,
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and it is difficult for them to be left behind by me.
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By Him in whose hand is the soul of Muhammad,
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I would love to fight in the cause of Allah and be killed,
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then fight and be killed,
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then fight and be killed."
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Narrated by Muslim.
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Al-Bukhari narrated a portion of it.
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*Al-Kalm* means the wound.
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From the benefits of the hadith:
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Allah has obligated Paradise for the fighter in His cause, out of His grace and generosity, glory be to Him.
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The true fighter in the cause of Allah
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is a believer in his Lord and an affirmer of His messengers;
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he is the one guaranteed the result mentioned in the hadith.
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Whoever puts on the garment of jihad but is not characterized by what has been stipulated,
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is not guaranteed the result mentioned regarding Paradise and other things.
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The fighter in the cause of Allah has succeeded and triumphed in any case:
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either he succeeds with Paradise,
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or he succeeds with victory, spoils, and returning to his family and loved ones safely,
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while they are protected from all harm,
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due to Allah's care for them.
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Martyrs enter Paradise after their martyrdom,
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as an honor from Allah the Exalted for them,
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and a swift fulfillment of the promise they were given while in the world,
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so they go about in Paradise morning and evening.
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The victorious fighter has attained both the reward of jihad and the spoils.
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It is evidence that the blood is not removed from the martyr by washing or otherwise.
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The wisdom behind it appearing on the Day of Resurrection in its original state
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is that it may be a witness for him regarding his virtue,
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and his sacrifice of his own self in the obedience of Allah the Exalted.
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It is evidence for the permissibility of taking an oath and its validity,
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by his saying, "By Him in whose hand is my soul,"
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and similar formulas of swearing.
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The affirmation of the attribute of the Hand for Allah the Exalted, as befits His majesty,
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without likening [to creation], negating, distorting, or delegating [the meaning].
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Martyrs have a special mark for them on the Day of Resurrection,
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which is the wound they received;
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it will emit blood in color, while its scent will be the scent of musk.
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Not every action of the Prophet, peace and blessings of Allah be upon him, indicates obligation.
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It is permissible for the leader to stay behind from an expedition or a battle
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if he sees a benefit in his staying behind.
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It is incumbent upon the Imam to be mindful of the circumstances of the common people.
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He should proceed at the pace of the weakest among them, so as not to impose hardship upon them.
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No one who enters Paradise would ever wish to return to the worldly life,
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except for the martyr, who desires to return to fight in the way of Allah,
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then be killed in the way of Allah, then fight again, then be killed again,
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then fight again and be killed again, because of the honor he witnesses.
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Riyadh al-Salihin, oh, Riyadh al-Salihin.