Book Eleven: The Book of Jihad:- Chapter 234 - Obligation of Jihad

Allah, the Exalted, says:

"And fight against the Mushrikun (polytheists, pagans, idolaters, disbelievers in the Oneness of Allah) 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 ), 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 ) to the believers.'' (61:10-13)


The Qur'anic Ayat relating to the subject under study are many. The Ahadith are also many; these include the following:


Abu Hurairah reported: The Messenger of Allah was asked, "Which deed is the best?'' He replied,

 "Faith in Allah and His Messenger.''

He was asked, "What is next?'' He replied,

"Jihad (holy fighting) in the Cause of Allah.''

Then he was asked: "What is after that (in goodness)?'' He replied,

"Hajj Mabrur (which is accepted by Allah).'' [Al-Bukhari and Muslim].


Commentary: This Hadith has already been mentioned. See Hadith No. 1274 Chapter 233. Different acts have been regarded more meritorious in different Ahadith. For this reason, some scholars have performed the justification that the word "mun" "whoever" is the keynote in such cases. That is, such and such acts come in the category of eminent acts or they have been mentioned with reference to circumstances and time or place. For instance, at certain times or at certain places or for certain persons, performing Salat in the early prescribed hours is more meritorious, or Hajj through representative or Jihad is more meritorious, etc.

Some scholars are of the opinion that the eminence of different acts has been stressed keeping the person addressed in view. Linguistically, the word "Hajj'' means `journey to a place one respects'. Technically, it means `journey to Makkah in order to perform the pilgrimage rites.' The word "Mabrur'' is from "Birr'' meaning obedience, piety, but it signifies here an act which is done sincerely without committing a sin.

Ibn Mas`ud reported: I asked the Messenger of Allah : "Which action is dearest to Allah?'' He replied,

"Performing As-Salat (the prayer) at its earliest fixed time.''  

I asked, "What is next (in goodness)?'' He said,

"Kindness towards parents.''  

I asked, "What is next (in goodness)?'' He said,

"To participate in Jihad in the Cause of Allah.'' [Al-Bukhari and Muslim].


Commentary: This Hadith has already been mentioned. See Commentary on Hadith No. 314 Chapter 40. Imam Al-Qurtubi says that the Prophet mentioned these three deeds in particular because they are a sign of other acts of obedience: He who does not perform a Salat at its prescribed time, without a valid reason, and delays it beyond its time fully knowing that it is a light but highly rewarding work, is bound to neglect the other good deeds. One who does not treat his parents nicely, in spite of the fact that he knows that they have the greatest rights over him, is bound to treat others in a less proper manner. One who does not wage Jihad against the infidels, although he is fully aware that they are avowed enemies of Islam, he is bound to give up fighting against people who are guilty of sins and impious acts.

Abu Dharr reported: The Messenger of Allah was asked: "Which deed is the best?'' He replied,

"Faith in Allah and Jihad (fighting, struggle) in the Cause of Allah.'' [Al-Bukhari and Muslim].

Anas reported: The Messenger of Allah 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].


Commentary: 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?

Abu Sa`id Al-Khudri reported: A man came to the Messenger of Allah and said, "Who is the best among men?'' He replied,

"A believer who strives in the way of Allah with his wealth and life.''  

The man asked again, "Who is next to him (in excellence)?'' He said,

"Next to him is a man who is engaged in worshipping his Rabb in a mountain valley, leaving the people secure from his mischief.'' [Al-Bukhari and Muslim].


Commentary: This Hadith has already been mentioned. See Commentary on Hadith No. 598 Chapter 69. It brings into focus the excellence of fighting Jihad with one's wealth and life for the sake of Allah.

Sahl bin Sa`d reported: The Messenger of Allah said,

"Observing Ribat (e.g., guarding the Islamic frontier for the sake of Allah) for a single day is far better than the world and all that it contains. A place in Jannah as small as the whip of your horse is far better than the world and all that it contains. An endeavour (fighting) in the Cause of Allah in the evening or in the morning is far better than the world and all that it contains.''   [Al-Bukhari and Muslim].


Commentary: This Hadith highlights the excellence of observing Ribat and fighting in the way of Allah. It also highlights the insignificance of this world and the great reward in the Hereafter which can be attained through Jihad.

Salman reported: I heard the Messenger of Allah as saying,

"Observing Ribat in the way of Allah for a day and a night is far better than observing Saum (fasting) for a whole month and standing in Salat (prayer) in all its nights. If a person dies (while performing this duty), he will go on receiving his reward for his meritorious deeds perpetually, and he will be saved from Al-Fattan.'' [Muslim].


Commentary: Good deeds of a Muslim who dies or is martyred on the frontier will perpetuate and will be credited to his account till the Day of Resurrection; and like all other martyrs, sustenance will be provided to him even after his death. As Allah says: `Think not of those as dead who are killed in the way of Allah. Nay, they are alive, with their Rabb, and they have provision.'' (3:169) "Al-Fattan'' here means the interrogation in the grave which the two angels Munkir and Nakir will conduct. Some religious scholars said that observing Ribat serves the purpose of safeguarding religion and Islamic territories, while fastings benefit only the person who performs it. It is a great trial which everyone has to pass through. But one who is a Mu'min (righteous Muslim) goes through it easily by the Grace of Allah, and he will answer all the questions correctly.

Fadalah bin `Ubaid reported: The Messenger of Allah said,

"The actions of every dead person come to a halt with his death except the one who is on the frontier in Allah's way (i.e., observing Ribat). This latter's deeds will be made to go on increasing for him till the Day of Resurrection, and he will be secure from the trials in the grave.'' [Abu Dawud and At-Tirmidhi].


Commentary: This Hadith also mentions the merits of Jihad, especially of defending the frontiers (i.e., Ribat), as is mentioned in the preceding Ahadith.

Uthman reported: I heard the Messenger of Allah saying:

"Spending a day on the frontier in Allah's way is better than one thousand days in any other place.'' [At-Tirmidhi].

Abu Hurairah reported: The Messenger of Allah said,

 "Allah guarantees that he who goes out to fight in His way believing in Him and affirming the truth of His Messenger, will either be admitted to Jannah or will be brought back to his home (safely) from where he has set out, with whatever reward or share of booty he may have gained. By Him in Whose Hand Muhammad's soul is, if a person is wounded in the way of Allah, he will come on the Day of Resurrection with his wound in the same condition as it was on the day when he received it; its colour will be the colour of blood but its smell will be the smell of musk. By Him in Whose Hand Muhammad's soul is, if it were not to be too hard upon the Muslims, I would not lag behind any expedition to fight in the Cause of Allah, but I have neither abundant means to provide them conveyance (horses) nor all other Muslims have it, and it will be hard on them to remain behind when I go forth (for Jihad). By Him in Whose Hand Muhammad's soul is, I love to fight in the way of Allah and get killed, to fight again and get killed and to fight again and get killed.'' [Muslim].


Commentary:

1. Besides the merit of Jihad, this Hadith mentions the distinction of that Mu'min (righteous Muslim) who is wounded on the battlefield. It tells us that he will be so resurrected on the Day of Resurrection as if he was wounded on that day. Blood will be dripping from his body which will be emitting the fragrance of musk. This condition will show the distinction and majesty of the Mujahid (warrior in the way of Allah) on the Day of Judgement.

2. It also mentions the kindness and mercy which the Prophet cherished for his Ummah.

3. It also mentions the Prophet's passion for Jihad which is evident from the repeated expression of his desire for martyrdom - in fact an endless series of life for performing it again and again for the sake of Allah. A similar desire is also made by other martyrs. They pray to Allah that they be restored to life so that they can lay down their life again and again for His sake.

Abu Hurairah reported: The Messenger of Allah said,

"Whoever is wounded while fighting in the way of Allah, will come on the Day of Resurrection with blood oozing from his wound having the colour of blood but with the fragrance of musk.'' [Al-Bukhari and Muslim].

Muadh reported: The Prophet said,

 "Jannah becomes incumbent for a Muslim who fights for the Cause of Allah for a period as long as the time between two consecutive turns of milking a she-camel. He who receives a wound or a bruise in the Cause of Allah will appear on the Day of Resurrection as fresh as possible, its colour will be the colour of saffron and its fragrance will be that of musk.''  [At-Tirmidhi and Abu Dawud].


Commentary: "Fawaq'' is the period that intervenes between two consecutive turns of milking a she-camel. It is a very short interval and is an allusion to a very short period that one may spend in Jihad. Even Jihad for such a short time is so meritorious that his entitlement to Jannah is ensured by it, provided the Mujahid is sincere in his intention and his past conduct is free from major sins and encroachment on the rights of others.

Abu Hurairah reported: One of the Prophet's Companions came upon a valley containing a rivulet of fresh water and was delighted by it. He reflected: `I wish to withdraw from people and settle in this valley; but I won't do so without the permission of the Messenger of Allah .' This was mentioned to the Messenger of Allah and he said (to the man),

"Do not do that, for when any of you remains in Allah's way, it is better for him than performing Salat (prayer) in his house for seventy years. Do you not wish that Allah should forgive you and admit you to Jannah? Fight in Allah's way, for he who fights in Allah's Cause as long as the time between two consecutive turns of milking a she-camel, will be surely admitted to Jannah.'' [At-Tirmidhi].


Commentary: This Hadith brings out two important points:

First, Jihad is far superior than voluntary Salat. This is perfectly true because the benefit of Salat is restricted to the one who performs it while the benefits of Jihad reach a vast number of people because it is to safeguard the religion, raise the flag of Islam high and safeguard the Islamic territories. But it is only possible when there is a general proclamation for Jihad and there is such a severe fight that it is not permissible for anyone to stay behind; that is to say, it becomes obligatory. In the ordinary circumstances, when a general proclamation for Jihad is not made, the voluntary Salat, is the best of all acts of worship.

Second, the Companions of the Prophet did not do anything without the permission of the Prophet .

Abu Hurairah reported: The Messenger of Allah was asked: "What other good deed could be an equivalent of Jihad in the way of Allah?'' He replied,

"You do not have the strength to do it.''

(The narrator said:) The question was repeated twice or thrice, but every time he answered,

"You do not have the strength to do it.''

Then he said,

"One who goes out for Jihad in the Cause of Allah is like a person who observes Saum (fasting), stands in Salat (prayer) constantly, recites the Ayat of the Qur'an and does not exhibit any lassitude in fasting and prayer until the participant of Jihad in the way of Allah returns.'' [Al-Bukhari and Muslim].


Commentary: "Alqanit'' signifies one who makes recitation of the Ayat of the Noble Qur'an with the fear of Allah and humility, or is submissive and obedient to the Commands of Allah. The example cited here means that so long a Mujahid is engaged in Jihad, he is like a person who keeps himself occupied in Salat at night and observes Saum in the day time. The action of such a person can be equal in reward to the conduct of a Mujahid. Thus, in special situations Jihad is the most meritorious act. A worshipper cannot attain that reward for his worship which a Mujahid achieves in Jihad.

Abu Hurairah reported: The Messenger of Allah said,

"The best life is that of the man who holds his horse's rein in Allah's way and flies on its back to the places from whence he hears a war cry or the clatter of arms, seeking martyrdom or slaughter on the battlefield; or that of a person who goes to stay on the top of the hill or in a valley, and there he performs Salat (prayer), pays the Zakat and worships his Rabb till death overtakes him. He has no concern with the affairs of anyone except the doing of good.'' [Muslim].


Commentary: This Hadith has already been mentioned. See Commentary on Hadith No. 609 Chapter 71. Besides highlighting the distinction of the Mujahid, this Hadith mentions the excellence of that person who leaves the cities when they are plagued with mischief and retreats to the valleys or hills and protects his Faith by flock-keeping and devotes himself to the obedience of Allah, adherence to His Commands and His worship. One of his outstanding qualities is that he does what is beneficial to the people and he does nothing which causes harm to anyone.

Abu Hurairah reported: The Messenger of Allah said,

"In Jannah there are a hundred grades which Allah has prepared for those who fight in His Cause; and the distance between any two of those grades is like the distance between the heaven and the earth.'' [Al-Bukhari].

Abu Sa`id Al-Khudri reported: The Messenger of Allah said,

 "If anyone is pleased with Allah as his Rabb, with Islam as his religion and with Muhammad as (Allah's) Messenger, surely, he will be entitled to enter Jannah.''

Abu Sa'id was delighted with this and requested the Messenger of Allah to repeat it. He repeated it again and then said,

"There is also another act by which Allah will elevate the position of a (pious believing) slave in Jannah to a grade one hundred degrees higher. And the distance between any two grades is equal to the distance between heaven and earth.''

He asked the Messenger of Allah what it was and he () replied,

"Jihad in the way of Allah; Jihad in the way of Allah.'' [Muslim].


Commentary: We learn from this Hadith that the people who will be sent to Jannah will be ranked there differently according to this merits of their deeds. There will be innumerable positions in Jannah and Mujahid will have a hundred of them.

Abu Bakr bin Abu Musa Al-Ash`ari reported: I heard my father saying in the presence of the enemy: The Messenger of Allah said,

"The gates of Jannah are under the shades of the swords.''

A man with a shaggy appearance got up and said, "O Abu Musa! Did you hear the Messenger of Allah say that in person?'' Abu Musa replied in the affirmative; so he returned to his companions and said: "I tender you farewell greetings.'' Then he broke the scabbard of his sword and threw it away. He rushed towards the enemy with his sword and fought with it till he was martyred. [Muslim].


Commentary: Besides highlighting the distinction of Jihad, this Hadith tells us about the Companions' passion for Jihad and ardent love for Allah and His Prophet . It also tells about their firm faith in what was ordained by Allah and His Prophet . In fact, it was this certitude which inclined them more to the Hereafter rather than this world.

Abu `Abs `Abdur-Rahman bin Jabr reported: The Messenger of Allah said,

"It will not happen that the feet soiled with dust while (doing Jihad) in the way of Allah, will be touched by the fire (of Hell).'' [Al-Bukhari].


Commentary: "Feet soiled with dust'' means participation in Jihad. That is to say, a person takes part in Jihad and yet goes to Hell is altogether impossible. What it signifies is that Jihad is a means of expiation of sins and that it guarantees the admission into Jannah, provided he is not guilty of major sins. This exception is confirmed by other Ahadith.

Abu Hurairah :radiyallahuanhsaid: The Messenger of Allah said,

 "No one who weeps out of Fear of Allah will enter Hell until milk recedes to the udder, and the dust endured while striving in the Cause of Allah and the smoke of Hell will never subsist together.'' [At-Tirmidhi].


Commentary: This Hadith makes use of a metaphor to stress the impossible. One who weeps for Fear of Allah and one who is covered with the dust of the battlefield in the course of Jihad, will in no case enter Hell until the milk drawn from udder goes back to it. The dust of the battlefield of Jihad and the smoke of Hell cannot combine at one place. The mixing of the two is utterly impossible. However, this will apply only if one's `Aqeedah is correct and one's intention is correct (i.e., one participates in Jihad with the intention to please Allah Alone)

Ibn `Abbas (Radhi Allahu Huma) reported: I heard the Messenger of Allah saying,

"Two eyes will never be touched by the fire of Hell; an eye which weeps out of Fear of Allah and an eye which spends the night in guarding in the Cause of Allah .'' [At-Tirmidhi].


Commentary: This Hadith tells us about the eminence of the person who weeps out of Fear of Allah and also brings into prominence the distinction of the Mujahid who keeps a vigil during Jihad.

Zaid bin Khalid reported: The Messenger of Allah said,

"He who equips a Ghazi (fighter) in the way of Allah is as if he has taken part in the fighting himself; and he who looks after the dependants of a Ghazi in his absence, is as if he has taken part in the fighting himself.'' [Al-Bukhari and Muslim].


Commentary: This Hadith tells us about the mutual help of the Muslims and the reward of their cooperation with one another. To provide the needs of Jihad of a Mujahid and to arrange for the protection, supervision and requirements of the family of a Mujahid during his absence from home due to Jihad is as good as participation in Jihad. Those who help the Mujahid in this manner will have the same reward to which the Mujahid is entitled.

Abu Umamah reported: The Messenger of Allah said,

"The best of charities is to provide canopy in the Cause of Allah, to pay wages to a servant in the way of Allah, and to provide a camel in the way of Allah (to be used by a Mujahid).'' [At-Tirmidhi].


Commentary: Here, the word canopy (tent) stands for a covered canopy tent which can provide a Mujahid with shade for peace and comfort, and "pay wages'' means to provide a servant who can help and serve him. "Fahl'' literally means camel and "Taruqah'' is that young she-camel which can bear offspring, that is a young healthy she-camel which can be of service to the Mujahid. What all this means is that such work is highly meritorious which can provide a Mujahid with comfort, power and food. Allah holds promise of a rich reward for it.

Anas reported: A young man from the Aslam tribe said: "O Messenger of Allah! I would very much like to fight in the way of Allah but I do not have anything with which to equip myself for fighting.'' The Messenger of Allah said,

"Go to so-and-so, for he had equipped himself (for fighting) but he fell ill.''  

So, he (the young man) went to him and said: "The Messenger of Allah sends you his greetings and says that you should hand over to me the equipment that you have procured.'' The man said to his wife: "Give him the equipment which I have collected for myself and do not withhold anything from him. By Allah! Allah won't bless something you withheld (in this respect).'' [Muslim].


Commentary: This Hadith also stresses the fact that if a person is unable to take part in Jihad due to illness, for example, he should then provide such material to a Mujahid which is helpful for him in Jihad. If he does so, he will be eligible to the same reward which is due on Jihad. This would also be a source of increase and growth in his possessions. On the basis of this argument it has been stated that one should always intend to expend his possession on something noble. He who does not get the opportunity to expend it on what he had intended should direct that material towards some other noble purpose.

Abu Sa`id Al-Khudri reported: The Messenger of Allah sent an expedition to Banu Lahyan and said,

"One man from every two should join the fighting force, and the reward will be shared amongst them equally.'' [Muslim].


Another narration in Muslim is: The Messenger of Allah said


"Let one of every two men go forth'',

and added:

"Whoever stays behind (and looks well after the family and the property of those who have joined the expedition) will get half the reward of the warrior.''


Commentary: "The reward will be shared amongst them equally'' or "will get half the reward'' signifies one and the same thing. Some people might mistakenly think that these two narrations of Sahih Muslim apparently contradict each other because they imply that he who takes part in Jihad and he who provides material to a Mujahid or looks after the family of a Mujahid in his absence from home would get equal reward. For this reason, some people have taken the word "half'' as superfluous thinking that some narrator has added it in the text on his own. But Al-Hafiz Ibn Hajar is of the opinion that after the acceptance of the credibility of this Hadith and the proofs furnished in this regard, it is unfair to ascribe addition of any word to the narrator. Its correct interpretation seems to be that when the total reward of it will be evenly distributed between the two, each of them will get the same amount of reward. Hence there is no contradiction in these two Ahadith. This Hadith also tells us that Jihad is not an express obligation; and if one of the two persons takes part in Jihad, it will suffice for the other also. What can be inferred from this is that the others should take part in Jihad in such a manner that those who have wealth, should arrange for the military requirements of the Mujahidun and look after their families, and in case any Mujahid is martyred, they should provide financial help to his family if it does not have sufficient means for a respectable living. Similarly, people in other walks of life should also take part in Jihad in every possible manner.