the status of jihaad within the shari'at of islam

8/6/2019 The Status of Jihaad Within the Shari'at of Islam

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THE STATUS OF JIHD WITHIN THESHAR AH OF ISLM

INTRODUCTION

.

All praise is for Allh alone, we praise Him, ask for help and forgivenessfrom Him, we seek refuge in Allh from the veil of ourselves and our evil deeds.Whomsoever Allh has guided, then there is no one that can mislead him, andwhomsoever Allh has lead astray, then there is no one that can give him

guidance.

I bear witness that there is no ilh that has the right in truth to be worshippedexcept for Allh alone, there are no partners with Him, and I bear witness that theProphet Muammad is His servant and Messenger.

O you who believe! Fear Allh (by doing all that He has ordered and byabstaining from all that He has forbidden) as He should be feared. [Obey

Him, be thankful to Him, and remember Him always], and die not except ina state of Isl m (as Muslims) with complete submission to All h. 0F1

1 Srah l Imrn (3), ayh 102.


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O mankind! Be dutiful to your Lord, who created you from a single person(Adam), and from him (Adam) He created his wife [Hawwa (Eve)], and from them both He created many men and women and fear Allh throughwhom you demand your mutual (rights), and (do not cut the relations of)the wombs (kinship). Surely, All h is ever an All -Watcher over you. 1F2

O you who believe! Keep your duty to All h and fear Him, and speak (always) the truth.

He will direct you to do righteous good deeds and will forgive you your sins. And whosoever obeys All h and His Messenger ( ) he has indeed achieved a great achievement (i.e. he will be saved from the Hell-fire and made to enter Paradise). 2F3

Indeed the best speech is the speech of Allh, and the best guidance is theguidance of Muammad ( ). And the worst of matters are those innovated by thepeople, and every innovated matter is a bidah and every bidah is astray, andevery going astray is in the fire.

Amm badu:

2 Srah An Nis (4), ayh 1. 3 Srah Al Azb (33), yt 70-71.


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Indeed, the condition of the Islmic community that we see today is acondition wherein the Muslims are experiencing weakness, backwardness, and arecontrolled, despised, insulted and terrorized by the enemies of Islm. This matterrealizes a major calamity and a uniformly distributed catastrophe. Because of that,it is obligatory upon us to endeavor to eliminate those weaknesses and thestranglehold of the enemies of Islm.

In order to build up the strength of the Islmic community, the disease thatafflicts this community must firstly be sought out. The people who have the rightto diagnose this affliction are the scholars who understand the disease within thecommunity based upon proof from Al Qurn and As Sunnah. It is not thosepoliticians who are ignorant of religion (Islm) to the point where the communitys

disease increases. Amongst them are those who possess various opinions thatdivide them into a number of groups, amongst which are:

The first group is of the opinion that the defeat of this community is causedby the treachery and deceit of the disbelievers, so much so that its cure is theabsorption of the Muslims with the reading of their plans, searching for data andfacts about the treachery practiced upon them and so forth.

The second group is of the opinion that the disease afflicting the Islmiccommunity is caused by those tyrannical rulers throughout some of the Islmicnations to the point whereby they suppose that the cure is the downfall anddeposing of those tyrannical rulers and the feeding of the Islmic community withhatred towards their rulers and enemies.

A third group is of the opinion that the disease within the Islmiccommunity is caused by the fragmentation and disunity of this community to thepoint whereby they suspect that the cure is the unification of the various Islmiccommunities into one larger community.

The fourth group is of the opinion that the disease is caused because they donot occupy nor hold key positions within the government to the point where theyvie for the creation of parties and seek as many supporters as possible from the


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various layers and levels of society and from their various educational andreligious backgrounds. Importantly, their party wins and occupies a post orposition.

The fifth group is of the opinion that the disease of this community isbecause they have stopped the undertaking of jihad f sablillh even though jihadmust be adhered to. They shout for and proclaim jihad everywhere and in whateverform against the government, or to kill the disbelievers in the name of jihad, andmoreover, all of their ways use the name of jihad?!

However, their opinions are wrong in the diagnosis of this disease, basedupon Al Qurn and As Sunnah.

The error of the first group . When the Islmic community learns,understands, and holds with certitude the practice of Al Qurn and As Sunnah, aswell as the maintenance of patience, then the deception of the enemy will not harmthem. Allh decrees:

If a good befalls you, it grieves them, but if some evil overtakes you, theyrejoice at it. But if you remain patient and become Al- Muttaqn(the pious),not the least harm will their cunning do to you. Surely, Allh surrounds allthat they do. 3F4

The error of the second group . That the existence of tyrannical rulers is apunishment from Allh inflicted upon people (the community) who have done wrong because of the sins they have carried out. Allh decrees:

4 Srah l Imrn (3), ayh 120.


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And thus We do make the limn (polytheists and wrong-doers, etc.)

Auliy (supporters and helpers) one to another (in committing crimesetc.), because of that which they used to earn. 4F5

The error of the third group . The majority in number with many sins anddeviations that are of no benefit whatsoever. Look at how the companions experienced defeat at the Battle of unain, even though their numbers weresuperior. Allh decrees:

Truly Allh has given you victory on many battle fields, and on the Day of

unain (battle) when you rejoiced at your great number but it availed younaught and the earth, vast as it is, was straitened for you, then you turned back in flight. 5F6

Gathered together with those people who commitirk (polytheism),bidah (innovation in Islm), maiyah (disobedience, sedition, rebellion), and other munkart (forbidden, reprehensible actions) that are not upheld within the ar atof Isl m.

The error of the fourth group . That many parties cause increases in disunityamongst the Muslims and each party is proud of itself. Allh decrees:

5 Srah Al Anm (6), ayh 129. 6 Srah At Taubah (9), ayh 25.


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(Always) turning in repentance to Him (only), and be afraid and dutiful to

Him; and perform A -alt (Iqmat -a-alt) and be not of Al- Mu rikn (the disbelievers in the Oneness of Allh, polytheists, idolaters, etc.). Of those who split up their Deen (religion (i.e. who left the true Islmic Monotheism)), and became sects, [i.e. they invented new things in the Deen[Religion (Bidah)], and followed their vain desires], each sect rejoicing inthat which is with it. 6F7

Likewise also within Islm it is prohibited to expect a post or position andthe Prophet forbade Abarr expecting a post, even though he was a noblecompanion. And we see people who hold posts are they struggling for Islm? Dothey adhere to islm for themselves and their families or are they far removed fromIslm, even to the point of causing mischief and neglecting social ties??

Allh decrees:

Would you then, if you were given the authority, do mischief in the land,and sever your ties of kinship?

Such are they whom Allh has cursed, so that He has made them deaf and blinded their sight. 7F8

7 Srah Ar Rm (30), yt 31-32. 8 Srah Muammad (47), yt 22-23.


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The error of the fifth group . As with the previous groups, inAllh, I willexplain within this book the understanding of jihad according to thear at of Isl m.

However, it is a must for the Islmic community to know the diseaseafflicting the Islmic community is the negligence of the Muslims towards theirDeen. They have already debased the arat of the Prophet Muammad anddeviated far from the truth of the Deen of Islm, that is, the Deen understood andcarried out by the companions ( ) of the Prophet . Thus, the best and mostefficacious medication for this community is their return to the truth of the Deen of Islm.

The Messenger of Allh said:

When you indulge in Baiul ainah , 8F9 stick to your cattle 9F10 and staycontented with your agriculture and give up Jihd, All h will inflict youwith misery until you revert to your Deen (religion). 10F11

The Manhaj (method[ology]) of the Ahlus Sunnah wal Jamah regardingthe issues of jihad , ta fiyah (purification and correction), andtarbiyah (education)is the correctmanhaj . Its implementation indeed requires much time. So, this issuemust be undertaken by means of beneficial knowledge, righteous deeds, and withthe fullness of patience. Because, with knowledge, good deeds, and patience, Allhwill bestow victory upon the Islmic community.

9 Baiul ainah means refers to the act of selling an item on credit and then buying it back on a lesser price. e.g. Mr.A sells a book for $ 500 on credit to Mr. B and then buys it back for $400 i.e. he got his item back and still Mr. Bowes him $100. 10 Literally: hold the tails of your cattle . 11 Narrated by Ab Dwd (No. 3462), Al Baihaq (V/316), from the companion Ibnu Umar - refer Silsilaul

Adth a aah (No. 11).
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Jihd is one of the most important ir (distinguishingfeature/characteristic) and constitutes the pinnacle of its majesty.

The status of jihad within the Deen (Deen religion) is extremelyimportant and always maintained. Jihd f sablillh persists and remains until theDay of Judgment. The Prophet said:

... ... And the pinnacle of the endeavor of Islm is Jihd f sablillh 11F12

From Ab Hurairah that the Messenger of Allh was once asked,What deeds are the most important? He answered, Belief in Allh and in His

Messenger . He was asked again, And then what? He answered, Jihd f sablillh. Again he was asked, And after that . He answered, ajj mabrr (approved or accepted ajj).12F13

Ab arr al afr said, I asked the Messenger of Allh , what deed isthe most important? He answered,

Faith in Allh and jihad f sablillh.13F14

Definition of Jihd

Etymologically, the word jihad is taken from the words:

12 Narrated by Amad (V/231, 236, 237, 245), At Tirmidh (No. 2616), Abdurrazzaq (No. 20303), Ibn Majh (No. 3973), and others. 13 Narrated by Bu r (Nos. 26 & 1519), Muslim (No. 83), and Amad (11/268). 14 Narrated by Bu r (No. 2518), Muslim (No. 84), Amad (V/150), An Nas (VI/19), and Ibnu Hibban.


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: .Which means the power of effort, difficulty, and the ability.

According to Ar Rib al Afahn (died 425 H): it means difficultyand it means capability .14F15

Furthermore, jihad is taken from the words:

According to the ar (lawful, legal, jurisprudent) meaning:

: .Al Jihd means: to fight the disbelievers, that is to endeavor with allearnestness and devotion (ones) strength and capabilities, both with wordsand deeds.15F16

:

.Jihd and Mujhid: means the devotion of all ones capabilities to fight the enemy.16F17

Jihd is of three kinds:

1. Jihd against a visible enemy. 2. Jihd against ain. 3. Jihd against ones self.

15 Mufradt al F al Qurn (matter 208), Ar Rib al Afahn . 16 Refer: An Nihyah f arb al ad (1/319), Ibnu Ar. 17 Mufradt al F al Qurn (p. 208), Ar Rib al Afahn .


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These three kinds of jihad are set forth in Al Qurn- in Srah Al ajj (22),ayh 78; At Taubah (9), ayh 41; and Al Anfl (8), ayh 72.18

According toAl fiAmad bin Al bin ajar al Asqaln (well knownas Al fi ibnu ajar al Asqaln, who died 852 H) : Jihd according to ar is devoting all capabilities to fighting the disbelievers .19

The term Jihd is also used in order to fight off the desires, ain, and thefussq (unrighteous, sinners). As for fighting against the desires that is(undertaken) by learning the religion of Islm (truly learning it), practicing it, andlater teaching it. As for jihad against ain, this is by rejecting all forms of lustand doubts that are always embellished by ain. Jihd against the disbelievers iswith the hand, wealth, speech, and heart. As for jihad against the fussq, it is withthe hand, speech, and the heart.20

Those words of Al fi ibnu ajar are in accordance with what theMessenger of Allh said:

. Perform Jihd against the mu rikn with the wealth, the souls, and thespeech of you all.20F21

The meaning of Jihd according to ai ul Islm Ibnu Taimiyyah is: To devote all of ones capabilities to the achievement of what is loved by Allh

and the rejection of all that is hated by Allh .21F22 He said: That in its essence,Jihd is to strive for (to attain) what is loved by Allh in the form of faith and

18 Mufradt al F al Qurn (p. 208), Ar Rib al Afahn . 19 Fat ul Br (VI/3), Al fi ibnu ajar al Asqaln. 20 Ibid. 21 Narrated by Amad (111/124), An Nas (VI/7), Al akm (11/81), Anas bin Mlik , with a i sanad.22 Majm Fatw, Shaikhul Islm Ibnu Taimiyah (X/192-193).


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righteous deeds, and to reject what is hated by Allh in the form of disbelief,sinfulness, and sedition.23

These definitions encompass all the forms of Jihd carried out by a Muslim,which is comprised of within obedience to Allh in the undertaking of thecommands of Allh and the upholding of His prohibitions. (It is) the earnestness ininviting (performing dawah) other people to implement the observance of thatobedience, whether near or far, Muslim or disbeliever, and in all truthfulness tofight the disbelievers in the framework of upholding the Word of Allh and what iswith it.24

Jihd cannot in truth be called jihd except when such jihad is directed

towards seeking the face of Allh, maintaining His Word, holding up the banner of truth, ridding that which is invalid, and submitting ones entire body and soulseek ing the pleasure of Allh. However, when a person performs jihad in search of worldliness, then this is not true jihad.

Whoever fights in order to attain a position, to obtain booty, show courage,seek fame (greatness), then he will not receive reward or blessings.25

Jihd within Islm constitutes a major act. Allh commanded theundertaking of jihad, as embodied within Al Qurn, that is in Srah Al Baqarah(2), yt 190, 193, 216; Srah l Imrn (3), ayh 142; Srah An Nis (4), ayh95; Srah Al Anfl (8), ayh 74; Srah At Taubah (9), ayh 73; Srah Al ajj (22),ayh 78; Srah Al Furqn (25), ayh 52; and Srah A aff (61), ayh 11.

Abdullh bin Masd said:

23 Ibid., (X/191). 24 Refer to Al Jihd f Sablillh aqqatuhu wa Ghyatuhu (I/50) by ai Abdullh bin Amad Qadry, 2nd ed.,Drul Manrah, Jiddah, 1413 H. 25 Fiqh us Sunnah by Sayyid Sbiq (111/40) and Al Wajz f Fiqhis Sunnah wal Kitbil Azz (p. 481) by AbdulAim Badawi.


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: : : : : : .

I once asked the Prophet , What is the best deed?(The Messenger of Allh ) he answered: alt at its appointed time. I asked again, And then what? He ( ) replied, Being dutiful to ones parents. I asked again,And after that? He ( ) answered, Jihd f sablillh.25F26

Ab arr once asked the Messenger of Allh , What deed is the most foremost deed . He answered, Belief in Allh and Jihd f sablillh 26F27

Abdullh bin Umar said, Indeed the best deed after alt is Jihd f sablillh.27F28

There was a person who asked the messenger of Allh , O Messenger of Allh ( ), there is a person who fights because of the hope foranimah (to gainbooty, spoils of war); another fights so that his name is extolled; and yet anotherfights to be seen doing so; who is the one referred to as fighting in the Way of Allh. The Messenger of Allh answered:

. Whoever fights so that the name of Allh is held high, then he is f sablillh (in the Way of Allh) .28F29

The Legality of Jihd

26 Narrated by Bu r (Kitb ul Jihd [Book. 54], No. 46), and Muslim (Kitb ul Imn [Book 1], No. 151) fromAbdullh bin Masd . 27 Narrated by Muslim (Kitb ul Imn [Book 1], No. 149). 28 Narrated by Amad (11 [32]) with a i sanad. Refer Musnad Amad (No. 4873) and Silsilatul A d a aah (111 [477]). 29 Narrated by Bu r (Nos. 2810, 3126), Muslim (No. 1904), and Amad (IV/392, 397, 402, 405, 417) from AbMs al A ar .


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There is no hijrah (from Makkah to Madinah) after fat u Makkah (theconquest of Makkah), however, what there is is jihad and good intentions.When you (all) are asked to go forward for war, then go!.32

The legality of Jihdis far u kifyah (obligatory upon the community)33 onthe basis of thea dalil (sound proofs) from Al Qurn and As Sunnah aswell as the explanations of the scholars of Ahlus Sunnah. Amongst them, there arefrom Al Qurn, Srah An Nis (4), yt 95-96; Srah At Taubah (9), ayh 122;Srah Al Muzzammil (73), ayh 20. Also, the variousa ad from theProphet .

The four aimma (Imams) of the four ma hib (sing. Mahab orthodoxschools of jurisprudence), and others, have agreed that jihad f sablillh is legally

faru kifyah , when some of the Muslims undertake it, then its obligation has beenmet for the remainder. When nobody at all undertakes it, then the sin is uponeveryone.34

The Ulam state that Jihd becomes Faru Ain (individual duty)under three conditions:

Firstly: When the armies of both the Muslims and the disbelievers meet and arealready facing each other on the battlefield, then it is not allowed forsomeone to retreat or turn away.

Secondly: When the enemy attacks a Muslim nation that is safe and then it isbesieged, then it is obligatory for the inhabitants of that nation togo

32 Narrated by Bu r (Nos. 2783, 2825, 3077), Muslim (No. 1353), Ab Dwd (No. 2480), At Tirmi (No. 1590),An Nas (VII/146), and Amad (1/266) from Ibnu Abbs , and also by Muslim (No. 1864) from iah . 33 Rislatul Ir d il Baynil aqq f ukmil Jihd (pp. 44-73), by ai Amad bin Yay bin Muammad AnNajm, 2nd ed., Dr Ulam Salaf, 1414 H. 33 Refer: Al Jihd f Sablillh aqqatuhu wa yatuhu (1/56), by ai Abdullh bin Amad Qadriy.


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forward and fight the enemy (in the framework of defending thenation), except for women and children.

Thi rdly: When the Imm requests a group or specifies some people to go forwar, then it is obligatory that they go. The dall for this is Srah AtTaubah (9), yt 38-39.35

Jihd is Obligatory for (upon):

1. Each and every Muslim. 2. Mature. 3. Sane.

4. Free. 5. Male. 6. Possesses the capabilities to fight. 7. Possesses enough wealth for himself and his family for the duration of his

performance of jihd.36

For women, there is no jihad (in the sense of fighting), but rather their jihadis ajj and Umrah. This matter is based upon the ad of the Messenger of Allh

from i ah , at the time she asked the Messenger of Allh

: : .

O Messenger of Allh ( ), is it obligatory for women to perform jihad? He ( ) answered: Yes, women it is obligatory for women to undertake

35 Rislatul Ir d il Baynil aqq f ukmil Jihd (pp. 89-90), by ai Amad bin Yay bin Muammad AnNajm, and Tau al Akm ar Bulul Marm (VI/331), by Abdullh bin Abdur Ramn bin liAlBassm, 5th ed., Maktabah al Asadiy, 1423 H. 36 Refer: Al Wajz f Fiqhis Sunnah wal Kitbil Azz (p. 487), by Abdul Aim bin Badawi al alafi, 3rd ed., DrIbnu Rajab, 1421 H.


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jihad, a jihad that does not have fighting in it, that is (the ibdah devotional acts of) ajj and Umrah.37

The Excellence of Jihd

The virtues of jihad are indeed many, amongst which are:

1. The activities of amujhid (one who undertakes jihad in the Way of Allh)on the battlefield are blessed by Allh.38

2. Jihd is a commerce of success and with no doubt within it.39 3. Jihd is more virtuous than assembling in Masjidul arm and giving drinks

to the pilgrims performing ajj.40

4. Jihd makes up one of the two virtues (victory or martyrdom).41

5. Jihd is the way to Paradise.42 6. A person who undertakes jihad, even though he died as a martyr, yet he still

lives and is provided for.43 7. A person who undertakes jihad is like a person who fasts without breaking

the fast and who continually performs nightly alt.44 8. Indeed, Paradise possesses 100 levels provided by Allh for those who

perform jihad in His Way. Between one level and the next the distance is

like that between the sky and the earth.45

9. Paradise is beneath the shadows of swords.46 10. People who die as martyrs possess 7 virtues: (1) He is forgiven (his sins) at

the first drop of his blood. (2) He sees his place in Paradise. (3) He isdressed in the clothes of Iman. (4) He is married to seventy-two of the rul Ayn (beautiful women of Paradise). (5) He is saved from the punishment

37 Narrated by Bu r (No. 1520), Ibnu Mjah (No. 2901), and Amad (VI/165), and this narration is from IbnuMjah. 38 Refer: Srah At Taubah (9), yt 120-121. 39 Srah A aff (61), yt 10-13. 40 Refer: Srah At Taubah (9), yt 19-21. 41 Refer: Srah At Taubah (9), ayh 52. 42 Refer: Srah l Imrn (3), ayh 142. 43 Refer: Srah l Imrn (3), yt 169-171. 44 Narrated by Bu r (No. 2785), Muslim (No. 1878), At Tirmi (No. 1619), from Ab Hurairah . 45 Narrated by Bu r (No. 2790), from Ab Hurairah . 46 Narrated by Bu r (Nos. 3024-3025), from Abdullh bin Ab Afah .


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of the grave. (6) He will be protected from the great fear of the Day of Judgment. (7) A crown of honor will be placed on his head, one jewel of which is better than the whole world and what it contains, and he will beable to intercede for seventy members of his family.47

11. People who perform jihd in the Way of Allh are better than the earth andall it possesses.48

12. The soul of a person who dies as a martyr is in aqindl (lamp) in Paradise.49 13. A person who dies as a martyr has all of his sins forgiven except debt.50

The Purpose of the Command for Jihd

The purpose of jihd in waging war upon the enemies of Islm is in order

that the Deen of Allh is instituted upon the earth, and not merely to kill them.

Allh decrees:

And fight them until there is no more fitnah (disbelief and worshipping of others along with All h) and (all and every kind of) worship is for All h(Alone). But if they cease, let there be no transgression except against A limn (the polytheists, and wrong-doers, etc.) 50F51

47 Refer: A abarn (20/266) #629 and Al Haiam (5/293) said that its men are trustworthy . And in Fat Al Br (6/16) Ibn ajar stated that its Isnd is assan . Also narrated by Amad in his Musnad (4/131) #17221and in its Commentary Al Arnat declared one of its narr ation as Hassan . Also stated as assan a byMusid bin Sulaimn Ar R id, in his commentary to Al Jihd of Ibn Ab sim. At Tirmi narrated it in(4/187) #1663 and declared it Hassan Sa arb. Also narrated byIbn Mjah (2/935) #2799 , Al Baihaq (4/25)#4254 and Abdur Razzq (5/265) #9559). 48 Narrated by Bu r (No. 2792), Fatul Br (VI/13-14), from Anas bin Mlik . 49 Narrated by Muslim (No. 1887), and At Tirmi (No. 3011), from Ibnu Masd . 50 Narrated by Muslim (No. 1886) from Abdullh bin Amr bin , and At Tirmi (No. 1640), from Anas ,ad a. 51 Srah Al Baqarah (2), ayh 193.


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Ibnu Jarr A abar (died 310 H) said: Fight them until there is no

more irk (polytheism) towards Allh , there is no worship of idols, polytheism and

other liha (gods) . So that, ibdah and obedience are only aimed towards Allhalone and to no other .52

The Messenger of Allh said:

... I have been commanded to fight mankind until they bear witness that thereis no ilh that has the right to be worshipped in truth except Allh 52F53

Ab Abdillh Al Qurub (died 671 H) said: The yt and the ad above point out the cause (reason) for qitl(fight, combat) is disbelief .53F54

ai As Sad said: The meaning and purpose of fighting in the Way of Allh is not just to spill the blood of the disbelievers and to take their wealth, but rather its objective is that this Deen of Islm be instituted for the sake of Allhabove all religions and to be rid of all forms of polytheism that obstruct the

institution of this Deen; and that is what is meant by fitnah ( irk). When that fitnah (polytheism) has gone, that aim has been achieved, then there is no morekilling and fighting .54F55

Thus, jihad was legitimized in order that the Deen of Allh be instituted onthe face of the earth. Because of that, before beginning warfare, it was commandeto give dawah to the disbelievers in order that they enter into Islm.55F56

The Levels of Jihd

52 Refer: Tafsr A abar (II/200). 53 Narrated by Bu r (No. 25) and Muslim (No. 22) from Ibnu Umar . 54 Refer: Tafsr Al Qurub (II/236), published by Drul Kutub al Ilmiyah. 55 Refer: Tafsrul Karmir Ramn f Tafsri Kalmil Mannn (p. 89), Muassasah Ar Rislah, 1st ed., 1420 H. 56 Al Muhimmatul Jihd by Abdul Azz bin Rais Ar Rais.


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According to Ibnu Qayyim Al Jawziyyah , jihad possesses four levels57,that is:

Firstly: Jihdun Nafs (Jihd against the desires).

This jihad has four classes:

1. To perform jihd by striving to study knowledge and guidance, that is, tostudy the Deen that is on the aqq (presents the truth). A person will notbe able to receive (be in receipt of) prosperity and happiness in this worldand in the Hereafter except by means of knowledge that guides thereto.When he does not want to learn knowledge that is beneficial, then he willbe wretched in this world and in the Hereafter.

2. To perform jihd by striving to implement and practice the knowledge hehas gained. When it is on the basis of knowledge alone without its practice,then it can become knowledge that will be harmful to him and moreover,of no benefit to him.

3. To perform jihd by striving to performing dawah (calling to Islm),teaching Islm to the person who has no knowledge of it. When theperformance of dawah is not carried out, then this becomes a case of

concealing knowledge already revealed by Allh, whether it be in the formof guidance or as instructions.58 Thus, knowledge will be of no benefit andalso unable to save him from the punishment of Allh.

4. To perform jihd in order to be patient towards difficulties in theundertaking of dawah in the Way of Allh and also patience from theinterruptions of mankind. He endures the difficulties of giving dawah for the sake of Allh. When this fourth class is fulfilled then he will be aperson who is close to Allh. Thus, the Salafus li are of the opinion that

a person is unable to be known as a person close to Allh until he is able toknow the truth, practice it, and teach it. Because of that, a person withknowledge will practice it and teach it, then he will be exalted at the sideof His angels.

57 Refer: Zdul Mad Hadyi Khairil Ibd (III/10-11), Muassasah Ar Rislah, 25th ed., 1412 H. 58 Refer: Srah Al Baqarah (2), yt 159 & 174.


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Secondly: Jihdu ai n (Jihd against Satan)

This form of jihd has two classes:

1. The performance of jihd to fortify the self from suspicion and doubt thatcan undermine and destroy faith.

2. The performance of jihd to fortify the self from the attacks of desires thatare destructive and lustful.

The first class of Jihdu ai n will occur after there is conviction and thesecond class will occur after there is patience.

Allh decrees:

And We made from among them (children of Israel), leaders, givingguidance under Our Command, when they were patient and used to believewith certainty in Our yt (proofs, evidences, verses, lessons, signs,revelations, etc.). 58F59

Allh informs that direction within the Deen can only be obtained bymeans of patience and conviction. Patience will be able to reject lusts and desiresthat destroy. Whilst conviction will be able to reject suspicion and doubt.

Thirdly: Jihdul Kuffr wal Munfiqn (Jihd against the Disbelievers andthe Hypocrites)

59 Srah As Sajdah (32), ayh 24.


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With this form of jihd there are four classes:

1. Jihd with the heart. 2. Jihd with the tongue. 3. Jihd with wealth. 4. Jihd with the soul.

Jihdul Kuffr (jihd against the disbelievers) is more specifically (in thecontext of its being carried out) by means of the hand (strength), whereas Jihdul Munfiqn (jihd against the hypocrites) is more specifically (again, in the contextof its being carried out) by means of the (strength of) tongue.

Allh decrees:

O Prophet (Mu ammad )! Strive hard against the disbelievers and the

hypocrites, and be harsh against them, their abode is Hell, - and worst indeed is that destination. 59F60 60F61

Fourthly: Jihd Arbbi ulm wal Bida wal Munkart (Jihd against theWrongdoers and the Innovators and the Deniers)

With this form of jihd there are three classes:

1.

By hand when able to. 2. When that is not possible then with the tongue. 3. When that is not possible then with the heart.

60 Srah At Taubah (9), ayh 74. 61 Refer also Srah At Tarm (66), ayh 9.


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1. The existence of an Imm or of ll Amr. 2. The existence of a state (nation). 3. The existence of Ar Ryah (banner of jihd).

Secondly: Jihdud Dif (Defensive Jihd, defense of a Muslim territory)

This jihd is by law far u ayn (individual obligation) upon every inhabitantof the state (nation) attacked by the enemy (the aggressor). When the inhabitants of the state are weak, then they must be helped by the inhabitants of their neighboring states. Jihd by law must possess preparation by law and that preparation is dividedinto two:

Firstly: preparation for the development of faith so that the community is able tonurture the essence of worship towards Allh, the lord of the Worlds, engage andappoint their souls towards the Book of Allh, cleanse their hearts by means of theSunnah of the Prophet in order that they are able to support the Deen of Allh and His arat.

This matter is in accordance with His decree:

... ... Verily, Allh will help those who help His (Cause)...63F64

Secondly: Physical preparation, that is to prepare a number of troops and their equipment in readiness to face the enemies of Allh and fight them.

Allh decrees:

64 Srah Al ajj (22), ayh 40.


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And make ready against them all you can of power, including steeds of war (tanks, planes, missiles, artillery, etc.) to threaten the enemy of Allh and your enemy, and others besides whom, you may not know but whom Allhdoes know. And whatever you shall spend in the Cause of Allh shall berepaid unto you, and you shall not be treated unjustly. 64F65

The galvanization of the obligation of jihd with all its stipulations isobligatory with the fulfillment of its terms.

The provision of property to those people who are prepared for jihd is far (obligatory) according to the resolutions determined from within arat.However, terrorism is an enormous mistake, a fitnah, a fatal error as well asincredibly ignorant.

As for the propagation of disorder (anarchy), the terrorizing of people, thethrowing of bombs, suicide by means of car bombs, instilling fear into people whoare held to be safe or people who are safeguarded by the state, the killing of children, women, and old people in the name of jihd for this Deen is not true,and such actions as these are in opposition to Allh, Ar Rafq, and HisMessenger , and the faithful . They are already out of and away from the way of the scholars who truly understand knowledge.65F66

Closing

65 Srah Al Anfl (8), ayh 60. 66 Refer: Mujma l Masilil mn wal Kufril Ilmiyyah f Ulil Aqdah As Salafiyyah, point 8 concerning Jihd(pp. 57-60).


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Hopefully, what I have written here is able to add beneficial knowledge andgood deeds as well as able to straighten out those diverse understandings of theMuslims that are in error and mistaken. And hopefully, Allh bestows guidance onus all in order that we are able to undertake and carry out legitimate jihd inaccordance with the understanding of the Salafu li, so that this Deen is upheldbecause Allh and is above all religions, and to get rid of all forms of irk andinnovations that hinder the establishment of this Deen. Because of that, ourobligation now is to perform jihd by striving knowledge that is legitimate andpropagating it to the entire community before crying out for jihd f sablillh.

True dawah is the invitation of mankind to the Pillars of Islm, the pillarsof Imn, and the carrying out of Islmic arat, obedience towards Allh and HisMessenger , to invite mankind to belief in the Oneness of Allh, prohibitingacts of irk, inviting the community to follow the example of the Messenger, andto prohibit innovation. To invite mankind to the Way of Truth so that salvation isachieved within both this world and in the Hereafter by following Messenegr of Allh and the Companions .

May prayers and peace rain upon the Prophet Muammad, on his family,the companions, and those people who pursue their way with goodness.

. All glory and praise be to Allh. I bear witness that there is no god except You, and I seek your forgiveness.

Bogor, 17 afar 1428 H 7 March 2007 M

Author

Yazid bin Abdul Qadir Jawas


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BIBLIOGRAPHY

1. Al Qurn and its interpretation.

2. Tafsr A abar . 3. Tafsr Al Qurub . 4. Tafsr Al Qurnil Al Am, Imm Ibnu Kar. 5. Taisrul Karmir Ramn f Tafsri Kalmil Mannn, by ai Abdur

Ramn bin Nair as Sadi. 6. Kutubus Sittah . 7. Fat ul Br , Al fi ibnu ajar al Asqaln. 8. Majm Fatw, Shaikhul Islm Ibnu Taimiyah.

9. ar ul Aqdah a ahwiyyah, Imm Ibnu Abl Izz Ad Dimaqi. 10. Silsilah ul A dth a aah , Imm Al Albn. 11. Zdul Mad Hadyi Khairil Ibd , Imm Ibnu Qayyim. 12. Tau al Akm ar Bulul Marm, Abdullh bin Abdur Ramn

bin li Al Bassm. 13. Fiqh us Sunnah , Sayyid Sbiq. 14. Al Wajz f Fiqhis Sunnah wal Kitbil Azz, Abdul Aim BadawiAl alfi.

15. Al Jihd f Sablillh aqqatuhu wa Ghyatuhu, ai Abdullh binAmad Qadry.

16. Ris latul Ir d il Baynil aqq f ukmil Jihd , ai Amad bin Yaybin Muammad An Najm.

17. Al Muhimmatul Jihd , Abdul Azz bin Rais Ar Rais. 18. Mujmal Mas ilil mn wal Kufril Ilmiyyah f Ulil Aqdah As

Salafiyyah , published by Markaz Al Imm Al Albn, Jordan. 19. Lisnul Arab, Ibnu Manur. 20. Mufradt al F al Qurn , Ar Rib al Afahn. 21. Mujamul Wasi , MujammaAl Luah Al Arabiyyah.


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or for or for

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or for

or for

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the status of jihaad within the shari'at of islam

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