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#16 [Permalink] Posted on 2nd February 2011 13:49

Transliteration

Kutiba AAalaykumu alqitalu wahuwakurhun lakum waAAasa an takrahoo shay-an wahuwa khayrunlakum waAAasa an tuhibboo shay-an wahuwa sharrunlakum wallahu yaAAlamu waantum lataAAlamoon

Sahih International "Fighting has been enjoined upon you while it is hateful to you. But perhaps you hate a thing and it is good for you; and perhaps you love a thing and it is bad for you. And Allah Knows, while you know not."

Muhsin Khan "Jihad (holy fighting in Allah's Cause) is ordained for you (Muslims) though you dislike it, and it may be that you dislike a thing which is good for you and that you like a thing which is bad for you. Allah knows but you do not know. "

Pickthall "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."

Yusuf Ali "Fighting is prescribed for you, and ye dislike it. But it is possible that ye dislike a thing which is good for you, and that ye love a thing which is bad for you. But Allah knoweth, and ye know not."

Shakir "Fighting is enjoined on you, and it is an object of dislike to you; and it may be that you dislike a thing while it is good for you, and it may be that you love a thing while it is evil for you, and Allah knows, while you do not know."

Dr. Ghali "Prescribed for you is fighting, and you have a hatred for it; and it may be that you hate a thing, while (Literally: and) it is most charitable for you; and it may be that you love a thing while (Literally: and) it is evil for you; and Allah knows and you do not know."

2:216

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#17 [Permalink] Posted on 2nd February 2011 14:06

The of terminology Jihad Fi Sabilillah which means Jihad in the path of Allah, has been used in the Quran 26 times and the specific word. Qital (fighting), used in the context of fighting in the path of Allah, is mentioned in the Quran 79 times.

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#18 [Permalink] Posted on 2nd February 2011 14:16

The classification of Jihad into minor and major Jihad:

The hadith of "We returned from the minor Jihad to the major Jihad" is fabricated. It hasn't been narrated by any of the scholars of hadith.

Ibn Taymiyah states: The hadith of "We returned from the minor Jihad to the major Jihad" is fabricated and is not narrated by any of the scholars who have knowledge of the words of Rasulullah salallahu 'alayhi wasallam, his actions and his Jihad against the nonbelievers. In fact Jihad against Kufar is among the greatest of deeds. Indeed it is the greatest voluntary deed a human could do.

Evidence that Jihad is overwhelmingly used to refer to fighting non-believers:

1. The objection of women: When women came to the Messenger of Allah salallahu 'alayhi wasallam and complained that the men join you in jihad while we don't. The Messenger of Allah salallahu 'alayhi wasallam told them that the jihad of women is hajj. It is obvious here that jihad refers to combat. If it meant struggle of the soul then why can't the women do it?

2. Simply look at the table of context of the books written by our traditional scholars. In their books the chapter titled jihad only refers to fighting. If they understood it to directly include other meanings this would have been reflected in their writings. As an example of what I stated you can refer to the following books and take a look at the chapter of Jihad (notice that they called it Jihad and not Qitall (fighting)): Al Mughni by ibn Qudamah- Al Umm by Imam Shafi'i - Al Mudawanah by Imam Malik -The three commentaries on Mukhtasar Khalil by Al Kharshi, Alaysh and Al Hatab - Al Muhala by Ibn Hazm - Subul Al Salam - Nayl Al Awtar - Al Fatawa al Kubra by Ibn Taymiyah.

3. The meaning of these hadiths referring to jihad can only mean fighting. For example:

• Abu Huraira radiallahu anh states that the Messenger of Allah salallahu 'alayhi wasallam was asked: "Is there any deed equivalent to jihad?" He said, "Yes, but you wont be able to do it" The third time he said, "What is equivalent to the mujahid is the one who is fasting, and praying continuously until the mujahid comes back" (Muslim) In other words comes back from combat. Coming back from struggle of the soul would make no sense.

• Abu Hurairah radiallahu anh states that the Messenger of Allah salallahu 'alayhi wasallam was asked, "O Messenger of Allah, guide me to a deed equivalent to jihad" He said, "I don't find any!" Then he said, "When the mujahid goes on jihad, can you enter your masjid and pray continuously, and fast and never break your fast?" The man said, "and who could do that!" (Bukhari)

• Abu Huraira radiallahu anh narrates that one of the companions passed by a spring of fresh water in a valley. He said if I seclude myself from people and stay in this valley (to worship Allah). But I wont do so until I seek permission from the Messenger of Allah salallahu 'alayhi wasallam. The Messenger of Allah salallahu 'alayhi wasallam said, "Don't do so. The posting of one of you in the path of Allah is better than his prayer in his house for seventy years. Don't you want Allah to forgive you and enter you into Paradise? Fight (iqzoo) in the path of Allah. For whoever fights (katal) in the path of Allah a time equivalent to that of milking a camel, Paradise is guaranteed for him" (Tirmidhi (saheeh)). So this Sahabi radiallahu anh who wanted to live in seclusion to make jihad al nafs was told not to do so.

Not only that but also whenever "fi sabeel illah" (in the cause, way or path of Allah) is used it is understood to mean fighting.

Ibn Hajjar states that: Whenever "fi sabeel illah" is used in a general sense it refers to fighting in the path of Allah. In al Mussanaf by Ibn Abi Shaybah and al sunnan al kubra by al Bayhaqi:

Abu Bakr al Siddeeq radiallahu anh escorted an army and walked with them and then said: "Praise be to Allah for having dust on our feet in his cause." A man said: "But we just escorted them and gave them farewell?" Abu Bakr radiallahu anh said: "We prepared them, gave them farewell and made prayers for them" Over here you see that the man questioned Abu Bakr radiallahu anh claim that "we had our feet dirty in the cause of Allah" This is because the man understands that to mean in the battleground. Abu Bakr radiallahu anh explained to him that it would also include the ones who support and provide for the fighters.

Also this following hadith can only be understood in light of the aforementioned definition of "in the path of Allah":

Salman al Farisi radiallahu anh said: The Messenger of Allah salallahu 'alayhi wasallam said: "Being stationed in the path of Allah for a day is greater than fasting the days of a month and praying its nights. And if he dies his rewards of the deeds he used to do would continue and his provisions would continue and he would be spared the trial of the angels of the grave" (Muslim)

If "in the path of Allah" is general and includes all good deeds, then there is no meaning in saying that it is better than the fasting and praying of a month. So it must have a specific meaning, and that is fighting.

Abdullah bin Amr radiallahu anh narrated: The Messenger of Allah salallahu 'alayhi wasallam said: "Two eyes will not be touched by Hellfire: An eye that cries from the fear of Allah, and an eye that spent the night in a guard post in the path of Allah." (Tirmidhi)

The whole concept of guarding in the path of Allah would only make sense if it is in the context of fighting.

Amr bin Absah radiallahu anh said we were laying siege to al Taif and I heard the Messenger of Allah salallahu 'alayhi wasallam say: "Whoever shoots an arrow in the sake of Allah will be rewarded like one who has freed a slave." Amr said I shot 16 arrows on that day." (Al Nasa'i - al Hakim - Tirmidhi - Abu Dawud)

[Mashari Al-Ashwaq ila Masari al-Ushaaq]

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#19 [Permalink] Posted on 2nd February 2011 14:58

Allah, the Exalted, says:

"And fight against the Mushrikun collectively as they fight against you collectively. But know that Allah is with those who are Al-Muttaqun (the pious).'' (9:36)

"Jihad (holy fighting in Allah's Cause) is ordained for you (Muslims) though you dislike it, and it may be that you dislike a thing which is good for you and that you like a thing which is bad for you. Allah knows but you do not know.'' (2:216)

"March forth, whether you are light (being healthy, young and wealthy) or heavy (being ill, old and poor), and strive hard with your wealth and your lives in the Cause of Allah'' (9:41)

"Verily, Allah has purchased of the believers their lives and their properties for (the price) that theirs shall be the Jannah. 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 Taurat (Torah) and the Injeel (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.'' (9:111)

"Not equal are those of the believers who sit (at home), except those who are disabled (by injury or are blind or lame), and those who strive hard and fight in the Cause of Allah with their wealth and their lives. Allah has preferred in grades those who strive hard and fight with their wealth and their lives above those who sit (at home). Unto each, Allah has promised good (Jannah), but Allah has preferred those who strive hard and fight, above those who sit (at home) by a huge reward. Degrees of (higher) grades from Him, and forgiveness and mercy. And Allah is Ever Oft-Forgiving, Most Merciful.'' (4:95, 96)

"O you who believe! Shall I guide you to a trade that will save you from a painful torment? That you believe in Allah and His Messenger (Muhammad (SAW)), and that you strive hard and fight in the Cause of Allah with your wealth and your lives: that will be better for you, if you but know! (If you do so) He will forgive you your sins, and admit you into Gardens under which rivers flow, and pleasant dwellings in `Adn (Eden) Jannah; that is indeed the great success. And also (He will give you) another (blessing) which you love: help from Allah (against your enemies) and a near victory. And give glad tidings (O Muhammad (SAW)) to the believers.'' (61:10-13)

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#20 [Permalink] Posted on 2nd February 2011 14:59

Anas (radiallahu anh) reported: The Messenger of Allah (salallahu 'alayhi wasallam) said, "Verily! Setting out in the early morning or in the evening in order to fight in Allah's way is better than the world and what it contains.''
[Al-Bukhari and Muslim]

The Hadith points out the superiority of fighting in the way of Allah. The moment one fights for Allah's sake, be it in the early morning or the evening, is better than the world and all that is in it. The reason is that the world as well as what it possesses is transitory while the Hereafter is everlasting and eternal. Can anything that is temporary be a match for what is eternal?

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#21 [Permalink] Posted on 2nd February 2011 15:17

Ribaat

* Ribaat: Is the stationing in a land bordering the enemy for the purpose of jihad. The land of Ribaat is a land that is under threat of attack by the enemies of Islam. The one who is stationed in Ribaat is called a Murabit.

Allah, the Exalted, says:
"O you who have believed, persevere and endure and remain stationed and fear Allah that you may be successful." (3:200)

Al Hassan said the meaning of "persevere and endure" in the verse is that the Muslims were commanded to outdo the nonbelievers in endurance and steadfastness until the nonbelievers end up giving up their religion.

Ibn Jareer stated: Muhammad bin Kaab al Quradhi used to say about this verse: Be stationed in the cause of Allah until he (the nonbeliever) leaves his religion for yours.

The Messenger of Allah salallahu 'alayhi wasallam said: "Being stationed for a day in the cause of Allah is better than the world and everything on it." (Bukhari)

Salman al Farisi radiallahu anh said: The Messenger of Allah salallahu 'alayhi wasallam said: "Being stationed in the path of Allah for a day is greater than fasting the days of a month and praying its nights. And if he dies the rewards of the deeds he used to do would continue and his provisions would continue and he would be spared the trial of the angels of the grave."

The Messenger of Allah salallahu 'alayhi wasallam) said: "Every dead person would have his deeds sealed, except the one stationed in the path of Allah, for they would have their deeds grow until the Day of Judgment, and they would be spared the tribulation of the angels of the grave." (Abu Dawud; al-Hakim)

Al Qurtubi states: "This means that Ribaat provides the greatest reward of all after death. The Messenger of Allah salallahu 'alayhi wasallam says: "If the son of Adam dies, his deeds would terminate except for a charity that he leaves behind, knowledge that benefits, or a righteous son who would pray for him." (Muslim). Charity, knowledge, and a righteous son would all end one day. It would end when the charity runs out, when the knowledge is left and when his son dies. But the rewards of the one stationed in the path of Allah continue until the Day of Judgment. That is because all good deeds cannot be practiced except when safety from the enemy is provided and that is done by the mujahideen who are stationed and guarding the Ummah."

Uthman radiallahu anh stood on the pulpit and said: "I heard from the Messenger of Allah salallahu 'alayhi wasallam a hadith that I didn't tell you about previously because I feared you would all leave from Madinah. I heard him say: "Being stationed in the path of Allah for a day is better than a 1000 days anywhere else. So let everyone choose what they like." (Mussanaf ibn Abi Shaybah; al-Tirmidhi; an-Nasa'i)

The hadith of Uthman radiallahu anh is a clear evidence that being stationed in the path of Allah (azza wa jal) for a day in the land of war is better than spending a thousand days in any other place including Makkah, Madina, and Jerusalem. That is why Uthman (radiallahu anh) didn't tell them the hadith before. It was because he was worried they would all leave him. There are Sahaba (radiallahu anhum) and Tabi'een (rahmatullahi alaihim) whose numbers only Allah can count who left Makkah and Madinah and headed to the coasts of al Sham *(current day Syria, Israel, Jordan, Lebanon, and Palestine)* being stationed their until they either died as a shaheed (martyr) or died a natural death.

Al Harith bin Hisham (the brother of Abu Jahl) was leaving Makkah to jihad so the people of Makkah mourned him. Multitudes of people followed him out of Makkah until he reached to al Badha' with the people around him crying. When he saw that he himself cried and then said: "O people, I am not leaving you because you are not dear to me. Nor am I leaving this town because I prefer some other place. But this affair started (Islam) and some men went out. They were not among the most noble of us. We then woke up, but in the name of Allah if the mountains of Makkah turn into gold and we spend it in the cause of Allah we won't catch up with one day of their days. Now if they are ahead of us in this world we are going to try to catch them up in the Hereafter. I am traveling to Allah." He went to al Sham. He then dies as a Shaheed in the battle of al Yarmuk. (Ibn al-Mubarak)

Ibn Taymiyah said it is the consensus of all the scholars that for a man to spend time stationed in the path of Allah is better then staying in Makkah, Madinah, or Jerusalem.

Ibn al Munthir conveyed that Imam Ahmad was asked: Which is more beloved to you: Staying in Makkah or being stationed in the path of Allah? He said: Being stationed is more beloved to me. Imam Ahmad also said: Nothing is equivalent in our view to fighting and stationing in the path of Allah.

A man asked Imam Malik: Which do you prefer: for me to stay in Madinah or Alexandria? He said: Stay in Alexandria. [Alexandria was a land of Ribaat because of the Roman attacks from the sea]

Also the prayer in Ribaat is multiplied. So is fasting, remembrance of Allah (azza wa jal), recitation of Quran, and spending of wealth in the sake of Allah.

Uthman radiallahu anh said: "Allah has instructed us to become Muslims and we did. So we are the Muslims. He then ordered us to make hijrah so we, the people of Makkah, are the Muhajireen. He then told us to fight jihad and you did. So you, the people of al Sham, are the mujahideen. Spent money on your self and your family and the needy around you. Since if you go out with a single dirham and bought some meat with it and you ate it you and your family you will be rewarded as spending 700 dirhams!"

The spending in al Sham is multiplied if it is during the era of Uthman radiallahu anh because all of al Sham was a land of Ribaat. It was expected then that the enemy could descend on any part of it. But know that applies only to frontiers of it which are prone to attacks by the enemy.

The Messenger of Allah salallahu 'alayhi wasallam said: "There will be people from my nation who will protect the borders. They will fulfill their duty, but they will not be given what is due to them. They are from me and I am from them." (ibn al-Mubarak (agreeable))

Abu Hurairah radiallahu anh narrated: The Messenger of Allah salallahu 'alayhi wasallam said: "Among the best livelihoods of people is that of a man holding the rein of his horse in the path of Allah, flying on its back whenever he hears the call. He flies in search of killing or being killed. And a man on top of a mountain peak or on the bottom of a deep valley, establishing prayers, paying his zakah, and worshiping his Lord until death visits him. People see nothing from him but good." (Muslim)

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#22 [Permalink] Posted on 2nd February 2011 15:25

The Period Of Being Stationed

Imam Ahmad was asked: Is there any period for being stationed? He said, "Forty days"

Abu Hurairah radiallahu anh said: "For me to be stationed for one night next to the sea and protecting the Muslims behind me is better than spending the night of al Qadr in the masjid of al Kaabah or the masjid of the Messenger of Allah salallahu 'alayhi wasallam. And spending three days in Ribaat is equal to a whole year, and the most complete period of Ribaat is forty days." (Abdul Razzaq)

A man from al Ansar came to Umar radiallahu anh. Umar asked him: "Where were you?" He said: "I was in Ribaat" Umar said: "For how long?" He said: "Thirty days" Umar radiallahu anh said: "You should have completed it forty." (Abdul Razzaq)

Abu Hurairah radiallahu anh said: "If you spent three days in Ribaat then let the worshipers worship as they wish!" (Ibn Abi Shaybah, Authentic) Meaning if you spends 3 days in Ribaat no worshiper could catch up with you no matter what they do and no matter for how long they do it!

The commanded Ribaat is for a person to station himself to a vulnerable land where the enemy is expected to attack (the word Ribaat comes from rabat which is to tie). The Murabit does that with intention of fighting the enemy or guarding the land or even to increase the number of Muslims in that land. The more dangerous the land is the more rewarding it becomes whether it is a sea port or otherwise.

Imam Malik does not consider Ribaat in Jeddah to be Ribaat because the enemy only attacked it once. Imam Malik was also asked his opinion on the ones who live in the land of Ribaat with there families. He said they are not considered Murabiteen. Because the Murabit is the one who leaves from his home with the intention of Ribaat in a land of danger.

It appears to me that the one who are living in an area of Ribaat and the only intention he has in staying there is jihad or guarding the land, and this person has the ability to move to another place without difficulty, my opinion is that such a person is a Murabit and would be rewarded accordingly even if he is accompanied by his family. The Sahabah and the Tabi'een used to live in the land of Ribaat with their families with the intention of Ribaat.

Maybe what Imam Malik meant was those who were born in the land of Ribaat and brought up there and they lived there because it was their homeland and the place where their families lived and they are not there for the purpose of Ribaat. This is also the opinion of ibn Atyah. He states that: "The ones who live in the land of Ribaat because it is their home and the place of their work are considered protectors of the land but not Murabiteen"

So the one who lives in the land of Ribaat for a purpose that does not exist in other places, or because his family insist on living there, or for the purpose of work is not a Murabit. Also, if a person is in the place of Ribaat and the danger of the enemy ceases to exist and nevertheless this person continues to live in that place, that is an indication that the purpose of such a person is not jihad and thus, the person does not qualify as a Murabit.

Now if there is a person living in the land of Ribaat and his intention is that whenever the enemy attacks he would run away, then such a person is living in a state of sin. Because the moment the enemy attacks it becomes a major sin to run away. So such a person is better off moving from the land of Ribaat because he is accumulating sin all the time with such an intention.

[Mashari Al-Ashwaq ila Masari Al-Ushaaq]

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#23 [Permalink] Posted on 2nd February 2011 15:32

The Virtues Of Guarding In The Path Of Allah

Abu Huraira radiallahu anh narrated: The Prophet salallahu 'alayhi wa sallam said, "Let the slave of Dinar and Dirham, of Quantify and Khamisa perish as he is pleased if these things are given to him, and if not, he is displeased. Let such a person perish and relapse, and if he is pierced with a thorn, let him not find anyone to take it out for him. Paradise is for him who holds the reins of his horse to strive in Allah's Cause, with his hair unkempt and feet covered with dust: if he is appointed in the vanguard, he is perfectly satisfied with his post of guarding, and if he is appointed in the rearward, he accepts his post with satisfaction; (he is so simple and unambiguous that) if he asks for permission he is not permitted, and if he intercedes, his intercession is not accepted." (Bukhari)

Abdullah bin Amr radiallahu anh narrated: The Messenger of Allah salallahu 'alayhi wasallam said: "Two eyes will not be touched by Hellfire: An eye that cries from the fear of Allah, and an eye that spent the night in a guarding post in the path of Allah." (Tirmidhi)

Abu Rayhanah radiallahu anh narrates: We were with the Messenger of Allah salallahu 'alayhi wasallam in an expedition. During our travel we passed over a high place and we spent our night in that location. The weather was very cold so I saw some people digging for themselves holes in the ground. They would then crawl into them and cover themselves with their shields to protect themselves from the cold weather. When the Messenger of Allah saw that he said: "Who would be our guard tonight and I would pray for him?" An Ansari stepped forward and said: "I would O Messenger of Allah," The Messenger of Allah salallahu 'alayhi wasallam told him to come close to him and then he asked his name. After the man replied the Messenger of Allah salallahu 'alayhi wasallam made a long prayer for him. When I heard the prayer of the Messenger of Allah salallahu 'alayhi wasallam I went to him and said I can also be a guard. The Messenger of Allah salallahu 'alayhi wasallam told me to come close and then he asked me who I was. I said: "Abu Rayhanah" He then made a prayer for me and it was shorter than the earlier one. Then he said: "Hellfire is prohibited from an eye that cried from the fear of Allah. And Hellfire is prohibited from an eye that was awake guarding in the path of Allah." (Ahmad; al-Mussanaf; al Nasa'i; al Hakim)

Makhool narrates: "Whoever spends the night guarding in the path of Allah until the morning would have all of his sins fall away." (Musannaf ibn Abi Shaybah)

Sahl bin al Hanthalyah said they were with the Messenger of Allah salallahu 'alayhi wasallam the day of Hunain. We walked that entire day. A knight came to the Messenger of Allah salallahu 'alayhi wasallam and said: "O Messenger of Allah I went ahead of you until I reached so and so mountain and I found all of Hawazin with their woman, camels and sheep assembling at Hunain." The Messenger of Allah salallahu 'alayhi wasallam smiled and said: "Those will be a booty for the Muslims tomorrow insha Allah!" He then said: "Who would be our guard tonight!" Anas bin Marthad al Ghanawi stepped forth and said: "I would O Messenger of Allah!" The Messenger of Allah salallahu 'alayhi wasallam said: "Then ride" So he mounted his horse and came to the Messenger of Allah salallahu 'alayhi wasallam. The Messenger of Allah salallahu 'alayhi wasallam said: "Face this valley until you reach the top of it and don't let us be ambushed from your direction." When we prayed our morning prayers the Messenger of Allah salallahu 'alayhi wasallam said: "Did you see your knight?" They said we didn't. The Messenger of Allah salallahu 'alayhi wasallam kept on looking towards the valley in his Salah. When he finished his prayers he said: "Rejoice! Here comes your knight!" We continued looking through the trees in the valley until the knight appeared and he came and stood in front of the Messenger of Allah salallahu 'alayhi wasallam. He said: "I went until I reached the top of the valley, where the Messenger of Allah told me to be, until the morning and I didn't spot anyone" The Messenger of Allah salallahu 'alayhi wasallam said: "Did you leave your post?" He said: "No, except to pray or respond to the call of nature" The Messenger of Allah salallahu 'alayhi wasallam said: "You've guaranteed yourself Paradise and There is no harm on you even you don't do any good after this day!" (Abu Dawud - Musnad Abu Uwanah - al Hakim (authenticated it and al Thahabi agreed))

Ibn Umar radiallahu anhum narrated: The Messenger of Allah salallahu 'alayhi wasallam said: "Shouldn't I tell you about a night that is better than the night of al Qadr (the Night of Power)? A guard who is guarding in a land of fear (danger) not knowing whether he would return to his family or not." ((Al Mussanaf - al Sunnan al Kubra by al Bayhaqi - al Hakim (authentic and agreed by al Thahabi))

[Mashari Al-Ashwaq ila Masari Al-Ushaaq]

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#24 [Permalink] Posted on 2nd February 2011 15:41

The Reward For Jihad Only Occurs When The Intentions For Fighting Are Purely For The Sake Of Allah

Anas radiallahu anh narrated: The Messenger of Allah salallahu 'alayhi wasallam said when we returned from the battle of Tabook and were across from Madina: "Every step you took, and every valley you crossed, there are people in Madina who were with you" The companions radiallahu anhum asked: "How would they share in the rewards while they were in Madinah?" The Messenger of Allah salallahu 'alayhi wasallam said: "They are the ones who wanted to join you but were unable to." (Bukhari - Abu Dawud - Ibn Majah)

Abu Musa al Ash'ari radiallahu anh said a Bedouin asked the Messenger of Allah salallahu 'alayhi wasallam about the man who fights for booties and the man who fights to be remembered, so who is in the sake of Allah? The Messenger of Allah salallahu 'alayhi wasallam said: "The one who fights to make the word of Allah far above is the one fighting for the sake of Allah." (Bukhari and Muslim)

Abu Hurairah radiallahu anh narrated that a man came to the Messenger of Allah salallahu 'alayhi wasallam and said: "A man wants to go for jihad and he also wants a worldly benefit," The Messenger of Allah salallahu 'alayhi wasallam said: "There is no reward for him" When the people heard that it worried them. They told the man go back to the Messenger of Allah salallahu 'alayhi wasallam and ask him again, maybe you didn't understand him last time. He went and asked him again. The Messenger of Allah salallahu 'alayhi wasallam said: "There is no reward for him," They told him to go for a third time. But the Messenger of Allah salallahu 'alayhi wasallam had the same response." (Abu Dawud - ibn Habbaan - al Hakim (authenticated by al Thahabi))

Abu Ya'la bin Muniyah radiallahu anh said: When the Messenger of Allah salallahu 'alayhi wasallam allowed fighting I was already an old man incapable of fighting. Also I didn't have a servant to go in my place. So I hired someone to replace me and as a payback he gets his share of the booty. He said: "I don't know how much my share of the booty would be so why don't you specify a certain amount of money for me?" I told him: "I can give you three dinars" When it was time to pay him I told the Messenger of Allah salallahu 'alayhi wasallam about it. He said: "I do not see for him any reward in this world or the Hereafter for his fighting except those dinars you promised him." (Abu Dawud - al Bayhaqi - al Hakim (authenticated by al Thahabi))

Abu Hurairah radiallahu anh narrated that Amr bin Aqyash had lend money with interest and he didn't want to become a Muslim until he collects it. On the day of the battle of Uhud he asked: "Where are my cousins?" They said: "At Uhud" He asked: "Where is so and so?" They replied: "At Uhud" He asked about someone else and he was told they are at Uhud. He went ahead and put on his armor and went to Uhud. When the Muslims saw him they said: "Stay away from us Amr" He said: "I've embraced Islam" He then fought until he was injured and was carried away to his family. Saad bin Muadh told his sister to ask him whether he fought for the protection of his people or for the sake of Allah azza wa jal and his Messenger salalllahu alayhi wasallam? She asked him and he said: "I fought for the sake of Allah and his Messenger" He died and entered into Paradise without praying even one prayer. (Abu Dawud - al Hakim (authenticated by al Thahabi))

Abu Hurairah radiallahu anh narrated: I heard the Messenger of Allah salallahu 'alayhi wasallam say: "The first whom Allah will judge on the Day of Judgment is a martyr. Allah will show him his blessings on him and would then ask him how did you use these blessings? The martyr would say: "I fought for you until I was killed" Allah would say: "You are lying. You fought in order to be recognized as a fighter and you got that" Then Allah would order that he be carried to Hellfire." (Muslim - Nasa'i - al Hakim)

Ibn Masood radiallahu anh said: When the armies meet, the angels descend to write down the men according to there state: They write that this person is fighting for money, this person is fighting for power, this person is fighting for recognition, and this person is fighting for the sake of Allah. The ones who fought for the sake of Allah are the ones who will have Paradise.

[Mashari Al-Ashwaq ila Masari Al-Ushaaq]

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#25 [Permalink] Posted on 2nd February 2011 15:53

No longer sharing this work....post deleted

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Actions are judged by intentions, so each man will have what he intended.
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#26 [Permalink] Posted on 2nd February 2011 15:53

The Different Intentions In Jihad

Having a pure intention in jihad is important since Allah doesn't accept the jihad of a mujahid unless he is fighting with the right intention. There are different intentions of the mujahideen:

1. The pleasure of Allah:
There are mujahideen who intend with their jihad the pleasure of Allah. They do jihad because they believe Allah deserves to be served through this ritual. They do it for no reason other than gaining the approval of Allah. The ones with such an intention are few.

2. Love for Islam:
Some mujahideen participate in jihad because of their love and vigilant care for Islam. They want Islam to be victorious and they want disbelieve to be defeated.
There is no doubt in the validity of these two intentions. An evidence that a mujahid is basing their jihad on one of the two intentions is that they wouldn't care in having others know about their jihad and they wont brag about it. As long as Allah knows about their jihad that's sufficient for them.

3. Seeking Paradise:
Some mujahideen do jihad for the sake of entering Paradise and being saved from Hellfire. This is the intention of most of the mujahideen. They want Paradise and they fear Hellfire. Now some say that this intention is not sufficient to reach the status of martyrdom. But the correct opinion is that this intention is sufficient in reaching the status of martyrdom and there is an abundance of evidence from Quran, Sunnah and the action of the Sahabah to support that.

Allah says:
"Indeed, Allah has purchased from the believers their lives and their properties [in exchange] for that they will have Paradise. They fight in the cause of Allah, so they kill and are killed. [It is] a true promise on Him in the Torah and the Gospel and the Quran. And who is truer to his covenant than Allah? So rejoice in your transaction which you have contracted. And it is that which is the great attainment." (9:111)

"O you who have believed, shall I guide you to a transaction that will save you from a painful punishment? You believe in Allah and His Messenger and strive in the cause of Allah with your wealth and your lives. That is best for you, if you should know. He will forgive for you your sins and admit you to gardens beneath which rivers flow and pleasant dwellings in gardens of perpetual residence. That is the great attainment." (61:10-12)

The Messenger of Allah salallahu 'alayhi wasallam said: "Whoever fights in the path of Allah the time it takes to milk a camel is granted Paradise." (Ibn Habbaan - al Nasa'i -al Tirmithi - al Darimi - Ahmad - Ibn Majah)

The Messenger of Allah salallahu 'alayhi wasallam said: "Don't you love that Allah forgives you and admits you into Paradise? Then fight in the path of Allah." (Tirmidhi; Ahmad)

Anas bin Malik radiallahu anh narrated that on the day of the battle of Badr, the Messenger of Allah salallahu 'alayhi wasallam said: "Stand up and face Paradise, the width of which is like the heavens and earth" Umair bin al Hamam said: "O Messenger of Allah, Paradise the width of which is like the heavens and earth?" The Messenger of Allah salallahu 'alayhi wasallam said: "Yes" Umair was eating from some dates in his hand. He said: "If I am going to live as long as it takes to finish eating these dates that's a long time!" and he threw away the dates and rushed to the battlefield and was killed. (Muslim; al-Hakim)

It appears from the hadith that Umair fought for the sake of Paradise

Shaddad bin al Haad said that a Bedouin came to the Messenger of Allah salallahu 'alayhi wasallam. He believed in him and followed him. When it was the battle of the Trench the Messenger of Allah salallahu 'alayhi wasallam was dividing the booties of war between the companions. So he gave him his portion. The Bedouin said: "what is this?" They said: "The Messenger of Allah sent this to you" So he went to the Messenger of Allah salallahu 'alayhi wasallam and said: "What is this?" The Messenger of Allah salallahu 'alayhi wasallam said: "This is your share of the booties," He said: "That's not why I followed you. But I followed you in order that I be shot at right here - and he pointed to his throat - with an arrow so I can die and enter into Paradise!" The Messenger of Allah salallahu 'alayhi wasallam said: "If you are truthful with Allah, Allah will be truthful with you" A little later they went to fight. The Bedouin was carried back to the Messenger of Allah with an arrow injury in his throat. The Messenger of Allah salallahu 'alayhi wasallam asked if it was he? They said: "Yes" He said: "He was truthful with Allah and Allah was truthful to him" Then the Messenger of Allah salallahu 'alayhi wasallam said: "O Allah this servant of yours made hijrah for your sake and then died as a martyr. I am a witness over that." (Abdul Razzaq; an-Nisa'i)

Notice here how the Messenger of Allah salallahu 'alayhi wasallam said: "I am a witness over that" when all what the Bedouin wanted was Paradise. If this was an invalid intention he would have corrected him on the spot when he heard it from him.

4. Self-defense:
Some people only fight when fought. They have no intention but defending themselves. The person with such an intention is close to the above three mentioned intentions but is nevertheless lower than them in status.

Al Nawawi states that there are three categories of martyrs:
• A Shaheed in this world and the Hereafter: This is the one who was killed in the path of Allah.
• A Shaheed in the Hereafter alone but not this world: This applies to the one who drowns or the one who dies in a plague.
• A Shaheed in this world only but not in the Hereafter: This applies to the one who is killed in battle but didn't have the right intentions or stole from the booties.

5. Both jihad and booties:
There are some who go out with the intention of fighting for the sake of Allah but they also have the intention of winning booties. The scholars differed in this situation. Some consider this to be an invalid intention and there is no reward for such a jihad, in fact there is punishment because such a person was fighting for this world.
But other scholars consider this intention to be acceptable and this is the opinion of the majority of scholars. This is the correct opinion because it fits the actions of the Sahabah. Al Qurtubi states that: The Messenger of Allah went to intercept the caravan of Quraish led by Abu Sufyan. This is evidence that fighting for booty is fine because it is a halal source of income. This refutes the opinion adopted by Imam Malik that this is a fight for this world. There are hadiths that state that whoever fights for the word of Allah to prevail is in the path of Allah and not the one who fights for booty. But the meaning of this hadith is that if someone has the intention of fighting only for the booty, that is an invalid intention in jihad.

Another evidence that such an intention is acceptable is where Allah says:
"...Allah has promised you much booty that you will take..." (al-Fateh, 20)

One cannot imagine that Allah would promise his servants booty but disallow them to desire it! The action of the Messenger of Allah is also evidence. He has sent many raids on the caravans of the nonbelievers. Some other references to show that such an intention is valid:

Abdullah bin Huthafah radiallahu anh said: The Messenger of Allah salallahu 'alayhi wasallam sent us on a raid to win booty...

This is clear since the Messenger of Allah salallahu 'alayhi wasallam sent them specifically to win booties. Now taking booty does decrees the reward but it does not invalidate the intention of jihad:

Abdullah bin Amr bin Al Aas radiallahu anh narrated: The Messenger of Allah salallahu 'alayhi wasallam said: "Any army that wins and takes booty has received two thirds of their reward. But if they loose and take no booty they receive their entire reward." (Muslim)

6. Booty:
There are fighters who join jihad for no purpose other than financial reward of booty. If they were faced with the prospect of fighting without any financial compensation they would not be willing to participate. For these, there is no reward whatsoever and if such a person dies he is not a Shaheed.

7. Recognition:
There are some who fight for fame and recognition. Such a person is not a mujahid and if he dies he is not a Shaheed. He would also be one of the first to be thrown in Hellfire according to the hadith.

Now if a person has both intentions of fighting for the sake of Allah, and recognition, then he would not be rewarded nor would he be punished.

Al Tirmithi narrates: The Messenger of Allah salallahu 'alayhi wasallam said: "On the Day of Judgment, when Allah will bring together the first and the last, an announcement would be made: "If someone associates someone else with me in the intention of their deeds, then let them seek their reward from whom they associated, because Allah accepts no associates""

8. Despair:
There are some who fight in order to die and get rid of their painful weakness, debt, poverty, despair, or life of difficulty. When they fight they are not thinking about pleasing Allah or raising high his word.

For such a person it is possible to state that he is not considered a Shaheed because it wasn't a jihad done for the sake of Allah. One can also argue that he is a Shaheed because he made sure that he doesn't take away his life except in this manner, i.e. fighting the enemies of Allah. So if he could have faced death by the hands of armed robbers for example or an illness he wouldn't have opted for it.

I would be more inclined to adopt this second view: That he is in fact a Shaheed, even though he is nowhere close to the sincere martyrs.

[Mashari Al-Ashwaq ila Masari Al-Ushaaq]

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#27 [Permalink] Posted on 2nd February 2011 16:03

Jihad is about that which Imam Burkhari (May Allah's blessings be upon him) has related 241 chapters containing numerous Ahadeeth under the title of Jihad. The Jihad for which Imam Muslim ( Rahmatullah alaihi) has mentioned 100 chapters under the title Jihad, Imam Abu Dawood has mentioned 11 chapters regarding the virtues and importance of Jihad, Imam Nasai has mentioned 48 chapters in Nasai Sharif to prove the importance of this Jihad and Imam Ibne Majah has mentioned 46 chapters consisting of Ahadeeth in his Sunan-Ibne-Majah.

It is not about terrorism or killing innocent men, women and children as the terrorists are doing.

Islam has no room for terrorists

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#28 [Permalink] Posted on 8th February 2011 13:16

By Maulana Muhammad Masood Azhar حفظه الله

Different Types Of Jihad

There are two types of Jihad against the Kuffar:

1- Offensive Jihad
2- Defensive Jihad

1- Offensive Jihad is when the Muslims launch an offensive attack. If this attack is on the Kuffar who have previously received the message of Islam, then to call them towards Islam before commencement of the attack is considered preferable. If the message of Islam has not reached them, then the kuffar will be invited towards Islam. If threy reject this true faith, then they will have to pay Jizyah (Kufr Tax). If they refuse to submit to the payment of Jizyah then the Muslims are to fight against them.

With this type of Jihad the Kuffar who plot against the Muslims are repelled and their hearts are filled with fear, so that they do not succeed in their plans. The offensive Jihad is Fardh Kifayah (collective duty) the purpose of which is to ensure the Kuffar remains terrorized and away from mischief, thereby, allowing the message of Islam to be conveyed without any obstructions.

If one group of Muslims fulfil this obligation then it will be sufficient on behalf of all Muslims, but if there are no Muslims fulfilling this obligation then everyone is considered sinful.

It is stated in Fatawa Shami: "It is required of the Imam (leader) of the Muslims to dispatch the army routinely once or twice a year towards the kufr countries. It is also the duty of the Muslim public to assist the Imam in this noble cause. If the Imam does not send an army, then he will be considered sinful."

The majority of Jihad undertaken at the time of our Prophet Muhammad (salallahu 'alayhi wasallam) was within the category of offensive Jihad.

The Quran has called upon the Muslims to undertake the offensive Jihad and when this obligation is satisfactorily fulfilled there would be no apparent need for the Defensive Jihad. When Muslims neglect this important obligation then they are subjected to the defensive Jihad and this has become, with regret, widely common in our time.

2 - Defensive Jihad is when the Kuffar enemy attacks, the Muslims, forcing them into a defensive position. This is one of the most important obligations upon the Muslims. In researching and studying the Jihad work of our predecessors, we understand that Jihad is considered Fard Ayn (individual obligatory duty) under the following conditions:

a- When the unbelievers attack upon a Country or City belonging to the Muslims or if they gain control of a Muslim Country.

b- When the unbelievers take Muslim captives.

c- When a Muslim woman is held by the Kuffar, to ensure her freedom is fardh upon the whole Muslim Ummah.

d- When the Imam (leader) of the Muslims orders the Muslims to go for Jihad.

e- When the Kuffar and Muslims face each other in the battlefield and the battle takes place.

The explanation of Fard Ayn is that every person will go for Jihad to such an extent that the son will march forth without the permission of his father, the wife without the permission of her husband, the debtor without the permission of the creditor.

The Jihad becomes fardh, firstly upon all the Muslim in the area being attacked. If the Muslims are not sufficient, or they do not fulfil this Jihad, then it is obligatory upon the Muslims in the next town or country to assist. If they too are not sufficient, then it will be Fard upon the next country until the Fard extends from the East to the West.

In discussing the issue of Defensive Jihad, Imam ibn Taymiyyah (rahmatullahi alaih) writes: "The Defensive Jihad means to fight to defend our Religion and our honour, it is the most important obligation. There is no obligation after Iman (faith) considered more necessary to implement than the fighting against an enemy who has attacked to corrupt our world and our Hereafter. There is no condition for this Jihad, not even the necessities to travel or wealth, infact every individual will confront the enemy according to his ability."

We also understand from the writings of our scholars that Jihad does not only become Fard Ayn when the enemy attacks, but also when the enemy is at a distance of a Shari journey (48 miles). (Nihayatul Muhtaj, V.8, p58)

(The Virtues Of Jihad)

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#29 [Permalink] Posted on 22nd December 2012 15:45

Assalamu 'alykum,

Abu Muhammad, you have posted good info Alhamdulillaah, although just to make you aware why they give out english translations of Qur'aan is for the reason..

Translations of Qur'aan is only for beginners not for tafsir, it is a brief translation of the verses, when these are handed out it is best to advice with a leaflet attached saying that ARABIC is the original text of the Qu'raan it was revelead in Arabic and this is generally a translation for beginners, to understand each verse fully do not lay on its translation entirely for its understanding lays with the understanding of the prophet muhammad 'alyhi salatu wassalam the salaf first 3 generations, and those who have authority to do tafsir eg ibn taymiyyah imam shawkani qurtubi ibn hazm and so on, general/laymen beginners cannot do tafsir and contribute there own understanding..

The other point to note is not every non muslim will guarantee on keeping the Qur'aan in arabic safe and show respect, some might hate ISLAM, some might not even read it and dump it in the bin, therefore to show respect to the Arabic Qur'aan is better to give it in english which is not Qur'aan but only translation. And if it were to be binned or thrown away it wont have any more disrespect to it then to Arabic which is official Qur'aan, hope that sheds some light on it, ALLAAH bless you and keep you steadfast on his true path Ameen.

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#30 [Permalink] Posted on 22nd December 2012 15:54

Jazakallahu khair.

May Allah give us all the ability to understand things the way they are meant to be understood.

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