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The Virtues 

of 

Jihad 



A .fall Vlwi to ttf^i&tA J^fe&JI 




FOREWORD 

ALLAHU AKBAR! We Muslims can not renege in our 
responsibility and should make haste to join the army of Allah in 
the struggle to elevate Allah's word and the implementation of the 
Shariah. 

This book will provide sufficient information to motivate and urge 
the Believers towards the forgotten obligation of Jihad. 

It is only with Allah's help that this book has been satisfactorily 
translated. 

Mav Allah Taalah accept this work and make it a source of 
salvation for all those who have assisted in it's publication and all 
those who read it. Ameen. 

May Allah s.w. send salutations upon the Holv Prophet (saw). 
Abu Muaz, (Ibne Ahmad). 



Virtues of Jihad 



Hudith 

No. 


Contents 


Page No. 


About The Author 


3 




Introduction 


B 


1 


No Deed Equivalent To Jihad. 


17 


2 


Mujahid The Most Superior. 




19 




3 


The Grade Of The Mujahideen. 




22 




4 


The Palace For The Shaheed. 




24 




5 


One Morning Or Evening In Jihad. 




30 




6 


The Prophet's (saw) Wish To Be Shaheed. 
Little Work But A Great Reward. 




33 
36 




8 


In The Highest Grade Of Jannah. (Firdaus) 




38 




9 


The Blessed Dust Of Jihad. 




40 




10 

11 


The Desire For Coming Back To The World. 
Jannah, In The Shade Of The Swords. 




42 
45 




12 


To Wish For Children For The Cause Of Jihad. 




48 




13 


To Seek Refuge With Allah From Cowardliness. 




51 




14 


Both Men In Heaven Because Of Jihad. 




54 




15 


The Fast Of A Mujahid. (Islamic Fighter) 




56 




16 


A Call From All The Doors Of Heaven. 




58 




17 


The Reward Of Helping A Mujahid. 




58 




18 


The Reward Of Spying In Jihad. 




66 




19 


Goodness In The Horse's Forelocks. 




69 




20 


The Reward Of Keeping A Horse For Jihad 




69 




21 


The Prophet (saw) On An Unsaddled Horse With A 
Sword Around His Neck. 


70 


22 


The Guarantee Of Jannah. 


74 


23 


The Inheritance Of The Prophet, (saw) 


76 


24 


Guarding The Leader Of Jihad. 




77] 


25 


Glad Tidings For The Mujahid. 




79] 


26 


The Virtue Of Safe Guarding The Islamic Borders 




8TI 


27 


Bani Ismael! Practice Archery 




89]_ 



Hadith 


Contents 


Page No. 


No. 






28 


Saad! Throw Arrows, 




891 


29 


Practicing Spear Throwing In The Mosque. 




2l 


10 


purchasing Of Weapons For lad 




96 




31 


The Usage Of A War Helmet In Jihad. 




96 




32 


The Usage Of Armour In Jihad. 




97 




33 


Provision Under The Shade Of The Spear, 




101 




34 


Glad Tidings Of Fighting Against The Jews. 


112 


35 


To Curse The Enemy In Jihad. 




122 




36 


The Order To Fight. ' 


124 


37 


To Take A Pledge Of Allegiance For Death And 
Not To Flee From The Battlefield. 


■- 129 


38 


To Give The Pledge Of Allegiance Upon Jihad. 


129 


39 


Obeving The Ameer (Leader) In Jihad. 




138 




40 


To Recite Poems In Jihad. 

Final Word 

Bibliography 




140 

149 
151 





About The Author 



Mohammad Masood Azhar was born in 1968 in the province of 
Bahawalpur in a religious and knowledgeable household. His 
father Master Allah Baksh was the Headmaster of the Government 
School in Bahawalpur. 

Mohammad Masood Azhar was showing signs of excellence from 
an early age, so his father decided to admit him into the well 
known Islamic University of Binnori Town. 

Mohammad Masood Azhar studied there in the presence of great 
Scholars such as Mufti Ahmadur Rahman, (a well known figure of 
Pakistan), and Mufti Wali Hassan (ra), (Grand Mufti of Pakistan). 

He was well known in the Madrasah (University) for taking the 
first position in class and in competitions. He was still a Student 
when he was offered a place in Karachi to lead the Jumma Prayers 
and the people were amazed to listen to a great influential speaker 
of such a young age. 

He was offered a place to teach in the same University by the 
Principal, (Mufii Ahmadur Rahman). He accepted by giving 
lectures in Arabic to foreign Students. 

This took place at the time when the famous Jihad of Afghanistan 
was taking place. Moulana Fazlur Rahman Khalil, (one of the 
Leaders of Harkatul Ansaar), had come to invite the Principal to 
visit Afghanistan. Mufti Ahmadur Rahman suggested that 
Moulana Masood Azhar should also participate in the training 



Page 3 



course of Jihad which he did. upon the dawah of Shaheed 
Commander Akhtar. 

This trip changed the aim of his life and he made a firm intention 
that he would spread the teachings of Jihad throughout the whole 
World just like any other obligation of Islam. 

The committee of Harkatul Ansaar subsequently decided to appoint 
him as Head of the Department of Dawah. He started bv editing a 
magazine in the name of "Sada'e Mujahid' in Urdu and 'Sawte 
Kashmir' in Arabic. His daily routine developed into teaching at 
the University until Asr and thereafter he used to work in the field 
of Jihad until late at night. 

Moulana is by nature a kind and modest person. He had eagerly 
waited to take part in the front line of Jihad and the time finally 
arrived.. . 

During hi s participation in the front line, he was injured in the left 
leg by the Russians. He stayed in hospital for 20 days. 

Moulana Masood Azhar's voice reached all four provinces of 
Pakistan, from Karachi to Kagan. When he used to speak upon the 
topic of Jihad or Shahadah it seemed as if he had cast magic upon 
the listeners. 

Within a short period Moulana was renowned as an International 
speaker on Jihad, conveying the message of Jihad to Africa, Europe 
and the Arabian Peninsula. Thousands of people have participated 
in Jihad after listening to his speeches. 

By 1994, he had written pamphlets and many books upon the topic 
of Jihad. 

Sadly on the 10th of February 1994, Moulana was taken captive by 
the Indian army whilst traveling from Srinagar to Islamabad. 

Page 4 



He is currently imprisoned without any charge or trial, following in 
the footsteps of Imam Abu Hanifah (ra), Imam Ahmad Bin Hanbal 
(ra), and Mufti Mahmoodul Hasan (ra). 

The Haq (truth) cannot be taken away from him as the world 
witnessed in an interview in which he said, " Hindus! Do not 
think that the Mujahideen are weak, if you will shoot one bullet, 
the Mujahideen will answer with a rocket launcher." 
(Extract from, 'India Today' Magazine.) 

The capture of Commander Masood Azhar will not end his 
mission, if we continue propagating the work of Jihad. 

I conclude with a saying of Moulana Masood Azhar which proves 
his far sightedness in the affairs of Jihad. He said, "Insha Allah, 
you will learn very soon that an Alim is ruling Kabul." This 
saying has proved true as we are seeing a true Islamic state in 
Afghanistan. 

We request every Muslim Brother and Sister to make dua for the 
safe release of Moulana Mohammad Masood Azhar, and remind 
ourselves of the obligation upon each and every Muslim regarding 



JIHAD. 



Ibne Ahmad. 



Page 5 



INTRODUCTION 



In The Name Of Allah The Most Beneficial, The Most Merciful. 
Definitions 

The Literal Definition Of Jihacl. 

The word Jihad is derived from 'Juhd', which means To Make 
Suhstan tial Effort '. Jihad itself has been defined in the Arabic 
dictionary as: To make the utmost effort to attain something 
beloved or to save oneselffrom something disliked. 

The Explanation Of Jihad In Shari Terms 

The Scholars of Fiqh (jurisprudence) have agreed that Jihad in 
Shari terms means: To fight in the path of Allah or anything 
aiding this course '. A more detailed understanding of the term 
Jihad has been explained by the four major Schools of Fiqh as 
follows: - 



Page 6 



1. Hanafi Fiqh. 

a) Jihad means to be involved infighting in the path of Allah by 
one s life, wealth and speech. 

(AI Bada i Us Sana i). 

b) It is further explained to call the unbelievers towards the true 
Religion of Islam and to fight against them, if they are unwilling 
to accept this true Religion. 

(Fathul Qadeer). 

2. Maliki Fiqh. 

a) The Muslims are to fight with the Kuff'ar to advance Allah s 
Religion. 

(Hashiyatul Adwi/Ash SharllUS Sagir). 

3. Shafie Fiqh. 

a) The meaning of Jihad in Shari terms is to make utmost effort 
infighting in the path of Allah. 
(Fathul Bari). 

4. Hanbali Fiqh. 

a) Jihad means to fight against the unbelievers. 
(Matalibe Ulin Nulla). 



The Ruling Of Jihad 

Imam Saraksi states: Jihad is obligatory and commanded by 
Allah. Any person who denies Jihad is a Kafir and people who 
doubt the obligation of Jihad have gone astray '. 

(Fathul Qadeer, P191, V.5). 



Page 7 



Sahibul Ikhtiyar states: Jihad is an ordained obligation 
(Fareedah). One who denies it, is a Kafir. The obligation of Jihad 
has been clearly substantiated in the Quran and Sunnah and by 
the Consensus of the Lhnmah (Ijma) '. 

(Fathul Qadeer P191, V.5). 



Different Types Of Jihad 

There are two types of Jihad against the Kuffar. 

1- Offensive Jihad. 

2- Defensive Jihad. 

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

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

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



Page 8 



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

The majority of Jihad undertaken at the time of our Prophet 
Mohammad (saw) was within the category of offensive Jihad. 

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

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

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

b- When the unbelievers take Muslim captives. 

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

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

e- When the Kuffar and Muslims face each other in the 

battlefield and the battle takes place. 

Page 9 



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

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

hi discussing the issue of Defensive Jihad. Imam Ibn Taymiyah 
(ra) writes: 'The Defensive Jihad means t o fight t o defend out 
Religion and our honour, it is the most important obligation. There 
is no obligation after I man considered more necessary to 
implement than the fighting against an enemy who has attacked to 
corrupt o lit World and our Hereafter. There is no condition for 
this Jihad, not even the necessities to travel or wealth, infact every 
individual Mill confront the enemy according to his ability '. 

We also understand from the writings of our scholars that Jihad 
does not only become Fardh Aw when the enemy attacks, but also 
when the enemy is at a distance of a shari journey (48 miles): 
Jihad then becomes fardh upon that town. 

{Nihayatiil Muhtaj. P58, V.S). 

Jihad In The Quran 

The subject of Jihad has been discussed with particular emphasis 
and in considerable detail in the Quran. There is consensus of 
opinion amongst researchers of the Quran, that no other particular 
action has been stated in such great detail as Jihad. Allah has 
revealed main' Surahs (chapters) in the Quran primarily to guide 
the Believers towards this path. The subject of Jihad has been 

Page 10 



expressed in many different ways, in numerous verses of the 
Quran. The verses explain in detail the clear objective and benefits 
of Jihad. The status of the Mujahid is honoured in the Quran and 
there are many verses which warns of the dangers of leaving Jihad. 
There is such great emphasis of this subject, that some 
commentators and Scholars of the Quran have remarked that the 
topic of the Quran is Jihad. 

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

There are whole Surahs in the Quran, which have been revealed, 
explaining the ruling and virtues of Jihad and admonishing those 
leaving Jihad: Such as Surah Anfaal consisting of JO Rukus (Also 
known as Surah Badr) and Surah Bara'ah, which consists of 16 
Rukus. 

The Surahs Baqarah. Nisa and Maidah have large sections onthe 
topic of Jihad and in Surah Hadid. the weapons of Jihad is detailed. 
There are Surahs which are named after battles, such as, Surah 
Ah/.aab (Trenches). Qital (Fighting), Fath (Victory) and Saff 
(Rows). The title of these Surahs clearly illustrates the subject 
matter of Jihad. 

in Surah Adivat an oath has been taken on the horses of the 
Mujahidccn and further in Surah Nasr, worldwide revolution and 
the-spreading of Islam has been mentioned through Jihad, 

The truth is that a Muslim who reads the Quran with devotion is 
determined to reach the battlefield in order to attain the reality of 
Jihad. 



Page 11 



It is solely for this reason that the Kuffars conspire to keep the 
Muslims far away from understanding the Quran, knowing that 
Muslims who understand the Quran; will not distance themselves 
from Jihad. 



Jihad In The Ahadith 

Allah s.w. commanded his beloved Prophet Mohammad (saw) to 
fight and to urge the believers to fight. The Holy. Prophet (saw) 
fulfilled both these duties completely. For this reason there are 
thousands of Ahadith of the Prophet (saw) regarding Jihad. 

The Muhaditheen (experts in the field of Hadith) have compiled 
the sayings and actions of the Prophet (saw) relating to Jihad. To 
develdp a better understanding of this subject is by studying these 
collections, which clearly give evidence to the importance of Jihad. 
Listed below are chapters of Jihad in various hadith books, this 
will enable the reader to gain easy access on the subject of Jihad. 

1- Sahih Bukhari 

Consists of 241 chapters under the title of Jihad (p3 90-454, Vol. 1) 
English version (Vol. 4, P34-275) 241 chapters. 

2- Sahih Muslim 

Consists of 100 chapters under the title of Jihad (p81-144, Vol. 2) 
English version (p942-1063, Vol. 3). 

3- Tirmizi Sharif 

Consists of 115 chapters under the title of Jihad, (p282-302,Vol. 1) 

No English version. 

4- Abu Dawood Sharif 

Consists of 172 chapters under the title of Jihad, (p342-362 Vol. 2) 
English version (p684-776, Vol. 11). 



Page 12 



5- Nasai Sharif 

Consists of 48 chapters under the title of Jihad, (p53-66, Vol. 2) 

6- Ibne Majah Sharif 

Consists of 46 chapters under the title of Jihad, (pl97-207). 
No English version. 

7- Mishkat 

The chapter of Jihad, (Vol. 1, p329-355), 26 pages. 
(Vol. 1, p806-867). 

8- At Targheeb Wat Tarheeb 

The Chapter of Jihad, (p365-455, Vol. 2), 90 pages. 

9- Musan naf Ibne Abi Shayba 

The chapter of Jihad, (p2 12-542), 334 pages. 

10- Sunani Kubra Baihaqi 

The chapter of Jihad, (Vol. 9, pl-183), 183 pages. 

11- Kanzul-Ummal 

The chapter of Jihad, (Vol. 4, p276-637), 359 pages. 

12- EelausSunan 

The chapter of Jihad, (pi -674, Vol. 12), 674 pages. 

13-Fathul Kadir 

Chapter of Jihad, ( Vol. 5, pl87-333), 146 pages. 

14-A1 Bahrur Ra iq 

Chapter of Jihad, (Vol. 5, p70-142), 72 pages. 

15-FatawaShami 

Chapter of Jihad (Vol. 4, pi 19-268), 149 pages. 



Page 13 



Books Written On Jihad 

Due to the importance of Jihad, and the high status attributed to it, 
almost all the books on Hadith and Fiqh (Jurisprudence) devote 
considerable coverage of this subject, consisting of long Chapters 
and hundreds of pages written on the rulings and virtues of Jihad. 
Some renowned Scholars have condensed this vast information and 
books have been written specifically on Jihad. Listed below are 
titles of some of these books :- 

1-Abu Sulaiman Dawood Bin Ali Dawood Al Asfahani At Tahiri. 
Died 270 Hijri. 

2-Ahmed Bin Amar Bin Zahak Ash Shaybani Abu Bakr also 
known as Ibne Asim. Died 287 Hijri. 

3-Abu Sulaiman Bin Nazir Al Qurtubi Al Maliki. Died 3 18 Hijri. 

4-Ibrahim Bin Hammad Bin Ishaq Al Azdi Al Maliki. Died 323 
Hijri. 

5-Abu Sulaiman Ham Bin Mohammad Al Katabi. Died 388 Hijri. 

6-AbuBakr Mohammad Bin At Tawab Al Baqilani. Died 403 
Hijri. 

7-Takiyudeen Abdul Gani Bin Abdul Wahid Bin Ali Al Jamaily Al 
Maqdasi. Died 600 Hijri. The name of his book is Tuhfutut 
Talibeen Fil Jihad Wal Mujahideen. 

8-Abu Mohammad Kasim Bin Ali Bin Hasan Bin Hibatullah, 
known as Ibne Asakir. Died 600 Hijri. 

9-Izzudeen Ali Bin Mohammad Al Jazari, known by the name of 
Ibne Ashir. Died 630 Hijri. 

Page 14 



10-Bahaudeen Abul Mahasin Yusuf Bin Rafe, known by the name 
of Ibne Shadad Al Marsau Al Habali. Died 632 Hijri. 

11-Abu Mohammad Izzudeen Abdul Aziz Bin Sallam Assolamy. 
Died 660 Hijri. The name of his book is Ahkamul Jihad Wa 
Fazailoho. 

12-Ammadudeen Ismael Bin Umar, famous by the name of Ibne 
Kathir Alhafiz Ad Dimashqi. Died 774 Hijri. The name of his 
book is Al Ijtihad Fi Talabil Jihad. 

13-Ali Bin Mustafa Alaudeen Albosnawy Ar Romy Al Hanafi, 
famous by the name of Ali Dada. Died 1007 Hijri. 

14-Hishamudeen Khalil Al Barsawv Ar Romy. Died 1072 Hijri. 
(Extracted from the introduction of KITABUL JIHAD IBNE 
MUBARAK, written by Doctor Anzaha Hammad). 

One of the most important books written on the topic of Jihad is by 
Imam Abu Abdur Rahman Abdullah Bin Mubarak Al Minvazi 
Alhansal by the name of Kitabul Jihad. This renowned Scholar and 
Mujahid had written this book in a profound and unique style and 
the contents are widely accepted and endorsed by other Scholars. 

The following books have been written comparatively recently :- 

1-Ayatul Jihad Fil Quranil Karim. Written by Dr. Kamil Silaka 
Addakas. 

2-Kitabu Atharil Harb Fil Fiqhil Islami. Written bv Dr. Dahba 
Zahelv. 



If I! 



The outstanding work done in our era on the topic of Jihad is by 
Shaheed Abdullah Azzam and this is his good fortune. It appears 
Allah has chosen this person for the revival of this forgotten 
obligation. The hundreds of writings and speeches of Abdullah 
Azzam have created a new soul in the Muslim Ummah. The work 
of Dr. Abdullah Azzam is a new chapter in the books of history. 
His writings and speeches are derived from good knowledge and 
faith and create a desire for Shahadah. All Muslims should benefit 
from the books of this great scholar and writer, Shaheed Abdullah 
Azzam. 

Many others have written short pamphlets and forty hadiths upon 
the topic of Jihad such as, Mufti Shaft, (grand Mufti of Pakistan), 
Moulana Ashiq Ilahi Buland Shehri, Moulana Abdus SamadSayal 
to name a few. Recently the Darul Kutub Al Arabiya, in Peshawar 
has published, 'Arbauna Hadithan Fi Fadlil Jihad' researched bv 
Sheikh Marzook All Ibrahim. 



Page 16 



CHAPTER OF AHADITH 



a^^jjl jjja2k^)l! Ail! luij 
In the name of Allah, the Most Beneficent, the Most Merciful. 



Hadith No. 1 
No Deed Equivalent To Jihad. 

Narrated Abu Huraira (ra), a man came to Allah s 
Apostle (saw) and said Instruct me as to such a 
deed as equals Jihad (in reward). He replied, "I do 
not find such a deed. " Then he added, Can you, 
while the Muslim fighter is in the battlefield, enter 
your Mosque to perform prayers without cease and 
fast and never break your fast? " The man said, But 
who can do that.? " Abu Huraira (ra) added, The 
Mujahid (i. e. Muslim fighter) is rewarded even for 
the footsteps of his horse while it wanders about (for 
grazing) tied on a long rope ". 
Sahih Bukhari,(p391, Vol. 1). 

Explanation. 

The virtue of an action is based upon its importance and its high 
status. Taking this into account the aim of Jihad is the elevation of 
Allah's word and this cannot be achieved without Jihad. For this 
reason the most virtuous deed stated in this hadith is Jihad. To 
comprehend this virtuous deed by the human mind may prove 
difficult, but only Allah's grace and mercy can enlighten us in this 



Page 17 



respect, when we examine the religious laws in providing the 
reasons for Jihad being the most virtuous deed, we can present the 
view that Jihad is actually the protector of all other deeds. It is on 
account of Jihad that Muslims can be at ease and be able to lead 
their wav of life, fulfilling all obligations without the fear of the 
enemy. -When Jihad is neglected, it is inevitable that the kuffar 
(unbelievers) will overpower the Muslims resulting in a 
breakdown of the Islamic way of life. 

Another reason for Jihad being the most virtuous deed is that a 
person sacrifices his two beloved things which are, his life and his 
wealth which is unlike other deeds. It can easily be concluded by 
this explanation why other deeds cannot compete with Jihad. In 
reference to some Ahadith in which other deeds have been given 
priority, the focus has been on a specific aspect and this has been 
considered acceptable. Generally, the Scholars of Hadith have 
given priority to Jihad by analysing the details of the above Hadith. 

A great Scholar of Hadith, Kazi Ayadh Maliki states, one realizes 

the great status of Jihad by this hadith and no deed is equivalent to 

Jihad. 

Fathul Ban, (p5, Vol.6). 



Page 18 



Hadith No. 2 
Mujahid The Most Superior. 

Narrated Abu Said Khudri (ra), somebody asked, "() 
A 1 1 ah 's Messenger! (saw) who is the best among the 
people?" Allah's Messenger (saw) replied, I A 
believer who performs Jihad with his life and 
wealth. " They asked, "Who is next? He replied, "A 
believer who stays in one of the mountain paths 
worshipping Allah and leaving the people safe from 
his mischief." 
Saliili Bukhari, <p391, Vol. 1). 

Explanation. 

It is clear from this hadith that the person who does Jihad in 
Allah's path is more superior than other Muslims. This has also 
been clearly stated in the Quran: 

Allah has preferred in grades those who strive hard and fight 
with their wealth and lives above those who sit (at home). Unto 
each, Allah has promised good (Paradise), but Allah has 
preferred those who strive hard and fight above those who sit (at 
home) by a huge reward. 

Holy Quran, (Surah Nisa : Verse 95). 

It is regarding the great virtue and importance of Jihad that the 
Prophet (saw) participated in Jihad personally and urged his 
companions (ra) upon this deed so much so that there was no deed 
more beloved and virtuous in the eyes of the Sahaba as much as 
Jihad. 



Page 19 



Some examples of the love for Jihad amongst the Sahabas :- 

Hazrat Umar (ra) said, Perform Haj as this is a good deed, Allah 
has ordained us to perform Haj and Jihad is even better. " 
KanzuIlJminaI,(p258, Vol. 2). 

Hazrat A bu Huraira (raj said. " Safe guarding the Muslim borders 
in the path of Allah (Jihad) is more beloved to me, than my 
worshipping Allah in the night of Qadr (Lailatul Qadr) in front of 
Hajera Aswad (The black stone in the corner of the Kaabah). 

When the time of Hazrat Khalid (ra) came to depart from the 
world, he said, "I reached every possible place for Shahadah, but 
it was written in my fate that I should die on my bed. In my 
opinion there is no deed more dearer than my waiting with my 
horse and shield in the darkness of night, the sky to be glittering 
due to the rain, waiting for the onset of dawn, so that I can attack 
the enemy." 

Al Jihad by Ibne Mubarak, (p88). 

Art at Bin Munzir reports that Umar (ra) asked the people in his 
gathering, Which person would attain the most virtue and 
reward? ". The people suggested Zakat and Salah and agreed the 
highest rank is for the Ameerul Momineen (Umar (ra) himself) and 
started naming other individuals. Hazrat Umar (ra) then advised, 
Shall I tell you the best person in terms of virtue who is even 
higher than the Ameerul Momineen (the leader of the Muslims)?. 
The people replied, Please do tell us. " He said, That small 
person who is holding the reins of his horse in Syria safeguarding 
the Muslim army, he is unaware if a wild animal will rip hint apart 
or an insect will bite him or the enemy will attack. This person is 
higher in rank than those people whom you have mentioned and he 
is higher than the Ameerul Momineen in virtue. 
Kaiizulllmmal , (p289, Vol. 2). 



Page20 



Hazrat Abu Bakr (ra) used to walk with the Mujahideen (Islamic 
army) and accompany them to the outskirts ofMadinah. 

Sunani Kubra Baihaqi, (pl73, Vol. 9). 

It is stated in a narration of Kanzul Ummal that a person came to 
Omar (ra) and asked for a horse. Hazrat Umar (ra) set the saddle 
on the horse and when that person started to ride off Hazrat Umar 
(ra) followed that person requesting he would supplicate for him. 
When Umar (ra) departed from him, that person said, "O Allah 
give Umar (ra) the best reward. " 

Kanzul Ummal, (p289, Vol. 2). 

May Allah s.w. give us the ability; to follow the footsteps of the 
Sahaba (ra) in their love for Jihad. Ameen. 



Page 21 



Hadith No. 3 
The Grade Of The Mujahideen. 

Narrated Abu Huraira (ra), The Prophet (saw) said, 
Whoever believes in Allah and His Messenger, 
performs Salah and observes Sawm (fasts) of the 
month of Ranzadhan, then it will be a promise 
binding upon Allah to admit him to Paradise, no 
matter whether he fights in Allah's cause or remains 
in the land where he was born. " The people said, "0 
Allah s Messenger! (saw) shall we acquaint the 
people with the good news? He said, Paradise has 
one hundred grades which A llah has reserved for the 
Mujahideen who fight in his cause, and the distance 
between each of two grades is like the distance 
between the Heaven and the earth. So when you ask 
Allah (for something), ask for Al Firdous which is 
the middle (best) and the highest part of Paradise. 
And above it (Al Firdous Paradise) is the throne oj 
the Beneficent (i. e. A llah) and from it gushes forth 
the rivers of Paradise. 
SaliihBukhiiri,(p391, Vol.1). 

Explanation 

When a Mujahid sacrifices his wealth and life in the elevation of 
Allah's Religion, Allah in exchange will give him high ranks in 
Jannah, on the day of Judgment. This hadith states that the 
distance between two grades in Jannah, is the distance between the 
earth and the sky. This reference is to illustrate the greatness of 
Jannah and in a hadith in Tirmizi, the distance between the two 
grades of Jannah is quoted as 100. years and in a further hadith in 
Tabram this distance is quoted as 500 years. 



Page 22 



The greatness of these Jannahs can be further established bv a 
hadith in Tirmizi in which it is stated that, if the total universe 
was to be placed in only one of these grades of Jannah, it would be 
adequately accommodated. Allah has created these Heavens as a 
gift in exchange for the sacrifices and the noble deed of Jihad. It is 
stated in this hadith that the Creator of these grades of Jannah is 
Allah Himself. One can taste the sweetness of this hadith by the 
above mentioned words, Without any doubt, the Mujahids are very 
fortunate for whom Allah has created Jannah Himself. Shah 
Waliullah states in the explanation of the above hadith, that due to 
Allah's Religion being elevated by Jihad, the reward for the 
Mujahid is equally great. Hujjatullahil Baiigha, (p548). 

The Muslims should revive this work of Jihad today so that they 
may attain these great virtues. 



Page 23 



Hadith No. 4 
The Palace For The Shaheed. 

Narrated Samura, the Prophet (saw) said, Last 
night two men came to me (in a dream) and made me 
ascend a tree and then admitted me into a better and 
superior house better of which I have never seen. 
One of them said, this house is the house of the 
Shuhadah. " 
SahihBukhari,{pl85, Vol. 1). 

Explanation. 

The great status of the Shaheed is stated clearly in this hadith. The 
Prophet (saw) was shown the beautiful palace of the Shuhadah in 
Paradise on the night of Meraaj (when he ascended to the 
Heavens). The Shaheed has sacrificed his life bv fighting in the 
path of Allah and this sacrifice is his most beloved and worthy 
possession. Allah therefore, honours and blesses him with these 
high grades and status and Allah's Forgiveness and Mercy 
surrounds him. Allah says in the Holy Quran: 

And if you are killed or die in the Way of Allah, forgiveness and 
mercy from Allah are far better than all that they amass (of 
worldly wealths, etc.)." 

Holy Quran, (Surah Aal Imi'an : Verse 157). 

It is because of this honour from Allah that the Shaheed's deeds 
are forever lasting as Allah says: 

But those who are killed in the Way of Allah, He will never let 
their deeds be lost. 

Holy Quran, (Surah Mohammad : Verse 4). 



Page 24 



The respect and honour of the Shaheed is such that the Muslims 
have been prohibited from calling the Shuhadah dead because thev 
are alive as Allah s.w. says: 

And say not of those who are killed in the Way of Allah, They 
are dead, Nay, they are living, but you perceive (it) not. 

Holy Quran, (Surah Baqarah : V erse 154). 

The Muslims are not onlv prohibited from calling the Shuhadah 
dead but further prohibited from even thinking of them as dead, 
because the Shaheed has sacrificed his life for such a great cause, 
as Allah says: 

Think not of those who are killed in the Way of Allah as dead. 
Nay, they are alive, with their Lord, and they have provision. 

They rejoice in what Allah has bestowed upon them of His 
Bounty " 

Holy Quran, (Surah Aallmran : V erse 169-170). 

Another reason for these great virtues and grades for the Shaheed, 
is because he has performed the best Jihad. The best Jihad is 
described in the following hadith:- 

Hazrat Jabir (ra) narrates that a person asked, "O Prophet of 
Allah, which is the best Jihad? The Prophet (saw) said, The best 
Jihad is that the legs of your horse be cut off and your blood be 
spilt (Shahadah). " 

Van Hibban, Ibne Maja, At Targheeb WatTarhceb,(p438, Vol. 2.) 

Therefore, the Jihad is the best deed and the best grade of Jihad is 
Shahadah which the Shaheed has achieved. May Allah s.w. grant 
all the Muslims the desire for Shahadah. Ameen. 

The virtues of the Shaheed are numerous and have been recorded 
in many Hadith books. The following is a list of some of these 

Ahadith :■ 



h»% 



Hazrat Jabir bin Abdullah (ra) says that when Abdullah bin Amr 
Ibn Haram was Shaheed, the Prophet (saw) said, "O Jabir! shall I 
inform you of how Allah honoured your father? He answered, 
"Please do. " The Prophet (saw) said, "Allah does not talk to 
anybody but behind the veil but he tallied to your father directly 
(without the veil). 

Tirmizi. At Targheeb Wat Tarheeb, (p437, Vol. 2). 

Hazrat Obada Bin Samit (ra) narrates, that the Prophet (saw) 
said, The Shaheed is granted seven gifts from Allah s. w. :- 

1- He is forgiven at the first drop of his blood. 

2- He sees his status in Jannah. 

3- He is dressed in the clothes oflman. 

I- He is safe from the punishment of the grave. 

5- He will be safe from the great fear of the day of Judgment. 

6- A crown of honour will be placed on his head. 

7- He will intercede on behalf of 70 members of his family. 

(Musnudi Ahmed Tabrani, At Targheeb Wat Tarheeb, p443, Vol. 2). 

Anus Bin Malik (ra) narrates, that the Prophet (saw) said, There 
are three types of Shuhadah. 

The first one is a person who went forth in the path of Allah 
(Jihad). His intention was not to fight or to be Shaheed, he joined 
solely to increase the number of the Muslims. If this person dies or 
is killed (in the path of A Hah) all his sins will be forgiven, he will 
be safe from the punishment of the grave, he will be safe from the 
fear of the day of Judgment and he will be wed to hoorain (women 
of Jannah), he will wear the clothes of honour, and a crown 

Page 26 



symbolising honour and eternal life in Jannah will be placed on 
his head. 

The second type ofShaheed is a man who set out for Jihad, with 
his wealth and life with the intention of reward. His intention was 
to kill the unbelievers and not to be killed. If he is killed or dies 
he will be in the grade of Ibrahim (as), which is the honoured 
grade, in front of the King (Allah) who has power over all. 

The third type ofShaheed is he who set out for Jihad, with his life 
and wealth intending reward and he is determined to kill or to be 
killed. If he is killed or dies he will come on the day of Judgment 
with his sword on his shoulders when the people will be crawling 
on their knees. He will ask them, Will you not make way for us as 
we have sacrificed our blood and wealth for Allah s.w.". The 
Prophet (saw) continued, " I swear by the One in whose hands is 
HIV life, if this person was to say this to Ibrahim (as) or any other 
Prophet lhey would make way for him recognising their duty. 
These Shuhadah will walk up to the pulpits ofnoor, beneath the 
Throne of Allah and they will sit there and observe the judgment of 
the people taking place. The sorrow of death will not reach them, 
nor the difficulty of the grave, nor will the blowing of the trumpet 
make them fear. They will not worry about their judgment, nor the 
crossing of the bridge (Pul Sirat). They will observe the judgment 
being carried out and whatever they will ask will be given to them. 
Their intercession on behalf of anybody will be accepted. 
Whatever they request from Jannah will be given to them and 
whatever place they will choose in Jannah will be their abode. 
Bazzaz, Baihaqi. 

Hazrat Abu Darda (ra) narrates that I heard the Prophet (saw) 
saying that the Shaheed will intercede on behalf of 70 members of 
his family. 

Abu Dawood, At Targheeb Wat Tarheeb. 



Page 27 



Mujahid said, that Yazid Bin Shajara was amongst those whose 
deeds would testify his sayings. He stated the following during a 
Khutba (speech), When the skies are opened and when the rows 
of unbelievers and believers are facing each other, the doors of 
Heaven and Hell are opened and the Hoorain (woman ofJannah) 
who have big beautiful eves and are well dressed, peer from the 
sky. When a Muslim moves forward they say, "O Allah, make his 
feet steadfast, O A llah, help him ". And when he turns his back 
towards the enemy the Hoorain cover their veil from him and say, 
"0 Allah, forgive him. " O people make an effort for this, may my 
parents be sacrificed for you, do not disgrace the hoor of Jannah. 
When a person is Shaheed, as the first drop of blood falls on the 
ground his sins fall down like the withering of leaves from trees 
and the hoorain come down towards him and clean the soil from 
his face. He will then be presented with a gift of a hundred pairs of 
clothes, which will not be human made, but will be the creation of 
Jannah". He stated further that, "I have been informed that the 
keys to Paradise are swords ". 

Ibnc Mubarak, (p72). At Targheeb Wat Tarheeb, (p444, Vol. 2). 

Mayan Bin Abi Habla narrates that the Prophet (saw) said, When 
a person is Shaheed, Allah s. w. creates a beautiful body for him. 
Then Allah orders his soul to enter this body. So it enters in the 
body. Then the person looks at his previous body as to what is 
being done to it, then he looks at the people around him who are 
grieving, he thinks that the people are listening and looking at 
him, he then goes towards his wives. 
I bne Mu barak , (p93). 

Naeem bin Hamar (ra) narrates that a person asked the Prophet 
(saw), Which Shaheed is superior ? The Prophet (saw) answered, 
Those who are in the rows of battle and do not turn their face till 
they are killed. They will roam around in the highest rooms in 
Jannah and their Lord will laugh at them. This is an indication 
that, when Allah laughs at somebody, there is no accounting of his 
deeds on the day of Judgment. 

Musnad Ahmed, At Targheeb wat Tarheeb, {p442, Vol. 2). 

Page 28 



Imam Nawawi (ra) has narrated seven different views in 
association with the Shaheed from the commentary of Sahih 
Muslim. 

1- He is called Shaheed because he is alive and his soul is present 
in Darus-Salam (a grade of Jannah) and his soul will be present in 
Jannah on the day of Judgment. So the meaning of Shaheed is 
present. 

2- Allah and His angels bear witness to him for Jannah. So 
Shaheed is in the meaning of witness. 

3- When a Shaheed s soul comes out he sees those grades and gifts 
that Allah has made ready for him. So Shaheed is in the meaning 
of o bserving A 1 1 ah 's gifts. 

I- The Angels of blessings come down to place his soul at its rank. 
SO Shaheed is in the meaning of the presence of Angels. 

5- His obvious state (at the time of death) has testified his Iman 
and a good death (Islamic death), So Shaheed is in the meaning of 
testifying his death on Iman. 

6- The evidence to his Shahadah is the presence of blood and this 
is why he is given the rank of Shaheed. 

7- He will be appointed as a testifier for the Prophets that they 
conveyed their messages to their nations. So Shaheed is in the 
meaning of testifier. 

It is on account of these great virtues that the Prophet (saw) and 
the Sahaba (ra) used to wish for Shahadah and used to love the 
death in Allah's path, and from whom even death used to run far 
away and fear them. May Allah s.w. grant all Muslims the desire 
for Shahadah. Ameen. 



Page 29 



Hadith No. 5 
One Morning Or Evening In Jihad. 

Narrated Abu Hw air a (ra), the Prophet (saw) said, 
"A single endeavor (of fighting) in Allah s cause in 
the afternoon or forenoon is better than all that, on 
which the sun rises and sets. 
Sahih Bukhari, (p392, Vol. 1). 

Explanation. 

In the explanation of this hadith Allama Ibne Dakikul Eed (ra) 
says that the meaning of, A single expedition in the afternoon or 
forenoon of the Mujahid being better than all that is on the earth 
and which is in it, " is: that if a person was to be given the whole 
world and own all the wealth and needs of the world and then he 
spends all this in a good cause, the reward of this cannot be 
compared to one noon or forenoon spent by the Mujahid in the 
battlefield, infact, spending one morning or afternoon in the 
battlefield is more virtuous than spending all the world in Allah's 
cause. 

Allama Ibne Hajar (ra) says that this explanation is more 
understandable as it is supported by a mursul hadith narrated by 
Ibne Mubarak (ra) in Kitabul Jihad. 

The Prophet (saw) sent an army in which Abdullah Bin Rawaha 
participated. When the army set out, Abdullah bin Rawaha stayed 
behind so that he could perform Jummah Salah behind the Prophet 
(saw) and then intended to join the army straight after. The 
Prophet (saw) said to him, "I swear by the One in whose power 
lies my life, if you were to spend everything on the earth you could 
not attain the virtue of their one morning. " 
Fat)mlBari,(p91, vol. 6). 

Page 30 



If the whole world was to be given to you and you spent it all and 
wished to attain the virtue of those Mujahids who have spent one 
morning in Jihad you cannot do so. Hazrat Abdullah Bin Rawaha 
only stayed behind because he had been assured about his 
Shahadah by some words of the Holy Prophet (saw). So his desire 
was to perform Jummah behind theProphet (saw) and listen to his 
Iman affecting khutba (speech) and spend some more minutes in 
the blessed gathering of the Holy Prophet (saw) and then planned 
to reach his companions on a fast horse. But the Holy Prophet 
(saw) disliked this action and admonished him, that if he was to 
spend all the wealth of the world, he would not attain the reward of 
one morning in Jihad which he had delayed. 

We find out from this saving that the journey of Jihad is also of the 
same category of reward as Jihad, similarly, the reward of the 
journey of coming back from the expedition has been narrated in a 
hadith asfReturning from an expedition of Jihad is like going for 
Jihad. " 
(Abu Dawood). 

A further reason for this great virtue of spending time in Jihad is 
that Allah has bought the Muslims lives and wealth in exchange 
for Jannah. This business transaction can only be fulfilled in the 
battlefield. Clearly a Muslim is so happy, and pleased with this 
transaction that he-offers his life to Allah in the battlefield of Jihad 
to become the buyer of Jannah. A Mujahid leaves ever-v-thing 
behind in reaching the battlefield, where he continually- faces 
death. He has given himself up to Allah, in his march forth to the 
battlefield and this is the place where his chance of the acceptance 
of death is available. Taking all this into account it is as though he 
has given his life and he belongs to Allah. This clearly 
demonstrates the greatness of participating in Jihad. 



Page 31 



Furthermore, some commentators of hadith have mentioned, that 
the measure of the highness of grades of a human is the love of 
Allah and sincerity, and the measure of decreasing of reward is the 
love of the world and deeply indulging in it. 

Although the Jews claimed to love Allah, the.v were ready to sell 
their faith for the world and they ran far from death. Had they 
loved Allah they would have loved death, as death is the door 
towards meeting the beloved Allah and becoming His special 
guests, but a Jew even fears from the name of death and wishes to 
live forever. These contradictions regarding what they say and do 
have clearly been mentioned in the Holy Quran. 

The Mujahid is completely opposite to the character of a Jew, he 
marches forth in the battlefield leaving worldly luxuries for the 
love of Allah and to attain His pleasure, in removing Allah's 
enemies from the surface of the earth. He protects his friends and 
he loves death and seeks Shahadah, and his greatest pleasure is to 
shed his blood for his beloved Allah. It is precisely for this reason 
that his time in Jihad, is of great virtue and his supplication is 
accepted like the Prophet's. 

The Sahabas (ra) (companions of the Prophet) understood the 
significance of the time spent in Jihad, Therefore, they readilv 
sacrificed all beloved things for Jihad to the extent that the person 
whom their hearts accepted the most and whom they loved more 
than their own lives, on his wish they were proud to sacrifice 
thousands of lives. On his behalf they were ready to sacrifice all 
their worldly wealth. For the cause of Jihad they even accepted 
parting from their beloved Prophet (saw) and there-was no shortage 
in fulfilling their duty of Jihad. 



Page 32 



Hadith No. 6 
The Prophet s (saw) Wish To Be Shaheed. 

Narrated Abu Huraira (ra), the Prophet (saw) said, 
By him in whose hands my life is! were it not for 
some men amongst the Believers who dislike to be 
left behind me, and whom I cannot provide with 
means of conveyance, I would certainly never 
remain behind any Sariyah (army unit) setting out in 
Allah s cause. By Him in whose hands my life is! I 
would love to be Shaheed in Allah s cause and then 
get resurrected, and then get Shaheed and then get 
resurrected again, and then get Shaheed. " 
Sahih Bukhari, English version {p42-3, Vol.4). 

Explanation. 

The Prophet (saw) has first of all comforted those who wished to 
participate in Jihad but did not possess the means to participate, 
and their grief is stated in the Quran: 

They turned back, while their eyes are overflowing with tears of 
grief that they could not find anything to spend (for Jihad). 

Holy Quran, (Surah Taubah : Verse 92). 

The Prophet (saw) comforted them by, saying, "My heart wishes 
that I march forth with every group for Jihad but to comfort the 
hearts of these poor people who love Jihad, I send an army and do 
not go forth myself " 

This is why the Prophet (saw) participated in 27 battles and sent 
his companions more than 50 times and did not participate 
himself. This was to comfort those who were eager to participate 
in Jihad and were saddened for not being able to participate. 

Page 33 



The second part of the hadith was to comfort those who went forth 
into the battlefield but were saddened because the Prophet (saw) 
was not present with them, they thought they were deprived from 
his blessed company, and so he comforted them by saying: What I 
am wishing for is Shahadah and be given life after Shahadah, so 
that I can fulfill the duty of Jihad and be Shaheed for this cause 
again, you are lucky to be given this chance for Jihad so you 
should not grieve the parting of my company as you will be 
receiving the reward of such a deed (Jihad) for which I am asking 
for life again and again to offer for Shahadah. " 

Another point in this hadith is that the Prophet (saw) had wished 
to be Shaheed and given life to be Shaheed again numerous times, 
and in another hadith of Bukhari, it is stated that, "No person will 
wish to come back to the world after seeing the bounties of 
Jannah, except for the Shaheed who will wish to be sent to the 
world again in order to be Shaheed in Allah's cause. " 

To understand the reason why the Prophet (saw) made this desire 
in this world, when the Shuhadah will make it in the hereafter; 
One answer presented by Islamic Scholars is that the Prophet (saw) 
had been informed in the world through revelation and had full 
faith that, the onlv way to the greatness of Islam is Jihad. His 
divine mission was to prevail Islam over all Religions and the only 
way to achieve this was through Jihad. This is the reason why the 
Prophet (saw) made this desire in this world whereas the Shuhadah 
will make this desire in the hereafter after experiencing this 
personally. Furthermore, the sweetness of Shahadah will persuade 
them to desire coming back to the world to attain it again so that 
they have the noble opportunity to sacrifice their blood for their 
beloved and true owner (Allah), as this high grade of worship is 
only bestowed upon special devotees. This is why not every person 
is chosen for this great status. 



Page 34 



Allania Ibne Teen writes, that the Prophet (saw) was informed 
through revel ation that: 

Al lah will protect you from mankind". 

Holy Quran, (Surah Maidah : Verse 67). 

For the Prophet (saw) to persist on asking for Shahadah is to 
confirm the greatness of Jihad and to encourage the Muslims upon 
this deed. Allama Ibne Hajar endorses the view of Ibne Teen. 

FathulBari, (pi, Vol.6) 

Allama Nawawi states that we learn from this hadith, that to desire 
Shahadah and to ask for it, is a desirable act as it is beloved by. 
Allah. 

Hazrat Sahl Bin Hanif narrates that the Prophet (saw) said, 
Whoever desired Shahadah with the true intention, Allah will 
ascend him to the grade of the Shuhadah even if he dies on his 
death bed. " This is the reason the scholars used to wish for 
Shahadah from the depth of their hearts and they disliked the death 
of the death bed. 

May Allah grant us all the great status of Shahadah. Ameen. 



Page 35 



Hadith No. 7 
Little Work But A Great Reward. 

Narrated A I tiara (ra), a man whose face was 
covered with an iron amour (i.e. clad in armour) 
came to the Prophet (saw) and said, "0 Allah s 
messenger.! shall I fight or embrace Islam first?" 
The Prophet (saw) replied, Embrace Islam first and 
then figh t. " So he embraced Islam and was Shaheed. 
Allah s messenger (saw) said, "A little work, but a 
great reward. " (He did very little after embracing 
Islam but he was rewarded in abundance, j 
Sahih Bukhari, <p394, Vol.1). 

Explanation. 

Ibne Ishaq has recorded in magazi (an authentic tradition of Hazrat 
Abu Huraira ra) that the Prophet (saw) said, Tell me about a 
person who never prayed one namaz but entered Jannah. " Then he 
answered himself that this lucky person was Amar bin Thabit (may 
Allah be pleased with him.) 
Futhul Ban, <pl05, Vol.6). 

Taking this narration into consideration, the scholars of hadith 
have agreed that the person mentioned in Bukhari is Amar Bin 
Thabit (ra). 

llasin bin Mohammad says, I asked Mahmood Bin Lab id that what 
is his story. He answered, This person denied Islam till the day of 
Vhad, when he understood Islam. He lifted his sword and 
participated in the fierce battle with the Sahaba (ra) till he was 
wounded. When the people saw him wounded, they asked him what 
had bought him here for Jihad. Was it the love of the nation or the 
love of Islam. 7 He answered, The love of Islam, I have fought 
alongside the Prophet (saw) till I had been wounded. ' Upon this 

Page 36 



the Holy Prophet (saw) said, There is no doubt he is from the 
dwellers ofJannah. '" 

The narration of Bukhari and the above narration are recording the 
same incident but this person first came to the Prophet (saw) and 
then participated in Jihad, but the Sahabas (ra) had been unaware 
that he had embraced Islam at the hands of the Holy Prophet (saw). 
This is why they asked him what had bought him to the battlefield 
and he answered by saving that it was for the cause of Islam he had 
entered Jihad. We understand from this hadith, that to bring Iman 
is a requirement before Jihad and that if a person is Shaheed 
straight after accepting Islam he is a Jannati (dweller of Jannah) 
even though he has performed no other deeds. 



Page 37 



Hadith No. 8 
In The Highest Grade Of Jannah (Firdaus). 

Narrated Anas Bin Malik (ra), Ummur Rubai Bint AI 
Bar a, (the mother of Haritha Bin Suraqa) came to 
the Prophet (saw) and said, Allah s Prophet! Will 
you tell me about Haritha? Haritha has been killed 
(i. e. Shaheed) on the day ofBadr with an arrow fired 
by an unidentified person. " She added, "If he is in 
Paradise I will be patient; otherwise I will weep 
bitterly for him. " He said, "0 mother of Haritha! 
There are gardens in Paradise and your son got the 
Firdaus Al Ala (i.e. the best place in Paradise). " 
Sahih Bukhari, (p394, Vol.1). 

Explanation. 

In this Hadith an unidentified arrow has been mentioned, which 
has been given several meanings: 

The first meaning is that it came from an unidentified direction. 

The second meaning is that the archer fired the arrow and 
accidentally hit him. 

The third meaning is that an unidentified person fired the arrow. 

The true explanation regarding this incident is that the archer 
aimed at the enemy but the arrow misfired and hit him. 

The various explanations stated above have been mentioned by 
Allama Ibne Hajar in Fathul Bari. 



Page 38 



This is the special aspect of Jihad, that however the death occurs, 
the Muslim is granted the high grades of Jannah. 

In the battle of Khaybar, a Sahabi was Shaheed by his own sword 
bv accident. When the people started gossiping about this incident 
the Prophet (saw) said, he will be given double reward than the 
normal Shuhadah, one reward for Shahadah and the second reward 
due to the people gossiping about him. 

It has been stated in another narration that whoever set out for 
Jihad and is killed by falling from his mount or from a bite of a 
poisonous insect or for any other reason, he will enter Paradise. 



Page 39 



Hadith No. 9 
The Blessed Dust Of Jihad. 

Hazrat Abu Abbas Abdur Rahman (ra) narrates that 
the Prophet (saw) said, "Whosoever 's feet were 
covered with the dust in the path of Jihad, the fire oj 
Hell will not touch him. " 

Sahih Bukhari, (p394, Vol.1). 

Explanation. 

The virtue of the dust in the path of Jihad has been mentioned in 
this hadith as it is through the blessed deed of Jihad that Haq is 
given superiority over Batil. This is why everything relating to this 
cause and every practice of the Mujahid is beloved to Allah. The 
purpose being that, sitting, standing, walking, attacking and riding 
the horse is all for the elevation of Allah's word and to attain his 
pleasure. Therefore, the Mujahid is gifted with numerous great 
bounties as this hadith indicates, that even the dust at the feet of 
the Mujahid (Islamic fighter) who is walking in the cause of Jihad 
will save him from the dreadful punishment of Hell. For this sole 
reason the Sahaba and the eminent figures of this Ummah have 
tried their utmost to attain this dust. 

Allama Anwar Shah Kashmiri (ra) has written in Faidhul Bari, (a 
book written by him), (p 425, vol.2), that, Sultan Bavazid Khan 
Yaladran participated in 72 battles and all these battles were 
fought against Europe. It was the habit of the Sultan to only wear 
one clothing called the Quba (large cloak) and he never used to 
change it. After a battle he used to collect the dust which was on 
this cloak. When the time of his death approached, he left a will 
requesting to be buried in the grave consisting of this dust which 
he had accumulated. 



Page 40 



Allah is the greatest! This is making the saying of the Holv 
Prophet (saw) practical, so much so as to collect the dust of Jihad 
to make it the cause of one's salvation. Blessed is the person whose 
grave will bear witness to his Jihad. We wish that Allah s.w. grant 
us this eagerness and emotion for Jihad. Ameen. 

The following story illustrates the Sahaba' s eagerness to follow the 
above hadith :- 

Abu I Misbah Makrai (ra) says that we were in a group traveling in 
Rome. The leader of this group was Malik Bin Katham. Malik Bin 
Abdullah passed Jabir Bin Abdullah who was walking holding the 
rope of his donkey. Hazrat Malik said, "O Abu Abdullah! please 
take a seat on the donkey as Allah has gifted you with it. " 

Hazrat Jabir (ra) understood what Malik was trying to do so he 
answered by saying, "I am letting my donkey rest and 1 am self 
sufficient from the needs of people and I have heard the Prophet 
(saw) saying that a person whose feet have become dusty in the 
path of Allah, his body is made Haram upon Hell (he will never 
enter Hell). Upon hearing this the people jumped down from their 
rides. The narrator states that I had never seen so much people 
walking as much as this day. 

Allama Ibne Hajar (ra) states that if the virtue of the dust of the 
path of Jihad is so great, then what would be the rank of one who 

spends his utmost effort in this cause it is difficult even to 

imagine this status. 

Hazrat Abu Darda (ra) narrates that the Prophet (saw) said, 

Whosoever s feet were covered with the dust in the path of Jihad, 

A llah moves Hell one thousand years away from this person. 
Tabrani. FathulBari,(plll). 



Page 41 



Hadith No. 10 
The Desire For Coming Back To The World. 

Sarrated Hazrat Anas Bin Malik (ra), the Prophet 
(saw) said, "Xobody who enters Paradise likes to go 
to the world even if he pot everything in the earth, 
except a Mujahid who wishes to return to the world 
so that he may he shaheecl ten times, because of the 
dignity he receives, (from A II ah) " 

Sa!iihBukhari,(p395, Vol. 1). 

Explanation. 

The Shaliccd will only be able to taste and see the virtue of Jihad 
and dignity of Shahadah in Jannat. Therefore he will wish to 
return and offer his life again. The Messenger of Allah (saw) was 
informed of this virtue through revelation, so he made his wish for 
it in this world. 

A scholar by the name of Ibne Battal (ra) states: amongst all the 
a hadith which have been narrated on the virtue of Shahadah. this 
hadith is the most interesting one. Further more he says, there is 
no good deed in which one sacrifices his soul except Jihad, 
therefore its reward is equally significant. 

I'atluilBari,(pllS, Vol.6). 

In Masai, narrated bv Hazrat Anas (r a), the Messenger of Allah 
(saw) has said, "A person from the people of Paradise will be 
called in front of Allah. Allah Taalah will ask him, "O son of 
Adam, how did you find ypur place of stay?" He will reply, It is 
the best place ". Then Allah will say, 'Ask and wish of something." 
He will say, "I ask that you return me to the world, so that I may 
be shaheed,inyour path, ten more times. ", (He will ask for this), 
because he has seen the virtue of Shahadah. 

Page 42 



Hazrat Jabir (ra) says, the Holy Prophet (saw) asked me, Shall I 
not tell you what Allah Taalah had said to your father? Allah 
Taalah said to him, my servant! make a wish for something, I 
will give it to you . He replied, Oh my Lord! give me life again so 
that I may be slain again in your cause. " Allah will say, The 
decision has been made that they, (the Shuhadah) will not return to 
the world again. " 

Tirmizi. 

These Ahadith confirm that Jihad is the best of all the deeds. 
Therefore, a Mujahid will be the only one who will 'make a wish' 
to return to the world, to fight and become a Shaheed, no one else 
will wish as such. Although the Shaheed had gained the top rank 
and the best place in Jannat, he would plea to Allah for his return 
to the world so he could enjoy the dignity of Shahadah once again. 
Leaving the pleasures and the enjoyments of Paradise. 

Today the Muslims have the opportunity to choose the path of 
Jihad and gain the sweet death of Shahadah by sacrificing the very 
basic jov of this world, or at least take the path of Shahadah and 
make a firm intention of Shahadah. 

Moreover, ask from Allah from the core of the heart for Shahadah, 
so that we may attain this beloved status. We may then be able to 
express ourselves in Paradise infront of Allah Taalah in this 
manner, "Oh Allah! return us back to the world so we may be 
Shaheed in vour path a hundred times." Therebv increasing our 
ranks in Paradise and gain the opportunity of seeing Allah. 

It is understood from one hadith that the Shuhadah will be able to 
see Allah before the coming of the last hour. It is reported by 
Hazrat Jabir (ra) that the Holy Prophet (saw) asked him, Shall I 
not tell you what Allah had said to your father? He says, 1 
replied, Yes, oh Messenger of Allah (saw). " The Holy Prophet 
(saw) said, Allah does not talk to anyone but from behind the 
veils, but to your father he spoke face to face without the-veils." 

At Targheeb Wat Tarheeb, (p436, Vol.2). 

Page 43 



His father was a Shaheed, so we understand from this that the 
Shaheed, if Allah wills, can see Allah before Qiyamah. 

Veils: These are the veils of light. No one can pass these veils but 
those whom Allah wishes. 



Page 44 



Hadith No. 11 
Jannah, In The Shade Of The Swords. 

The Holy Prophet (saw) has said, Know surely 
Jannah is in the shade of swords. " 
(Paradise is under the shades of swords). 

Sahih Bukhari, (p395, Vol.1). 

Explanation. 

The scholar, Qurtubi (ra) states, It is remarkable that in such a 
short statement, the Messenger of Allah (saw) has put such great 
emphasis in the path of Jihad and with such eloquence. 

In this hadith, the Holy Prophet (saw) has incited towards Jihad 
and also mentioned the reward and virtue of Jihad, inflaming the 
desire to use the sword in the face of the enemies and to fight such 
a fierce battle that the swords shade over the fighters. Under this 
shade lies the Paradise. 
Fathul Ban, (pi 10. Vol.6). 

A Scholar, Allama Ibne Jawzi states, the understanding of this 
hadith is that, Jannah is achieved by doing Jihad. One companion 
asked the Holy Prophet (saw), Oh Messenger of Allah (saw), 
what is the reason that every Muslim has to face the trial of the 
grave, except the Shaheed? " The Holy Prophet (saw) answered, 
The sword over his head was enough as a trial. " (meaning, now 
he would not be put in any trial or torment). 

Kanzul Ummal, (p596, Vol.4). 



Page 45 



Ibn Mardavah has narrated from Abu Hurairah, Who ever drew 
out his sword in the path of Allah has made an oath with Allah. 

Kanzul Ummal, (p338, Vol.4). 

Khatib has narrated that Hazrat All (ra) has said, The salat 
offered with the sword around one s self is seventy times better 
than salat offered without it. " 

Kanzul Ununal, (p338, Vol.4). Authentic tradition. 

Hazrat Anas (ra) reports, that the hilt of the sword of the Holy 
Prophet (saw) was of silver. 
Shamaili Tirmizi, (p7). 

A Scholar, A lama Banjuri (ra) explains that the above description 
of the sword of the Holy Prophet (saw) was called The Zulfikar', 
The one that was in the hand of the Holy Prophet (saw) at the time 
of the invasion ofMakkah. 

Kasaile Nabawi, (plOl). 

The Holy Prophet (saw) had owned many swords and each had 
different names. The first one was called, The Mathur , the one 
he (saw) had inherited from his father. One was Qasib and 
another named, 'Qalki', one 'Tyyar' and one called, 'Zulfikar', e. t.c. 

Kasaile Nabawi, (plOl). 

Ibn Sireen (ra) says, I have made my sword the same as the sword 
of Samura (ra), because he claimed that his sword was made the 
same as the sword of the Holy Prophet (saw). " It was in the style 
of the swords of the tribe ofBanu Hanifa. 
Sliamaile Tirmizi, (p7). 

Banu Hanifa was a renowned tribe of Arabia. They were well 
known and famous for making the best swords. Those adopting the 
style of the Prophet s (saw) sword, copied the style of this tribe. 

Kasaile Nabawi, (pl03). 



Page 46 



These few traditions certainly signify the importance and virtue of 
the sword. The importance attached to the sword is because it is a 
weapon used in Jihad. May Allah give us the ability towards 
understanding the importance and significance of weapons and 
instill in our hearts the love of protecting this Religion, and 
creating an interest in weapons. The protection of our Religion 
enables us to love the weapons. May Allah create the love of 
weapons in our hearts for the sole purpose of protecting our 
Religion of Islam. Ameen. 



Page 47 



Hadith No. 12 
To Wish For Children For The Cause Of Jihad. 

Xarrated Abu Ihtraira (raj, Allah's Messenger (saw) 
said, "Once Sulaiinan (as), sun of Dawood (as) said, 
'(By Allah), tonight I will have sexual intercourse 
with one hundred (or ninety nine) women, of whom 
will give birth to a knight who will fight in Allah's 
cause.' On that a companion of his said, 'Say Allah 
willing', but he did not say, 'Allah willing'. 
Therefore onlv one of those women conceived and 
gave birth to a part of man. By Him in whose hands 
Mohammad's life is, if he had said, Allah willing' 
(he would have begotten sons) all of whom would 
have been knights, striving in Allah's cause. " 

Sahih Bukhari, (p395, Vol.1). 

Explanation. 

Wc learn from this hadith that cvcrv Muslim should make the 
intention that they would offer their children to be soldiers to 
safeguard this Religion, as was the intention of Hazrat Sulaiman 

(as). 

A Scholar, Allama Ibn Hajar(ra)says, "If any person holds this 
intention, while having sexual intercourse with his wife, that if he 
is given a male child he would make him a Mujahid, he would gain 
the reward for his intention even if it really does not occur. " 
hither he does not have a boy or he has a boy but he could not 
become a Mujahid. 

latluil Bari. 



Page 48 



This tradition should be a reminder for those who have the 
opposite intention, and bring their children up to be the 'slaves of 
this world'. Thev are carefully nurtured in luxury and sheltered 
from knowing anything about Jihad. 

When these parents hear about Jihad, thev are filled with awe and 
fear that their child might run to Jihad. If Allah Taala bestows his 
Mere} upon the child and he stands for the path of Jihad, the 
parents feel that doomsday has come over them. Thev trv every 
means possible in preventing these young Muslim boy from the 
patli of Jannah and indulge them in the worldh affairs. It 
happens that sometimes they, the parents, go to Ulamalis for a 
Patwn. "Is it right for our child to go to Jihad without our 
pennission?Canthev do this'! Is it permissible for (hem'.'". 

T'neUlaniah respond according to the Shariah's principles, but 
these parents use these fatwas against Jihad. Even if fheUlamahs 
were given full details of the situation and arc aware of the 
intentions of the parents, they would confirm that the obedience of 
Allah is a requirement even if the creation feel unhappy. (No 
mallei who becoinesangry). To attain the pleasure of the creation 
and displeasure of Allah would be the work of stupidity 

As a Muslim, one should have consideration and feelings for the 
plight of fellow Muslims and contemplate over the Ayahs and 
ahadith with a view to changing his own behaviour, and 
encouraging others to join this blessed work. Wchold the belief 
that death has it's fixed time, it will not come am earlier. It is 
better to die in Allah's cause than lead a sinful life. This world is 
to disintegrate and our everlasting place is the hereafter. The 
wives of the Sahaba's(ra) used to encourage and urge their young 
sons and husbands to join in the Jihad. 



Page 49 



Hazrat Khansa's (ra) sons and near relative had attained the 
Shahadah in the battle of Uhud, but this brave Muslim lady was 
more concerned and asked, What is the state of the Holy Prophet 
(saw), is the Holy Prophet (saw) safe and well? . 

Hazrat Safiya (ra) had seen the mutilated body of her brother, 
Hazrat Hamza (ra), but this did not stop her sending her son 
Hazrat Zubair (ra) in the path of Jihad. She urged him towards 
this path. 

Alas, the Muslims of today bring up their children as a hen brings 
up her chicks, when they grow big and fat they are roasted and 
eaten by the people. Muslims in these days bring up their children 
unprepared and unprotected against their enemy, the kaffir. These 
children don't have the heart to fight back. The consequence is that 
the kuffars are free to assault the Muslims, brutally shed their 
blood and mercilessly rape the Muslim women. They continue to 
destroy our Mosques-and Madressahs, determined to wipe out the 
name of Islam. 

The Muslims should hold on to the path of Jihad, to save 
themselves from this humiliation. Make firm intentions, before the 
child is born, that if Allah willing, I would make them Mujahids, 
and bring them up in the true environment of Islam and Jihad. Fill 
their hearts with the love of Islam and Muslims and the dislike of 
the Kuffar. Teach them to swim and other exercises. Tell them 
about the bravery and courage of our ancestors. In their soft and 
tender hearts fill-the zeal of Jihad and the love of Shahadah. If you 
bring your children up in accordance with the above mentioned 
advice, Insha Allah, in the near future, they will become the 
Ghaziers of Islam. Thev will be the protectors of their mothers and 
sisters and the Islamic values. The strongest of the enemy would 
not gaze at them with evil intentions (with Allah's will). 



Page 50 



Hadith No. 13 
To Seek Refuge With Allah From Cowardliness. 

Narrated Hazrat Amar Bin Maimun Al Audi, Sad 
used to teach his sons the following words, as a 
teacher teaches his students the skill of writing and 
used to say that: Allah s Apostle (saw) used to seek 
refuge of Allah from them, (i.e. the evils) at the end 
of every prayer. The words are: "O Allah! I seek 
refuge of You from cowardice, and seek refuge of 
You from being brought back to a bad stage of old 
life, and seek refuge of You from the afflictions of 
the world and seek refuge of You from the 
punishment in the grave. " 

Sahih Bnkhari, (p396, Vol.1). 

Explanation. 

The Holy Prophet (saw) proclaimed in the Mosque, "If any one has 
any doubt about anything they should ask for Dua. " It is stated in 
the tradition that, a person stood up and said, Oh Messenger of 
Allah! I am a coward and a patient of abundance of sleep. " The 
Holy Prophet (saw) made dua for him. Hazrat Fadal (ra) says, 
We saw him afterwards, and no one was as brave as him. " 

Kasaile Nabawi, (pl34). 

This tradition explains that the Holy Prophet (saw) and the 
companions disliked and hated being cowards. Thev sought refuge 
in Allah from this as they would do so from kuffar, polytheism, 
hypocrisy and from the love of this world. Allah had sent him 
(saw), to wipe out kuffar and polytheism from this world, and 
therefore had bestowed him with courage and braver- v. The Holy 
Prophet (saw) had said, And I am the wiper, by me Allah will wipe 
out the kuffar. " 

Shamaile Tirmizi, (p25). 

Page 51 



Hazrat All (ra) says, When the battle was at it s peak and the 
battlefield was intense with fighting, we would take his side and 
no one had gone nearer to the enemy than the Prophet (saw). I 
had seen him in the day ofBadr, when we were shielding ourselves 
behind the Holy Prophet (saw) and he himself was the nearest to 

the enemy line. That day he hadfought the fiercest battle of all." 
Norul Yakut, (p277). 

Rbu Ishaq (ra) says, I have heard from Bara Ibne Azib (ra), 
someone asked, "O Abu Amara (ra), did you all flee the battlefield 
in the battle of Hunain? Bara (ra) answered, No by Allah, the 
Holy Prophet (saw) had never turned his back, (At the end of this 
hadith it is mentioned), The Holy Prophet (saw) (in the rain of 
arrows) would recite these couplets, and stand firm, "I am a 
Prophet not a liar, I am the son of Abdul Muttalib. " 
Sahih Bukhari, (p410. Vol.1). 

These Ahadith criticize cowardliness and justify braver-y. 
Cowardliness is criticized when it stops a person going to Jihad 
and so he also keeps others away from it and always fears 
confronting others. If a person is born a coward, but despite this, 
he forces himself into the battlefield, he shall gain more reward 
than a brave strong Mujahid. He will be rewarded more because 
his soul was not keen on it, he had struggled with his soul and 
placed it in such a place where death is all around, up and down, 
left and right. He surely, will feel fear and have to go through 
trouble, but to please Allah he stands firm in the field, he will gain 
more reward than that brave Mujahid who does not feel the fear in 
the battlefields. As it is mentioned in a hadith, The brave fights 
and also the coward, but the coward person gains more reward 
than the brave person. " 

It is important to know that, the easv way to build up bravery is to 
go into the battlefield, because the environment in which we live 
would turn a lion into a fox. The disease of cowardice has become 
so common that it is no more considered as a disease, instead it has 
become good nature. If on hearing a loud and sharp noise, the 

Page 52 



heart starts beating fast, considering it to be of soft nature will be 
grateful. 

My Muslim brothers! there was a time when the whole world was 
under your hands, and you had the desire andlove of Shahadah so 
much, as a kaffir loves alcohol. Therefore the Muslims all over the 
East and West were safe and had their dignity protected. Todav 
because of cowardice, we are deprived of a peaceful life and even 
death. All around, we are in the state of darkness and humiliation 
and slavery, every day our lives and wealth, dignity and culture are 
endangered. Still there is an opportunity we can choose the path of 
Jihad and throw awav the chain of slavery' of the kuffars and gain 
the life of dignity and freedom and Shahadah. 



Page 53 



Hadith No. 14 
Both Men In Heaven Because Of Jihad. 

Narrated Abu Huraira (ra) Allah s Messenger (saw) 
said, Allah welcomes two men with a smile; one of 
whom kills the other and both of them enter Jannah. 
One fights in Allah s cause and gets killed. Later on 
Allah forgives the killer, (i.e. he embraces Islam) 
who also gets Shaheed (in Allah s cause). 
Sahih Bukhari, {p3 96, Vol.1). 

An incident similar to this has been stated in Jamul 
Fawa id (p 6, vol.2) 

Hazrat Abu Musa(ra) narrated that the Prophet 
(saw) was present in a battle when a Muslim 
confronted a Kafir challenging him. The mushrik 
(unbeliever) killed the Muslim. Another Muslim 
confronted him but was also killed. Then the 
unbeliever asked the Prophet (saw), What is the aim 
of your fighting?" The Prophet (saw) answered, It 
is part of our Religion that we fight till they bear 
witness that, their is no God but Allah and the Holy 
Prophet (saw) is Allah s servant and messenger , and 
we fulfill the rights of Allah. " The mushrik 
(polytheist) said, This is a beautiful ideology and J 
bring Iman on Allah." Then he switched towards the 
Muslims and attacked the kafirs (unbelievers) and 
kept on fighting till he was Shaheed. The Muslims 
placed him with the two Muslims whom he had 
killed. The Prophet (saw) said, They will love each 
other a lot in Jannah. " 

Baz zaz, Jamul Fawa id, (p6, Vol.2). 



Page 54 



Explanation. 

It is stated in a hadith that the meaning of Allah laughing is his 
pleasure and blessing. Some experts of hadith have stated that the 
explanation of Allah laughing is giving reward. We can conclude 
from this hadith the greatness of Jihad and the merit of Shahadah 
and that accepting Iman is the condition for Jihad. There is no 
other prerequisite or attainment of a certain level of Iman for 
fulfilling the duty of Jihad. We understand from the above hadith 
that this person had killed Muslims and when he accepted Islam 
and fought alongside the Muslims and was subsequently Shaheed, 
he received glad tidings from the Prophet (saw). 

The main issue is that when one prepares himself for this noble 
cause, the rivers of blessings from Allah are showered upon him, 
but the human's main enemy, the nafs (soul) does not let one 
prepare for Jihad and somehow raises unacceptable excuses, 
because Jihad is the way to death for the nafs (soul) and 
humiliation for Shaitan. The nafs (soul) and Shaitan are 
determined to distance the Muslim from Jihad. It is therefore a 
very fortunate person who selects the path of Jihad, thereby 
exposing himself to the showers of blessings from Allah. It is 
important to note however, that the Mujahid's sole intention in 
participating in the Jihad, is to fight for the pleasure of Allah. 



Page 55 



Hadith No. 15 
The Fast Of A Mujahid (Islamic Fighter). 

Narrated Abu Saeed (ra), I heard the Prophet (saw) 
saying, Whosoever observes saum (fast) for one day 
for A Hah s cause, Allah will keep his face away from 
the fire of Hell. " (A distance covered by a journey of 
seventy years). 

Sahih Bukhari, (p93, Vol.1). 

Atlanta Ibne Jawzi (ra) says that when the term Fi 
Sabillillah ' (in Allah s path) is used itself Jihad is 
meant. 

(Footnote, Sahih Bukhari). 

In the view of Imam Bukhari (ra), Jihad is meant 
when the term Fi Sabillillah (in Allah s path), is 
used in the Quran and hadith. 

Taflieemul Bukhari, (p80, Vol.2). 

Explanation. 

For the respect and honour of the mujahid all the merits of his 
deeds are doubled. The Mujahid has been given a choice of 
keeping the fast or leaving it, infact, it is stated in a narration of 
Bukhari that during an expedition of Jihad, some people observed 
the fast and some didn t. After reaching their destination the 
people who had observed the fast were late whereas the people 
who hadn t observed the fast did a lot of work. The Prophet (saw) 
said, Those who were not observing saum took all the reward. " 

Sahih Bukhari, (p404, Vol.1). 

Similarly for the tilawat (recitation of the Holy Quran), the Dhikr, 
(remembrance of Allah), his salah and his spending in the cause of 
Allah, the reward is doubled. 

Page 56 



Hazrat Sahal Bin Muaz Al Jahani (ra) narrates from his father that 
the Prophet (saw) said, Whoever recited one thousand verses of 
the Holy Quran in the path of Allah (Jihad), Allah s.w. assigns him 
with the grade of the Prophets, the Siddiqeen (a high rank for 
those who are obedient to Allah), the Shuhadah and the pious 
people. " 
Sunani Kubra Baihaqi, (pl72, vol.9). 

It is stated in another narration that the Prophet (saw) said that 
the Salah, Fast and Dhikr (remembrance of Allah) is upgraded up 
to 700 times in comparison to spending in the path of Allah. 

Sunani Kubra Baihaqi, (pl72, vol.9). 



Page 57 



Hadith No. 16 
A Call From All The Doors Of Heaven. 

Narrated Abu Huraira (ra), the Prophet (saw) said, 
" Whoever spends two things in Allah s cause will be 
called by all the gate keepers of Paradise, who will 
be saying, '0 so and so! come here . " Abu Bakr (ra) 
said, "O Allah 's Apostle! such persons will never be 
destroyed. " The Prophet (saw) said, "I hope you will 
be one of them. " 

Sahih Bukhari, (p398, Vol.1). 



Hadith No. 17 
The Reward Of Helping A Mujahid. 

Narrated Zaid Bin Khalid (ra), Allah's Messenger 
(raw) said, He who prepares a Ghazi (Islamic 
Warrior), going in Allah s cause, is given a reward 
equal to that of a Ghazi, and he who looks after the 
dependents of a Ghazi going in Allah's cause 
properly, is given a reward equal to that of a Ghazi, 

(Islamic fighter). 
Bukhari, (p399, Vol.1). 

Explanation Of Ahadith No. 16-17. 

The virtues of spending in the cause of Jihad and the warning of 
not spending in the cause of Jihad have been clearly stated in the 
Holy Quran in various ways. We bring forth one Quranic Ayah 
(verse) with brief explanatibn, followed by some Ahadith. 

Allah S.W. says in the Holy Quran: 

Page 58 



And spend in the cause of Allah i.e. Jihad and do not throw 
yourselves into destruction (by not spending your wealth in the 
cause of Allah) and do good. Truly, Allah loves Al Muhsineen 
(the good doers). 

Holy Quran, (Surah Baqarah : V erse 195). 

Maulana Ashraf Aii Thanwi states in the explanation of this ayah 
that, You should also spend your wealth with your lives in the 
path of Allah (Jihad) and do not throw yourselves into destruction 
by not spending and being miserly at such occasions (which will 
result in your weakness and the enemy s power which is clearly our 
destruction). " 
Maaiiful Quran, <p472, Vol.1) 

The author of Tafseeri Mazhari, Qazi Thanauiiah Pani Pati (ra) 
comments in his tafseer on the term Fi Sabiiiiiiah (in Allah's 
path), this is referring to Jihad. 

Tafseeri Mazhari, {p367, Vol. 1). 

He further states, "I say that the meaning of this ayah (verse) is 
that, O! Muslims, if you will leave Jihad, your enemy will 
overpower you then you will perish. " Aiiama Bagawi (ra) says that 
after the revelation of this verse, Hazrat Abu Ayub Ansari (ra) 
carried on by fulfilling the duty of Jihad till he was Shaheed in 
Costantonia, where he is buried in the defense line. The Prophet 
(saw) said, Whoever died and he never did Jihad nor thought 
about Jihad, died upon a part of hypocrisy. " 

Tafseeri Mazhari, (p348, Vol.1). 

Imam Bukhari (ra) states in the explanation of this ayah that it was 
revealed regarding spending in the path of Jihad. 

Sahih Bukhari, (p648, vol.1). 

The commentator in the footnote of Bukhari states upon this 
explanation of Imam Bukhari (ra) that, The meaning of spending 
is spending in Jihad because if wealth is not spent in Jihad, the 
unbelievers will overpower the Muslims and will , destroy the 

Muslims. (Foot note of Bukhari, Arabic version, p648, Vol.1) 

Page 59 



The Cause Of Revelation Of This Verse 

A slam A bi hnran says, We set out from Madinah towards 
Costantonia. Our leader at that time was Abdur-Rahman Bin 
Khalid Bin Waleed (ra). A huge army from the Romans advanced 
to wards us. We were also in a large number, so we positioned 
ourselves in to rows. Suddenly, a Muslim attacked the Romans and 
entered their army. People started shouting that he had thrown 
himself into destruction by his own self (suicide). Hazrat Abu Ayub 
Ansari (ra) said, 'O People! you are misusing the verse of the 
Quran. This was revealed concerning us (Artsars). The story 
behind it was that when Allah s.w. gave victory to Islam and the 
supporters of Islam were enough, some of us gossiped amongst 
each other that Allah has given victor): to Islam, (So there is no 
need for Jihad). A lot of our wealth was destroyed in the fighting 
days so lets start investing again and looking after it. Allah. s.w. 
revealed this verse against this thinking. '" 
Tafseer Ibne Kathir, (pl72, Vol.1). Kash Shaf, (p237, Vol.1). 
Mazhari, (p3 68, Vol.1). 

The explanation of the word, Tahlukah ' (destruction) is investing 
the money and regaining the loss and leaving the Jihad. 

Mazhari, (p368, Vol.1). 

Mufti Shaft (ra) writes, It has been clearly proven that the 
abandoning of Jihad is the cause of destruction for Muslims. " 

Maariful Quran, (p474, Vol.1). 



Not To Spend For The Cause Of Jihad Is Destruction 

When the wealthy will not spend their wealth on the Mujahideen 
(Islamic fighters), to strengthen them, and thev will not buy 
weapons for the Mujahideen from their wealth, then the 
Mujahideen will become inevitably weak and the enemv will 
become powerful and suppress the-Muslims. The properties and 
wealth of the Muslims is then vulnerable and the people are 



Page 60 



oppressed and expected to comply with Kufr laws (unlslamic). 
When this occurs, there will be nothing but shame and sorrow; 
particularly for the wealthy Muslims, who refused to equip the 
Mujahideen. 



The Needs Of Jihad Is Also Wealth 

The need of wealth sometimes exceeds the need of men in Jihad as 
Jihad cannot take place without war equipment. This is why 
numerous virtues have been stated in the Islamic Shariah for 
wealth given in the cause of Jihad as wealth plays a fundamental 
role in Jihad. 

When the Prophet (saw) used to make the call for Jihad even the 
poor people (in terms of wealth) used to present themselves but 
because of the shortage of mounts e.t.c. they had to turn back 
crying. 

The Quran clearly states their sorrow and grief for not being able 
to participate in Jihad in this verse: 

Nor (is there blame) on those who came to you to be provided 
with mounts, and when you said, I can find no mounts for you , 
they turned back, while their eyes are overflowing with tears of 
grief that they could not find anything (to spend). 

Holy Quran, (Surah Taubah : V erse 92). 

This is why it is wajib (compulsory) upon the believers whom 
Allah has gifted with wealth to use it for the elevation of Allah's 
word and for safeguarding Iman and Islam and not to be miserly as 
this could become the reason for a mass destruction. 

Allama Abi Saud states, that keeping wealth and loving it is the 
reason of an ever lasting destruction. This is why 'bukhl' has been 
stated as destruction. Let us take a view of some ahadith. 



Page 61 



The Prophet (saw) was questioned that, "0 Prophet of Allah! who 
is the most virtuous amongst people? The Prophet (saw) replied, 

The one who does Jihad with his self and his wealth in Allah's 
cause. " 
Sahili fiukhari. 

The Quran also clearly announces this superiority and it is crystal 
clear that, how can those who do not sacrifice, compete with those 
who sacrifice their lives and wealth for Allah'?. Allah's love and 
blessing is with those who demonstrate their commitment by 
sacrificing their lives and wealth for Allah. No difficulty stops 
them from their mission of elevating Allah's word by sacrificing 
their family, lives and wealth. 



A Magnificent Reward 

Hazrat All (ra) and Hazrat A buDarda(ra) narrated from the 
Prophet (saw) that he said, Whoever sent wealth to be spent in 
the path oj Allah and stayed behind himself he will be rewarded 
for every dirham, the reward of 700 dirhams, and whoever fought 
himself for Allah's pleasure and a/so spent his wealth in this cause, 
he will be rewarded for every dirham the reward of 700,000 
dirhams. " Then the Prophet (saw) recited this ayah (verse). 

"Allah gives manifold increase to whom He wishes. 

Holy Quran, (Surah Baqarah : Verse 261 
IbiitMajah,(pl98). 

An important point to note. Atlanta Alltsi (ra) writes that the 
increasing of reward is only for wealth spent in Jihad whereas the 
wealth spent in any other cause only multiplies by ten. 
Rohiil Ma Aiii,(p7S). 



Page 62 



Hazrat Thawban (ra) says that the Prophet (saw) said, The best 
Dinar is that which is spent on one s household and that Dinar 
which is spent on the horse for Jihad and the Dinar which is spent 
on friends in the path of Jihad. " 
IbneMajah,pl98. 

The Prophet (saw) said, Whoever provides the needs of a 
Mujahid, he will receive the reward of a Mujahid and the reward 
OJ the Ghazi (Islamic fighter) , will not be decreased. " 

Ibn Majah,(pl98). 

Hazrat lluraim Bin Fatih (ra) says that the Prophet (saw)^aid^ 
"Whoever spent in the cause of Jihad, his reward will be multiplied 
700 times. 

Tirmidhi. 

Hazrat Abdullah Bin Amar (ra) says that the Prophet (saw) said, 
The Ghazi (Islamic fighter) receives the reward of Jihad and the 
employer or repayer gets the reward of repaying and Jihad. " 

Abu Dawood. 

The virtues outlined above relate to circumstances when Jihad is 
Fardh e Kifaya and there is a group fulfilling this duty on behalf of 
the Muslims and the other Muslims are aiding them financially 
and looking after their household. When the unbelievers attack a 
MuslirfFSbuntry or when Jihad becomes Fardh e ayn under any 
circumstance, then it becomes a requirement upon every Muslim to 
do Jihad with his self and wealth. 

Hazrat Abu Zar (ra) says the Holy Prophet (saw) said, "Any 
Muslim whose three children die, Allah will enter them into 
Jannah by His grace and whoever spends two pairs from his 
wealth in Allah's cause, the guards of Jannah run towards them 
(they stand in honor for them and call them towards Jannah). " 
Sun&i Kubra Baihaqi, (p!71, Vol.9). 



Page 63 



The explanation of the term 'pairs' is two servants or two camels or 
two sheep e.t.c. This is a great virtue for those who spend for the 
cause of Jihad and the glad tidings of Jannah have been granted to 
such a person. 

Hazrat AbuUmmamah (ra) says that the Prophet (saw) said, The 
best charity is to provide the shade for the tent in the path of 
Allah, or to give a slave in the path of Allah or to give a young 
camel in the path of Allah. " 
Tirniizi, Kanzul Ummal, (p283, Vol.4). 

The reason for it being the best charity is because all three things 
mentioned above are a necessity for the Mujahideen. The 
Mujahideen need the tents to live in and thev need men to aid them 
and mounts to ride upon. Another reason for this great reward is 
that the above mentioned things are very precious, therefore the 
reward is also great. 

Hazrat Umar Bin Khattab (ra) says that I heard the Prophet (saw) 
saying, Whoever provided a shade to a Mujahid, Allah will shade 
him with His shade on the day of Judgment. " 
Sunani Kiilna, Baihaqi, <pl72, Vol.2). 

The reason for Allah providing a shade to such a person is that the 
Mujahid has set out for the sole purpose of elevating Allah's word 
and whoever does an act of kindness for him, Allah will repay that 
kindness Himself. 

The Prophet (saw) said, The person with the most I man is he who 
does Jihad with his self and wealth and that person who worships 
Allah in a valley keeping people away from his mischief " 
Abu Dawood, Kanzul Ummal (p287). 



Page 64 



The virtue of one spending his wealth with his life has been 
mentioned in this hadith and it has been stated as full Iman. The 
reason being, that a man loves his life and wealth considerably and 
when he sacrifices both of these things, then he is granted the 
sweetness of Iman and the high status of full Iman. 

Hazrat Abu Huraira (ra) narrates that in the night of Isra, the 
Prophet (saw) passed some people who used to sow seeds one day 
and cut it the next day. After cutting it the field used to grow 
again. The Prophet (saw) said, "0 Jibrael! who are these people? 
Hazrat Jibrael (ra) answered, They are the Mujahideen, the 
reward of their deeds are multiplied up to 700, whatever they 
spend they are repaid for it. " 

At Targheeb Wat Tarheeb. 

The reason for the multiplying of reward is that, it is through Jihad 
that Allah's word is elevated, falsehood is wiped out, the truth is 
powerful, the obligation of ordaining good and forbidding evil is 
revived, the practical system of Islamic laws comes into existence 
and people enter into Islam in troops by seeing the greatness of 
Islam. Also the reward of spending for the cause is multiplied 
because the work of good deeds is positioned high and piety is well 
spread. The reward for all this is given to the Mujahideen (Islamic 
fighters) and to the wealthy people who equip them. In addition, 
Allah Himself repays such a person both in this world and the 
hereafter. 



Page 65 



Hadith No. 18 
The Reward Of Spying In Jihad. 

Narrated Jabir (ra), the Prophet (saw) said, "Who 
will bring me the information about the enemy on 
the day (of the battle) of A I Ahzab (the 
confederates)?" AzZubair (ra) said, "I will The 
Prophet (saw) said again, Who will bring the 
information about the enemy?" Az Zubair (ra) said, 
"I will ". The Prophet (saw) said, "Every Prophet 
had a Hawari (disciple) and my Hawari (disciple) is 
AzZubair. " 
Sahih Bukhari, (p399, Vol.1). 

Explanation. 

The Prophet (saw) was a successful commander. One of the names 
of the Prophet (saw) was the Prophet of wars. The Prophet (saw) 
was qu ted as saying, I am Mohammad and Ahmed and the 
Prophet of mercy and the Prophet of repentance and the last 
Prophet and the Hashir (the person who will gather everyone on 
the day of Judgment) and the Prophet of wars. 
Shamail Tirniidhi, <p25). 

Sheikhul Hadith Moulana Mohammad Zakarjva (ra) states that 
Malahim is the plural of Mulhuma. Mulhuma is that war wherein 
fierce battle takes place. The reason for this title is clear as the 
number of wars that took place in the time of Nabi(saw) and after 
him with this Ummah, did not take place during the times of the 
previous llmmahs. It will always remain so with this Ummah. 
Sayyidina Rasullallah (saw) had prophesied that Jihad will always 
continue in my Ummah till the day of Judgment. The last among 
the Ummah will go to war against the dajjal. 

Kasail Nabawi. Urdu version, (p377). English version, (p410). 

Page 66 



The Prophet (saw) was well acquainted with the tactics and 
weapons of war. With reference to the books of Seerah, we learn 
that the Prophet (saw) was an exceptional commander and 
displayed remarkable knowledge of war strategy. The Prophet 
(saw) developed the Sahabas (companions) accordingly and used to 
say: "War is strategy (to deceive the enemy)", thereby expressing 
that strategy plays a vital role in wars. 

We learn from the narration of Bukhari that the Prophet (saw) used 
to use double meaning words in war affairs, so that the battle 
tactics would stay a secret. 

The Prophet (saw) kept his plans of war very secretive at the time 
of the victory of Makkah and kept a close eye at all incidents on 
this occasion. When one Sahabi made a mistake and tried to 
inform the polytheists of Makkah about the plans, the Prophet 
(saw) changed this effort into failure and kept the plans so 
secretive to the extent that the unbelievers were only informed 
when the fierce army of the Muslims had reached them. The 
benefit of this was that Makkah was conquered without bloodshed, 
with the exception of one or two fronts there was no confrontation. 
This was a great war strategy. 

The Prophet (saw) used to fight in the front line in the elevation of 
Allah's word and this enabled him to be aware of the plans of the 
unbelievers. The Prophet (saw) was always mindful that the 
unbelievers were looking for any opportunity to attack him; and 
due to his understanding of war tactics and general awareness, 
many schemes of the unbelievers turned into failures. There were 
the schemes of people such as, Khalid Bin Sufyan Hozali, Kab Bin 
Ashraf and the scheme of Masjid e Dharar. 

Khalid Bin Sufyan was preparing an army against the Prophet 
(saw). The Prophet (saw) sent a Sahabi (companion) to kill him. 



Page 67 



Kab Bin Ashraf who was a Jew, planned to wage the last final war 
by uniting with the mushrikeen (polytheists). The Prophet (saw) 
appointed Mohammad Bin Muslim, who killed him. 

Whereas the Masjid e Dharar was a well planned scheme of the 
mushrikeen and the Jews which was demolished. 

One main aspect of war is spying on the enemy's army, and this 
was requested bv the Prophet (saw) in the earlier-mentioned hadith. 
Hazrat Zubair (ra) complied with this request and for this he 
received the noble status of Hawari (disciple). The Prophet's (saw) 
keen interest in war tactics was due to Allah's commandments. 

The Muslims have the opportunity to revive Allah's 
commandments and the way of the Prophet (saw) and by doing this 
thcv can overpower the enemy and the era of Islamic glory can 
become a reality once again. 



Page 68 



Hadith No. 19 
Goodness In The Horse s Forelocks. 

Narrated Abdullah Bin Umar (ra) that the Prophet 
(saw) said, Good will remain (as a permanent 
quality) in the forelocks of horses (for Jihad) till the 
day of judgment. " 

Sahih Bukhari (p399,VoI.l). 

Note: The explanation of goodness has been stated 

in another hadith of Bukhari as reward and booty. 
Sahih Bukhari, (p400, Vol.1). 

This hadith is from those ahadith in which it has 
been proven that Jihad will continue till the day of 
judgment. 



Hadith No. 20 
The Reward Of Keeping A Horse For Jihad. 

Narrated Abu Huraira (ra), the Prophet (saw) said, 
"If somebody keeps a horse (for Jihad) in Allah s 
cause, motivated by his faith in Allah and his belief 
in His promise, then he will be rewarded on the day 
of resurrection for what the horse has eaten or drank 
and for it s dung and urine. " 

Sahih Bukhari, <p406, Vol.1). 



Page 69 



Hadith No. 21 

The Prophet (saw) On An Unsaddled Horse With 

A Sword Around His Neck. 

Narrated Anas Bin Malik (ra), the Prophet (saw) was 
the best and the bravest amongst the people. Once 
the people of Madinah got terrified at night, they 
went in the direction of the noise that had terrified 
them. The Prophet (saw) met them (on his way back) 
after he had found out the truth. He was riding an 
unsaddled horse belonging to Abu Talha (ra) and a 
sword was round his neck, he was saying, "Don't be 
afraid! don t be afraid! He further said, "I found it 
(i. e. the horse) very fast , or The horse is very 
fast." 

Sahih Bukhari,(pl01, Vol.4) 

Explanation Of Ahadith No. 19-20-21. 

The Muslims have been instructed to provide all things which is 
used for the purpose of Jihad and a reward has been promised for 
providing these things because, the existence and honour of Islam 
lies in Jihad. Jihad is necessary for the honour and elevation of 
Allah's word and in order for Jihad to take place there is the need 
for provision. So on account of Jihad, reward is also confirmed for 
the provision for Jihad. 

The horse has a special rank within the Jihad. Allah S.W. has 
instructed the Muslims to train the horse, in the Holy Quran. 
Allah says: 

And make ready against them all you can of power including 
tethered horses to threaten the enemy of Allah and your enemy. 

Holy Quran, (Surah Anfaal : V erse 60) 

Page 70 



It is stated in the hadith of Muslim that the Prophet (saw) was 
gentlv placing his fingers on his horse s forelocks and saying, 

Goodness has been placed in the horse s forelock till the day Of 
Judgment. " 

It is stated in a narration of Nasai that Anas Bin Malik (ra) 
narrated that there was nothing more beloved to the Prophet (saw) 
than horses. 
FathulBari,(p66, Vol.7). 

Allama Ibne Hajar (ra) states that there is glad tidings in this 
hadith, for- the preservation of Islam and Muslims till the day of 
Judgment. The reason being that the goodness being in the 
forelocks of the horses is an indication that Jihad will continue till 
the dav of judgment and when Jihad will take place the 
Mujahideen will also exist and obviously the Mujahideen will be 
Muslims. So we /earn that the Religion of Islam and it s followers 
will remain till the day of Judgment. 

Fathul 15ari,(p67, Vol.6). 

Ibne Mardawe has stated the following words from the hadith of 
Ibne Abbas (ra) in his tafseer, "Shaitan cannot come on the 
forelocks of horses . 

Hazrat Tamemi Dari (ra) says that the Prophet (saw) said, 
Whoever tied a horse in the path of Allah (Jihad) and prepared 
the food for the horse, he will be rewardedfor every grain. " 

Ibne Majah, Fathul Bari,(p67, Vol.6). 

Narrated Abu Huraira (ra), Allah s Apostle (saw) said, Horses ore 
kept for one of three purposes: 

For some people they are a source of reward, for some others they 
are a means of shelter and for some others they are a source of 
sins. 



Page 71 



The one for whom they are a source of reward is he who keeps a 
horse for Allah's cause (Jihad), tying it with a long tether on a 
meadow or in a garden, with the result that whatever it cuts from 
the area of the meadow or garden where it is tied, will be counted 
as good deeds for his benefit, and if it should break it s rope and 
jump over one or two hillocks, then all it s dung and it's foot marks 
will be written as good deeds for him, and if it passes bv a rivet 
and drinks water from it, even though he had no intention of 
watering it, even then he will get the reward for it s drinking. 

As for the man for whom the horses are a source of sins, he is the 
one who keeps a horse for the sake of pride and pretense and 
showing enmity for Muslims, such a horse will be a source of sins 
for him. " 

Saliih Uukliari, (p400, Vnl.l). 

The Prophet (saw) used to ride horses and used to advice the 
Sahabas (companions) to do the same. It is stated that mounting 
an unsaddled horse was beloved to the early Muslims and there is a 
chapter in Bukhari relating to riding on an unmanageable horse or 
a stallion. 

Rash id Bin sad (ra) said, The early Muslims preferred to ride 
stallions, for they were faster and more daring (than mares). " 

Saliih Bukhari, English version, (p77, Vol.4), 

The Prophet (saw) mounted on the unsaddled back of the horse of 
AbuTalha and praised the horse. 

Saliih Bukhari, English version, (p77, V01.4). 

This is a verv long topic, a lot can be written on this subject, 
however, the conclusion is that the reason for these great virtues 
attributed to riding a horse and tethering it, is because the horse 
was the best provision for Jihad in that period. We have to 
understand that whatever articles of weapons are used for Jihad in 
any particular period in time, there will be a reward for learning 
about them and maintaining them. Following these Islamic laws, 



Page 72 



the Muslims should remain experienced in the war tactics and 
weapons of war. Thev should keep all sorts of arms and weapons 
ready in order to benefit from the reward and subsequently would 
not feel ashamed and inadequate when it is required. 



Page 73 



Hadith No. 22 
The Guarantee Of Jannah. 

Narrated Abu Huraira (ra), the Prophet (saw) said, 
"A llah s. w. assigns for a person who participates (in 
the holy battles-j in Allah's cause, and nothing causes 
him to do so except belief in Allah and His 
Messengers, that he will be recompensed bv Allah 
either with a reward, or booty (if he survives): or will 
be admitted to Paradise (if he is killed in the battle 
as a Shaheed)." The Prophet (saw) added, Had I 
not found it difficult for my followers, then I would 
not remain behind any Sariya (an army unit) going 
for Jihad and I would have loved to be Shaheed in 
Allah's path (Jihad) and then made alive, and then 
Shaheed and then made alive, and then again 

Shaheed. " 

Sahih Bukhari, (plO, Vol.1). 

Explanation. 

He will either return as a Ghazi (Islamic fighter) with his reward 
or he will enter Jannah on the high status of Shahadah. The 
conclusion is. there is always blessing and victory for a Mujahid. 
If he stays alive he is a Ghazi (Islamic fighter), if he is killed then 
he is a Shaheed. It doesn't matter whether he fights in the face of 
the enemy or stays behind helping the Mujahideen. It doesn't 
matter whether he is killed by the enemy's bullet or if a bullet of a 
Muslim pierces him by mistake, or he is killed bv the bite of an 
animal, he is always victorious. 



Page 74 



There is only one way the effort of the Mujahid can be ruined; that 
is. if his intention is not correct and he is fighting for personal 
fame. With the exception of above, when the intention of the 
Mujahid is solely for elevating Allah's word and Allah's pleasure 
then his effort can never be a failure, on the contrary Allah has 
guaranteed him victory. Who can be more fortunate than that 
person for whom Allah has guaranteed Jannah. 

Imam Bukhari (ra) has chosen the title of, 'Jihad is a part of Iman 
(faith)' for this hadith. He is trying to emphasize the great status 
of Jihad in a special manner. May Allah s.w. grant us the ability to 
fulfill this part of Iman. 



Page 75 



Hadith No. 23 
The Inheritance Of The Prophet (saw) 

Narrated Amr bin Al Harith (ra), the Prophet (saw) 
did not leave anything behind him after his death 
except a white mule, his arms and a piece of land 
which he left to be given to charity. 

Sahih Bukhari, <p403, Vol.1). 

The mule mentioned was for the use of Jihad as 
stated in a hadith of Bara Bin Azib (ra). 

Explanation. 

The Prophet (saw) did not hoard worldly items, nor did he leave 
behind him anything after his death, except for some weapons of 
Jihad and a mule which used to come in use for Jihad as it is stated 
in a hadith of Bukhari narrated by, Bara Bin Azib (ra). 

Jihad is an act of worship from which one can achieve the 
closeness of Allah and by which Islam is given glory. This is why 
the Prophet (saw) used to love the arms of Jihad and he used to buy 
them. This is whv the Prophet (saw) only left these war articles 
behind. May Allah s.w. grant us the ability to truly follow the 
Prophet (saw) in his footsteps. 



Page 76 



Hadith No. 24 
Guarding The Leader Of Jihad. 

Narrated Aisha (ra), the Prophet (saw) was vigilant 
one night and when he reached Madinah, he said, 
Would that a pious man from my companions guard 
me tonight! Suddenly we heard the clatter of arms. 
He said, Who is that? He, (the newcomer) replied, 
"I am Sad Bin Abi Waqqas and have come to guard 
you. " So the Prophet (saw) slept (that night). 

Sahih Bukhari, (p404, Vol.1). 

It has been stated in a narration of Tirmizi that, 
Aisha (ra) narrated that guarding used to take place 
outside the house of the Prophet (saw) until the 
verse: 

Allah will protect you from people 

Holy Quran, (Surah Maiilah : Verse 67). 

was revealed. The Prophet (saw) moved the guards 
away. 

Imam Bukhari (ra) has named this chapter 
'Vigilance during the Holy battles in Allah's cause'. 

Explanation. 

To arrange security methods for protection is not against tawwakul 
(perfect reliance on Allah) as tawwakul lies in the heart and these 
sources of protection are used for the physical protection. 

The Prophet (saw) used to confront the enemy in a very close 
distance but on one occasion he wore two chain armours* 

Page 77 



It is clear from the above hadith, that those who fear assassination 
attempts from the kafirs (unbelievers) have to use security to 
protect themselves, so that the enemv cannot make them an open 
target. If the security is not implemented and eminent Muslim 
personalities are attacked and killed, inevitablv the Muslim's 
strength would become weak and the unbeliever's terror would be 
cast in the hearts of the Muslims and the eminent figures amongst 
the Muslims would not remain safe. It is quite remarkable that the 
Prophet (saw) used the Sahabas (companions) to guard him with 
weapons but the Muslim scholars, pious people and eminent 
figures of today dislike weapons. 

A further point which can be taken from this hadith is that the 
Prophet (saw) said. "I wish a pious Sahabi (companion) would 
come and guard me". It is clear from this statement that one 
should choose pious and reliable people for security. There can be 
no trust in a disobedient person (sinner), he can easily change and 
can cause harm himself. Therefore, those who do not fear from the 
disobedience of Allah and cannot be trusted in their worldlv duties, 
should not be selected to undertake the security. This* is why 
obedient pious Muslims should be appointed for this duty who 
would fulfill this duty as an act of reward and an act of worship 
and not a worldly job. They should also be adequately capable of 
protecting them from the enemy. 

Another point which we learn from this hadith is that those who 
have the capability of fulfilling this duty should place themselves 
forward, as this is good and will make the person being protected 
happy. 



Page 78 



Hadith No. 25 
Glad Tidings For The Mujahid. 

Narrated Abu Huraira (ra), the Holy Prophet (saw) 
said, Let the slave of Dinar and Dirhams, of 
khatifah and khamisa, (i.e. money and luxurious 
clothes), perish for he is pleased if these things are 
given to him and if not he is displeased. Let such a 
person perish and relapse, and if he is pierced with 
a thorn, let him not find anybody to take it out for 
him. Paradise is for him who holds the reins of his 
horse to strive in Allah s cause, with hair unkempt 
and feet covered with dust, if he is appointed in the 
vanguard, he is perfectly satisfied with his post of 
guarding, and if he is appointed in the rear guard, 
he accepts his post with satisfaction, (he is so 
simple and unambitious that if he asks for 
permission he is not permitted, and if he intercedes 
his intercession is not accepted). " 

Sahih Bukhari, (p404. Vol.1). 

Explanation. 

It is a fact that there is no value of a Mujahid (Islamic fighter) in 
the world nor does he hold a rank. How can the worshippers of 
wealth and beauty ask this poor Mujahid covered in dust?, but his 
status in Allah's sight is so great that eminent figures cannot reach 
this status infact thev cannot even reach the dust of this rank. The 
difference between the deeds of the Mujahideen and the non 
Mujahideen have been mentioned in some narrations, The value of 
the Mujahid's deeds is very- high in Allah's sight. There is alot of 
information concerning the Islah (rectification) of the Mujahideen. 
Ever : v Mujahid wishes from his heart that he confronts the enemy 
in the front line and that he be given a chance of attacking the 

Page 79 



enemy's position and confront them face to face. The Mujahideen 
have to follow a strict discipline and- comply fullv with the 
decisions of the Amir (leader) and whatever the Amir appoints 
him. he should undertake the duty responsibly and contentedly. 

The reward will be given according to the intention and obedience, 
as the reward of Jihad is not placed in a special part or a specified 
unit of Jihad. If a person is appointed to look after the goods of the 
Mujahideen from the orders of the Amir, his reward is not less 
than the person who is on the front line slaughtering kafirs 
(unbelievers). But if the Mujahid has assumed a position 
disobeyiug the Amir or not with his sole pleasure, then there is no 
reward for him, infact it will be a cause of sin. This is why it is a 
requi rement for the Mujahideen to be obedient to the Amir and not 
to be sinners by doing what they wish. 



Page 80 



Hadith No. 26 
The Virtue Of Safe Guarding The Islamic Borders. 

Narrated Sahl bin Sad As Saidi (ra), Allah s 
Messenger (saw) said; To guard Muslims from 
infidels in Allah s cause for one day is better than 
the World and whatever is on it s surface, and a 
place in Paradise as small as that occupied by the 
whip of one of you is better than the World and 
whatever is on it s surface; and a morning s or an 
evening s journey which a slave (person) travels in 
Allah 's cause is better than the World and whatever 
is on it 's surface ." 
Sahih Bukhari, (p404. Vol.1). 

Explanation 

To guard the frontier and secure the borders of the Muslims lands 
and offer protection to the Muslim soldiers; this act is amongst the 
most pleasing Ibadah (worship) in the sight of Allah. It is revealed 
in the Quran: 

"0 you who believe ! Endure and be more patient (than your 
enemy) and guard your territory by stationing army units 
permanently at the places from where the enemy can attack you 
and fear Allah, so that you may be successful. 

Holy Quran, (Surah Aal Imran : V erse 200) 

'Raabitoo' means, if from any direction you fear that the enemy 
may attack, then stand firmly and obstruct their path like a metal 
wall. 

In Muslim Sharif a hadith narrated by Hazrat Salaman Farsi (ra), 
that the Holy Prophet (saw) had said; To guard the Muslim 
territory for a day and a night is much better than a months night 

Page 81 



praying and fasting. " If he dies his deeds will continue increasing 
in reward, his sustenance will be provided and he will be saved 
from the trials of the grave. 

Hazrat Abu Hurairah (ra) narrated: Every person who dies will 
have fully completed his action except the deeds of the one who is 
on the frontier, he receives the reward of his deed until the day of 
resurrection, and he is saved from the questioning of the Munkar 
and Nakir, (in the grave). 

HaldmWa Ibne Mardawe Wa Mukhtasar Ibne Kathir, ( p35, vol.1). 

It is reported in Ibne Majah that Hazrat Abu Hurairah (ra) narrated 
that the Holy Prophet (saw) said, Whoever dies while guarding 
the territory, in the cause of Allah, his good deeds will continue 
and his sustenance will continue and he will be saved from the 
questioning by the Munkar Nakir and Allah will raise him in the 
dav o f Oivamah protected from the immense adversity of that 
day. " 

Hazrat Ibne Abbas (ra) has said: I have heard the Messenger of 
Allah (saw) say. Two eyes will not be touched by the Hell fire, 
one is that eve which has shed tears in the fear of Allah and 
second that eye which stayed awake guarding in the path of 
Allah. " 

Tirntizi 

Abu Dawood has reported that, at the time of Gazwa Hunain, (the 
battle of Hunain) the messenger of Allah (saw) said, Who will be 
on guard tonight? Anas ibn Abu Marthad al-Ghanawi said: I shall 
. Apostle of A llah. He said: Then mount your horse. He then 
mounted his horse, and came to the Apostle of Allah (peace be 
upon him). The Apostle of Allah said to him: Go forward to this 
ravine till you get to the top of it. We should not be exposed to 
danger from your side. In the morning the Apostle of Allah (peace 
be upon him) came out to his place of prayer, and offered two 
rak'ahs. He then said: Have you seen any sign of your horseman? 
They said: We have not, Apostle of Allah. The announcement of 

Page 82 



the time for prayer was then made, and while the Apostle of Allah 
(peace be upon him) was saying the prayer, he began to glance 
towards the ravine. When he finished his prayer and uttered 
salutation, he said: Cheer up, for your horseman has come. We 
therefore began to look between the trees in the ravine, and sure 
enough he had come. He stood beside the Apostle of Allah (peace 
be upon him), saluted him and said: I continued till I reached the 
top of this ravine where the Apostle of Allah (peace be upon him) 
commanded me, and in the morning I looked down into both 
ravines but saw no one. The Apostle of Allah (peace be upon him) 
asked him: Did you dismount during the night? He replied: No, 
except to pray or to relieve myself The Apostle of Allah (peace be 
upon him) said: You have ensured your entry to (Paradise). No 
blame will be attached to you supposing you do not work after it. " 

Abu Dawood, ( P693, vol.2) 

Hazrat Ubai Ibne Kaab (Ra) narrated that the Messenger of Allah 
said, The protection of the weakest part along the Muslim 
territory with sincerity for one day other than the days of Ramadan 
is more rewarding and virtuous than keeping fast for a 100 years 
and night praying. In Ramadan, one day of guarding the territory 
is more virtuous than a thousand years of fasting and night 
praying, (the narrator had doubt in the words fasting and night 
praying). " Furthermore he said, "If he returns to his position safe 
and well, by the will of Allah, then no sin will be written to his 
account and only blessings will be written and the reward for a 
thousand years for guarding the territory will continue until 
Qiyamah. 

Qurtubi, Manful Quran 

Abu Daud reports that Hazrat Fudalah Bin Ubaid (ra) narrated the 
Messenger of Allah (saw) has said, Everyone who dies will have 
completed his action except the one who is in the frontier (in 
Allah 's path) for his deeds will be made to continue until Qiyamah 
and he will be safe from questioning in the grave. 



Page 83 



The above mentioned Ahadith and many others confirm that the 
action of guarding (in the path of Allah) is more virtuous than 
any other Sadaqah Jaria (ever lasting reward of a deed) because the 
reward for these deeds is only to be attained until people benefit 
from the donated house, books etc. When people stop benefiting 
from the specific deed, (e.g. well, book, e.t.c), or it is not used then 
the reward also stops, but the deeds of the person who guards the 
territory will not end until the day of Qiyamah. 

The main reason being the Muslims have the opportunity to do 
good actions more freely when they are secure from the attacks of 
the enemy. So the work of the Murabit enables all other Muslims to 
do good and virtuous deeds. Therefore the reward of his work will 
continue until the day of Qiyamah, apart from this, all other 
virtuous actions which he used to be engaged in; their rewards will 
continue as it is quoted in many traditions. 

Hazrat Abu Darda (ra) has narrated that the Messenger of Allah 
(saw) has said, One month of being on the frontier (in Allah s 
path) is better than fasting for life and whoever dies on the frontier 
(in the path of Allah) he will be saved from the fear and hardship 
of Qiyamah. His sustenance will have increased in Jannah and he 
will be receiving his deeds until the day of Resurrection. " This 
Hadith has been reported by Tabrani and its reports are all 
trustworthy" 

Tabrani has reported in his 'Awsat', (a book's name) from Hazrat 
Abu Huraira (ra): The Holy Prophet (saw) has said, If the 
Murabit dies while he is on the frontier, the virtue of his work will 
be written until Qiyamah. He will be given his sustenance, 
morning and evening in Jannah and he will be given in matrimony 
to seventy ladies of Jannah. He will be requested to stand up and 
made to intercede for the people until the accounting ends. 



Page 84 



Hazrat Anas (ra) narrates that the Hqlv Prophet (saw) was asked 
about the reward of Ribatt, he replied, Whoever keeps watch for 
the security of the Muslims for a night, he will receive the reward 
of all those who offer Salah and Fast. " It means those who had 
offered their Salah and kept Fast with composure, the Murabit will 
have a part in their reward because, he has been the reason for 
their composure whilst fulfilling his duties. 

It is understood from these Ahadith that the Mujahid and Murabit 
will gain the reward for the knowledge which the Ulamahs are 
gaining during the time of peace, because if the Kaffirs take over 
the country, all the Religious works and science will be brought to 
halt as it happened in the Balkan States. (Maa Waraa Un Nahr). 

These works continue due to the sacrifice of the Mujahid and by 
halting the enemies, the Mujahid receives the full share of the 
reward. 

Hazrat Jabir (ra) says: I have heard the Prophet (saw) saving, 
Whoever kept watch in the path of Allah for a day, Allah makes 
seventy trenches between him and the Hell and each trench is the 
length of the seven skies and the seven earths. 

Tabrani. At Targheeb Wat Tarheeb, (p368, Vol.2). 

Hazrat Umamah (ra) narrated that the Holv Prophet (saw) had 
said, The Murabit 's Salah is as five hundred Salah (in reward), 
and his spending of one dinar or dirham (in the path of Allah) is 
much better than one spending seven hundred dinars in something 
else. 

Baihaqi. At Targheeb, (p369, Vol.2). 

Mujahid reports that: Once Abu Hurairah (ra) was in Ribatt; the 
people started running towards the beach, they were informed that 
nothing had happened, (nothing to fear). The people returned but 
A bu Hurairah (ra) stayed there. One passer by asked him, What 
made you stand here, Oh Abu Hurairah? He replied, I have 
heard from the Messenger of Allah (saw), To stand in Allah s path 

Page 85 



(Jihad) for one moment is better than standing in front of the black 
stone, (Ha/are Aswad), on the night of Oadr, (laylatul Qadr). ' " 

Ibne Hibban. At Targheeb, <p369, Vol.2). 

Hazrat Ibne Umar (ra) narrated: The Holv Prophet (saw) had said, 

Shall I not tell vou of the night which is better than the night of 
Oadr':'." He then himself said, The one who is keeping watch in 
such a fearsome place where it is doubted he would return home. 
Biiihnqi, lpl49, vol.9). 

He is keeping watch over the enemv and the situation is such that 
the enemy may attack at night. This was a common occurrence 
with the Mujahideen of Afghanistan when on guard duty at night. 
Fortunate is he who has gained and received all those virtues. 

Ha/rat Abu Rayhana (ra) says: Once we went out to battle with the 
Holv Prophet (saw). The Holy Prophet (saw) took us to a high 
place (at night), where we felt very cold so we made trenches and 
went into them and covered ourselves with our shields. When the 
Holy Prophet (saw) saw this state, he said. "Who will keep watch 
tonight? I will make such supplication for him he will reach his 
st&s.-- A companion from the Ansars, stood up and said, "I will 
keep watch, Oh messenger of Allah." The Holy Prophet (saw) 
yavc him the glad tidings. Hazrat Abu Ravhana (ra) says: I then 
said, "I would also do it." So the Holy Prophet (saw) gave glad 
tidings to me too but less than the first time. Later the Messenger 
of Allah (saw) said, "The Hell fire is prohibited (Haram) upon 
those eyes which (cry) shed tears of the fear of Allah s.W. and the 
Hell fire is Haram on those eyes which keep awake in the path of 
Allah. (Jihad)." 

Baihaqi, (pl49. vol.9). 

The books of Ahadith contain much more about the virtues of 
Ribatt. To end the subject an Iman enlightening incident is 
mentioned. 



Page 86 



Hafi/ Ibne Asakir (ra) has related this incident in the biography of 
Ha/rat Abdullah Ibne Mubarak (ra). Mohammad Ibne Ibrahim 
Bin Abi Sakina (ra) says: Abdullah Ibne Mubarak (ra) made me 
write these few couplets in Tarsus. (Ha/.rat Abdullah Ibne 
Mubarak (ra) was in Tarsus doing the work of Ribatt). These 
couplets he wrote to Fudail Ibne Ivaz in 1 70 Hijri. n-ho was known 
as the " Worshipper at both the Harams'. (He was always in the 
Haram. either in Makkah or Madinah.) 

"Oh the devotee for the Harams. (both the Harams) 

If only you had seen us. 

You would have known that. 

You arc merely playing with worship. 

You, whose cheeks are wet with tears, 

But our necks are drenched in our blood. 

Or. he exhausts his horse in futility. 

But our horses are overcome with exhaustion in the 

battle fields. 

May the fragrance of Amber be good for you. 

Our fragrance is the sparkle of scourge, 

And the pure dust of Jihad. 

Wc produce an authentic and true tradition, 

Which cannot be denied. 

The tradition is, 

That the dust of the path of Allah, 

And the smoke of the blazing fire 

Cannot be breathed through one nose. 

(Both cannot come together). 

This is the book of Allah, 

Which proclaims the Shaheed is not dead." 

This means, if we are Shaheed, we will not be called the dead. 
there is no need for a bath or cloth, nor any questioning in the 
grave and on the day of Judgment we will be given permission to 
intercede. 



Page 87 



The narrator says, I met Fudail Bin Ivaz (ra) in the Masjide 
Haram and gave him the letter. As he finished reading the letter 
his eyes were flowing with tears and he exclaimed, "Abu Abdur 
Rahman, (Abdullah Ibne Mubarak) has said the truth," and then 
he gave some advice. He then asked me, "Do you collect 
Ahadith?" I replied, "Yes". He said, "I will read a hadith to you 
as a price for bringing this letter of Abdullah Bin Mubarak (ra) to 
me." Then he, (Fudail Bin Iyaz), made me write this hadith giving 
his chain (Sanad) of narrators. 

Hazrat Abu Hurairah (ra) narrated: One companion asked, "Oh 
Messenger of Allah (saw), tell me of an action by doing which I 
can attain the reward of the fighters in the path-of Allah." The 
Holy Prophet (saw) said to him, "Do you have the strength to 
continuously offer Salah and get tired and observe fast and not 
break it?" The person replied, "Oh Messenger of Allah! (saw), I 
am weak, I do not have the strength." Then the Messenger of 
Allah (saw) said, "If you were to be given the strength (to 
continuously offer Salah and observe Fast) yet you would not have 
achieved the status of the fighter in the path of Allah. Do you not 
know that the horse of a Mujahid, tied to a rope, when it treads 
forth in length for grazing, even for this the Mujahid gains 
reward." 

Tafseer Ibne Kathir, Wa Tafseer Surah Kahf. 

Allah the Glorious! give us the ability to do Ribatt in the path of 
Allah, and glorify and protect His Religion. 

May Allah revive this method to establish the Khalifah. Ameen, 
Summa Ameen. 



Page 88 



Hadith No. 27 
Bani Ismael! Practice Archery. 

Narrated Salama Bin Al Akwa (ra), the Prophet 
(saw) passed by some people of the tribe of Bani 
Aslam who were practicing archery. The Prophet 
(saw) said, "O Bani Ismael! practice archery as your 
father Ismael was a great archer. Keep on throwing 
arrows and I am with Bani so and so . So one of the 
parties ceased throwing. Allah s Apostle (saw) said, 
Why do you not throw? They replied, How can 
we throw while you are with them? (i.e. on their 
side). At this the Holy Prophet (saw) said, Throw, 
and I am with all of you. " 
Sahih Bukhari, (p406, Vol.1). 



Hadith No. 28 
Saad! Throw Arrows. 

Narrated Ali (ra), I never saw the Prophet (saw) 
saying, Let my parents sacrifice their lives for you ", 
to any man after Sad, (i. e. Sad Bin Malik Abi 
Waqqas). I heard him saying to (him), Throw the 
arrows, let my parents sacrifice their lives for you. " 
Sahih Bukhari, (p407, Vol.1). 

Explanation Of Ahadith No. 27-28. 

The Prophet's (saw) interest and enthusiasm for archery can clearly 
be seen from the above ahadith. Archery was indeed an advantage 
in the wars in that period and as such Allah has mentioned in the 
Quran as follows: 



Page 89 



Make ready for them all you can of power, tethered horses, 
(tanks, planes, missiles, artillery, e.t.c),to threaten the enemy of 
Allah and your enemy. 

Holy Quran, (Surah Anfaal : Verse 60). 

The explanation of power has been narrated from the Prophet 
(saw). Hazrat Qattada (ra) narrates that he heard the Prophet 
(saw) saying on the pulpit, Be aware! power is archery 
(throwing). Be aware! power is archery. Be aware! power is 
archery. " 
Mush, (pi 43, Vol.2). 

The fundamental point being raised in the above ahadith is that the 
main power in the battle field is the power of throwing. The 
Prophet's (saw) saving can be compared to the modern time where 
the main power of the armies is the power of throwing. The 
missile has the longest range of hit and is most powerful in terms 
of destructiveness. In modern times arm to arm combat has 
become rare and only takes place occasionally. The main aspects 
of wars today is of throwing. 

Taking all this into consideration, the Holy Quran ordered the 
Muslims 1400.yrs ago that according to your ability make ready 
the war weaponry, so that the enemy fears you and cannot harm 
you. There was considerable importance of archery in the era of 
the Prophet (saw). 

Narrated Abu Usaid (ra), On the day (of the battle) of Badr when 
we stood in rows against the army of Quraish and they stood in 
rows against us, the Prophet (saw) said, When they do come near 
to you throw arrows at them. " 

Saliih Bukhari, <p406, Vol.1). 

Narrated Anas Bin Malik (ra), Abu Talha (ra) and the Prophet 
(saw) used to shield themselves with one shield. Abu Talha (ra) 
was a good archer, and when he threw (his arrows) the Prophet 
(saw) would look at the target of his arrows. 

Sahih Bukhari, (406, Vol.1) 

Page 90 



Hazrat Ukba Bin Amir (ra) says, that I heard the Prophet (saw) 
saying, "Allah will enter three people into Jannah by one arrow. 
The first one is the maker who makes it with the intention of 
reward and the archer and the person who stands by, (passing it to 
the archer). Do archery and horse riding. To practice archery is 
more beloved to me than horse riding, and whoever forgot 
archery, disliking it after learning it, surely he has left a great 
bounty, (or he said), he has been ungrateful to a bounty. " 

At Targheeb Wat Tarheeb, (plOO, Vol.2). Abu Dawood, (p347, Vol.1). 

Fakim Al Lukami said to Ukba Bin Amir, You are coming in the 
way of these two targets, you are old and this work is very difficult 
for you, (meaning that why do you need to practice archery and 
targeting in this old age)? Hazrat Ukba Bin Amir (ra) said, "If I 
had not heard a hadith from the Prophet (saw) I would not take 
this difficulty. " Harith says, I asked Ibn Shamasa, Which hadith 
is this? " He replied, The Prophet (saw) said, whoever learnt 
archery and then forget it he is not from us ", (or the Prophet 
(saw) said), He has done an act of sin . 

Sahih Muslim, (pi 43, Vol.2). 

Hazrat Uqba Bin Amir (ra) says, that I heard the Prophet (saw) 
saying, In the near time you will gain land, Allah s help will be 
enough, in that time and age none of you should stop practicing 
archer- . 

Sahih Muslim, (pl43, Vol.2). 

Hazrat Sad Bin Abi Waqas (ra) narrated that the Prophet (saw) 
said, Hold on tight to archery as this is better for you. " Or he 
said, It is the best from your games. " 

At Targheeb Wat Tarheeb, (p401, Vol.2). 

At a Bin Abi Rabah savs, that I saw Jabir Bin Abdullah and Jabir 
Bin Umar Al Ansari doing archery. One of them got tired and sat 
down, so the other Sahabi (companion) said to him, You have 
become lazy. I heard the Prophet (saw) saying, Everything which 
does not consist of Allah s zikr (remembrance) is sport or pastime, 
except for four things, the walking of a person between the targets 

Page 91 



of the arrows (meaning practicing archery), the training of the 
horse by a man, amusing one s wife, and learning archery. " 

At Targheeb Wat Tarheeb, <p402, Vol.2). 

Hazrat A mar Bin Abasa (ra) says that I heard the Prophet (saw) 
saying, Whoever hit an arrow correctly, (it reached the enemy), it 
will be one grade for him in Jannah ", that day I aimed sixteen 
arrows correctly, (reaching the enemy). 

Nasai, (p58, Vol.2). At Targheeb Wat Tarheeb, (p402, Vol.2). 

Hazrat A mar Bin Abasa (ra) says that I heard the Prophet (saw) 
saying, Whoever threw one arrow in the path of Allah, he will 
receive the reward offreeing a slave. " 

Nasai, (p58, Vol.2). At Targheeb Wat Tarheeb, (p402, Vol.2). 

Shurahbeel Bin Assam, said to Kab Bin Murra (ra) that, Narrate 
a hadith of the Prophet (saw) with precaution (correctly), not less 
nor more, or with any mistakes. " He said, "I heard the Prophet 
(saw), he said, Whoever aimed an arrow at the enemy, reaching 
him, Allah will raise one grade in Jannah in exchange for this 
deed! Ibn Nuham asked, Prophet of Allah (saw)! how much 
(distance) is that grade? The Prophet (saw) answered, The 
distance of grades in Jannah is not similar to the distance of your 
houses, infact the distance between two grades is a hundred years 

Nasai, (p58, Vol.2). At Targheeb Wat Tarheeb, (p403, Vol.2). 

Hazrat Amar Bin Abasa (ra) says, I heard the Prophet (saw) 
saying, Whoever threw an arrow in Allah s path; reaching it s 
target or not reaching it s target, will receive the reward offreeing 
a slave. The reward offreeing a Muslim slave is that it will be a 
source of saving every part of one s body from the fire of Hell. " 

Nasai, (p58, Vol.2). 



Page 92 



Akba Bin Abdus Salami (ra) narrated that the Prophet (saw) 
commanded his Sahabas (companions) on one occasion to get up 
and fight. Upon hearing this one person threw an arrow towards 
the enemy. The Prophet (saw) said, He has made Jannah 
(Heaven) compulsory upon himself, (meaning that Jannah is 
compulsory for him). " 

At Targheeb Wat Tarheeb, (p<404, Vol.2). 

Hazrat Abu Huraira (ra) narrates that the Prophet (saw) said, 
Whoever threw one arrow in the path of Allah, there will be Noor, 
(a gifted light from Allah), for him on the day of Judgment. " 

At Targheeb Wat Tarheeb, (p404,Vol.2). 

It has been narrated from Mohammad Bin Hanafi (ra), that he 
said, "I saw Abu Amar Ansari. Abu Amar Ansari (ra) is known 
amongst those Sahabas (companions of the Prophet (saw) ) who 
participated in the battle of Badr and Uhad and he had also given 
an oath to the Prophet (saw) in Akaba. " He further states, I saw 
him in the battlefield, he was fasting and was in a critical 
condition of thirst. He told his slave, Give me a shield The slave 
did so. He aimed three arrows at the enemy in a state of weakness, 
then he said, 'I heard the Prophet (saw) saying, whoever threw an 
arrow at the enemy, irrespective of it reaching the enemy or not, 
there will be a noor (special light) for him on the day of Judgment. ' 
Abu Amar Ansari was Shaheed before Maghrib. 

At Targheeb Wat Tarheeb, (p405, Vol.2). 

Subhanallah! (Allah is most Glorified). This person is in the 
battlefield in a state of weakness and old age, observing a fast and 
showering arrows at the enemy and he reached the high status of 
Shahadah before Maghrib. 

The Sahabas (companions of the Prophet (saw) ) had such faith on 
the sayings of the Prophet (saw), that they endured all hardships, 
participating in the deeds shown by the Prophet (saw), thereby 
receiving the glad tidings of such great virtues. 



Page 93 



Here is a great opportunity for the Muslims to participate in Jihad 
and receive these virtues by shooting at the enemy, with guns, 
tanks and missiles etc. Muslim youths should learn how to use 
weapons, to enable them to shoot at the enemy with a good target 
and receive these great virtues which the Prophet (saw) has 
informed us about, concerning firing at the enemy. 



Page 94 



Hadith No. 29 
Practicing Spear Throwing In The Mosque. 

Narrated Abu Huraira (ra), while some Ethiopians 
were playing in the presence of the Prophet (saw) 
with spears, Umar (ra) came in, picked a stone and 
hit them with it. Upon that the Prophet (saw) said, 
"O Umar! allow them to play. " Ma'Mar, (the sub 
narrator added that they were playing in the 
Mosque). 
Sahih Bukhari, (p406, Vol.1). 

Imam Bukhari (ra) has placed this hadith in the 
chapter of Jihad which is obvious that, because spear 
throwing is a part of Jihad and Jihad is an act of 
worship, so this is why it was permitted in the 
Mosque. 

Explanation. 

It is probable that Umar (ra) did not see the Prophet (saw), so he 
tried to stop them playing with spears in the Mosque, or he saw the 
Prophet (saw) but thought that the Prophet (saw) was maybe 
feeling uncomfortable to stop them. So he tried to stop them 
himself, but the Prophet (saw) advised Umar (ra) to allow them to 
plav with the spears. If only the Muslims today would have 
gatherings involving spears and do war training together like in 
the time of the Prophet (saw), so that every person from the 
Muslims would be a Mujahid and would be able to protect himself, 
his Religion and defend his Muslim brothers. 



Page 95 



Hadith No. 30 
Purchasing Of Weapons For Jihad. 

Narrated Umar (ra), the properties of Bant An 
Nadir, which Allah had transferred to his Apostle 
(saw) as Fai, booty were not gained by the Muslims 
with their horses and camels. The properties 
therefore, belonged especially to Allah s Apostle 
(saw), who used to give his family their yearly 
expenditure and spend what remained thereof on 
arms and horses, to be used in Allah's path (Jihad). 

Sahih Bukhari, (p407,VoJ.l). 



Hadith No. 31 
The Usage Of A War Helmet In Jihad. 

Narrated Sahl (ra) that he was asked about the 
wound of the Prophet (saw) on the day (of the battle) 
of Uhud. He said, The face of the Prophet (saw) 
was wounded and one of his front teeth was broken 
and the helmet over his head was smashed. Fatima 
(ra) washed off the blood while A li (ra) held the 
water. When she saw that the bleeding was 
increasing continuously, she burnt a mat (of dated 
palm leaves) till it turned into ashes, which she then 
put over the wound and thus the bleeding ceased. " 

Sahih Bukhari, (p408, Vol.1). 



Page 96 



Hadith No. 32 
The Usage Of Armour In Jihad. 

Narrated Ibrte Abbas (ra), the Prophet (saw), while 
in a tent (on the battle ofBadr) said, "O Allah! I ask 
You the fulfillment of Your covenant andpromise. 
Allah! If You wish to destroy the believers You will 
never be worshipped after today. " Abu Bakr (ra) 
held him by the hand and said, This is sufficient, 
Allah s Apostle! you have asked Allah pressingly. 
The Prophet (saw) was clad in armour at that time. 
He went out saying to me. 

Their multitude will be put to flight and they will 
show their backs. Nay but the hour is their 
appointed time (for their full recompense) and that 
hour will be more grievous and more bitter (than 
their worldly failure). 

Holy Quran, (Surah Qamr : Verses 45-46). 
Saliih Bukhari, (p408, Vol.1). 

Explanation Of Ahadith No. 30-31-32. 

The Prophet's (saw) love and desire for Jihad can clearly be seen by 
these ahadith. Allah s.w. ordered the Prophet (saw) to fulfill two 
duties, as Allah says: 

Fight in the path of Allah, you are not held responsible but for 
yourself and urge the believers (upon fighting). 

Holy Quran, (Surah Nisa : V erse 84.) 



Page 97 



The Prophet (saw) had been given two commandments with 
respect to fighting, which were to fight himself and urge the 
believers to fight. The Prophet (saw) fulfilled both obligations 
completely. The Prophet (saw) participated in 27 battles himself 
and bore severe wounds. On some occasions where the Islamic 
army became divided and were forced to move back, the Prophet 
(saw) stood firm and steadfast in his position. 

We relate some aspects of the Prophet's (saw) steadfastness :- 

1- The Prophet (saw) traveled to Tabuk (where the battle was 
going to take place), this journey, was a very difficult journey and 
the Prophet's (saw) age at that time was 62yrs. 

2- When the mushrikeen (polytheists) surrounded the Muslims 
from all sides and the battle of the trenches was going to take 
place, the Prophet (saw) was digging the trench with his own 
hands and had tied two stones on his stomach. (This was done to 
suppress hunger). 

3- When this difficult test and war had just been completed, the 
Prophet (saw) was ordered to fight with the Jews. The Prophet 
(saw) advanced towards Banu Qurayza and surrounded the enemy 
for 15 days. 

4- The Prophet (saw) held the command of the long lasting war of 
Khaybar and the difficult front of Taif. 

5- The victory of Hawazin and Bani Thakif occurred under the 
command of the Prophet (saw). The Prophet (saw) shared out the 
bootv with his own hands. 

6- The Prophet's (saw) everlasting wish was fulfilled and the 
Prophet (saw) conquered Makkah under his command. 



Page 98 



In all these wars the Prophet (saw) faced the enemy on the 
frontline and kept his companions morals high, showing them the 
way to Jannah. 

The Prophet (saw) witnessed the mutilation of his beloved uncle in 
Jihad and he also saw the seventy beloved bodies of his Sahabas 
(companions). He informed the Sahabas (companions) of the 
Shahadah of his uncle's son, crying, but never moved one step back 
from Jihad. There were never-any two months in Madinah where 
the Prophet (saw) had not participated in a battle or sent an army 
unit out. 

When the Prophet (saw) used to go forth in battle himself, he used 
to participate in all aspects of war, from actual fighting to helping 
the Mujahideen. When he dispatched an army unit, he used to 
bade farewell to them and he remained concerned until their 
return. The Prophet (saw) was so experienced in war affairs that 
great plots failed against him. His love was not onlv for Jihad but 
also for Shahadah, for which he expressed his desire at numerous 
occasions. He (saw) used to spend all his money on purchasing 
weapons and mounts for Jihad except for the money he allocated to 
his wives. This is the reason that in only a matter of a few years 
the strength of the Muslims which was very weak at the beginning 
reached it's height. The flag of Islam was raised high amongst the 
Arabs and the non-Arabs. The Prophet (saw) prepared his Sahaba 
(companions) psychologically, for the war against the big enemies, 
(such as Rome, Persia), in his lifetime and predicted the glad 
tidings of conquering these countries. 

The Prophet (saw) laid the foundation of an army unit crossing the 
sea (marines) by some of his sayings which proved to be a great 
power for Islam. The Prophet (saw) gave the glad tidings of 
Jannah for the first Islamic unit on the sea. The Prophet (saw) sent 
his companions to train in war tactics, such as the two Sahabas 
(companions) who went to learn how to operate the minjanik (a 
sort of great caterpillar) from the kafirs. The Prophet (saw) created 

Page 99 



such a desire in the hearts of his Sahabas (companions) with his 
sayings, that they continuously remained active and did not sit 
back from Jihad. It was the Prophet's (saw) effort on urging Jihad 
so much, that Jihad was the most beloved deed to the Sahabas. to 
such an extent that Shahadah was more beloved to them than dying 
on a bed. The latter was considered as a matter of great shame and 
disgust to them. They became the conquerors of Syria. Palestine. 
Kavsar, (Persia), and Kisra (Rome). The super powers crumbled 
fro-m their attacks and the brave men of the Islamic army advanced 
forward and fought until their souls remained in their bodies and 
blood remained in their veins, infact, some had even written a will 
that their funeral move forth with the Jihad and that they be buried 
at reaching their destination. 

The Prophet (saw) was the bravest of all people and this braver-y 
clearly entered his beloved companions (Sahabas). By the blessing 
of Khatme Nabuwwat (the seal of Prophethood), the inheritance of 
the Prophet (saw) the Ulamah (religious scholars) and his Ummah 
have been given these two tasks, One is to fight and the second is 
to urge the believers and prepare them for it. Fortunate is the 
person who revives both these duties and gains superiority in this 
world and the hereafter. 



Page 100 



Hadith No. 33 
Provision, Under The Shade Of The Spear. 

Narrated Ibne Umar (ra) that the Prophet (saw) said, 

"My livelihood is under the shade of my spear, and 

he who disobeys my orders will be humiliated. " 
Sahih Bukhari,(p408, Vol.1). 

Explanation. 

The virtue of the spear has been mentioned in this hadith and we 
have been informed that the livelihood and provision of the 
Prophet (saw) lies in the spear (Jihad). This is why the 
Muhaditheen (experts in the field of Hadith) have stated that the 
best earning is that of war boot-v and it is clearly proven by this 
hadith that booty has been made permissible for this Ummah. 

Note: The term humiliation for the kuffar 1 in the hadith, means 
paying Jizya (tax). 

FathulBari(pH6, Vol.2). 

Only the spear has been mentioned out of all the war weaponry 
that, 'livelihood has been placed under the spear' because generally, 
the flag is raised high on a spear, so the spear has been mentioned 
indicating towards the flag and the livelihood means the boot-v. 
Allah has classified the wealth of Booty as clean wealth, as Allah 
says: 

And remember when you were few and reckoned weak in the 
land and were afraid that men might kidnap you, But He provided 
a safe place for you, strengthened you with His help, and 
provided you with good things so that you might be grateful. 

Holy Quran, (Surah Anfaal : Verse 26.) 



Page 101 



The commentary of (tayab) good, in the above verse has been 
explained as booty. 

Sheikul Islam Moulana Shabbir Uthmani (ra) states in the 
commentary of this verse, "Do not delay or show idleness in 
obeying the order (Jihad), considering your small number and 
weakness. Before hijrah (migration) and even just afterwards, you 
were small in number and less equipped. Considering your 
weakness the people were avaricious to devour you. And you also 
feared that lest the enemies of Islam should pluck you and cut you 
to pieces, but Allah gave you a second abode and station in 
Madinah and established brotherhood between Muhajirs and 
Ansars, which is unique in human history. Afterwards, He gave 
you an open victory at Badr by the grace of His help and cut down 
the roots of the infidels and gave you spoils of the war together 
with the war prisoners and provided you with the good things, in 
this way so that you may remain his thankful servants." 

Tafseere Uthmani, Urdu version, (p312). English version, (p774, Vol.1). 

Narrated Jabir Bin Abdullah (ra), the Prophet (saw) said, "I have 
been given jive things which were not given to anyone else before 
me: 



1- Allah Taalah made me victorious by awe, (by his frightening my 
enemy), for a distance of one months journey. 

2- The earth has been made for me (and my follower@, a place for 
offering salat (prayer), and a thing to purify, (perform tayyamum), 
therefore anyone of my followers can offer salat (prayers) 
wherever he is at the time of a salat. 

3- The booty has been made Halal, (lawful) to me, yet it was not 
lawful to anyone else before me. 

4- 1 have been given the right of intercession. 



Page 102 



5- Every Prophet used to be sent to his nation only but 1 have been 

sent to all mankind. " 

Sahih Bukhari, English summarized version, (pi 51). Muslim. 

Baihaqi, (p4, Vol.9). 

Allah comfirmed the Religion of Islam to overpower all Religions 
and for the guidance of mankind till the day of judgment. To 
uphold this status, certain different tactics had been introduced to 
remove the barrier in the spreading of Islam and ultimately to 
break'the backbone of the enemy. 

One of these tactics was the permissibility of the booty, by which 
the economical state of the unbelievers becomes weak, which 
means that they cannot lead the Muslims astray by their wealth and 
cannot trap the Muslims in the luxuries of the worldly wealth 
which will lead to the humanity being deprived of Islam. 

Looking at the aspect of human nature, one main reason for the 
nations being led astrav is wealth. Its false sparkle had led 
millions astray and to such an extent in the past that Prophets (as) 
have been denied and even killed. 

It was the wealthy unbelievers who created the enmity against 
these Prophets (as), in the people's hearts by their wealth. This is 
why Musa (as) made a curse for the destruction of the wealth of the 
Pharaohs, as it is stated in the Holy Quran: 

Our Lord! destroy their wealth and harden their hearts, 

Holy Quran, (Surah Yunus : V erse 88). 

The above verse means that Pharaoh and his hosts are leading men 
astray from Allah's path by their splendour and wealth. This is 
why Musa (as) supplicated to Allah to destroy their wealth. 



Page 103 



In examining the aspect of wealth and the nature of the 
unbelievers, Islam proposed a cure, which was to make the booty 
permissible and further stating it as, 'good' wealth, making it 
impossible for the unbelievers to overpower the Muslims 
economically, and influencing them from Allah's Religion by their 
wealth. 

The Prophet's (saw) first expedition was intended to target Abu 
Sufyan's trade caravan (convoy). It is stated in hadith and tafseer 
books, that the Prophet (saw) found out Abu Sufyan was passing by 
with a trade caravan, so the Prophet (saw) informed his 
companions to prepare themselves and said, "It is possible that 
Allah will make this convoy a booty for you", but Abu Sufyan's 
convoy managed to save themselves from the Muslims and the 
Muslims were confronted by those who came to defend the 
convoy. 

Allah presented the Muslims with a great victory and humiliated 
the unbelievers with a great defeat. The Prophet (saw) had set out 
aiming for Abu Sufyan's convoy, but Allah had decided to elevate 
Haq and to humiliate kufr. 

The historic battle of Badr was fought and the Muslims received 
the booty and 70 prisoners. The ransom to free the prisoners was 
also given to the Muslims. After this Allah opened the doors for 
this blessed wealth and big booty was received within the life time 
of the Holy Prophet (saw). When the Prophet (saw) passed away, 
the treasures of Rome and Persia were piled up in the Masjid e 
Nabawi, (the Holy Prophet's (saw) Mosque in Madinah), which 
was shared out between the Muslims. 

It was because of this booty and the Islamic welfare system, that 
the Muslims witnessed such an era that a person used to set out 
looking for another person to accept his Zakat but there was 
nobody to accept it. 

Page 104 



Ahadith Regarding The Spoils Of War 

Narrated Abu Qatada: When it was the day of (the battle of) 
Hunain, I saw a Muslim man fighting with one of the pagans and 
another pagan was hiding himself behind the Muslim in order to 
kill him. I hurried towards the pagan who was hiding behind the 
Muslim to kill him, he raised his hand to hit me but I hit his hand 
and cut it off That man got hold of me and pressed me so hard 
that I was afraid (I would die), he then knelt down and his grip 
became loose and I pushed him and killed him. 

The Muslims (excepting the Prophet (saw) and some of his 
companions) started fleeing and I too fled with them. Suddenly I 
met Umar Bin Al Khattab (ra) amongst the people, I asked him, 

What is wrong with the people? He said, "It is the order of 
Allah." 

Then the people returned to Allah s Messenger (saw), (after 
defeating the enemy). Allah s Messenger (saw) said, Whoever 
produces a proof that he has killed an infidel, will have the spoils 
of the killed man ". So I got up to look for evidence to prove that I 
had killed an infidel, but I could not find anyone to bear witness 
for me, so I sat down. Then it came to my mind (that I should 
speak of it) and I mentioned the case to Allah s Messenger (saw). 

A man from the persons who were sitting with him (i.e. the Prophet 
(saw) ) said, The arms of the deceased one whom he (i.e. Abu 
Qatada) has mentioned are with me, so please compensate him for 
it (i.e. the spoils). " Abu Bakr (ra) said, No, Allah s Messenger 
(saw) will not give it (i.e. the spoils) to a weak humble person from 
the Quraish and leave one of Allah s Lions who fights on behalf of 
A llah and His Messenger (saw). " Allah s Messenger (saw) then got 
up and gave that (spoils) to me, I bought with it, a garden which 
was the first property I received after embracing Islam. 
Bukhari, English version, (p425-6, Vol.5). Tafseere Mazhari,(pll4,Vol.5). 
Tahawi, (pl46, Vol.2). 

Page 105 



Anas (ra) reported the Apostle of Allah (saw) as saying, He who 
kills an infidel gets his spoils . Abu Talha killed twenty men that 
day. 

Tahawi, (pl47, Vol.2). Darmi Abu Dawood, TafseereMazhari, (pi 15, Vol.5). 
Abu Dawood, English version, (p757, Vol.2). 

Salama Bin Akwa (ra) narrates: We did Jihad with the Prophet 
(saw) against Banu Hawazin. I killed one person and brought his 
camel by it s reins pulling it. The belongings and weapons of the 
person were placed on the camel. The Prophet (saw) came with 
the people infront of me and said, Who killed such and such a 
person ?" The people answered, "Ibne Akwa . He said, The 
belongings of the killed is for Ibnul Akwa . 

Mazhari Tahawi, (pl47, Vol.2). 

Hazrat Salama Bin Akwa (ra) narrates: A mushrik (polytheist) spy 
came and sat down near the Prophet (saw) and started talking with 
the Sahabas (companions), then he slipped away. The Prophet 
(saw) said, Find him and kill him . I (Salama) was the first one to 
find him and I killed him and I took his belongings. The Prophet 
(saw) gave me his belongings. 
Tahawi, (pl47, Vol.2). 

Hazrat Ibne Abbas narrates: A mushrik (polytheist) challenged the 
Muslims to a fight. The Prophet (saw) ordered Zubair (ra) to 
challenge him. Hazrat Zubair (ra) emerged from the row and 
killed him. The Prophet (saw) gave his belongings to Zubair (ra). 
Tahawi, (pi 46, Vol.2). 

It has been narrated by Anas Bin Malik (ra) that Bara Bin Azib 
(ra) confronted a Persian, breaking the wood of his spear by 
piercing a small spear, injuring him, by which he died. When they 
estimated the value of his belongings it was about thirty thousand. 
When we finished Fajar Salah, Hazrat Umar (ra) came and said to 
Abu Talha (ra) that we never used to divide the belongings of the 
killed one (kafir) into five parts, but the booty which Bara has 
achieved is of a high value so we have decided to divide it into five 
parts. The value of the booty was approximately thirty thousand, 

Page 106 



so we gave one part (which is six thousand) to Umar (ra), and the 
other four parts (which equals to twenty four thousand) was given 
to Bara (ra). Tahawi. 

Awf Bin Malik Al Ashjai said: I went out with Zaid Bin Harithah 
in the Battle of Mutah. For the reinforcement of the Muslim army 
a man from the people of Yemen, accompanied me. He had only 
his sword with him. A man from the Muslims slaughtered a camel. 
The man for the reinforcement asked him for a part of it s skin 
which he gave him. He made it like the shape of a shield. We 
went on and met the Byzantine armies. There was a man among 
them on a reddish horse with a golden saddle and golden weapons. 
This Bvzantinian soldier began to attack the Muslims desperately. 
The man for the reinforcement sat behind a rock for (attacking) 
him. He hamstrung his horse and overpowered him, and then 
killed him. He took his horse and weapons. When Allah Most 
High, bestowed victory on the Muslims, Khalid Bin Al Walid sent 
for him and took his spoils. Awf said: I came to him and said, 

Khalid, do you know that the Apostle of Allah (may peace he 
upon him) had decided to give spoils to the killer? He said, Yes, 
I thought it abundant . I said, You should return it to him, or I 
shall tell you about it before the Apostle of Allah (saw). " But he 
refused to return it. Awf said: We then assembled with the Apostle 
of Allah (saw). I told him the story of the man of reinforcement 
and what Khalid had done. The Apostle of Allah (saw) said, 

Khalid, what made you do the work you have done? He said, 
"Apostle of Allah (saw), I considered it to be abundant. " The 
Apostle of Allah (saw) said, Khalid, return it to him what you 
have taken from him. " Awf said: I said to him, Here you are 
Khalid, did I not keep my word? The Apostle of Allah (saw) said, 

What is that? I then informed him. He said: The Apostle of 
Allah (saw) became angry and said, Khalid, do not return it to 
him. Are you going to leave my commanders? You may take from 
them what is best for you, and leave to them what is worst. " 
Abu Dawood, (p757-8, Vol.2). Tahawi, <pl48, Vol.2) Mazhari, (pll8, Vol.5). 



Page 107 



May Allah s.w. grant us all this blessed wealth of booty, which He 
granted to His beloved Messenger (saw) and may Allah s.w. grant 
the love of booty to all Muslims. 

This does not mean that when the booty is not attained the Jihad is 
decreased or the Mujahid remains deprived of it, infact by looking 
deeply into the books of Ahadith we find out that the fighter who 
does not achieve the booty gets more reward than the Mujahid who 
attains it. 

This is because the Mujahid's (Islamic fighter's) sole goal is Allah's 
pleasure and the elevation of His word. The booty is not his aim as 
this is considered as a bonus gift. The real reward is in the 
hereafter. 

But if the Mujahid does not receive this bonus then his reward is 
increased in the hereafter. Similar to the supplications of a 
Muslim, which if not accepted in this world, converts into reward 
for him in the hereafter. There would be no loss for the Mujahid in 
both circumstances. 

At the end of this discussion we bring forth a narration of Bukhari 
bv which one can imagine the Barakah of the Mujahid's wealth. It 
is obvious that most of the wealth of the Mujahid (in the path of 
Allah) is the booty, so Allah puts alot of Barakah (Blessing) in this 
wealth by which the Mujahid is self sufficient. 

Narrated Abdullah Bin Az Zubair: When AzZubair got up during 
the battle of AlJamal, he called me and I stood up beside him, he 
said to me, "0 my son! Today one will be killed either as an 
oppressor or as an oppressed one. 1 see that I will be killed as an 
oppressed one. My biggest worry is my debts. Do you think, if we 
pay the debts, there will be something left for us from our money? 
Az Zubair added, "O my son! sell our property and pay my debts. " 
Az Zubair then willed one third of his property and willed one 
third of that portion to his sons; namely, Abdullah's sons. He said, 

Page 108 



One third of the one third. If any property is left after the 
payment of the debts, one third (of the one third of what is left) is 
to be given to your sons. " (Hisham, a sub narrator added: some 
of the sons of Abdullah were equal in age to the sons of Az Zubair 
e.g. Khubaib and Abbad. Abdullah had nine sons and nine 
daughters at that time), (the narrator: Abdullah added:) My father 
(Az Zubair) went on drawing my attention to his debts saying, "If 
you should fail to pay part of the debts, appeal to my Master to 
help you. " By Allah! I could not understand what he meant till I 
asked, "O father! Who is your Master? He replied, Allah (is my 
Master). " By Allah, whenever I had any difficulty regarding his 
debts, I would say, "O Master of Az Zubair! pay his debts on his 
behalf and Allah would (help me) to pay it. Az Zubair was 
Shaheed leaving no Dinar or Dirham but two pieces of land, one 
which was (called) Al Ghaba, and eleven houses in Madinah, two 
in Basra, one in Kufa and one in Egypt. Infact, the source of the 
debt which he owed was, that if somebody brought some money to 
deposit with him. Az Zubair would say, No, (I won t keep it as a 
trust), but 1 take it as a debt, for I am afraid it might be lost. " 

Az Zubair was never appointed governor or collector of the tax of 
Kharaj or any other similar thing, but he collected his wealth 
(from the war booty he gained) during the holy battles he took 
part in, in the company of the Prophet (saw), Abu Bakr, Umar, and 
Uthman (ra). (Abdullah Bin Az Zubair added:) When I counted his 
debt, it turned out to be two million and two hundred thousand. 

(The sub narrator added:) Hakim Bin Hizam met Abdullah Bin 
Zubair and asked, "O my nephew! How much is the debt of my 
brother?" Abdullah kept it a secret and said, One hundred 
thousand Hakim said, By Allah! I don t think your property will 
cover it. " On that Abdullah said to him, What if it is two million 
and two hundred thousand? Hakim said, "I don t think you can 
pay it; so if you are unable to pay all of it, I will help you. " Az 
Zubair had already bought AZ Ghaba for one hundred and seventy 
thousand. Abdullah sold it for one million and six hundred 

Page 109 



thousand. Then he called the people saying, "Any person who has 
any money claim on Az Zubair should come to us in AZ Ghaba. " 

There came to him, Abdullah Bin Jaffar whom A z Zubair owed 
four hundred thousand. He said to Abdullah Bin A z Zubair, "If 
vou wish I will forgive you the debt. " Abdullah Bin Az Zubair said, 
"So. " Then Ibn Jafar said, "If you wish you can defer the 
payment if you should defer the payment of any debt. Ibn Az 
Zubair said, No. " Abdullah Bin Jafar said, Give me a piece of 
land. Abdullah Bin Az Zubair said (to him), Yours is the land 
extending from this place to this place. " So Abdullah Bin Az 
Zubair sold some of the property (including the houses) and paid 
his debt perfectly, retaining four and a half shares from the land 
(i. e. Al Ghaba). 

He then went to Muawiya while Amr Bin Uthman, AZ Mundhir Bin 
Az Zubair and Ibn Zama were sitting with him. Muawiya asked, 
"A t what price have you appraised Al Ghaba? He said, One 
hundred thousand for each share. " Muawiya asked, How many 
shares have been left? Abdullah replied, Four and a half 
shares. " Al Mundhir Bin Az Zubair said, I would like to buy one 
share for one hundred thousand. " Amr Bin Uthman said, I would 
like to buy one share for one hundred thousand. " Ibn Zama said, 

I would like to buy one share for one hundred thousand. 
Muawiya said, How much is left now? Abdullah replied, One 
share and a half Muawiya said, I would like to buy it for one 
hundred and fifty thousand. " Abdullah also sold his part to 
Muawiya for six hundred thousand. 

When Ibn Az Zubair had paid all the debts. Az Zubair's sons said 
to him, Distribute our inheritance among us. " He said, No, by 
Allah, I will not distribute it among you till I announce in four 
successive Hajj seasons, Would those who have money claims on 
Az Zubair come so that we may pay them their debt. " 



Page 110 



So he started to announce that in public in every Hajj season, and 
when four years had elapsed, he distributed the inheritance among 
the inheritors. AzZubair had four wives, and after the one third of 
his property was excluded (according to the will), each of his wives 
received one million and two hundred thousand. So the total 
amount of his property was fifty million and two hundred thousand. 
Sahih Bukhari, (p441, Vol.1). 

Note: By calculating the shares of the inheritance, the number of 
fifty million and two hundred thousand is incorrect, the correct 
figure is fifty million and ninety eight hundred thousand. (For 
more details see the book called Tarki Munkirat (in urdu) written 
by Mufti Rashid Ludhyanwi). 

By studying the whole narration one can clearly conclude that this 
is* Allah's s.w. grace on the Mujahid, it would not be possible that 
the wealth which could not repay a debt of one hundred thousand, 
managed to repay (through Hazrat Abdullah Bin AzZubair), a 
debt of 2.2 million and a further 1.2 million inheritance to each of 
four wives. The wealth thereby totaling to a figure of nearly 60 
million. 



Page 111 



Hadith No. 34 
GJad Tidings Of Fighting Against The Jews. 

S arretted A bdullah Bin Umar (ra): Allah's Apostle 
<saw) said, "You (i. e.) the Muslims wtl1 fiZ ht the Jews 
till some of them will hide behind stones. *" e stones 

will betray them saying, '0 Abdullah! (i.e. slave of 

Allah!) there is a Jew behind me, so kill him.'" 

SahihBukhari,<p410). 

Explanation. 

There have been continuous enmity between the unbelievers and 
believers from the beginning, as Allah says: 

We said: Get you all down, some of you shall be enemy of some 
other. " 

Holy Quran, (Surah Baqarah : V erse 36). 

The law of enmity of some against others has been revealed the day 
man was sent down to earth. The simple understanding of the 
difference between the unbelievers and believers is similar to the 
difference of light and darkness, black and white or happiness and 
sadness. It is in the nature of the unbeliever to hate Islam and 
Muslims. They will do their utmost and their sole aim of living is 
to destroy or cause harm to the Muslims. This is why the 
unbelievers have always been fighting against the Muslims and 
will carry on doing so as Allah says: 

And the infidels shall be always fighting with you till they turn 
you back from your Religion. 

Holy Quran, (Surah Baqarah : V erse 217). 



Page 112 



The kafirs (unbelievers) have alwavs remained friendly. and helpful 
to each other against the Muslims and although they have 
significant differences amongst themselves they have been 
determined to be united against the Muslims. As the Prophet (saw) 

said. "The \mMkveis are mi *n," \xv tested \o \\us umu 

against the Muslims, the Holy Quran states: 

believers! do not make the Jews and Christians your friends. 
They are the friends of one another. And whosoever makes them 
his friends, he is verily one of them. Allah does not guide the 
wrong doers. 

Holy Quran, (Surah Maidah : V erse 51). 

Thev become friends of one other although they have mighty 
differences and hidden enmity against each other, 

A Jew is a friend of the Jew and a Christian is a friend of the 
Christian and they are all each other s friends against Islam. 
Tafseere Uthmani, (p204). English version, (p491, Vol.1). 

The translation of 'Wali' has been explained as a friend, but Wali 
does not only mean a friend but also friendship, helping, aiding, 
e.t.c. This is why the Muslims have been ordered to clearly 
announce that they have no friendship with the unbelievers. 

There are different grades amongst the kafirs (unbelievers) in 
which some are above others. 

As Allah reveals in the Holy Quran: 

Though you will find the most hostile of men to the Muslims, 
the Jews and the polytheists. 

Holy Quran, (Surah Maidah : V erse 82). 



Page 113 



In this verse it is told that Jews' friendship with the polytheists and 
idolaters is due to their intense enmity against the Muslims, the 
Prophet and the Religion of Islam. Amongst those nations, who 
met the Holy Prophet (saw), the Jews and the polytheists were the 
most hostile to Islam and the Muslims respectively. The enmities of 
the Makkan idolaters are well known, but the cursed Jews too left 
no stones unturned in working against Islam and plotting against 
the Prophet (saw). They tried to kill the Holy Prophet (saw) by 
throwing a rock at the head of the Holy Prophet (saw) during a 
meeting in which the Holy Prophet (saw) was invited for talks. 
Once they mixed poison in the food served before the Prophet 
(saw) in a banquet treacherously called by them. They also 
resorted to magic and incantation to spoil the senses of the 
Prophet (saw). In brief they earned wrath after wrath, curse after 
curse. 
Tafseere Uthmani, English version,(p518, Vol.1). 

In studying the above narration's it can be clearly. concluded that 
the Jewish plots were more severe than the open enmity of the 
polytheists. Thev chose many different tactics to destroy the 
Muslims. They &en tried their best to make two different tribes of 
Muslims fight against themselves. 

Once a group of Muslims from both tribes were sitting talking to 
each other. Some Jews came and somehow reminded them of the 
battle ofBuath. This was the war in which both tribes of the Ansar 
had fought previously, destroying their strength. When this talk 
took place, it reminded them both of their old enmity and suddenly 
the buried fire of enmity was lit again. Starting from foul talk they 
even took their swords out. By good luck the Prophet (saw) found 
out. The Prophet (saw) went to them immediately and lectured 
them, cooling them down. 
Isaba Fi Ahwalis Sahaba, (p88, Vol.1). Seeratun Nabi(saw),p(234, Vol.1). 



Pa.,e 114 

1? 



The plotting of the Jews reached to such an extent that the 
Prophet's (saw) life was in danger when he used to come out at 
night. 

Hazrat Talha Bin Bara (ra) was a Sahabi (companion). He had 
informed the people that if he was to die at night, they should not 
inform the Prophet (saw). The reason being that there was fear 
from the Jews and I do not wish a tragedy to take place because of 
me. 
Seeratun Nabi (saw), (p235, Vol. 1). 

Briefly we find out by looking into the books of history that the 
Jews are the worst enemies of Islam, from the Holy Prophet's (saw) 
era to our era. Hatred of Islam has been their preoccupation. But 
the Muslims have been deceived many times from this severe 
enemy due to their lack of knowledge and awareness. By making 
these mistakes generations of Muslims have been wiped out by 
these Jewish oppressors. It was on account of this, that the Prophet 
(saw) fought against the Jews. Furthermore, he explained the 
virtue and glad tidings of fighting against the Jews for the coming 
generation. When the time of Judgment (Qiyamah) will draw 
near, Esa (as) and Imam Mahdi will come. The Muslims will join 
them and fight the final battle against the Jews and at that time not 
even a stone will give refuge to them. 

The Quran has also stated one solution to save ourselves from the 
Jewish plots and to overpower them. This is fighting in the path of 
Allah. We find out from Allah's revelations that this plotting group 
cannot challenge you in the battle field as stated in the Holy Quran: 

They will do you no harm, barring a trifling annoyance; and if 
they fight against you, they will show you their backs, and they 
will not be helped. 

Holy Quran, ( Surah Aallmran : V erse 111). 



Page 115 



Allah has promised us glory and victory over this Satanic army 
provided we prove ourselves to be the best Ummah. They can 
never destroy us. They can, of course bring about a trifling loss or 
hurt us a little by abusing us. They can never, however, gain 
predominance despite their riches and heavy armaments. If they 
fight against us, they will turn their backs and they would not 
receive any help from any quarter to over turn their defeat and 
humiliation. This Prophecy proved correct word by word in the 
resplendent period of the Sahaba. The people of the Book met the 
same fate as mentioned above. They tried their level best to 
destroy the Muslims and their glorious-Religion, squandered a lot 
of wealth in their vain desire to eradicate Islam and the upholders 
of Islam, but to no avail. Wherever they encountered the Muslims, 
they fled away like terrified donkeys. The Help of Allah always 
made the Muslims prevail against tremendous odds. 

Dear Muslims Brothers, Allah has promised His help to us and 
has convinced us that these Jews do not have the capability to face 
you in the battlefield. This can only take place when the Muslims 
will enter the battlefield or else the Muslims cannot challenge them 
in the power of speech and plots. The Jews can degrade the 
Muslims on the table or in politics by their evil plots, but they have 
always been defeated in the field of Jihad and will be defeated in 
the future by the Muslims, but the Muslims have left this field 
(war) empty. If there is some fighting (against the Jews) it is not 
on the base of Islam but for nationalism from which the Jews are 
benefiting. 

May Allah s.vv. grant all the Muslims the true concern so that they 
may prepare themselves for the confrontation with this worst 
enemy and so that they may take off the cloak of humiliation and 
wear the cloak of dignity of Jihad. 

Here we will mention some of the operations which took place 
against the Jews in the Prophet's (saw) time, so that the zeal of 
fighting against the Jews may enter the Muslim's heart. 

Page 116 



The Battle Of Banu Kaynaka. 

This battle took place in Shawwal (2 A.H.) after the battle of Badr. 

The Jews of the tribe of Banu Kaynaka broke the treaty which took 
place with the Prophet (saw) and announced war against the 
Muslims. An incident also took place which made the situation 
worse. 

A Muslim woman wearing a veil (who was the wife of an Ansari 
Muslim) came to a Jewish shop in Madinah. The Jews made a 
mockery of her (by sticking her cloak onto a nail, by which her 
cloak came off). When a Muslim saw this there was no limit to his 
fury and he killed the Jew who was responsible. The Jews then 
killed the Muslim. The Prophet (saw) warned them about their 
conduct, of which they took no heed and carried on boasting. The 
Prophet (saw) marched towards them with the Muslim army. Thev 
fortified themselves in their castles. The Muslims laid a siege for 
15 days. Thev were subsequently exiled by the mediation of 
Abdullah Bin Obay (who had a treaty with the-m). They were 700 
people in total from which 30 were in armour. 



The Killing Of Kaab Bin Ashraf. 

Kaab Bin Ashraf was a famous poet of the Jews and due to his 
wealth he was the leader of all the Jews amongst the Arabs. His 
enmity towards Islam was great. He was grieved by the killing of 
the leaders of the Quraish in the battle of Badr. He composed some 
evil poems which incited the people upon revenge. He went to 
Makkah, where he gathered the people reciting these poems, 
crying and making the people cry, inciting them to take revenge. 
He even plotted to kill the Prophet (saw), and prepared others for 
this task. 



Page 117 



In the year 3 A.H. this root of evil was wiped out by the order of 
the Prophet (saw). Mohammad Bin Muslimah (ra) and some of his 
companions took part in this blessed work. 



The Battle Of Banu Nazir. 

Banu Nazir was a famous tribe of the Jews who was an ally of 
Banu Kazraj and they had a treaty with the Prophet (saw). Their 
hearts were filled with the enmity towards Islam and the Muslims, 
which they unveiled when the Prophet (saw) went to talk to them 
about an important issue. They had a person hidden on the roof 
who would throw a rock upon the Prophet (saw) when he passed by 
to kill him. The Prophet (saw) was informed by revelation and 
returned. 

The tribe of Banu Nazir were proud of their castles which were 
their strongholds, Further, the munafiqeen (hypocrites) had 
convinced them of their support and the support of Banu Kurayza. 
The Prophet (saw) laid a siege for 15 days and started cutting their 
orchards. They pleaded that they be given permission to leave 
Madinah with as much wealth as could be loaded on their camels. 

The Prophet (saw) accepted this plea. When the Jews were leaving 
their houses they were destroying them so that the Muslims could 
not live there. They were exiled to Khaybar and some settled in the 
area of Azra-at in Syria. Ghazwa e Banu Nazir took place in 
Rabiul- Awwal. 4 A.H. 



The Battle Against Banu Kurayza. 

It is stated in a narration of Muslim: Abdullah Bin Umar (ra) 
narrated, that the Jews of Banu Nazir and Banu Kurayza fought 
against the Prophet (saw). The Prophet (saw) exiled Banu Nazir 
and let Banu Kurayza stay and that was a favour on them. 

Page 118 



We understand from this narration that Banu Kurayza were also 
involved in plotting against the Muslims like the other Jews but the 
Prophet (saw) was lenient towards them. It was on the occasion of 
the Battle of the Trenches that they conspired openly and declared 
their truce with the Muslims as void. They allied themselves with 
the Mushrikeen (polytheists) and plotted to attack the Muslims. 

The fort in which the Muslim women had taken refuge was near to 
Banu Kurayza. The Jews tried to make this fort a target but the 
bravery of Safiya (ra) terrorized the Jews and they refrained from 
undertaking further attacks. 

The Prophet (saw) ordered his companions after the Battle of the 
Trenches not to put away their weapons but to march forth towards 
Kurayza. When Ali(ra) reached near their forts they started 
swearing at the Prophet (saw) openly. They were under siege for 
one month. In the end they proposed that they would accept the 
mediation of Saad Bin Muaz (ra). 

Hazrat Saad Bin Muaz (ra) was a great Sahabi (companion), a 
great commander, the leader of the tribe of Aws and had been 
injured in the Battle of the Trenches. He was brought forth. His 
decision was that the fighters be killed and the women and 
children be made prisoners. Their wealth and all their needs be 
made a booty. The Prophet (saw) said, "0 Saad! you have made a 
Heavenly decision. " Some Jews were made to witness the 
execution and they recorded that, the Muslims executed about 700 
Jews that day. There was a Jewish woman amongst them who had 
killed a Muslim, by throwing a stone from the fort. 

There were some other important operations against the Jews. 
There was the killing of Abu Rafi (a Jew), the Sariya (army unit) of 
Abdullah Bin Rawaha (ra), the Battle of Khaybar and the Killing 
of Asma (a Jewish woman). These were all operations which took 
place at the time of the Prophet (saw). The significance of Jihad 
against the Jews can be clearly seen by these operations which were 

Page 119 



not based on emotion or due to enmity against a nation but based 
due to the enmity of the Jews themselves towards Islam. A great 
deal can be written on this subject but we have to be mindful of the 
size of this book and therefore end this particular discussion. May 
Allah s.w. enter the hatred of the kufr in the hearts of the believers 
and make them aware and recognize their enemies. 



Some Narration s About The Expulsion Of The Jews From 
Arabia 

Abu Huraira said: While we were in the Mosque the Prophet (saw) 
came out and said, Come on to the Jews, " So we went out with 
him and came to the house where they read their Scriptures, and 
the Prophet (saw) stood up and said, "If you Jews accept Islam you 
will be safe. Know that the land belongs to Allah and His 
messenger (saw), and I intend to deport you from this land; so if 
any of you has property (he cannot take away) he must sell it. " 

Sahih Bukhari,(p449, VoI.l).SahihMuslim,(p94, V01.2). Mishkat, (p865). 

Ihn Abbas told ' that Allah s Messenger (saw) gave three 
instructions before departing from the world, saying, Expel the 
polvtheists from Arabia; reward deputation s as I did. " Ibn Abbas 
said either that he did not mention the third or that he (i.e. Ibn 
Abbas), had been caused to forget it. 
Saliih Bukhari, (p449, Vol.1). Mishkat, (p865). Sahih Muslim. 

Jabir Bin Abdullah said he was told by Umar Bin AZ Khattab that 
he had heard A llah 's Messenger (saw) say, II will certainly expel 
the Jews and the Christians from Arabia so as to leave only 
S iuslims in it. " Muslim transmitted it. A version has, If I live, 
Allah willing, I will certainly expel the Jews and the Christians 

from A rabia. " 

Sahih Muslim, (p24, Vol.2). Mishkat, (p866). 



Page 120 



Ibn Umar told that, Umar Bin Al khattab deported the Jews and 
the Christians from the land of the Hijaz and when Allah s 
messenger (saw) got supremacy over the people of Khaibar he 
intended to expel the Jews from it, for when the land was 
conquered it belonged to Allah, His Messenger (saw) and the 
Muslims. But the Jews asked Allah s Messenger (saw) to leave 
them on condition that they should do all the cultivation and have 
half the produce, and he replied, We shall confirm you on that 
condition as long we wish. " So they were confirmed till Umar 
deported them during his period of rule to Taima and Jericho. 
Bukhari and Muslim. Mishkat, (p866). 

Ibn Umar told that Umar stood up to make a speech and said, 
"Allah's Messenger (saw) employed the Jews of Khaibar to work 
their property and told them he would confirm them in it as long as 
Allah did; and I have now seen good to deport them. " When Umar 
decided on that, one of the Banu Abut Huqaiq came to him and 
said, Commander of the Faithful, are you expelling us when 
Mohammad (saw) has confirmed us in our property and employed 
us to work it? Umar replied, Do you think I have forgotten what 
Allah's messenger (saw) said when he asked how you would feel 
when you were expelled from khaibar, your camel running along 
with you night after night? He said, This was a little joke on the 
part of Abul Qasim, " to which Umar retorted, You lie, enemy of 
Allah. " He then deported them, giving them the value of the fruits 
they possessed in money, camels and goods such as saddles, ropes, 
etc. 
Bukhari transmitted it. Mishkat, (p865). 



Page 121 



Hadith No. 35 
To Curse The Enemy In Jihad 

Narrated AH (ra): When it was the day of the battle 
of Al Ahzab(i.e. the clans), Allah s Apostle (saw) 
said, "O Allah! fill their (i.e. the infidels) houses 
and graves with fire as they busied us so much that 
we did not perform the prayer (i.e. Asr) till the sun 
had set. " 
Saliili Bukhari, ( p 410, Vol.1). 

Imam Bukhari has mentioned many narration's in 
which the Prophet (saw) has cursed his enemies 
naming them. 

Explanation. 

A arretted Abu Huraira (ra): The Prophet (saw) used to recite the 
following invocations during Ounut:"0 Allah! save Salama Bin 
Ilishani.O Allah! save A I W alid Bin Al Walid. Allah! save 
. 1 i vash Bin Rabia. O A Hah! save the weak Muslims. A Hah! Be 
very hard on Mudar tribe. Allah! afflict them with years (of 
famine) similar to the (famine) years of the time of Prophet Yusuf." 

Sahih Bukhari, (p4 1 1 , Vol.1). 

Narrated Abdullah Bin Abi Aufa (ra): Allah's Apostle (saw) 
invoked evil upon the pagans on the day (of the battle) of Al 
Ahzab, saving, "() Allah! The Revealer of the Holy Book, the Swift 
faker of Accounts, Allah, defeat Al Ahzab (i.e the clans), 
Allah, defeat them and shake them. " 
Sahih Bukhari, (p4 1 1 , Vol. 1 ). 



Page 122 



Narrated Abdullah (ra): Once the Prophet (saw) was offering the 
prayer in the shade of the Kaha. Abu Jahl and some Quraishi men 
sent somebody to bring the abdominal contents of a she camel 
which had been slaughtered some where in Makkah, and when he 
brought them, they put them over the Prophet (saw). Then Fatima 
(i.e. the Prophets daughter) came and threw them away from him, 
and he said, Allah! destroy the (pagans of) Quraish; Allah! 
Destroy Quraish, Allah! Destroy Quraish. " Naming especially, 
Abu Jahl Bin Hisham, Utba Bin Rabia, Shaiba Bin Rabia, Al 
Walid Bin Utba, Ubai Bin Khalaf and Uqba Bin Abi Muit. (The 
narrator, Abdullah added, "I saw them all killed and thrown in the 
Badr well. 
Sahih Bukhari, (p411, Vol.1). 

We learn from these narration's that those unbelievers who harm 
the Muslims and fight against them are the utmost despised people, 
to the extent that the Prophet (saw) has openly cursed them. 
Regarding the incident of Bir Mauna, when seventy Sahabas were 
Shaheed, all of whom were the most learned of the Quran (hafiz 
kurra), the Prophet (saw) read Qunooti Nazilah in Fajr for one 
month cursing the killers. 

These narration's do not contradict the narration's in which 
supplicating for the guidance of the unbelievers has been 
mentioned, because as long as there is hope for their guidance the 
supplication for guidance can continue. When the unbelievers 
persist on oppression and persecution without limit, then thev can 
be cursed, but even in this situation if supplication for guidance is 
made, it is allowed. We need to be conscious of the fact, that when 
the unbelievers march forth to fight, then to supplicate for the 
victor-v of the Muslims and the defeat of the unbelievers has been 
taught in the Quran. 



Page 123 



HadithNo. 36 
The Order To Fight. 

Narrated Abu Huraira (ra) : Allah's Apostle (saw) 
said, "I have been ordered to fight with the people 
till they say, 'None has the right to worshipped but 
Allah.' and whoever says, 'None has the right to be 
worshipped but Allah,' his life and property will be 
saved hv me except for Islamic law, and his accounts 
will be with Allah, (either to punish him or to forgive 
him). 

Sahih Bukliari, (p414, Vol.1). 

Explanation. 

The above hadilh states clearly that Jihad is an obligation ordained 
bv Allah. This obligation is binding until everyone confess that 
there is no God (worthy of worship) but Allah. The understanding 
of this is that either the unbelievers accept Iman or surrender 
themselves to live under the svstcm of the Believers. 

It is therefore clear, that there is power behind the dawah of the 
Kalimah. When the Muslims invite the unbelievers towards Islam 
the power of fighting is conveyed with the message and any 
resistance is crushed. 

The revelations relating to fighting enables the Muslim to t-mow 
the Ruler who rejects the call to Islam and the payment of Jizya(a 
tax imposed on unbelievers). The Ruler therefore, cannot continue 
to govern his country in accordance with his pleasure and obstruct 
his people from the call to Islam. The order of fighting was 
revealed so that such tyrant rulers could be either converted or 
removed to allow the free propagation of Islamic dawah. This was 
the adopted method of the Sahabas (ra) of giving dawah. 



P 



age 



When they used to unite the Kings towards Islam they informed 
them m a elcar manner that the dawah of the Last Prophet (saw) 
was not weak that if it was not accepted they would go back 
quietly. On the contrary, the Islamic system has been revealed to 
be superior o\er all others and as such is to be spread to every 
corner of the world. The Sahabas (ra) made it clear thai all 
obstacles in their path in conveying the message of Islam would be 
crushed. This has been stated in Bukhari as follows. 

Xarrated Juhair Bin Haiya that I : mar (raj sent us to Khousra 
appointing. An Xmtian Bin Mitkrin as our commander. When we 
readied the land of the enemy the representative of Khousra came 
oir \vn!i fori) diousand warriors, and an interpreter got up saving, 
"Let one of you talk to me.'" A! Mughai^a (ra/ replied. "Isk 
wlnitever \on wish." "L'ne other asked, "Who are von'.'" Al 
Mii'./haira our replied "W • were some people from the Arabs we 
led a nard. miserable ana disastrous life, we used to suck hides 
ana the date stones ti-om hunger. We used to wear clothes made 
up of tin of camels and hair of goats and used to worship trees 
am! stones While we \\er: : in this state, the Lord of the Heavens 
and tlii- earths. Hlevalcd is His Remembrance and Majestic is His 
Highness sen! to us from amongst ourselves a Prophet whose 
father and motile 1 ' are Known So us. Our Prophet (sawi the 
Messenger of our Lord, has ordered us to fight you till you worship 
Allah alone or give ,'izyali (i.e. tribute): and our Prophet 'saw) has 
informed us thai our Lord says: Whoever amongst us is killed /i.e. 
Sliaiieedi shall go to Paradise to lead such a luxurious life as he 
has never seen and wheever amongst us remains alive, shall 
become your master. " 

Sahili ISukhaii, (p446, Vol.1). 

The existence of the strength of fighting with the dawah of Iman is 
aiso verified in (he Quran as Allah savs: 




You [ true believers in Islamic Monotheism, and real followers 
of Prophet Mohammad (saw) and his Sunna (legal ways, etc.)] 
are the best of people ever raised up for mankind, you enjoin Al- 
Ma ruf (i.e. Islamic Monotheism and all that Islam has ordained) 
and forbid what is Al Munkar (Polytheism, disbelief and all that 
Islam has forbidden), and you believe in Allah.. .." 

Holy Quran, (Surah Aal Imran : V erse 110). 

The explanation of this verse by the greatest commentator (of the 
Quran), Hibrul Ummah, Ibne Abbas (ra) is: you order them to give 
evidence that, There is none worthy of worship except Allah, ' and 
to admit what Allah has revealed and you fight against them on 
this (cause). Meaning that if they don t accept, you fight. The 
Kalimah (none is worthy of worship except Allah) is the biggest 
Maroof (good) mentioned in the verse, and to deny this is the 
biggest Munkar (evil). 
Tafseerul Kabir,(pl80, Vol.8). 

The points which are raised in this ayah are that the Iman, 
ordaining of good, and forbidding of evil existed in the Ummahs 
(Religions) before us and these three factors have been confirmed 
as the main reason for this Ummah being the best. This is 
supported by Imam Kaffal (ra) in the following words: 

The reason for the superiority of this Ummah (nation) above 
others is that this Ummah is fulfilling the highest grade of 
ordaining good and forbidding evil which is fighting (for this 
cause). 

Ordaining the good can be fulfilled by the mouth, hands and the 
strongest grade is fighting. One puts his life at risk in fighting and 
the highest Maroof (good) is to bring Iman (faith) on the true 
Religion of Tawheed (oneness of Allah) and Risalat (the 
Prophethood) of the Prophet (saw) and the biggest Munkar (evil) is 
Kufr 



Page 126 



So Jihad is the protector of the Religion from the most harmful 
thing which is kufr, so that the people can reach the most 
beneficial thing (Religion). By considering all this it can be 
concluded that the status of Jihad in acts ofworship is the greatest 
and when Jihad was revealed in the Shah ah of Mohammad (saw) 
with much more emphasis and power than the other Shariahs 
(Religions) before it. This is why our Ummah (nation) has been 
given superiority over other nations. 
At Tafseerul Kabir,(pl80, Vol.8). 

The purpose of this significant research of Imam kaffal (ra) was 
not to establish the enjoining of good and forbidding from evil 
being the reason for the superiority of this Ummah, as both of these 
existed in the Ummahs (nations) before us to a certain degree. The 
reason for the superiority of this Ummah, is the highest grade of 
enjoining the good and forbidding evil by way of Jihad in the path 
of Allah. The highest Maroof (good) is Iman and the worst Munkar 
(evil) is Kufr, so the life of the highest Maroof, calling people 
towards Iman lies in Jihad and the backbone of the worst Munkar 
(kufr) is broken by Jihad, concluding that the main reason for the 
superiority of this Ummah above others is fighting in the path of 
Allah. 

The response to a question that Qital (fighting) also existed in the 
previous Ummahs (nations); Imam Kaffal (ra) explained that 
Jihad is the speciality of the present Ummah, by the great way it 
has been emphasized-and the importance attached to this deed. 

Although Jihad existed in the Ummahs (nations) before us, the 
Jihad performed by this Ummah have been more numerous than in 
the past. The great importance of Jihad on our Ummah, never 
existed in the Ummahs before us and Jihad will continue in this 
Ummah till the day of Judgment. It is stated that the last Jihad 
group is the one that will clash with Dajjal. Imam Kaffal (ra) 
further substantiated his work by stating that the most beneficial 



Page 127 



thing (Iman) is protected by Jihad and the worst evil (Kufr) is 
destroyed by Jihad. 

Taking all this into consideration, Jihad is superior to all other 
deeds and when this superior deed will exist the most in this 
Ummah then this Ummah (in which Jihad has been ordained with 
much more importance and emphasis than others) will be the best 
Ummah. 



Page 128 



Hadith No. 37 

To Take A Pledge Of Allegiance Upon Death And 

Not To Flee From The Battlefield. 

Narrated Yazid Bin llbaid: Salama (ra) said, "1 
gave the pledge of allegiance (Al Ridwan) to Allah s 
Apostle (saw) and then I moved to the shade of a 
tree. When the number of people around the 
Prophet (saw) diminished, he said, ' Ibne Al Akwal 
will you not give to me the pledge of allegiance? I 
answered, Allah's Apostle! I have already given 
to you the pledge of allegiance. He said, Do it 
again. ' So I gave the pledge of allegiance for the 
second time. " I asked, " Abu Muslim! for what did 
you give the pledge of allegiance that day?" He 
replied, We gave the pledge of allegiance for 
death. " 
Sahih Bukhari,<p415,Vol.l). 



Hadith No. 38 
To Give The Pledge Of Allegiance For Jihad. 

Narrated Mujashi (ra). My brother and I came to 
the Prophet (say) and I requested him to take the 
pledge of allegiance from us then. He said, I will 
take (the pledge) for Islam and Jihad. " 
Sahih Bukhari,(p416,VoI.l). 

Explanation Of Ahadith No. 37-38. 

The pledge mentioned in the first hadith is popularly known as the 
pledge of Ridwan. It has also been mentioned in the Quran in the 

following words: 



Page 129 



Indeed Allah was pleased with the believers when they gave 
their Bai,a (pledge) to you, (0 Mohammad (saw) ) under the 
tree, He knew what was in their hearts, and He sent down, As 
Sakinah (calmness and tranquillity) upon them, and He rewarded 
them with a near victory. 

Holy Quran, (Surah Fath : V erse 18). 

It has been mentioned about the same Bai'a in another verse: 

Verily those who give Bai,a (pledge) to you (0 Mohammad 
saw), they are giving Bai,a (pledge) to Allah. The hand of Allah 
is over their hands. 

Holy Quran, (Surah Fath : V erse 9). 

The incident of the Bai,a (pledge) of Ridwan took place in Zul 
Kadah (6. A.H). The Prophet (saw) saw in a dream in Madinah 
that they had entered Makkah safely and performed Umrah and 
Halaq, (cutting the hair after Umrah). The Prophet (saw) informed 
his Sahaba (companions) about the dream. He did not specify 
when the Umrah was to be undertaken but the Sahaba (ra) assumed 
that it would take place that same year, due to their excitement. 
Soon after the dream, the Prophet (saw) decided to perform 
Umrah. 

The Prophet (saw) set off for Umrah with 1400 Sahabas (ra) 
towards Makkah. The Prophet (saw) also took the animals for 
sacrifice with him, he did not take any weapons with him except 
for swords. The Prophet (saw) sent a person from the tribe of 
Kuza'a whose Islam was concealed for precautions, to investigate 
the position and intentions of the Quraish. When the Prophet's 
(saw) group reached a place called Asfan, he (the spy), came and 
informed them that the Quraish had united all tribes to try to stop 
them from entering Makkah. Furthermore, some of them, 
(polytheists) had come out of Makkah as the first unit of the army. 
The -Prophet (saw) changed his route towards Hudaibiya. This is 
the name of a well from which the village was named, it is known 
as Shamsiya today. 

Page 130 



When thev reached there, the Prophet's (saw) camel sat down. The 
Prophet <saw) first sent a messenger to inform the people of 
Makkah that they had not come to fight but to perform Umrah. 
When the messknger did not return, the Prophet (saw) sent 
Uthman Ghani (ra) to hold talks with the mushrikeen (polytheists) 
and to convey glad tidings to the oppressed men and women of the 
Muslims living in Makkah, that soon Islam would become the 
powerful force in Makkah. 

The Quraish stopped Uthman (ra) in Makkah and rumors soon 
spread amongst the Sahabas that Uthman (ra) had been Shaheed. 
About the same time, a group of Quraish who had attacked the 
Muslims, were captured. The Prophet (saw) forgave and released 
them. On hearing the news of Uthman' s (ra) Shahadah, the 
Prophet (saw) said, "To avenge the blood of Uthman (ra) is Fardh 
(obligation). " The Prophet (saw) sat under a tree of Babul taking a 
pledge of allegiance upon fighting firmly in the battlefield till 
death. All the Sahabas (ra), which included men and women gave 
the pledge to die, upon the Prophet's (saw) hand. 

When the Quraish found out about this pledge they returned 
Uthman (ra). Salama Bin Akwa (ra) is relating this Bai,a (pledge), 
that the Prophet (saw) took from him twice. 

Allama Ibne Hajar states commentating on why the Prophet (saw) 
took the pledge from Salama (ra) twice: This was a matter of war 
and Salama (ra) had sound experience in war, he took it twice as 
precaution. The second reason being that Salama Bin Akwa (ra) 
used to fight as a soldier on foot and a horse rider (because of his 
speed in running he could run faster than horse riders). So this is 
why the pledge was taken from him twice. 
Fathul Bari,(pl38, Vol.6). 

There are many lessons for the Muslims from this incident, that the 
Prophet (saw) is taking a pledge for the blood of 1400 worthy 
companions till death to avenge one Muslim's blood and is 

Page 131 



subsequently preparing to fight in Makkah regardless of the 
sanctitv of Makkah. 

We understand from this incident how precious a Muslim's blood 
is and if streams of blood have to flow for the safety of one 
Muslim's blood then it shall be done, but the kuffar (unbelievers) 
cannot be made to believe that they can kill a Muslim who is alone, 
unequipped. Moreover, it is to express to the unbelievers that all 
Muslims are like one body, so to touch or cause harm to any part of 
the body is like challenging the whole body. Similarly to lift the 
hand against a Muslim's life, wealth, or honour is similar to 
challenging the whole nation of the Muslims. 

This was the sole reason that nobody could lift their hand against 
the weakest of Muslims because they knew that he was not alone 
but behind him was the entire Muslim nation. But sadly this 
Islamic feeling has departed from the Muslim's hearts today and 
we witness an era with no feelings. Never mind having feelings 
towards one Muslim but entire Muslim countries have been 
destroyed, millions of our Mothers and Sisters are being raped and 
our innocent children are being abused but the Muslims in general 
remain unaffected. A Muslim's heart is unmoved when his brother 
is in danger and this is the reason behind the global persecution of 
Muslims today. The life and dignity of Muslims have no value and 
the kuffar (unbelievers) are unchallenged in committing any level 
of brutality against the Muslims. The kuffar are well aware that 
even the life of an animal will be vigorously defended by any one 
of the vast number of animal rights groups but the Muslim refuses 
to avenge the rape and slaughter of fellow Muslims. They will not 
even complain about these injustices but some are even known to 
insult and mock these innocent victims. 

Fellow Muslims! we can not appeal to the unbelievers to assist us, 
we have to understand that the annihilation of Muslims is their 
main purpose and mission; they are overjoyed upon seeing the free 
flow of Muslim blood. The real sorrow is that there is no value of 

Page 132 



a Muslim in another Muslim's sight. The oppressed Muslims are 
looked upon by other Muslims with hatred and insignificance. So 
when we reach this stage of indifference then why should we 
expect the Muslim blood to be of any worth. It can be said that the 
value of this blood is even less than water. 

The Muslims have generally looked upon the persecution and 
oppression of their neighbouring Muslim communities with a view 
that it did not affect them and their fate was safe. They watched 
and witnessed the torture and murder of countless innocent 
civilians and remained unaffected by the humiliation which their 
mothers and sisters were continually subjected with. The Muslim 
spectator of this carnage feared even to offer verbal support in case 
he would offend his masters and risk his worldly status. 

Soon these same onlookers of the blood of their brothers become 
the new target of oppression from the unbelievers. When another 
group of Muslims hear the painful cry for help thev presume this to 
be another political issue. In this manner, one after another, the 
Muslims have become the easiest of prey for the unbelievers 

My dear brothers, until we are subjected personally to these 
humiliations we remain indifferent. In so far as the fire does not 
enter our homes we feel we are safe, we pretend not to even feel the 
heat of the fire burning the houses of our neighbours. We only 
start remembering the virtues and rulings of Jihad when the enemy 
has attacked and left us humiliated and degraded. 

The Muslims should urgently rectify their situation and they 
should put the fire out before it reaches their homes and accept the 
Muslim's issues as their very own, and try to feel their pain. We 
should never make mockery of the oppressed but instead should 
fight shoulder to shoulder -against the unbelievers avenging the 
death of each and every Muslim. 



Page 133 



The enemy will then understand that the Muslims will fight to 
protect their own. When this Ummah is united it will fill the 
hearts of the unbelievers with fear, such that they will consider 
their situation very carefully before lifting a hand upon an unarmed 
Muslim. 

May Allah have mercy upon the state of the Muslim Ummah and 
unite them as the Prophet (saw) united the Muslims. Ameen. 



The Status Of The Pledge Of Allegiance For Jihad. 

It is clear from the Ahadith and the two verses of the Quran quoted 
above, that the pledge (bai,a) for Jihad was common at the time of 
the Prophet (saw). 

Furthermore, wherever the word Bala is mentioned in the Quran 
for men, the pledge for Jihad is meant. 

The Sahabas (companions) used to give the pledge of Allegiance 
for Jihad on the truthful hand of the Prophet (saw). We quote the 
following Ahadith : - 

Hazrat Yala Bin Muniya (ra) says: I went to the Prophet (saw) the 
day after the conquest of Makkah, I said to him, "0 Prophet (saw), 
please accept the pledge of Allegiance of my father upon 
migration. " The Prophet (saw) answered, Not upon hijrah 
(ntigration) , but upon Jihad, as hijrah (migration) has ended on 
the day of the Conquest of Makkah. " 
Sunani Kubra Baihaqi, (pl6, Vol.9). 

Hazrat Bashir Bin Mabad (lbnul Kasasiya) says: I came in the 
service of the Prophet (saw) to give the Bai,a (Pledge) upon Islam. 
The Prophet <saw) placed some conditions, that I bear witness that 
there is No God but Allah and Mohammad (saw) is His servant and 
His Messenger, and I should perform Salah and give Zakat and 



Page 134 



perform the Fardh Haj (once) and observe the Fasts of Ramadhan 
and do Jihad in the path of Allah. I said, "O Messenger of Allah 
(saw)! I do not have the strength of doing two things. The first is 
that I do not have the strength of doing Jihad because Muslims say 
that whoever turned his back from the battle field he has invited 
the anger of Allah. I fear to go in the battle field and run away 
fearing death. The second thing which I cannot fulfill is Zakat, as 
I do not possess anything except some goats and little wealth 
which I use for my family. " The Prophet (saw) took hold of his 
(Bashir Bin Mabad's) hand shaking it and said, You will not do 
Jihad nor give charity then how will you enter Jannah? (meaning 
that you will not sacrifice your life or wealth, so how will you enter 
Jannah?.) I said, "O Prophet (say) (agreeing with the conditions), 
I give the pledge of Allegiance. (Upon these two things). "Sol 
gave Bai, a the pledge of Allegiance upon everything. 
Mukhtasar Tafseere IbneKathir,(p93, Vol.2). Baihaqi, (p20, Vol.9). Musnade 
Ahmad. 

In addition to the above, the Prophet (saw) used to take the Bai,a 
(pledge of allegiance) upon breaking relations with the unbelievers 
and polytheists. 

Hazrat Jabir Bin Abdullah (ra) says: I went in the service of the 
Prophet (saw) when the Prophet (saw) was taking the pledge of 
A lleyiance. I said, " Prophet of Allah (saw), please take your 
hand out so that I may give bai, a (pledge of allegiance) to you and 
so that you may place some conditions upon me as you know better 
than me. " The Prophet (saw) said, "I take the bai, a (oath of 
allegiance) that you will worship Allah and perform Salah and 
give Zakah and that you will be good towards Muslims and 
separate yourself from polytheists. " 
SuiianiKubra Baihaqi, (p!3, Vol.9). 



Page 135 



The obligation of Jihad is expressed as follows: 'To be gracious 
towards Muslims and ensure their security in terms of their lives 
and wealth and to liberate them from the jaws of the kuffar 
(unbelievers). This is indeed a great favour on the Muslims and the 
Prophet (saw) instructed to break relations with thepolyludStS, 

We learn from some ahadith that the Prophet (saw) used to take the 
Bai.a (pledge of allegiance) upon Islam and good deeds. Jihad is 
integral with both Islam and good deeds. When Islam is 
mentioned, this includes all obligations of Islam and Jihad is one 
of the obligations and similarly Jihad is also part of the good deeds. 

The precise understanding is that which ever Bai,a was taken bv 
the Prophet (saw) it clearly included Jihad. The Bai,a mentioned 
in the Quran for men, upon which Allah announced His pleasure 
and has promised His help is the pledge of Allegiance upon Jihad. 

With the departure of the Prophet (saw) from this world the pledge 
for Jihad (Bai,a) continued until recent times, but sadly we are 
deprived of this great virtue today. Allah has placed a special 
feeling in Bai.a, which is that when one gives a Bai.a upon 
something, then he feels the responsibility of it and he fears to 
break this pledge. The issue of Bai.a is very important and is 
advisable for Muslims to undertake. The Bai,a will help to control 
our weaknesses during difficult periods, particularly in Jihad. 
With Bai,a we will be mindful of our personal involvement in a 
battle: it will lift our courage and refrain us from causing dissent 
within our own ranks, thereby reducing any risk of appearing weak 
in the face of the enemy. 

A further reason is that when one gives the Bai,a to a person he 
has a special respect and relationship for that person and he feels 
content to act upon that person's instructions and is mindful of 
being disobedient towards him. So the benefit of Bai,a in Jihad is 
that when one gives the Bai,a to his Ameer he has made a link of 
faithfulness and bond with him by which he finds it easy to obey 



Page 136 



the Ameer (which is one of the most important aspect in Jihad). 
He feels content and agrees with the decision of the Ameer, which 
his Nafs (soul) may find difficult to accept. Furthermore, 
whichever task he is assigned with, he is content to undertake, 
thereby maintaining the discipline of Jihad. 

In the absence of Bai,a we can imagine the problems that would be 
facing the Muslims. There would be a general decline in discipline, 
in which the people would agree with the Ameer when it suits 
them, and cause dissent amongst the Muslims when it doesn't suit 
them. Crucial orders may be disobeved due to casual attitude, 
leading to general disrespect for the status of an Ameer. The 
actions of the Ameer will be under scrutiny in a negative manner 
which cannot promote the well being of the Muslims. Therefore 
the advantages of Bai,a are considerable, and in the above situation 
it would be a great moral assistance for the Ameer. May Allah 
revive the Sunnah of Bai,a upon Jihad so that the Mujahideen are 
able to progress with the obligation of Jihad with a united front, 
throughout the world. 



Page 137 



Hadith No. 39 
Obeying The Ameer (Leader) In Jihad. 

Narrated Abu Huraira (ra) that the Prophet (saw) 
said, He who obeys me obeys Allah, and he who 
disobeys me, disobeys Allah. He who obeys the 
Ameer (leader) obeys me, and he who disobeys the 
Ameer (leader), disobeys me. The Imam is like a 
shield for whose safety the Muslims should fight and 
where they should seek protection. If the Imam 
orders people with righteousness and rules justly, 
then he will be rewarded for that and if he does the 
opposite, he will be responsible for that. " 
Sahih Bukhari,<p415,Vol.l). 

Explanation. 

The Prophet (saw) has placed considerable emphasis on obeying 
the Imam (leader). Yahya Bin Husain (ra) narrates from his 
grandmother, she said that she heard the Holy Prophet (saw) 
delivering his sermon on the occasion of the last pilgrimage. He 
was saying, "If a slave is appointed over you and he conducts 
your affairs according to the Book of Allah, you should listen to 
him and obey (his order). " 
Sahih Muslim, (pl25, Vol.2). 

It has been stated in some narration 's that if a maimed Abyssinian 
slave is appointed who leads you according to the Book of Allah 
then listen to him and obey him. 
Sahih Muslim, English version, (pl022, Vol.3). 

It has been stated by Abu Huraira (ra) that the Prophet (saw) said, 
Listening and obedience (to the Ameer) in our pleasure and 
displeasure, in our adversity and prosperity, even when somebody 
is given preference over us is necessary. " Sahih Muslim, (pl34,V61.2). 

Page 138 



But the condition is that he should not order disobedience to 
Allah, as the Prophet (saw) said, Submission is obligatory only in 
what is good. " 
Sahih Muslim, (P125, Vol.2). 

The general ruling is that if the Ameer orders anything which is 
clearly against the Shariah (Islamic law) then it will be disobeyed. 
With the exception of this, to obev the Ameer under all 
circumstances is a requirement under the Shariah (Islamic law). 
The critical analysis of ever : v order given by the Ameer and to 
check whether it complies with the Shariah or not is not within the 
capability of every person; and we should be mindful that severe 
warnings have been narrated for those who disobey the Ameer. 

However, when notable Scholars declare in the light of the Shariah 
(Islamic law), confirming from the four main sources of 
information, that an order given by an Ameer is against the 
Shariah. then this order is not to be followed. We should always be 
mindful not to seek Allah's displeasure in any way. 

There are many narrations in the books of Hadith which state that 
the Sahabas (companions of the Prophet (saw) ) used to give Bai,a 
upon being obedient and attentive in all circumstances. 

The conclusion is clear from these Ahadith and narration's, that it 
is a requirement for the Muslims in collective acts of worship and 
collective matters to obey an Ameer. The Muslims should not be 
divided into different groups causing friction, and thev should 
never disobey the Ameer and by doing so the Barakah (blessings) 
of the work of deen (Religion) and the unity of Muslims is 
destroyed. Without any doubt Allah's hand (His mercy) is upon the 
group-and whoever leaves this group is clearly in error. 

May Allah s.w. give all the Muslims the ability to become one soul 
and obey the Ameer according to the Shariah in all collective deeds 
with particular reference to Jihad. 

Page 139 



Hadith No. 40. 
To Recite Poems In Jihad. 

Narrated AI Bar a (r a) : I saw Allah s Apostle (saw) 
on the day (of the battle) of the Trench carrying 
earth till the hair of his chest were covered with dust 
and he was a hairy man. He was reciting the 
following verses of Abdullah (bin Rawaha) :- 

'O Allah, were it not for You, 

We would not have been guided, 

Nor would we have given in charity, nor prayed. 

So, bestow on us calmness, and when we meet the 

enemy, 

Then make our feet firm, for indeed, 

If they want to put us in affliction, (i.e. want to Jght 

against us) we would not flee but withstand them). ' 

The Prophet (saw) used to raise his voice while 
reciting these verses. 
Sahih Bukhari, {p425, Vol.1). 

Explanation. 

The Prophet (saw) did not normally recite poems but in the 
battlefield his feelings were different and indeed it is a fact that 
good poems and poetry instill a religious fervour which is very 
useful in Jihad. 

On the occasion of the battle of Hunain, when the Muslims were 
suddenly attacked by a shower of arrows, they hesitated and began 
to retreat from the battlefield. The Prophet (saw) stood steadfast in 
the shower of arrows and was reciting the following :- 



Page 140 



/ am the Prophet in truth, I am the son of Abdul 
Muttalib. ' 
Sahih Bukhari ,(p403, Vol.1). 

On the occasion of the battle of trenches, the Ansari Sahabas, 
{companions) were reciting these poems when digging the trenches 

We are those who have sworn allegiance to 
Mohammad (saw) for Jihad (for ever) as long as we 

live. ' The Prophet (saw) replied to them, "O Allah! 

There is no life except the life of hereafter, so 
honour the Ansar and emigrants (Muhajirs) with 
your generosity. " 

Sahih Bukhari, (p416, Vol.1). 

On one occasion of Jihad, the Prophet's (saw) finger was injured, 
the Prophet (saw) recited the following poems:- 

You are just a finger that bled, and what you got is 
in A 1 1 ah 's cause. ' 
Sahih Bukhari, (p393, Vol.1). 

The Prophet (saw) sent a group of Sahabas (ra) (companions) to 
Svria for Jihad in the year 8 A.H. They confronted the enemy in a 
place called Muta. This place was near to a place called Balka. 
The Prophet (saw) appointed Zaid Bin Haritha (ra) as the Ameer 
(leader) and said if Zaid is Shaheed then Jafar Bin Abi Talib (ra), 
will take his place (as the Ameer), and if he is also Shaheed then 
Abdullah Bin Rawaha (ra) will replace him as the Ameer. The 
battle took place and all three raised the flag of Islam high and 
were Shaheed in the above mentioned order. After the Shahadah 
of Abdullah Bin Rawaha (ra), Khalid Bin Waleed (ra) took the flag 
and Allah gave them victory. When Abdullah Bin Rawaha (ra) 
had held the flag he had added two more poems with the above 
mentioned poem which are mentioned below. 



Page 141 



You are just a finger that bled, and what you got is 
in A Hah 's cause. 

soul if you are not killed you will surely die (your 
own death). 

These are the reservoirs of death which you have 
entered, 

What you (o soul) had desired of Shahadah you will 
receive on (this occasion). 

If you do what they, (Jafar and Zaid (ra) ) did then 
surely you have been guided. ' (meaning that if you 
are Shaheed). 

Fathul Hari. 

When the Prophet (saw) surrounded the Jews of Banu Nazir due to 
their plots and the breaking of the treaty, these Jews declined to 
come out even upon the incitement of the hypocrites and sent a 
message to the Prophet (saw), that we are not going to come out. 
You can do what you like. The Prophet (saw) said, "Allah is the 
Greatest, the Jews have called for a war." The Prophet (saw) 
surrounded them for many days, then ordered the Sahabas 
(companions) (ra) to cut the trees of Bani Nazir and to burn their 
gardens. In the end they put forward a proposal to be exiled which 
was accepted. 

Hazrat Hassan (ra) mentioned the incident of the Sahabas (ra) 
burning the trees in the following poems:- 

The chiefs of Bani Lu'ai found it easy to watch fire 
spreading at Al-Buwairah. ' 
Sahili Bukhari, (p312, Vol.1). 

Three more poems have been found in the diwan (scriptures) of 
Hassan (ra). 



free 142 



ff 



1) Those who helped Quraish, lost each other 
(meaning, they were killed and separated). 

Nor did they have any helper within their own town. 

2) They were given the book, but they destroyed it, 
So they were blind from the teachings of the Torah, 
and surely destroyed. 

3) You denied the Quran even though you were 
testified about it, 

From what the warner of Allah (Mohammad (saw) ) 
had said. ' 

Innamul I$ari,(pllO). 

The Sahabas (companions) (ra) used to satirize the kuffar with 
their poems strengthening the Muslim's bravery and giving 
coolness to the Muslim's hearts by saying poems in favour of the 
Prophet (saw) just like they used to do Jihad against the 
unbelievers by their lives and wealth. 

The Prophet (saw) said regarding Hassan (ra), Hassan satirized 
against them and gave satisfaction to the Muslims and gave 
satisfaction to himself" 
Sahih Muslim, English version, (pl328, Vol.4). 

The Prophet's (saw) uncle's son, Abu Sufyan Bin Harith Bin Abdul 
Muttalib had composed some satirized poems against the Prophet 
(saw). In answer to this Hassan (ra) replied back defending the 
Prophet's (saw) position by these poems. 

Note- It should be kept in mind that Abu Sufyan Bin Harith 
embraced Islam on the day of the conquest of Makkah. 

The following are Hassan's (ra) poems which have been narrated 
by Muslim. 



Page 143 



You satirized Mohammad, but I replied on his 
behalf, 

And there is reward with Allah for this. 
You satirized Mohammad, virtuous, righteous, 
The Apostle of Allah, whose nature is truthfulness. 
So verily my father and his father and my honour, 
Are a protection to the honour of Mohammad; 
May I lose my dear daughter, if you don t see her, 
Wiping away the dust from the two sides of'Kada, 
They pull at the reins, going upward; 
On their shoulders are spears thirsting (for the blood 
of the enemy); 

Our steeds are sweating, our women wipe them with 
their mantles. 

If you had not interfered with us, we would have 
performed the Umrah, 

And (then) there was the Victory, and the darkness 
cleared away; 

Otherwise wait for the fighting on the day in which 
Allah will honour whom He pleases. 
And Allah said ; I have sent a servant who says the 
Truth in which there is no ambiguity; 
And Allah said : I have prepared an army- they are 
the Ansar whose object is fighting (the enemy); 
There reaches every day from Ma' add abuse, or 
fighting or satire; 
Whoever satirizes the Apostle from amongst you, or 
praises him and helps it is all the same, 
And Gabriel, the Apostle of Allah is among us, and 
the Holy Spirit who has no match. 
Sahih Muslim, (pl328-9, Vol.4). 



Page 144 



The War Poems Of Hazrat Ali (ra). 

On the occasion of the battle of Khaibar, Ali (ra) marched forth 
with the flag. The leader of the Jews, Marhab came out from the 
enemy ranks puffing his chest out and swerving his sword up and 
down. He challenged anyone to confront him and recited these 
poems: - 

The people of Khaybar know well that I am Marhab. 
1 am well equipped with weapons, 
A strong and experienced champion. 
At the time when the war flames are raging. 

Hearing this challenge, Amir Bin Akwa (ra) came out reciting 
these poems: - 

You know well, O Khaybar, that I am Amir, 
Equipped with weapons, I am strong, 
I am a hero who flourishes in hardships. 

Amir's (ra) sword fell into Marhab's shield. So the challenge was 
taken by Ali (ra). Marhab recited the same poems. 

Ali (ra) answered him with the following poems:- 

'I am the one who has been named by his mother, 

Haydar, 

Like the lions of the Jungles from which one fears to 

look. 

I place the feeding (killing) in front of the enemy on 

a full scale. ' 

The confrontation took place and Ali (ra) killed Marhab by one 

blow. 



Page 145 



The Poem Of Salama Bin Akwa (ra). 

Abdur Rahman Fazari, who was a kafir raided the grazing she- 
camels of the Prophet (saw), and escaped with the camels killing 
the shepherd. Salama Bin Akwa (ra) was walking towards Gaba, 
(the name of a place) with his bow and arrow, when he found out 
about this incident. He climbed a mountain near Madinah called 
Sila and sent three cries, "O Sabah! (an indication for help). 
Then he rushed towards the looters, taking his bow and arrow. 
They were many in number and were riding on mounts, but Salama 
(ra) would run forward injuring some and then continuing. He 
managed to free all the camels himself and the unbelievers started 
to run leaving their own possessions behind. On this occasion 
Salama (ra) was challenging them by these poems:- 

'I am the son of Al Akwa, and today perish the mean 
people! 
Bukhari, (p427, Vol.2). 



The Poems Of Khubaib (ra) At The Time Of His Shahadah. 

The mushrikeen (polytheists) took Khubaib (ra) captive to Makkah. 
After staying captive for some time, the mushrikeen (polytheists) 
moved him out of the sanctuary of Makkah and asked him for his 
last wish before planning to hang him. He said, Allow me to offer 
two rakats of prayer. " He performed two rakahs calmly and said, 
Had I not been afraid that you would think I was afraid of death, I 
would have prayedfor a longer time. " So it was Khubaib (ra) who 
set the first tradition of praying two rakahs before being executed. 
This tradition became a Sunnah tradition for every Muslim. 

He then made this supplication, Allah! there is no person here 
who will convey my salaams to the Prophet (saw), so You convey 
niv message. " Jibrael (as) conveyed his salaams to the Prophet 
(saw) the same day. The Prophet (saw) replied, And may my 



Page 146 



salaams be upon you, Khubaib! (ra) " And he told the gathering 
that Quraish had martyred Khubaib (ra). 

The smell of musk could be scented from the blood which was 
flowing from the wounds as the kuffar kept him on the rope for 
forty days. 

When Khubaib (ra) was hanged on the rope and he still had life, he 
said, "0 Allah! count them one by one, (kill them) and do not leave 
anyone. " When Khubaib (ra) was cursing them, the unbelievers 
were fearing from his curse as they knew that it would be accepted. 
A year had not passed and they were all destroyed. Only one of 
them survived who lay on the floor at the time of the curse. 

When Khubaib (ra) was hanged on the rope and his body was full 
of spear wounds, the unbelievers took an oath asking him, Do you 
wish that the Prophet (saw) was in your place today? Khubaib 
(ra) answered, "I swear by Allah! I cannot even bear that I be let 
free and exchange a thorn to prick the Prophet s (saw) foot, (may 
my soul be sacrificed for him). " 
Fathul Ban. 

Khubaib (ra) recited these poems at the time when he was 
attacked, hanging on the rope 

When I am being Shaheed as a Muslim, 
I do not care in what way I receive my death for 
Allah 's cause. 
If He wishes, He will bless the cut limbs. ' 

Allama Ainy (ra) has narrated ten poems of Khubaib (ra) in the 
commentary of Bukhari, which are the following :- 

'A lot of groups have gathered without a doubt 

around me. 

They have also gathered their tribes. 

Page 147 



And have all gathered fully. 

Close by, they have gathered their sons and wives, 
I have approached near to a long terror which is 
about to end. 

Every one of them is showing his enmity towards me 
with full effort, 

As I am tied in chains and in a place of destruction. 
To Allah I complain of my lack of energy and 
uneasiness, 

And also of those things which they have gathered 
for the time of my destruction. 

Owner of the Throne (Allah), 

Give me patience upon the calamity which has 

befallen me, 

My situation is that they have cut pieces of my meat, 

And there is less chance for any desire, 

It is for Allah 's cause. 

If He wishes, He will bless the cut limbs, 

They have movedforward because of their kufr, 

Even though death is after this, (they do not fear 

what will happen to them after their death). 

My situation is that I am crying but there are no 

tears. 

1 do not fear death as I am surely going to die, 
But my fear is of the surrounding fire (Hell), 
May Allah save me from it. 

I am not going to show my weakness nor fear, 
Without any doubt, I am returning to Allah, 
When I am-being Shaheed as a Muslim, 

I do not care in what way I receive my death. ' 



Translation finished on Eid ul Adha. 28th of April 1996. 

May Allah give us the ability to achieve these virtues of Jihad and 

raise the banner of Islam high. Ameen. Summa Ameen. 

Mav Allah accept this humble effort. 



Page 148 



Final Word 



This book testifies to the truth that Jihad is the most important and 
necessary obligation of Islam and due to this it is considered the 
most virtuous of deeds. 

The content of this book is to remind the Muslims of the forgotten 
obligation of Jihad and to reflect on our miserable condition which 
is a consequence of neglecting such an important duty. 

Muslims throughout this world are struggling to co-exist under a 
variety of kuffar systems and increasingly we witness the Muslims 
being directly targetted for persecution and genocide. 

The oppressed Muslim communities in this world are pleading for 
protection and assistance of help from their affluent Muslim 
Brothers but to no avail. Thev appear to be too immersed and 
preoccupied in the love for the materialistic world and their 
appeasing of the kuffar partners. 

Such is the state of the Muslim Ummah today that the 'Ard', 
respect and honour has been lost. The kuffar have no respect for 
the Muslims and there is no fear of any retaliation; therefore, the 
cycle of oppression and genocide of the Muslim population 

continues. 

We as Muslims cannot despair; our capabilities as a Muslim 
Ummah and it's benefit to mankind are historically on record. We 
were created to establish the Religion of Allah and enforce it's law 
upon the whole of mankind. We have to reclaim our ' Ard' by 
awakening the Muslim Ummah to the call of Jihad. * 

Page 149 



In recent years we have seen the awakening of the Muslim Ummah 
in Countries such as: Algeria, Sudan, Chechnya, Afghanistan, etc. 
Muslims are realizing that Jihad is the only system the kuffar 
understand and it is the only way towards establishing and 
upholding Allah's Religion. 

Allah says: 

And fight them until there is no more Fitnah (disbelief and 
worshipping of others along with Allah) and (all and every kind 
09 worship is for Allah (Alone). 

Holy Quran, (Surah Bakarah : Verse 193). 

And those who disbelieve are allies to one another, (and) if you 
(Muslims of the whole world collectively) do not do so, (i.e. 
become allies, as one united block with one Khalifah for the 
whole Muslim world to make victorious Allah s religion), there 
will be Fitnah (wars, battles, Polytheism, etc.) and oppression on 
earth, and a great mischief and corruption. 

Holy Quran, (Surah Anfaal : Verse 73). 

It is He who has sent His Messengers with guidance and the 
Religion of Truth, to make it Superior over all Religions even 
though the Mushrikun (Polytheists, pagans, idolators, 
disbelievers in the Oneness of Allah etc.) hate (it). 

Holy Quran, (Surah At Taubah : Verse 33). 

We must examine our way of life and realize that it is impossible 
for a Muslim to succeed in his intention of observing the Islamic 
pattern of life under the authority of a non-Islamic system of 
government. 

As Muslims we must regainour true identity which is the objective 
of this creation and establish the real character of Islam. 

With the help of Allah we will continue with this struggle of 

JItfAT). 

Page 150 



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