لمعانٍ أخرى، طالع جهاد (توضيح).
جزء of a series of articles حول
'The Creed'
Pillars of Islam
Sources of Legislation
Key Characters
Islamic sects
Islamic History
Holy Cities
Sacred Sites
Islamic Caliphate
Islamic Conquests
Holidays and Occasions
Holidays in Islam
Islamic Occasions
Islam by country
See also
إن حيادية وصحة هذه المقالة محلُّ خلافٍ. ناقش هذه المسألة في صفحة نقاش المقالة، ولا تُزِل هذا القالب من غير توافقٍ على ذلك. (نقاش) (مايو 2016)__
Jihad or Jihad in the way of Allah is an Islamic term that means all actions or statements made to spread Islam, or to repel an enemy targeting Muslims, or to liberate Muslim land, or to assist a Muslim in general. This term came at the beginning of Islam when the Battle of Badr was mentioned in the Holy Quran and then this term was generalized to include any action or statement that serves the interest of Islam to repel an enemy that targets Islam and Muslims either in action, statement, or both.
And jihad has ranks, some of which are obligatory for every accountable person, and some are communal obligation if some of the accountable fulfill it, the obligation is lifted from the rest, and some are recommended. Thus, the jihad of the self and the jihad of Satan are obligatory for every accountable person, and the jihad against hypocrites and infidels and the oppressors, innovations, and immoralities is an individual obligation. It may become necessary to fight infidels by hand for every capable person in certain situations. Ibn Qayyim said: «Jihad has four ranks: the jihad of the self, the jihad of Satan, the jihad of infidels, and the jihad of hypocrites.»
Jihad is divided into two main categories under which many other sections branch out; they are Jihad of communal obligation for a specific class and group of Muslims and Jihad of individual obligation for every believer in Islam. Under the first category falls Jihad of conquest to open new lands that know nothing about Islam, which also includes Jihad of invitation and Jihad of education. Under the second category falls Jihad of the self, Jihad of the devil, and Jihad of defense; to defend the homeland from an external enemy or to defend the Muslims.
The goals of jihad are defined as two objectives, with no third option, and all its types are almost confined to them, which are defensive jihad and offensive jihad; that is, jihad can either be a struggle in defense of Muslims and Islam and the Quran or jihad aimed at spreading the teachings of Islam and its laws in life and society as a religion suitable for all peoples and languages, and as a salvation for the earth from all darkness.
Jihad in language: exerting effort, capacity, and energy, from الجُهْد meaning capacity, or from الجَهْد meaning hardship, and both meanings are present in jihad. And in Sharia or in the terminology of the Quran and Sunnah, it comes in a broader and more comprehensive sense, encompassing the entire religion; thus, its scope expands to include all aspects of life, and for this reason, it is then called: the greater jihad. It has a specific meaning, which is fighting to elevate the word of God, and this occupies a smaller space than the first, and for this reason, it is called the lesser jihad.1 And as Dr. Abdul Aziz Al-Qari says:
«For jihad in its general sense encompasses the entire life of the individual and society in all its various aspects: intellectual, social, political, and economic. The struggle in it includes many enemies, including the self, its desires, whims, and the whispers of devils; the devils of both jinn and humans. The whispers of these devils are of two types: one aims to sow doubts, and the other aims to follow desires. Combating the first is through spreading knowledge and correct belief, and resisting the second is through promoting virtues and good morals and advising people to strengthen their faith. All of this is part of the greater jihad.»
And therefore, the designation of the first as the greater jihad is correct in meaning, as indicated by the texts of the Book and the Sunnah, even if the hadith mentioned regarding it is not authentic. [2] Restricting the concept of jihad to fighting is a misunderstanding of the Book and the Sunnah, as jihad in them has come to mean fighting, and it has come to mean something greater and more comprehensive: Allah said: ﴿So do not obey the disbelievers and strive against them with it a great striving 52﴾ [Al-Furqan:52] Ibn Abbas (may Allah be pleased with him) said: «And strive against them with it meaning the Quran. [3]»
The great jihad here is not fighting, but rather calling and clarifying with argument and proof, and the greatest argument and clarification is this Quran, it is God's argument against His creation, and with it is its interpretation and clarification which is the Sunnah.
And Allah said: ﴿O Prophet, strive against the disbelievers and the hypocrites, and be harsh with them. Their refuge is Hell, and wretched is the destination. 73﴾ [Repentance:73] In this verse, the intended meaning of striving against the hypocrites is not fighting, because the hypocrites show Islam and take it as a shield, and the Prophet ﷺ did not fight them but dealt with them according to their appearances. Even those among them whose disbelief was revealed, like Abdullah ibn Ubayy ibn Salul, he did not kill him as a matter of policy, as he said ﷺ: "So that people do not say that Muhammad kills his companions.[4]" But the struggle against the hypocrites is through other means, such as exposing their secrets, their inner motives, and their malicious goals, and warning the community about them, as mentioned in the Quran.
And He said: ﴿And those who strive in Us, We will surely guide them to Our ways. And indeed, Allah is with the doers of good. 69﴾ [Spider:69] And there is no doubt that the intended meaning of jihad here is its comprehensive concept, which includes both the greater and lesser types. Ibn Kathir نقل عن ابن أبي حاتم بإسناده عن ابن عباس, he said in the interpretation of this verse: «Those who act upon what they know, Allah guides them to what they do not know» So the interpretation of the verse (those who strive in Us) means they strive for the sake of Allah against themselves, their desires, and their whims, and they strive against obstacles and hindrances, and they strive against the devils, and they strive against the enemy from the warring disbelievers. The intended meaning is: jihad in the entire struggle of life, and in the arena of comprehensive conflict. [1]
وفي السنة النبوية بين the Prophet ﷺ أنواع الجهاد بمفهومه الشامل فقال:
«There has not been a prophet sent by God in a nation before me except that he had from his nation disciples and companions who follow his tradition and adhere to his command. Then, after them, there came successors who say what they do not do, and do what they are not commanded. So whoever struggles against them with his hand is a believer, and whoever struggles against them with his tongue is a believer, and whoever struggles against them with his heart is a believer; and there is no faith beyond that, even if it is the weight of a mustard seed.[5]»
والمراد بجهاد القلب هنا هو بغضهم وبغض حالهم التي هي عقيدة الولاء والبراء؛ بدونها لا يصير الإنسان مؤمناً؛ سمى النبي ﷺ فعل القلب هذا جهادًا، كما سمى فعل اللسان جهادًا، ومن باب أولى أن يسمى فعل اليد جهادًا؛ عن عبد الله بن عمرو 
قال:«جاء رجل للنبي ﷺ فقال:أجاهد؟ قال : (ألك أبوان) قال: نعم، قال: (ففيهما فجاهد).[6]» وأمثلة هذا من السنة كثيرة يسمى فيها بعض الأعمال الصالحة أو يجعلها بمنزلة الجهاد؛ كقوله ﷺ :«الساعي على الأرملة والمسكين كالمجاهد في سبيل الله.[7]» وهكذا يتضح لنا مدى اتساع دائرة الجهاد مرتبطة بمجالات الحياة كلها، وهكذا حتى عندما يكون هناك قتال صحيح مع العدو، فإن جهاد كل واحد بحسبه الطبيب بخبرته الطبية، وأهل الإغاثة بإغاثتهم، وأهل الإعلام بإعلامهم، وأهل الأموال بأموالهم، ويبقى بقية في البلد يقومون بشؤونها ويخلفون المجاهدين في أهليهم بالخير والرعاية والحراسة، لتستمر عجلة الحياة في الدوران.[1]
قال Ibn Taymiyyah مبيناً المفهوم العام للجهاد ما نصه:«فالجهاد تحقيق كون المؤمن مؤمناً، ولهذا روى مسلم في صحيحه عن النبي صلى الله عليه وسلم انه قال: من مات ولم يغز ولم يحدث نفسه بالغزو مات على شعبة من نفاق، وذلك أن الجهاد فرض على الكفاية، فيخاطب به جميع المؤمنين عموماً، ثم إذا قام به بعضهم سقط عن الباقين. ولابد لكل مؤمن من أن يعتقد أنه مأمور به، وأن يعتقد وجوبه، وأن يعزم عليه إذا احتيج اليه، وهذا يتضمن تحديث نفسه بفعله، فمن مات ولم يغز ولم يحدث نفسه بالغزو نقص من إيمانه الواجب عليه بقدر ذلك، فمات على شعبة نفاق.[8]»
As for the ruling on the jihad against the apparent and hidden enemies, Al-Qadi Abu Bakr Ibn Al-Arabi said: «Our scholars, may Allah be pleased with them, said that jihad against the apparent enemy is a communal obligation, and they are the disbelievers, and jihad against the hidden enemy is an individual obligation, which is the devil.[9]» And Abdullah Ibn Umar said: «The path of Allah is every good deed.[10]» Likewise, Abayah Ibn Rifa'ah said: «Abu Abas caught up with me while I was going to the Friday prayer, and he said I heard the Messenger of Allah, peace be upon him, say: Whoever's feet are covered in dust in the path of Allah, Allah has forbidden him to the fire.[11][12]» Badr al-Din Abu Muhammad al-Ayni said: «Its correspondence to the translation is that Friday falls under the term path of Allah because the path is a generic name that implies generality, and because Abu Abas made the effort to attend Friday a ruling of jihad.»
In Sahih Muslim from the hadith of Abu Malik Al-Ash'ari that the Messenger of Allah, peace be upon him, said: "And waiting for prayer until prayer is the bond, that is the bond." And from Anas bin Malik he said: "I heard the Messenger of Allah, peace be upon him, say: The best of martyrs with Allah are the just ones.[13][14]" And in the Sunnah, the Prophet, peace be upon him, said: "The one who strives for charity with truth is like the one who strives in the way of Allah." Therefore, Abdul Rahman Al-Sa'di explained this general meaning of jihad:
«Isn't learning and teaching and being patient with that one of the greatest forms of jihad? Isn't enjoining what is right and forbidding what is wrong, and advising creation a form of jihad? Isn't implementing and supporting the truth, and repelling and suppressing falsehood a form of jihad? Isn't teaching the ignorant, alerting the heedless, awakening the indifferent, opposing the opponents, and debating them a form of jihad? Can matters be accomplished without jihad? And does guidance and being guided, and achieving elevation and advancement occur except through jihad? Blessed are the people of knowledge, religion, and jihad.[15]»
And among the verses that encourage jihad:
**﴿And fight in the way of Allah those who fight you, but do not transgress. Indeed, Allah does not like the transgressors. 190﴾ [Al-Baqarah](https://ar.wikipedia.org/wiki/%D8%B3%D9%88%D8%B1%D8%A9%D8%A7%D9%84%D8%A8%D9%82%D8%B1%D8%A9):190]**_
About Ibn Abbas and Umar ibn Abdul Aziz and Mujahid that this verse is definitive and not abrogated, meaning its ruling is permanent and ongoing.[16]
يقول الشيخ Mohamed Metwally Al Shaarawy في تفسيره لهذه الآية:
And when we contemplate His saying: {And fight in the cause of Allah} [bakara: 190] we find that the Almighty emphasizes the phrase {in the cause of Allah} [bakara: 190] because He wants to set a limit to the tyranny of humans, and the intention of fighting must be for the cause of Allah, not for the purpose of arrogance, tyranny, or oppression. There is no fighting for prestige, wealth, or to secure an economic market, but rather fighting to elevate the word of Allah and to support the religion of Allah. This is the purpose of fighting in Islam.
{And fight in the way of Allah those who fight you, but do not transgress. Indeed, Allah does not like the transgressors} [Al-Baqarah: 190] and the truth forbids transgression, meaning no Muslim fights those who do not fight him and does not transgress.
It is assumed that Quraish is the one that fought, but people like women, children, and the elderly did not fight the Muslims even though they were on the side of those who fought, so it is not permissible to fight them. Yes, the reaction is proportional to the action. Why? Because fighting women and the elderly is an aggression, and He, the Exalted, does not like the aggressors. But fighting the believers is only to repel aggression, not to initiate it.
يقول الشيخ Muhammad Rashid Rida أيضا في تفسيره Tafsir Al-Manar عن هذه الآية:
{And fight in the way of Allah those who fight you} He says, O believers, who fear that the polytheists of Mecca will prevent you from visiting the House of Allah and performing Umrah therein, due to their breach of the covenant and fitnah for you in religion, and you dislike to defend yourselves by fighting them in the state of Ihram and during the sacred months. Indeed, I have permitted you to fight as it is a defense in the way of Allah to be able to worship Him in His House, and to educate those who tempt you away from your religion and breach your covenant, not for the desires of the self and its whims, nor for the ferocity of the love of bloodshed. So fight in this noble way against those who fight you {and do not transgress} by starting the fight against them, nor in killing those who do not fight, such as women, children, the elderly, the sick, or anyone who offers you peace and refrains from fighting you, nor in other forms of transgression such as destruction and cutting down trees. And they said that the negated action implies generality.
It is justified that it is a defense in the way of Allah, and its details will come in the next verse, and the prohibition is justified by saying: {Indeed, Allah does not like the aggressors} meaning that aggression is one of the disliked evils in the sight of Allah Almighty for its own sake, so how about if it occurs during the state of Ihram, in the sacred land and the sacred month?
**﴿Indeed, the number of months with Allah is twelve months in the Book of Allah on the day He created the heavens and the earth; of these, four are sacred. That is the correct religion, so do not wrong yourselves therein, and fight the polytheists all together as they fight you all together. And know that Allah is with the righteous. 36﴾ [Repentance"](https://ar.wikipedia.org/wiki/%D8%B3%D9%88%D8%B1%D8%A9%D8%A7%D9%84%D8%AA%D9%88%D8%A8%D8%A9):36]**_
It is noted here that the sacred months are the lunar months of the year, twelve months, and of these twelve months, four are sacred, which are from the sanctity meaning of reverence, fighting is prohibited in them, and they are: Rajab and Dhul-Qi'dah, and Dhul-Hijjah and Muharram. {So do not wrong yourselves in them} meaning do not wrong yourselves in these months by permitting fighting in them, or by refraining from it if the enemies attack you. And fight those who fight you from among the polytheists all together, as they fight you all together, even if that is in the sacred months. [17]
He says Al-Tabari in his interpretation Jami' al-Bayan:
As for His saying: {And fight the polytheists all together as they fight you all together}, He, exalted be His mention, says: And fight the polytheists by Allah, O believers, all together, without differing, united and not separated, just as the polytheists fight you all together, gathered and not dispersed.
The Sheikh Muhammad Rashid Rida says in Tafsir Al-Manar regarding this verse:
{And fight the polytheists all together as they fight you all together}?? That is, fight them all as they fight you all, so that you are united in your fight against them, with no one differing or lagging behind, just as they do in fighting you. They fight you for your religion, not for revenge, tribalism, or gain, as is their habit in fighting the strong against the weak. So you are more deserving to fight them for their polytheism {and they attacked you first} [At-Tawbah: 13].
One of the historical and religious facts in Islam is that the Prophet and his companions spent thirteen years in Mecca facing oppression, enduring harm and even torture from the infidels of Quraysh. Despite this, they did not fight the infidels nor drew their swords against them. They often went to the Prophet seeking his permission to fight their enemies, but he did not permit them to fight. However, he allowed them to leave Mecca and migrate to a Christian state, which is Abyssinia and its king Negus. The oppressed Muslims migrated to him twice during the Meccan period and sought refuge with him, and he indeed protected them and ensured their safety from the oppression of the pagans. This situation continued until the Prophet and the Muslims migrated to Medina, and there, in the second year after the migration to Medina, the Quran was revealed permitting the Muslims to fight their enemies and confront them. The first verse revealed in the Quran permitting fighting is the saying of Allah: [18]
**﴿Permission is given to those who are fought against because they have been wronged, and indeed, Allah is capable of granting them victory. 39 Those who have been expelled from their homes unjustly, except that they say, 'Our Lord is Allah.' And if it had not been for Allah's repelling some people by means of others, monasteries, churches, synagogues, and mosques, in which the name of Allah is much mentioned, would have been demolished. And Allah will surely support those who support Him. Indeed, Allah is Exalted in Might and Powerful. 40﴾ [Hajj](https://ar.wikipedia.org/wiki/%D8%B3%D9%88%D8%B1%D8%A9%D8%A7%D9%84%D8%AD%D8%AC):39–40]**_
These two verses are completely clear that the legitimacy of fighting in Islam is linked to supporting the oppressed and preventing injustice against them, and enabling them to have their right to a safe life like others, which is a right that no fair-minded intellect can deny or doubt its legitimacy at any time. If we scrutinize these two verses, we will discover in them the justice of Islam, its fairness, and its respect for others as follows:[18]
- First: The first verse states that Muslims did not initiate fighting against the disbelievers, but rather the opposite is true, and that permission for Muslims came to repel the aggression and fighting that was actually occurring against them, and this is indicated by the verb (يقاتلون), which is in the form that does not specify the doer, and which implies that the fighting is being waged by non-Muslims against Muslims.
- Second: The Quran clarifies that Muslims were fought against unjustly and aggressively, and that they were expelled from their homes without any sin or crime that would justify their expulsion from their homelands. Thus, fighting was legislated for Muslims as a defense and not as aggression, and this is acknowledged by all laws, customs, and regulations.
- Third: The fighting permitted in this verse is a fight to defend all heavenly religions, not just the religion of Islam! This is supported by His saying immediately after that: {And if it had not been that Allah repels some people by means of others, monasteries, churches, synagogues, and mosques, in which the name of Allah is much mentioned, would have been demolished} [Al-Hajj: 40].
And the verse does not limit the mention of the reason to securing the mosques of Muslims, but also mentioned the other places of worship for the Jews and the Christians and the Magians, which means that just as a Muslim fights to secure the mosques, he must also fight to secure the freedom of worship in churches, temples, and others. Ibn Abbas said: "The monasteries: where the monks are, and the synagogues: the mosques of the Jews, and the churches: the churches of the Christians, and the mosques: the mosques of the Muslims". Narrated by Abd bin Hamid and Ibn Abi Hatim in the interpretation.[19] And Sheikh al-Islam Fakhr al-Din al-Razi justified the inclusion of churches and temples with mosques in the Islamic defense plan in the Quran by stating that the monasteries, synagogues, and churches are places where the name of Allah is mentioned, and they are not like pagan temples. The noble verse, which permits fighting in defense of places of worship, does not only consider mosques, but also looks at the places of worship specific to others.[18]
Thus came the Prophetic Sunnah; the Messenger of God wrote to the bishop of Banu al-Harith ibn Kab and the bishops of Najran and their priests and those who followed them and their monks: "That they have what is in their hands, whether little or much, from their sales, prayers, and monasticism, and the protection of God and His Messenger, may God bless him and his family, that no bishop should be changed from his bishopric, nor a monk from his monasticism, nor a priest from his priesthood, nor any of their rights, nor their authority, nor anything they were upon; as long as they advise and rectify what is upon them, without being burdened by oppression or oppressing others.".[20]
And thus the Muslims have proceeded, both predecessors and successors, throughout their history and civilization; since the era of the Rightly Guided Caliphs and so on: [21]
And he wrote to the people of Lydda a similar letter in which he said: «In the name of Allah, the Most Gracious, the Most Merciful, this is what Abdullah Omar, the Commander of the Faithful, has granted to the people of Lydda and to all those who entered with them from the people of Palestine; he granted them safety for themselves, their property, their churches, their crosses, their sick, their healthy, and all their community: that their churches shall not be inhabited nor destroyed, nor diminished from them or from their area or their communities, nor from their crosses or from their property, and that they shall not be compelled in their religion, nor shall anyone among them be harmed.» [22]
And when he entered Jerusalem, the time for prayer came while he was in one of the churches, so he said to its bishop: I want to pray. The bishop said to him: Pray in your place, so he refrained and prayed on the step at the door of the church alone. When he finished his prayer, he said to the bishop: "If I had prayed inside the church, the Muslims would have taken it after me and said: Here Umar prayed".[23] The Orientalists conveyed this incident with admiration, as Emile Dermenghem did in his book "The Life of Muhammad" where he said: "The Quran and the hadith overflow with directives towards tolerance, and the early Muslim conquerors applied these directives precisely. When Umar entered Jerusalem, he ordered the Muslims not to cause any disturbance to the Christians or their churches. When the patriarch invited him to pray in the Church of the Holy Sepulchre, he refrained, justifying his refusal by fearing that the Muslims would take his prayer in the church as a precedent, thus overpowering the Christians over the church." Similar was done by B. Smith in his book: "Muhammad and the Muhammadanism".[21][24]
﴿And what is [the matter] with you that you do not fight in the cause of Allah and for the oppressed among men, women, and children who say, 'Our Lord, take us out of this city of oppressive people and appoint for us from Yourself a protector and appoint for us from Yourself a helper.' 75﴾ [Women":75]'
**﴿Are you not fighting a people who broke their oaths and aimed to expel the Messenger, and they were the first to attack you? Do you fear them? Allah is more deserving of your fear if you are believers. 13﴾ [Repentance"](https://ar.wikipedia.org/wiki/%D8%B3%D9%88%D8%B1%D8%A9%D8%A7%D9%84%D8%AA%D9%88%D8%A8%D8%A9):13]**_'
﴿And those who, when oppression strikes them, defend themselves. 39 And the recompense for an evil is an evil like it; but whoever pardons and makes reconciliation, his reward is with Allah. Indeed, He does not like the oppressors. 40 And whoever avenges himself after having been wronged - there is no blame upon them. 41 The blame is only upon those who oppress people and tyrannize upon earth without right. Those are the ones for whom there is a painful punishment. 42 And whoever is patient and forgives - indeed, that is of the matters [requiring] determination. 43﴾ "Shura:39–43"
**﴿And prepare for them whatever you are able of power and of tethered horses by which you may terrify the enemy of Allah and your enemy and others besides them whom you do not know; Allah knows them. And whatever you spend in the cause of Allah will be fully repaid to you, and you will not be wronged. 60 And if they incline to peace, then incline to it and rely upon Allah. Indeed, it is He who is the Hearing, the Knowing. 61﴾ [Al-Anfal](https://ar.wikipedia.org/wiki/%D8%B3%D9%88%D8%B1%D8%A9%D8%A7%D9%84%D8%A3%D9%86%D9%81%D8%A7%D9%84):60–61]**_
And among the verses that encourage jihad is: ﴿Indeed, Allah has purchased from the believers their lives and their properties, for that they will have Paradise. They fight in the cause of Allah, and they kill and are killed. A true promise upon 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 that is the great attainment. 111﴾ [Repentance:111] And in this verse, there is encouragement for jihad, and Ibn al-Qayyim said in it:
يقول في كتابه Guide of Souls ص79، 80.:
So Allah, Glory be to Him, made Paradise here a price for the souls and wealth of the believers. If they spend it therein, they deserve the price. And He made this contract with them and confirmed it with various confirmations:
First inform them in the form of a statement using the tool 'In.'
Secondly informing of that in the past tense that occurred.
Thirdly adding this contract to Himself, Glory be to Him. And indeed, He is the One who purchased from the sale.
Fourth that he informed that he promised to deliver this price with a promise that he would not break and would not abandon.
Fifthly that it came in the form of (upon) which is for obligation. Informing His servants that this is a right upon Him. Is it a right upon Himself.
Sixth that he confirmed it by being a right upon him.
Seventh that he informed about the place of this promise and that it is in the best of His books revealed from the heavens, which are the Torah, the Gospel, and the Quran.
Eighth Informing His servants in the form of a question of denial and that no one is more faithful to his covenant than Him, the Exalted.
Ninth that He, Glory be to Him, commanded them to rejoice in this contract and to give glad tidings to one another. A glad tidings from one who has completed the contract and it has become binding such that there is no option in it and nothing that could annul it.
Tenth that he informed them with a confirmed report that the sale they engaged in is the great victory. And this sale here means the amount they received for this price, which is Paradise. And His saying {You have sold it for} means you exchanged and bargained with it. Then He mentioned, Glory be to Him, the people of this contract that was concluded for them and not for others, and they are the repentant.
جاء في Sahih Muslim، Jami` at-Tirmidhi، Sunan Abu Dawood، Sunan Ibn Majah عن Sulaiman ibn Buraydah أن رسول الله كان إذا أمر أميرا على جيش أو سرية أوصاه في خاصته بتقوى الله تعالى ومن معه من المسلمين خيرا، ثم يقول:
”
Invade in the name of God, for the sake of God, fight those who disbelieve in God, invade and do not be excessive, do not betray, do not mutilate, and do not kill a newborn.
“
جاء في Al-Sunan Al-Kubra للبيهقي، Sunan Abu Dawood أن رسول الله قال:
”
Start in the name of God, and by God, and on the religion of the Messenger of God, do not kill an elderly person, nor a child, nor a young one, nor a woman, and do not be excessive, and gather your spoils, and make peace, and do good, for God loves the doers of good [Al-Baqarah: 195].
“
It was mentioned in Jami` at-Tirmidhi، Sunan Abu Dawood، Sunan Ibn Majah، and the virtues of morals by Al-Tabarani، and the Qushayri message by Al-Qushayri about Abu Sa'id al-Khudri، that the Prophet said:
”
Indeed, one of the greatest forms of jihad is a word of justice in front of an oppressive ruler.[25]
“
About Ibn Abbas he said: I heard the Messenger of Allah, peace be upon him, say:
”
"Two eyes that will not be touched by the fire: an eye that wept out of fear of Allah and an eye that spent the night guarding in the cause of Allah." Narrated by Al-Tirmidhi.
“
The law has made the preservation of obligations and duties one of the best forms of jihad; as Um Anas Al-Ansariyah said: O Messenger of Allah, advise me. He said:
”
"Avoid sins; for they are the best migration, and maintain the obligatory acts; for they are the best jihad, and increase the remembrance of Allah; for you will not come to Allah tomorrow with anything more beloved to Him than the abundance of His remembrance." Narrated by Ibn Shahin in encouraging the virtues of deeds, and Al-Tabarani in the large and medium dictionaries.
“
The Prophet was told that the purity of intention and the clarity of heart from the intention to harm creation and oppress them is among the best forms of jihad; he said:
”
"The best jihad is for one who does not care about oppressing anyone." Narrated by Al-Daylami in Al-Firdaws about Ali ibn Abi Talib.
“
About Abdullah ibn Mas'ud, that the Prophet said:
”
"There was no prophet except that he had disciples who guided by his guidance and followed his tradition, then there would come after them successors who say what they do not do, and do what you disapprove of. Whoever struggles against them with his hand is a believer, and whoever struggles against them with his tongue is a believer, and whoever struggles against them with his heart is a believer, and there is no faith beyond that even to the weight of a mustard seed." Authentic Hadith narrated by Muslim.
“
It was narrated from Abu Huraira in Sahih al-Bukhari (26), Sahih Muslim (83):
The Messenger of Allah was asked, "What is the best deed?" He said: "Faith in Allah and His Messenger." It was said: "Then what?" He said: "Jihad in the way of Allah." It was said: "Then what?" He said: "An accepted pilgrimage." Authentic Hadith
It was narrated from Ibn Mas'ud in Sahih al-Bukhari (527) Sahih Muslim (84).
He said: I said, O Messenger of Allah, which deed is most beloved to Allah? He said: Prayer at its appointed time. I said: Then which? He said: Kindness to parents. I said: Then which? He said: Jihad in the way of Allah., Authentic Hadith
روي عن أبي ذر في Sahih al-Bukhari (2518) Sahih Muslim (136):
He said: I said: O Messenger of Allah, which deeds are the best? He said: Faith in Allah and jihad in His cause., Authentic Hadith
It was narrated from Anas bin Malik in Sahih al-Bukhari (2796) Sahih Muslim (1889):
He said: The Messenger of Allah said: A raid in the cause of Allah or a short trip is better than the world and what is in it., Authentic Hadith
It was narrated from Abu Sa'id al-Khudri in Sahih al-Bukhari (2786) Sahih Muslim (1888):
He said: A man came to the Messenger of Allah and said: Who is the best of people? He said: A believer who strives with himself and his wealth in the cause of Allah. He said: Then who? He said: A believer in a valley who worships Allah and keeps people safe from his harm., Authentic Hadith
It was narrated from Sahl bin Sa'd in Sahih al-Bukhari (2892) Sahih Muslim (1881):
The Messenger of Allah said: A day of staying in the way of Allah is better than the world and what is in it. And the afternoon that a servant spends in the way of Allah, or the morning is better than the world and what is in it., Authentic Hadith
It was narrated from Salman Al-Farsi in Sahih Muslim (1913) Al-Nasa'i (39/6):
He said: I heard the Messenger of Allah say: The bond of a day and a night is better than fasting for a month and standing in prayer. And if he dies during it, his deeds that he used to do will continue to be recorded for him, and his provision will continue to be provided for him, and he will be safe from the trials. Authentic Hadith
The obligation of jihad was established in the second year of Hijra and called for the spread of justice and equality among humans in rights and duties between the rich and the poor, the ruler and the ruled, the strong and the weak, the noble and the lowly, the learned and the ignorant, the scholar and the monk, the worshiper and the ascetic under a clear Hadith: "O people, your Lord is one. There is no superiority of an Arab over a non-Arab, nor of a non-Arab over an Arab, nor of a red over a black, nor of a black over a red except by piety. The most honored of you in the sight of Allah is the most righteous among you. [26]" So there is no hateful racism or disgusting classism, and the Quran expressed this in Surah Al-Ma'idah: ﴿O you who have believed, be persistently standing firm in justice, witnesses for Allah, even if it be against yourselves or parents and relatives. Whether one is rich or poor, Allah is more worthy of both. So follow not [personal] inclination, lest you not be just. And if you distort [your testimony] or refuse [to give it], then indeed Allah is Acquainted with what you do. 8﴾ Al-Ma'idah:8 That is, O you who have believed in Allah and His Messenger Muhammad, be persistently standing for the truth, seeking the countenance of Allah, witnesses in justice, and let not the hatred of a people prevent you from being just. Be just between enemies and loved ones on an equal footing, for that justice is closer to the fear of Allah, and beware of transgressing.
As Islam imposes on the rich to pay a part of their money - Zakat on Muslims or Jizya on non-Muslims - to be distributed to the poor and the weak among people, and it has forbidden the consumption of people's wealth unjustly through plunder and theft or usury or through fraud or deception. All these teachings and principles are completely contrary to the interests of some tyrants and oppressors who have subjugated people and enslaved them. They declared their enmity towards Islam and Muslims, so it was a command for Muslims to prepare for facing those dangers, and their Lord commanded them to do so in Surah Al-Anfal:﴿And prepare for them what you are able of power and of tethered horses by which you may terrify the enemy of Allah and your enemy and others besides them whom you do not know [but] Allah knows them. And whatever you spend in the cause of Allah will be fully repaid to you, and you will not be wronged. 60﴾ [Al-Anfal](https://ar.wikipedia.org/wiki/%D8%B3%D9%88%D8%B1%D8%A9_%D8%A7%D9%84%D8%A3%D9%86%D9%81%D8%A7%D9%84):60"]
And since Muhammad's message was for all people, it was necessary for him to strive to lift this oppression from all people and confront these tyrants anywhere and at any cost. Thus, the duty of jihad was imposed on Muslims to achieve the noble objectives of the religion, to convey Islam to the people of the country whose rulers rejected the call to Islam in their lands and declared war on Islam. Therefore, jihad was against those who fought Islam; it does not matter if people enter the religion of Islam, but what matters is that they enjoy justice and security under its rule: ﴿O you who have believed, fight those adjacent to you from the disbelievers, and let them find in you harshness. And know that Allah is with the righteous. 123﴾ [Repentance:123]
فالآيات التي مرت تحدد النقاط التالية:28
- Fighting was initiated to repel the enemies, not for its own sake, nor to force people into Islam.
- Prohibition of aggression, so no one who does not carry a weapon is to be killed, nor anyone who has surrendered, nor should homes be destroyed upon their inhabitants, nor cities be demolished.
- Observing the virtue indicated by the command of piety, so that honor is not violated, nor should a corpse be mutilated.
- That fighting ends when the polytheists cease to tempt the believers in their religion.
- There is no fighting in the sacred months, but if the polytheists aggress and fight, it is obligatory to fight them.
- Allowing the enemies to kill some of us without fighting back is indeed our destruction. If we closely examine these principles, we find that the war of Islam is noble in its motives, and just in its conduct and objectives.
يقول الشيخ Mahmoud Shaltout:
"The verses of fighting indicate that its cause is limited to repelling aggression and protecting the call and freedom of religion, and within this circle alone, God has permitted fighting".[29]
and
يقول الشيخ Mohamed Abu Zahra:
"The cause of war in Islam is twofold: repelling aggression and securing the Islamic call because it is a call to truth, and any noble principle that aims to defend personal freedom is of concern to the caller that the faces of people are free for him, and that every person is free in what he believes, choosing from the doctrines what he sees with complete freedom, and choosing what he sees as more suitable and closer to his mind, and the Prophet, peace be upon him, fought for these two matters." [30]
As for the wisdom of the legitimacy of jihad, it is to establish the principles of goodness, justice, and mercy and monotheism in belief. Upon reflection, one finds that (the path of God) in the Quran and Sunnah crystallizes and centers around monotheism in the realm of belief, mercy in the moral domain, and justice in the legislative field. Allah, the Exalted, says in belief: ﴿And We did not send before you any messenger except that We revealed to him that there is no deity except Me, so worship Me﴾ (Al-Anbiya: 25), and He says in the legislative domain: ﴿Indeed, Allah commands you to render trusts to whom they are due and when you judge between people to judge with justice. Excellent is that which Allah instructs you. Indeed, Allah is ever Hearing and Seeing﴾ (An-Nahl: 90). When He speaks about the general characteristic of the Islamic message, He says: ﴿And We have not sent you, [O Muhammad], except as a mercy to the worlds﴾ (Al-Anbiya: 107). The Prophet defines the goal of his message in his saying: "I was only sent to perfect good character," narrated by Imam Ahmad and Al-Bazzar. These Quranic verses and prophetic hadiths show us the purpose of jihad and the wisdom of its legitimacy.[27]
It is clear from these verses and hadiths that the goal of war in Islam is represented in the following: 31
- Responding to aggression and self-defense.
- Securing the call to God and providing opportunities for the weak who wish to embrace it.
- Demanding the usurped rights.
- Supporting truth and justice.
And among the conditions and regulations of war: [32]
- Nobility and clarity in means and goals.
- No fighting except with fighters and no aggression against civilians.
- If they incline to peace and cease fighting, then there is no aggression except against the wrongdoers.
- Preserving prisoners and treating them with the good treatment that befits a human.
- Preserving the environment which includes prohibiting the killing of animals without benefit, burning trees, ruining crops and fruits, polluting water, contaminating wells, and demolishing houses.
- Preserving religious freedom for the owners of monasteries and monks and not harming them.
The reasons for fighting in Islam can be summarized as follows:[33]
The essence of jurisprudence in Islamic Conquests is to convey the Religion of God to people with wisdom and good advice and to also introduce them to its teachings and universal message without war or aggression. However, when Muslims are forcibly prevented from fulfilling their duty to introduce their religion, and when they are obstructed from conveying its teachings, and after rejecting the peaceful method of delivering religious matters to non-Muslims in this country, Islam has outlined a clear approach for Muslims in dealing with cases of prohibition they face in conveying the message of Islam as follows:
- If the prohibition comes accompanied by a declaration of war against the Muslims and direct fighting with them, then the ruling in such a matter is: «And fight in the way of Allah those who fight you, but do not transgress» And with such a situation, all rules and customs apply, and all penalties, regulations, and etiquettes related to the state of war, according to the Quranic principle:
﴿The sacred month is for the sacred month, and the sacred things are a form of retribution. So whoever transgresses against you, then transgress against him in a similar manner to that which he has transgressed against you. And fear Allah and know that Allah is with the righteous. 194﴾ [Al-Baqarah:194]
- And if the matter is limited to the state of prohibition and not allowing Muslims to communicate with people without fighting or aggression against Muslims, the ruling would be to use dialogue, and to argue with them in the best manner, with patience and perseverance, and to use all possible peaceful means with the opposing party, until Allah opens between them and the Muslims with the truth:
﴿So call (people) to your Lord and be steadfast as you have been commanded, and do not follow their desires, and say, 'I have believed in what Allah has revealed of the Book, and I have been commanded to be just among you. Allah is our Lord and your Lord. For us are our deeds, and for you are your deeds. There is no argument between us and you. Allah will gather us together, and to Him is the final destination. 15﴾ [Shura:15] ﴿And do not argue with the People of the Book except in a way that is best, except for those who have wronged among them. And say, 'We have believed in what has been revealed to us and revealed to you, and our God and your God is one, and we are Muslims to Him.' 46﴾ [Spider:46]
- And if Muslims are given the opportunity to convey their message and introduce their religion then the ruling in this case is peace and affection:
﴿لَا يَنْهَاكُمُ اللَّهُ عَنِ الَّذِينَ لَمْ يُقَاتِلُوكُمْ فِي الدِّينِ وَلَمْ يُخْرِجُوكُمْ مِنْ دِيَارِكُمْ أَنْ تَبَرُّوهُمْ وَتُقْسِطُوا إِلَيْهِمْ إِنَّ اللَّهَ يُحِبُّ الْمُقْسِطِينَ ٨ إِنَّمَا يَنْهَاكُمُ اللَّهُ عَنِ الَّذِينَ قَاتَلُوكُمْ فِي الدِّينِ وَأَخْرَجُوكُمْ مِنْ دِيَارِكُمْ وَظَاهَرُوا عَلَى إِخْرَاجِكُمْ أَنْ تَوَلَّوْهُمْ وَمَنْ يَتَوَلَّهُمْ فَأُولَئِكَ هُمُ الظَّالِمُونَ ٩﴾ [The Examined](https://ar.wikipedia.org/wiki/%D8%B3%D9%88%D8%B1%D8%A9_%D8%A7%D9%84%D9%85%D9%85%D8%AA%D8%AD%D9%86%D8%A9):8–9"]
- Jihad of Demand is that the Islamic state is a stable and established state, then it seeks to remove the systems that prevent people from accepting the truth, and makes the acceptance of the truth possible for the peoples, this jihad is called Jihad of Demand, meaning: seeking the enemy in their own territory.
- Jihad of Defense is fighting the enemy and repelling them from the lands of Islam if they enter or intend to enter. The people of a country attacked by the enemy must repel them (fight them), and if they cannot repel them, those nearby must support them, and if they cannot, it is obligatory for the rest of the nation gradually. Thus, Jihad of Defense is broader than Jihad of Demand and more obligatory, and therefore every Muslim must stand with their Muslim brothers, and permission is not a condition for Jihad of Defense; a boy fights without the permission of his master, a child without the permission of his parents, and a debtor without the permission of his creditor and without the permission of the governor or ruler.
Islam is derived from peace; for God is peace, and Paradise is the abode of peace, and the greeting of Islam is peace, and the greeting of God and the angels to the people of Paradise is peace. Muslims are required to spread peace and combat illegal terrorism. The original principle in the relationships of Muslims with others is peace, not war, and the motive for fighting is war and aggression, and the declaration of war — while prohibiting aggression — is only for necessity, to repel aggression, resist usurpers and occupiers, and expel them from the lands of Muslims. The foundation in dealing is righteousness and justice with all people, even if they are non-Muslims, unless they fight, wage war, and persecute; then fighting, war, and jihad against them is legislated.[33]
And the Imam Shihab al-Din al-Qarafi mentioned the meaning of the kindness that Allah commanded Muslims towards others, saying: "As for what He commanded regarding their kindness without any hidden affection, it is to be gentle with their weak, to fill the needs of their poor, to feed their hungry, to clothe their naked, and to speak to them kindly as a form of compassion and mercy, not out of fear and humiliation, and to endure their harm in proximity while being able to remove it, as a kindness from us towards them, not out of fear and reverence, and to pray for their guidance, that they may be among the happy, and to advise them in all their matters in their religion and worldly affairs, to protect their absence if someone harms them, to safeguard their wealth, families, honor, and all their rights and interests, and to assist them in repelling injustice against them, and to ensure they receive all their rights and any good that can be done from the higher to the lower and from the enemy to his enemy, for that is among the noble morals.".[34]
Terrorism differs from jihad fundamentally in everything, in its essence and concept, its causes, its categories, its fruits and objectives, and its legal ruling. Terrorism, in the sense of aggression, is the terrorizing of the safe and the destruction of their interests, the components of their lives, and the assault on their money, honor, freedoms, and human dignity, out of tyranny and corruption on earth. As for "jihad," it aims to defend the sanctities of the safe, their lives and property, and their honor, and to provide and secure a free and dignified life for them, and to rescue the oppressed and liberate their homelands from the clutches of occupying forces.[33]
The Sheikh Mohamed Sayed Tantawi said that the difference between jihad in Islamic law and terrorism is as clear as the difference between heaven and earth, explaining that Islamic law encourages jihad and calls for it because it was legislated for two reasons: [35]
- First: Defending the religion, sacred things, self, homeland, honor, money, and everything that Allah has commanded us to defend.
- Secondly: To support the oppressed.
As for terrorism, it is what Islamic law rejects and prohibits because it terrorizes innocent, safe civilians without any guilt, and of course, Islam rejects all forms of aggression against innocent, safe lives and sees that whoever attacks and kills one soul is as if he has killed all mankind. He also said: Religions and civilizations cooperate and dialogue with each other among the wise, and do not clash as the fools say. Muslims do not believe at all in the corrupt theory that aims only for destruction, conflict, and spreading evil. The dialogue between religions and civilizations brings only good and benefit to humanity because coexistence, dialogue, and acquaintance among nations are from God's wisdom, as He said: ﴿O mankind, indeed We have created you from male and female and made you peoples and tribes that you may know one another. Indeed, the most noble of you in the sight of Allah is the most righteous of you. Indeed, Allah is Knowing and Acquainted. 13﴾ [الحجرات:13]
For God did not say here O believers, but rather said O people, so the call here is general for all humans.[35][36]
يقول الدكتور Mustafa Mahmoud في كتابه (Political Islam and the Coming Battle) موضحا الفرق بين الجهاد والإرهاب:
The principles of Islam do not recognize coercion, nor do they endorse violence, and therefore no one was forced to enter it, but rather it was made by the choice of the individual.
يقول الشيخ Mohamed Al-Ghazali في كتابه (جهاد الدعوة بين عجز الداخل وكيد الخارج):
I counted more than a hundred verses that include freedom of religion and establish the pillars of faith on self-conviction, and exclude coercion through clear communication.
The Quran clearly states freedom of religion and belief; as His saying: ﴿There is no compulsion in religion. The right course has become clear from the wrong. So whoever renounces taghut and believes in Allah has certainly grasped the firmest, unfailing handhold. And Allah is Hearing and Knowing. 256﴾ \Al-Baqarah:256]
يقول الشيخ Ibrahim Al-Qattan Chief Justice Jordan رداً على من قال أن الإسلام نُشر بالسيف:
This verse is one of the greatest arguments that demonstrate the greatness of Islam, as it is a clear text that its principle is freedom of belief. In this principle, God's honoring of man and respect for his will and feelings is manifested. He has left the matter to himself regarding belief. Freedom of belief is the first human right. With this freedom of belief, the call to the doctrine proceeds. Islam is the only religion that calls for no compulsion in religion, and it makes clear to its followers before anyone else that they are prohibited from compelling others to adopt it.
روى Al-Tabari عن Ibn Abbas ان رجلاً من الأنصار يقال له الحصيني كان له ابنان نصرانيان، وكان هو مسلما، فقال للنبي: ألا أُكرههما على الإسلام؟ فأنزل الله تعالى هذه الآية.
As for those who say that Islam spread by the sword, they are among the malicious slanderers against God. The fact is that jihad in Islam was imposed to repel aggression and to protect the faith, not to force anyone into Islam.[38]
and
يقول الشيخ Mohamed Metwally Al-Shaarawy رداً على خصوم الإسلام الذين قالوا كذباً وافتراءً إن الإسلام انتشر بحد السيف:
Who has conquered and forced the first bearer of the sword to carry the sword?! And the Muslims are weak and overpowered, unable to protect themselves. You fall into contradictions when you say: Islam was spread by the sword. And they talk about jizya in rejection of it, so we say: What is the jizya that Islam takes from non-Muslims as a tax for defending them? Muslims used to take jizya from the lands that were entered by Islamic conquest, meaning that there were people who remained in their religion. As long as there are people remaining in their religion, this is evidence that Islam did not force anyone. And God's saying: {There is no compulsion in religion} [Al-Baqarah: 256] its reason is that guidance is clear and misguidance is clear, and as long as the matter is clear, compulsion does not come. Because compulsion comes at a time of confusion, and there is no confusion, therefore the truth says: {Guidance has become distinct from misguidance} [Al-Baqarah: 256]. And as long as guidance is distinct from misguidance, there is no compulsion. [39]
﴿He said, O my people, have you considered that if I am on clear proof from my Lord and He has given me mercy from Himself, and it has been made obscure to you, shall we compel you to it while you dislike it? 28﴾ \[Hud:28] ﴿And if your Lord had willed, all who are on earth would have believed together. So will you compel mankind until they become believers? 99 And it is not for a soul to believe except by permission of Allah. And He places defilement upon those who do not use reason. 100﴾ \[Yunus:99–100] ﴿And say, The truth is from your Lord; so whoever wills, let him believe; and whoever wills, let him disbelieve. Indeed, We have prepared for the wrongdoers a Fire whose walls will surround them. And if they cry for help, they will be supported with water like molten metal that will scald their faces. Wretched is the drink, and evil is the resting place. 29﴾ \[Al-Kahf:29] ﴿Say, O disbelievers, 1 I do not worship what you worship 2 And you are not worshippers of what I worship 3 And I will not be a worshipper of what you have worshipped 4 And you will not be worshippers of what I worship 5 For you is your religion, and for me is my religion. 6﴾ \[Al-Kafirun:1–6] ﴿We certainly know what they say, and you are not over them a tyrant. So remind by the Qur'an whoever fears My threat. 45﴾ ﴿So remind, for you are only a reminder. 21 You are not over them a controller. 22 Except for he who turns away and disbelieves. 23 So Allah will punish him with the greatest punishment. 24 Indeed, to Us is their return. 25 Then indeed, upon Us is their account. 26﴾ \[Al-Ghashiyah:21–26] ﴿Indeed, there has come to you clear proofs from your Lord. So whoever sees, it is for his own soul; and whoever is blind, it is against it. And I am not a guardian over you. 104 And thus do We diversify the verses, and that they might say, You have studied, and that We may make the matter clear for a people who know. 105 Follow that which has been revealed to you from your Lord; there is no deity except Him; and turn away from the polytheists. 106 And if Allah had willed, they would not have associated. And We have not made you a guardian over them, nor are you a manager over them. 107﴾ \[Al-An'am:104–107]
While the word "sword" did not appear in the Quran even once, some interpreters referred to the fifth verse of Surah At-Tawbah, abrogating all verses of forgiveness, pardon, tolerance, and peace mentioned in the Holy Quran. Ibn Kathir said: This noble verse is the verse of the sword, and it was revealed abrogating all the verses that contain forgiveness and restraint from the polytheists, commanding to fight them.
يقول Ibn Al-Hassar علي بن محمد الأنصاري المتوفى سنة (611هـ):
"The reference in abrogation is to a clear transmission from the Messenger of Allah, peace be upon him, or from a companion who says that such and such verse abrogated such and such. He said: And it may be ruled upon when there is a clear contradiction with knowledge of history to know the earlier and the later, he said: And the opinion of the common people of the interpreters is not relied upon in abrogation, nor the ijtihad of the mujtahids, without a correct transmission or clear opposition, because abrogation involves the lifting of a ruling and the establishment of a ruling that was confirmed in his time, peace be upon him, and what is relied upon in it is transmission and history, not opinion and ijtihad. He said: And people in this matter are between two extremes, one saying: The reports of the trustworthy individuals are not accepted in abrogation, and the other being lenient, content with the statement of an interpreter or a mujtahid, and the correct view is contrary to both of their statements.[40]"
and
يقول الإمام Ibn Hazm Al-Dhahiri المتوفى سنة (556هـ):
"It is not permissible for a Muslim who believes in Allah and the Last Day to say about anything in the Quran and the Sunnah: this is abrogated except with certainty, because Allah, the Exalted, says: {And We did not send any messenger except to be obeyed by permission of Allah} [An-Nisa: 64]. And He, the Exalted, said: {Follow what has been revealed to you from your Lord} [Al-A'raf: 3]. So everything that Allah has revealed in the Quran, and on the tongue of His Prophet, peace be upon him, is obligatory to follow. Whoever says about anything of that that it is abrogated has made it obligatory not to obey that command and has nullified the necessity of following it, and this is a pure disobedience to Allah, the Exalted, and an open contradiction until proof is established for the validity of his statement, otherwise he is a liar and invalidator…".[41][42]
Jihad has four ranks: the struggle against the self, the devil, the disbelievers and hypocrites, and the people of oppression, innovations, and abominations:[43]
The scholars spoke about the two types of jihad: apparent and hidden due to the importance of the two types, especially hidden:
يقول الحافظ Ibn Rajab Al-Hanbali:
And this is in the struggle against the apparent enemy, which is the struggle against the disbelievers, as well as the struggle against the hidden enemy, which is the struggle against the self and desires, for the struggle against them is among the greatest struggles, as the Prophet ﷺ said, "The true mujahid is the one who strives against his own self for the sake of Allah."
And Abdullah ibn Umar said to the one who asked him about jihad: "Start with yourself and strive against it, and start with yourself and invade it." And Al-Baqi ibn Al-Walid said: "I was informed by Ibrahim ibn Adham that the trustworthy narrated to us from Ali ibn Abi Talib who said: The first thing you deny from your jihad is your jihad against yourselves." And Saad ibn Sinan narrated from Anas from the Prophet ﷺ: "Your enemy is not the one whom, if you kill him, will enter you into Paradise, and if you kill him, it will be a light for you; your greatest enemy is the self that is between your sides." And Abu Bakr Al-Siddiq said to Umar when he appointed him as his successor:
«The first thing I warn you about is the self that is between your sides. This struggle also requires patience; whoever is patient in struggling against his own self, desires, and devil will overcome and achieve victory and control over himself, becoming noble and a king. And whoever panics and does not have patience in struggling against that will be defeated, subdued, and captured, becoming a humble servant, a captive in the hands of his devil and desires.[44]»
And the scholars cite:
Abu Muhammad Abdullah ibn Abi Murra says in Bahjat al-Nufus (71-72 /2).
The lesser jihad is the jihad against the enemy, and likewise the greater jihad is the jihad of the self. Our Master, may His glory be exalted, indicated this by saying (And if an evil whisper comes to you from Satan, seek refuge in Allah). Therefore, no matter how great the matter becomes, the relief in it is greater, because the matter of Satan and the self is greater. He made in Satan and the victory over him a refuge, as He, the Exalted, informed. And He made in the support against the self the pursuit of its struggle through the tongue of knowledge, as He, the Exalted, said (And those who strive for Us, We will surely guide them to Our ways). And He made the reason for assistance in struggling against it the true seeking of help from Him, the Exalted, by saying, (You alone we ask for help).
The struggle of the self has four ranks as well, one of which is: to struggle against it for learning religion. The second: to struggle against it for acting upon it after knowing it. The third: to struggle against it for calling to it and teaching it to those who do not know it. Otherwise, he would be among those who conceal what Allah has revealed of clear proofs, and his knowledge will not benefit him nor save him from the punishment of Allah. The fourth: to struggle against it for patience in the hardships of calling to Allah and the harm from people and to bear all of that for Allah's sake. When he completes these four ranks, he becomes one of the rabbaniyyin. The salaf are unanimous that a scholar does not deserve to be called rabbani until he knows the truth, acts upon it, and teaches it. Whoever knows, acts, and teaches is called great in the kingdom of the heavens.[45]
طليعة سرية Cavalry لمجاهدين في حقبة The Era of the Rise of Islam.
Mujahideen Ansar al-Din in Mali during the break on the back of Dushka.
As for the jihad of Satan, it has two ranks: the first is his jihad to repel what he casts to the servant of doubts and suspicion in faith. The second is his jihad to repel what he casts to him of corrupt desires and passions, so the first jihad is followed by certainty and the second is followed by patience. Allah said: ﴿And We made from them leaders guiding by Our command when they were patient and were certain of Our signs 24﴾ [Al-Sajda:24] He informed that the leadership of religion is attained through patience and certainty, for patience repels desires and corrupt intentions, and certainty repels doubts and suspicions.[45]
As for the struggle against the oppressors, innovations, and wrongdoings, it has three levels: the first is with the hand if one is able; if unable, then with the tongue; if unable, then he struggles with his heart. These are three levels of struggle, and whoever dies without having fought or even thought of fighting dies on a branch of hypocrisy.[46][47] Sheikh Abdul Aziz bin Baz said: «The struggle has categories: with oneself, wealth, supplication, guidance and direction, and assistance in good from any path, and the greatest struggle is the struggle with oneself, then the struggle with wealth, and the struggle with opinion and direction, and calling is also part of the struggle, so the struggle with oneself is the highest.[48]»
مر جهاد the infidels by hand في مراحل متنوعة بحسب الحال الذي كانت عليه the Muslim Ummah:
He says Ibn al-Qayyim in Zad al-Ma'ad (3/159):
Jihad against the infidels is a communal obligation
يقول Ibn Qudamah في المغني (9 / 163).
Jihad is an obligation of sufficiency; if a group fulfills it, it is lifted from the others. The meaning of the obligation of sufficiency is that if there are not enough people to fulfill it, all people are sinful, and if it is fulfilled by those who are sufficient, it is lifted from the rest of the people. The address at the beginning encompasses everyone as an individual obligation, then they differ in that the obligation of sufficiency is lifted by the action of some people, while the individual obligation is not lifted from anyone by the action of another. Jihad is one of the obligations of sufficiency, according to the majority of scholars.
يقول Bin Baz في فتاوى ابن باز (7/335):
Jihad against the infidels is an individual obligation
والجهاد obligation على Muslim يكون في أربع حالات:
1) If the Muslim attends the row
2) If the enemy arrives and besieges the town
3) If the Imam calls upon the community
4) If that person is needed
يقول Ibn Uthaymeen في الشرح الممتع (8/10):
Jihad is obligatory and becomes a personal duty if a person is present at the battle, and this is one of the first instances where jihad is required; as Allah, the Exalted, said: { O you who have believed, when you meet those who disbelieve advancing in a charge, do not turn to them your backs. And whoever turns his back on that day - unless maneuvering for battle or intending to join another company - has certainly incurred the wrath of Allah, and his refuge is Hell, and wretched is the destination} Al-Anfal/16. The Prophet صلى الله عليه وسلم informed that turning away on the day of battle is one of the major sins, as he said: Avoid the seven destructive sins, and among them he mentioned turning away on the day of battle. Agreed upon However, Allah, the Exalted, made exceptions in two cases: the first is that he is maneuvering for battle, meaning he goes to bring a stronger force. The second is that he is joining a group, such that it is mentioned to him that a group of Muslims on the other side is about to be defeated, so he goes to join them to strengthen them. In this case, it is a condition that he does not fear for the group he is with; if he fears for the group he is with, then it is not permissible for him to go to the other group, making it a personal duty upon him that he cannot turn away from.
The second: If the enemy besieges his country, he must fight in defense of the country, and this is similar to those who are present in the ranks during battle; because if the enemy besieges the country, defense is necessary; as the enemy will prevent leaving this country, entering it, and what comes to them from provisions, and other known matters. In this case, the people of the country must fight in defense of their land. The third: If the imam says "Go forth," and the imam is the highest authority in the state, it is not a condition that he be an imam of the Muslims; because the general imamate has ceased to exist for a long time. The Prophet, peace be upon him, said: "Listen and obey, even if a black slave is appointed over you." So if a person is appointed in some capacity, he becomes like the general imam, and his word is binding, and his command is obeyed.
المقالات الرئيسة: Jurisprudence of Da'wah وSeeking Knowledge
'Jihad of Invitation'
He is the defender of the Sunnah and the guardian of the creed, refuting the innovations and misguidances of the people of desires, and denying the claims of the extremists and the interpretations of the ignorant. This is the best type of jihad, and the secret in that is that defending the Sunnah preserves the capital of Islam, and it is prioritized over fighting the polytheists because it seeks profit in Islam, as the minister Ibn Hubayra said.49 Muhammad ibn Yahya al-Duhli said: "I heard Yahya ibn Ma'in say: Defending the Sunnah is better than jihad in the way of Allah. I said to Yahya: A man spends his money, exhausts himself, and fights, is this better than him?! He said: Yes, by a lot.50" Sheikh al-Islam Ibn Taymiyyah said: "One of the famous stories that reached us is that Sheikh Abu Amr ibn al-Salah ordered the removal of a well-known school from Abu al-Hasan al-Amidi, and said: Taking it from him is better than taking Acre. 51" Sheikh Hamid al-Faqi commented: "From the Franks during their occupation of some parts of the Levant and Egypt in the sixth century."
يقول Ibn al-Qayyim في جلاء الافهام ص 582 ـ.581:
For the call to Allah Almighty is the duty of the messengers and their followers, and they are the successors of the messengers among their nations, and the people follow them. And Allah, the Exalted, has commanded His Messenger ﷺ to convey what has been revealed to him, and He has guaranteed him its preservation and protection from the people. Likewise, those who convey it on behalf of him from his nation have from Allah's preservation and protection according to their commitment and conveying His Sunnah to the nation, which is better than conveying arrows to the necks of the enemy, because that type of conveying is done by many people, whereas conveying the Sunnah is only carried out by the heirs of the prophets and their successors among their nations.
In the report of this origin:
يقول Abdul Rahman Al-Saadi في وجوب التعاون بين المسلمين ص 8 ـ.7:
Jihad is of two types: Jihad aimed at the reform of Muslims, and their improvement in their beliefs, morals, and all their religious and worldly affairs, and in their scientific and practical education. This type is the essence of Jihad and its foundation, and upon it the second type is established, which is Jihad aimed at repelling aggressors against Islam and Muslims, from disbelievers and hypocrites and atheists and all enemies of the religion and resisting them.
As for the preference between the types of jihad:
يقول Ibn Hazm في الفصل في الملل والأهواء والنحل «211/4 ـ 212».
Jihad is divided into three categories: the first is calling to Allah Almighty with the tongue, the second is jihad during war with opinion and estimation, and the third is jihad with the hand in stabbing and striking. We found that jihad with the tongue is unmatched by anyone after the Prophet (peace be upon him) Abu Bakr and not Omar. As for Abu Bakr, the major companions embraced Islam through him, so this is the best deed, and Ali has little share in this. As for Omar, from the day he embraced Islam, the honor of Islam and the worship of Allah became public, and this is the greatest jihad. These two men have distinguished themselves with these two forms of jihad that have no equal, and Ali has no share in this.
And the second section remained, which is opinion and consultation, and we found it exclusively for Abu Bakr and then for Omar. The third section remained, which is criticism, striking, and dueling, and we found it to be the lowest ranks of jihad, with necessary evidence, which is that the Messenger of Allah, peace be upon him, is undoubtedly the one who is distinguished by every virtue, and we found that his jihad, peace be upon him, was mostly in his actions and conditions in the first two sections of calling to Allah, the Exalted, and planning and intention, and his least action was criticism, striking, and dueling not out of cowardice, but he was the bravest of all people in spirit and hand, and the most complete in assistance, but he preferred the best of the best of deeds, so he advanced it and occupied himself with it, and we found him on the Day of Badr and others, Abu Bakr did not part from him out of preference from the Prophet, peace be upon him, for him in that and seeking his opinion in war, and being comforted by his position, then Omar was sometimes consulted in that, and he was unique in this solution without Ali and without the other companions except in rare cases.
Then we looked into this section of jihad, which is stabbing, striking, and dueling, and we found that Ali did not stand alone with the swords in it, but others shared with him in the company of the eyewitnesses, like Talha and Zubair and Saad, and those who were killed in the early days of Islam like Hamza, and Ubaidah bin al-Harith bin Abdul Muttalib, and Musab bin Umair, and from the Ansar Saad bin Muadh, and Samak bin Khurshah, meaning Abu Djanah, and others. We found that Abu Bakr had a good share in that, and that they did not reach the shares of these, but that was because they were occupied with the better of being close to the Messenger of Allah, peace be upon him, and supporting him during the time of war. He sent them on expeditions more than he sent Ali, and he sent Abu Bakr to Banu Fazara and others, and he sent Umar to Banu Fulaan, and we do not know of any expedition for Ali except to some fortresses of Khaybar which he opened. Thus, the highest jihad was achieved for Abu Bakr and Umar, and they participated with Ali in the lesser types of jihad with a group of others.
'Jihad of Education'
القيام بالعلم وتحصيله ونشره هي وظيفة المرسلين وهو أفضل أنواع الجهاد، ولا شيء يعدل هذه الوظيفة، فضلاً عن حلاوتها التي يجدها القائمون بها، وكلام السلف كثير في تقرير هذا الأصل، قال أبو هريرة «لأن أعلم باباً من العلم في أمر ونهي أحب إلي من سبعين غزوة في سبيل الله.[52]» وعن يحيى بن أبي كثير الأزدي قال:«سألت ابن عباس عن الجهاد، فقال: ألا أدلك على خير من الجهاد؟ فقلت: بلى، قال: تبني مسجداً، وتعلم فيه الفرائض والسنة والفقه في الدين.[53]»
And Al-Hasan Al-Basri said: "There is nothing that Allah has created that is greater in reward with Allah than seeking knowledge, not pilgrimage, nor Umrah, nor jihad, nor charity, nor emancipation, and if knowledge were a form, its form would be more beautiful than the form of the sun, the moon, the stars, the sky, and the throne.[54]" And Masruq said: "To spend a day in truth is more beloved to me than to wage jihad for a year in the cause of Allah, the Exalted.[55]"
Children Mauritanians are learning the Arabic language, the language in which the Quran was revealed to Muhammad ﷺ.
And Imam Shafi'i said: "There is nothing better after the obligatory acts than seeking knowledge." It was said to him: "Not even jihad in the way of Allah?" He said: "Not even jihad in the way of Allah.[56]" And Ibn Mubarak said to his companions while in the expedition: "Do you know of any deed better than this?" They said: "We do not know of it." He said: "Yes, I know of it. A self-restrained man, a breadwinner with children, got up at night, found his children uncovered, covered them, and then went to his prayer.[57]"
And these many quotations indicate the agreement of the Imams of the Salaf in understanding the objectives of Sharia. One of the greatest evidences for the preference of scholars over martyrs is His saying the Almighty (And whoever obeys Allah and the Messenger, then they will be with those whom Allah has bestowed favor upon, of the prophets, the steadfast, the martyrs, and the righteous. And excellent are those as companions.) For Allah has made the rank of scholars above that of martyrs in Paradise. And the scholar Ibn Battal, when he cited His saying, peace be upon him, in response to the question: Who is the best of people? He said, peace be upon him, "A believer who strives in the way of Allah," he commented by saying: It is not general, nor does he mean that he is the best of all people, because better than him are those who have been given the ranks of the truthful, and who guide people to the laws of Allah and the Sunnah of His Prophet, and lead them to good deeds, and provide them with means of benefit in religion and this world. But he only meant, peace be upon him, the best of the general people, because among his special ones may be those of religion, knowledge, virtue, and adherence to the Sunnah who are better than him.[58]"
Ibn Battal said, explaining the virtue of scholars over the mujahideen and martyrs:
«The pursuit of knowledge should be better than jihad and other things, because jihad can only be performed with knowledge of its limits and what Allah has permitted and prohibited. Do you not see that the mujahid acts between the commands and prohibitions of the world? Thus, all of his actions are weighed against the scholar who commands him to do good and forbids him from evil and guides him to the right path. Just as the reward of all Muslims is reserved for the Prophet, peace be upon him, for teaching them and guiding them to the path of knowledge, so too should the reward of the scholar be the reward of one who acts upon his knowledge.[59]»
Abu al-Abbas al-Qarafi said regarding the preference of scholars over martyrs: "Because of the obedience of scholars to God in upholding His laws, and honoring His rituals, which include jihad, and guiding creation to the truth, and conveying the tenets of religions until the Day of Judgment, and were it not for their efforts in this, by the grace of God Almighty, the matter of jihad and others would have ceased, and there would remain on the face of the earth no one to say: God, and all of this is a blessing from God Almighty upon them.[60]"
- The term "ghazawat" in the prophetic biography does not negate its defensive objectives - Jordanian Iftaa Department.
- The types and regulations of jihad an article by Sheikh Saad Al-Breik.
Jihad in Sister Projects:
صور وملفات صوتية من كومنز.
اقتباسات من ويكي الاقتباس.
