The Meaning of Jihad [Archive] - Ummah.com

Niqaabi

07-01-06, 03:26 PM

The Meaning of Jihad
Call to Islam Research

THE MEANING OF JIHAAD Jihaad is from a root verb (word) Jahada which means to

1) To strive
2) To endeavour
3) To take pains
4) To overwork
5) To fatigue
6) To exhaust
7) Then to Fight (Holy War)

So my dear brothers if this is the general meaning of Jihad - and we know that there are four types or levels of Jihad -

1) Striving against oneself
2) Striving against Shaytaan
3) Striving to do this dawah
4) Striving against the mushrik and kaafirs.

then look and see how much Jihad (striving) you are doing.

1) For example, we need so much work to be done in this masjid (this is for your dawah) – Kaafirs are doing it. ????????????
2) We need money – for rent, to move to a our bookshop to a new location, to pay a full time dawah worker. 3) We need people’s time – for dawah activities and work in this masjid.

The Companions would come to the person in charge and ASK can I do something – can I give something. The Companions who volunteered for Jihad, but did not have the financial means to fight Jihad would leave crying.

They did not wait to be asked.

Oh my dear brothers, you have to go through hardships, to make this deen supreme. You have to face up to sacrifices, even your sleep, your food, or your precious time with your family and children.

It is an obligation – waajib – compulsory – for everyone who has a speciality or something that others do not have – to use it for Allah’s sale in order to build the Muslim community.

For example, if we have an electrician (only one) amongst us. It is waajib upon him to give his service for this centre – and building of a community – if he does not – then he is sinful.

If one is very wealthy he must give part of his wealth.

Amongst us we have plumbers, electricians, post men, people with various degrees, sciences etc. People that know Arabic, people with Islamic knowledge, people who memorised Quraan etc. We must all do our Jihaad and sacrifice our time, our health. and our wealth.

Allah has ordered us to do Jihaad of dawah and Jihaad of nafs and the Jihaad of fighting.

Dawah “So do not obey the disbelievers, and fight them with a big Jihaad” ( Furqan 52)

So here Allah has ordered us to do the true Jihaad (speech Dawah) – because this verse was revealed in Mecca and there was no physical jihad then.

Also the verse “And they strove in the way of Allah with a true Jihaad” (Haaj 78)

Allah has preferred those who strive from those who have an easy life

“ And Allah has preferred the Mujahideen over those that remain behind by a great reward.” ( Nissa 95)

Allah will test us – until He knows who are the strivers amongst us

“And we shall indeed test you until We know who are the mujahideen from amongst you and who are the patient” ( Mohammad 31)

Those who are tried with wealth will ask for leave from striving hard ( jihad) – why is this?

“ and when a chapter is revealed saying to believe in Allah and fight with his Messenger , they sought permission to leave……….and said leave us to remain behind with those that are not going..”

because they are content to be left with those who are left behind - i.e. the women

“and their hearts are sealed up, so they cannot understand”

Their hearts are sealed up – from all kinds of goodness – so they understand not.

But

“ But the messenger and those believe with him strived with their wealth, and self, and for them is all good and they are the successful ones.”( Al Imraan 142)

Do we honestly think we will enter Paradise without giving and striving hard.

“ Or do you think you will enter Jannah whilst Allah has not yet seen who are the ones that strive in his way and who are the patient.”

Do you think you will enter Paradise before Allah tests those of you who fought (strived in His cause) and also test who remained patient.

“Say if your fathers, children, brothers, wives, family, wealth and business which you fear loss in, and your homes, which you are pleased with, are more preferred to you than Allah and his messenger, and jihad in the way of Allah. Then wait until Allah brings about his decision.”(Tawbah: 24)

“Oh you who believe what is it with you, when it is said to you, go out in the way of Allah . Do you cling to the ground, do you prefer the life of this world over the Herafter. What is the enjoyment of this life in comparison to the Hereafter except little.”( Tawbah 38)

“And if you do not go forth Allah will punish you with a great punishment and change you for another people, and you will not harm Allah in the least. Allah is Able to do all things. (Tawbah 39)

Umm Layth

07-01-06, 03:43 PM

Niqaabi

07-01-06, 03:53 PM

The article above is a rubbish attempt to undermine the real meaning of Jihad.
:rolleyes:

abdusamad

07-01-06, 04:06 PM

This article is based on general meaning of Jihad.

But it is false to say that virtues of Jihad are related to its general meaning. The correct view is that all the Ahkam of Jihad and its virtues are related to its Shariah definition (Istilahi) which is Qitaal (killing/fighting/retaliation).

The article above is a rubbish attempt to undermine the real meaning of Jihad.

The truth is Dawah is an obligation on every Muslim, so is Jihad to defend our lands and to extend the domain of Islam and to strengten the nafs. All of these have seperate Ahkam and rewards, to say they are all the same type is incorrect.

you have misunderstood the sister and the article, no where does it say that Qitaal and Dawah are at same lengths.

The article is just stressing the importance of constant struggle in all various works, whether it is in education, healthcare, or even community relations... muslim should not sit down, and do nothing, struggle does not only come when there is war and jihad is called upon all of us. So if you CANT go fight in jihad, then there is no excuse to take part in other fields, or is there?

People should think 1000 times before saying something, think of things from all perspectives, before putting a muslim brother or sister down for their inshaAllaah good intention of pleasing Allaahu SubhanuA Ta'ala.

JazakuAllaah khayr.

janathi

07-01-06, 04:11 PM

:salams

..Jazaak Allahu Khair sis Niqaabi excellent post!:up: ...

:wswrwb:

Saeedujana

07-01-06, 04:18 PM

AbuSalahuddin

07-01-06, 04:50 PM

Assalamu alaikum

There are different levels of Jihad, but it is not correct to use this term because in the Shareeah definition, Jihad refers to fighting, and this is clear from Rasoolullah (saw)'s various Hadeeth.

The four types of Jihad mentioned in the article are those mentioned by Ibn al-Qayyim (rha), and this is true. The highest level of Jihad is that to fight against the disbelievers. Here is an article regarding Jihad:

Bismillaahir Rahmaanir Raheem

GREATER & LESSER JIHAD

Compiled by Abu Fadl - Translated by Br. Khalid Saifullah

The evidence used as proof for establishing that Jihad against the desires and Shaitaan is Jihad Akbar, are weak if not false Hadith A man asked the Prophet: What is Jihad? He (s.a.w) replied: "To fight against the disbelievers when you meet them (on the battlefield)." The man asked: "What kind of Jihad is the highest?" He (s.a.w) replied: "The persowho is killed whilst spilling the last of his blood" It is not only the disbelievers that the Mujahid must contend against on the battlefield but he must fight against his desires which always call him towards evil
It has been said that the opinion of many Muslims regarding Jihad is that it is of two sorts, namely, Jihad Akbar (greater) and Jihad Asghar (lesser). Jihad Akbar meaning Jihad against the desires and Shaitaan whilst Jihad Asghar is against the disbelievers on the battlefield.
The reasons given for the above, in regards to Jihad against the desires and Shaitaan as being Jihad Akbar, are as follows:

-Its field of struggle is unlimited;
-It is timeless and boundless; This struggle is hard because its essence is man against himself;
-The enemy is unseen and cannot be detected by the five senses, Whilst the case given for Jihad against the disbelievers is not as long, not as extensive and not as difficult as struggling against the desires.

As a result of that, Jihad against the disbelievers on the battlefield is regarded as Jihad Asghar (the smaller or lesser Jihad). That therefore is the opinion of many Muslims.
The classification of Jihad, such as that given above, is based upon a Hadith which states that at the time Rasulullaah (s.a.w) returned home from the field of warfare he said: "We have all returned from Jihad Asghar to Jihad Akbar." Some companions asked: "What is Jihad Akbar Rasulullaah?" He replied: "Jihad against the desires."
That therefore is the proof for the case proposed by many people.
Al 'Iraqy in Takhriju AHadithil Ihya' states: "The mentioned Hadith is related by Imam Baihaqi with a da'if Sanad (weak chain of narrators) from Jabir" [Risalah Jihad, Hasan al-Banna].
Apart from the Hadith related by Imam Baihaqi there is also a Hadith related by Al-Khatib Al-Baghadadi from Jabir, which states: "the Prophet (s.a.w), at the time he returned from a battle said: 'We have all just returned to the best of places, and you have returned from Jihad Asghar (the lesser Jihad) to strive in Jihad Akbar (the greater Jihad)'. The companions asked: 'What is Jihad Akbar Rasulullaah?' He answered: 'The Jihad of someone against his desires'." [Tarikh al Baghadadi 13/493]
It turns out that this Hadith is weak because within its Sanad there is a narrator by the name of Khalaf bin Muhammad bin Ismail al Khiyam who according to Al-Hakim: "His Hadiths are unreliable." And Abu Ya'la al Khalili says: "He often adulterates, is very weak and narrates unknown Hadith." [Mashariul 'Ashwaq ila Masuril 'Ushshaq 1/31]
Al-Hakim and Ibnu Abi Zur'ah state: "We often write statements from Khalaf bin Muhammad bin Ismail only as an example, and we remove ourselves of responsibility from him." [Mizanul I'tidal 1/662]

FALSE
And even more doubtful than that, there is within the Sanad of this Hadith a narrator by the name of Yahya bin Al Ula Al Bajili who according to Imam Ahmad is a known Kadhdhaab -liar-, and forger of Hadith. Also, Amru bin Ali, An Nasai and Daruqutni state: "His Hadith are renounced." Ibnu Adi states: "His Hadith are false." [Refer: Tahdhibut Tahdhib 11/261-262]
Ibnu Taimiyyah states: "There is a Hadith related by a group of people which states that the Prophet (s.a.w) said after the battle of Tabuk: 'We have returned from Jihad Asghar to Jihad Akbar'. This hadith has no source, nobody whomsoever in the field of Islamic Knowledge has narrated it. Jihad against the disbelievers is the most noble of actions, and moreover it is the most important action for the sake of mankind." [Refer: Al Furqan baina Auliyair Rahman wa Auliyaisy Shaitaan, matter 44-45].
Furthermore, besides the two stated weak Hadiths, there is the statement of a Tabi'i by the name of Ibrahim bin Abi Ablah to people who had returned from battle, which states: "You have returned from Jihad Asghar so is the Jihad Akbar you intend to do Jihad ul qalbi (Jihad of the heart)?" "refer: Siyaru A'laamin Nubala 6/325]
Daruqutni states that Ibrahim bin Abi Ablah himself is believable but the chain of transmission is broken. [Siyaru A'laamin Nubala 6/324]. As a result of that, the statement above cannot be attributed to Ibrahim bin Abi Ablah unless the chain of transmission is authentic. And were we to establish that his statement is really valid, we must understand that he was a normal human being who may have occasionally said something imperfect. He was not infallible.

The Highest Level
On the basis of the above statements we can conclude by saying, that the evidence used as proof or the basis for establishing that Jihad against disbelievers on the battlefield is Jihad Asghar and Jihad against the desires and Shaitaan is Jihad Akbar, are weak if not false Hadith. Besides that the stated Daliil (evidence) are in opposition to Sahih Hadith, such as the ones below:
Hadith narrated by Imam Muslim [Hadith No. 4636] from Abu Hurairah (r.a.a), who said: The Prophet (s.a.w) was asked: "O Rasulullaah! What deed could be an equivalent of Jihad Fi Sabilillaah?" He answered: "You do not have the strength to do that deed." The narrator said: They repeated the question twice or thrice. Every time he answered: "You do not have the strength to do it." When the question was asked for the third time, he said: "One who goes out for Jihad is like a person who keeps fasts, stands in prayer (constantly), (obeying) Allah's (behests contained in) the Aayah (of the Qur'an), and does not exhibit any lassitude in fasting and praying until the Mujahid returns from Jihad Fi Sabilillaah."
There is also a Hadith narrated by Bukhari [Volume 4, Hadith 44] from Abu hurairah (r.a.a) , who said: A man came to Allah's Messenger (s.a.w) and said, "Guide me 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 Mujahid has gone for Jihad, enter your mosque to perform Salat without cease and observe Saum without breaking it?" The man said, "But who can do that?".
Hadith narrated by Al-Hakim with a Sahih Sanad from Muaz bin Anas (r.a.a) who said: A woman once came to the Prophet (s.a.w) and asked: "O Rasulullaah! My husband has departed for war and usually if he prays I follow him in his Salat and I follow him in all his acts of worship. Because of that inform me of an act which can equal his until he returns." He (s.a.w.) said to her: "Are you able to stand without sitting, perform Saum without breaking it and Dhikr until your husband returns?" She replied: "I am not strong enough, o Rasulullaah." So he (s.a.w) said to her: "By Allah in whose hand I am, even if you were strong enough it would surely not attain one tenth of your husbands deeds." [Narrated by Hakim in Al Mustadrak 2/73. Sahih Sanad agreed upon by Az Zahabi].
From the three Hadith above we can clearly state that Jihad Fi Sabilillaah is the highest act, and there is no other act to equal it. Is it likely that an act described as the highest act would be labeled Jihad Asghar, the small Jihad or the lesser Jihad?

AbuSalahuddin

07-01-06, 04:52 PM

Not War
Possibly there are people who maintain that the meaning of Jihad in the Hadith narrated by Bukhari and Muslim does not mean war or not exactly war. Perhaps there are those who are of that opinion.
As strong proof that the word Jihad in the above mentioned Hadith cannot mean anything else except war, there is the Hadith narrated by Al-Hakim earlier. Within that Hadith are the words: "My husband has departed for war..." It is impossible for the word Ghaaziyan in the above Hadith to mean anything except war, no matter which way it is analysed. Also it is impossible that it would be Ghazwatul Fikri (war of the mind).
A man asked Rasulullaah (s.a.w): "..and what is Jihad?" He (s.a.w) replied: "You fight against the disbelievers when you meet them (on the battlefield)." He asked again: "What kind of Jihad is the highest?" He (s.a.w) replied: "The person who is killed whilst spilling the last of his blood." [Narrated by Ahmad in his Musnad 4/114 - Hadith sahih. Al Haithami states: "Narrators upheld it." Majmauz Zawaid 1/59].
Thus, from the Hadith of Imam Bukhari and Imam Muslim earlier we can clearly see that the one who is called Mujahid Fi Sabilillaah is that person who maintaprayers and fasting without a break, as well as rethe Qur'an for the time that the Mujahid are on Jihad.
Is there a person capable of doing this? Of course not, as explained by Rasulullaah (s.a.w). And supposing there was a person who is capable of maintaining 'Mujahadatun Nafsi '(Jihad against the desires) in the hardest and most difficult way. Indeed the activities of the body during Salat and the reading of the Qur'an embrace external acts, not acts of the heart, not intrinsic acts. But what if, at the time of these external acts, the heart isn't against the desires? It is impossible for someone to be able to truthfully perform this without being against their desires, never mind taking into account the performance of Salat, Saum and the reading of the Qur'an continuously.
Because of that, we see that in Imam Nawawi's Book of Jihad, there are Hadith concerning external as well as internal acts of Sunnah such as, Salat at night which embraces brushing off laziness, standing, bowing and prostrating for a long time; and other acts including fighting until wounded and dying as a martyr. [Riyadh us Salihiin, Book of Jihad].
So if perhaps there is a person capable of performing Mujahadatun Nafsi , that is at the highest level - Salat, Saum and reading the Qur'an non-stop for as long as some other person goes to war and until he returns- then he is equal to the Mujahid. Is anyone capable of that? Are there not people called Mujahid who go on Jihad Fi Sabilillaah for months, even years?
Is it proper or right therefore to maintain that Mujahadatun Nafsi away from the battlefield is 'Al Jihadul Akbar' whilst Jihad against the disbelievers is called 'Al Jihadul Asghar'?

Inner And Outer Enemies
Within Mujahadatun Nafsi away from the battlefield, those who follow this are only faced with one enemy, namely, the unseen enemy: desire and Shaitaan. Whereas in Jihad Fi Sabilillaah, Jihad is waged against enemies on the battlefield, those who follow this are faced with more than one enemy, namely, the unseen enemy and the seen enemy: the disbelievers and the Munafiquun (hypocrites).
It is not only the disbelievers that the Mujahid must contend against on the battlefield but he must fight against his desires which always call him towards evil. His desires can call on him in various ways to desert the field of battle such as by fear, doubt, hardship and sadness.
The Mujahid continuously fights with his desires which always yearn to be fulfilled. Yet he only faces being far away from his wife and children, eating strange food, sleeping on the ground nstead of in his bed, and many other trials which are not in accordance with his desires.
Allah Says: "Jihad is ordained for you though you dislike it, and it may be that you dislike a thing which is good for you and that you like a thing which is bad for you. Allah knows but you do not know." Thus there is the question of Shaitaan, who always fights against those who perform Jihad. And at times such as these, Shaitaan firmly establishes himself together with his friends, namely, the disbelievers: "Those who believe, fight in the Cause of Allah, and those who disbelieve, fight in the cause of Taaghoot. So fight you against the friends of Shaitaan; ever feeble indeed is the plot of Shaitaan."
And the way in which Shaitaan fights against the Mujahid is amongst others by inflaming the passions of the disbelievers and the Mushrikuun to fight against the Muslims, and by weakening the resolve of the Muslims or Mujahid so that they feel reluctant and scared to fight against the disbelievers: "And (remember) when Shaitaan made their (evil) deeds seem fair to them and said, "No one of mankind can overcome you this Day and verily, I am your neighbour..."
Ibnu Abbas (r.a.a) stated: "In the battle of Badr, Iblis came and carried their banner together with the army and group of Shaitaan. He came in the form of a man from the Bani Mudlaj by the name of Suraqah bin Malik bin Ju'shum, and said to the Mushrikuun: "None of mankind is able to defeat you this day, and I am your protector."
So at the time those men assembled, Rasulullaah (s.a.w) gathered a handful of dust and threw it into the faces of the Mushrikuun which forced them to retreat. When Jibra'il came, Iblis saw him and released his grip on the Mushrikuun and ran away together with his followers. Those who had been in his grip called out: "O Suraqah! You agreed to protect us." Iblis answered: "Indeed I see what you do not see and I am scared of Allah, and Allah is hard in His punishment." [Hadith mauqaf narrated by Ibnu Jarir at Tabari].
Furthermore, the way in which Shaitaan weakens the resolve of those who perform Jihad can be found in a Hadith narrated by Imam Ahmad: Sabrah bin Al Faqih states: I heard Rasulullaah (s.a.w) say: "Indeed Shaitaan waits to deter mankind.....so Shaitaan waits in the way of Jihad. He says to the person who intends Jihad: "Do you want to perform Jihad, when Jihad destroys the soul and finishes off your wealth? Do you want to fight, when you can be killed, your wife can remarry and your wealth divided?"... [Musnad Ahmad 3/483. Isnad hasan].
Based on the above explanations, we can surmise that the strength of desire and that of Shaitaan to be fought against in the field of Jihad by the Mujahid is far superior and more aggressive than that faced by those outside the field of Jihad.
In other words: Mujahadatun Nafsi in the field of Jihad is much harder than Mujahadatun Nafsi in some other place. So is it more appropriate that Jihad against the disbelievers, which in its essence cannot be separated from Mujahadatun Nafsi, be regarded as Jihad Asghar whilst Mujahadatun Nafsi outside the field of Jihad, were the enemy is only the unseen, be regarded as Jihad Akbar?
Abu Hurairah narrated: "A companion passed by a valley wherein was a well with refreshing water which surprised him. After he said: 'Supposing I removed myself from the company of people and I lived in this place (for the purpose of 'ibaadah) but I couldn't do that until I received permission from Rasulullaah (s.a.w). Would that be the most eminent thing to do towards Rasulullaah (s.a.w)?' The Prophet (s.a.w) said: 'Don't do that, because the existence of one from amongst you Fi Sabilillaah is more eminent than Salat made at home for 70 years. Don't you want to receive forgiveness from Allah and for Him to allow you into Jannah? Ughzuu Fii Sabiilillaah (wage war in the way of Allah), whoever fights in the way of Allah for as long as it takes a camel to recover from one milking to the next, surely Jannah is obligatory for him." [Narrated by Tirmidhi and he said: Hadith hasan, Baihaqi and Al-Hakim said: Sahih according to Muslim's methods].
In the last Hadith there is a very clear authoritative quotation which abrogates the supposition of those people concerning Jihad Akbar. Because indeed the Sahabah who related this Hadith asked permission from Rasulullaah (s.a.w) in order to perform Jihad against the desires by distancing himself from other people but the Prophet (s.a.w) did not give him permission to do so and moreover forbade him and pointed out to him something far more eminent than that.
Then in that Hadith also there exists an important point which should be received and noticed, namely: "In truth, the Mujahid Fi Sabilillaah is included amongst those who receive glad tidings about Jannah whether they are killed or not killed, because of what our messenger said: "Whoever fights Fi Sabilillaah even for a brief time (the time between the two milkings of a camel) Jannah is assured for them."
With all of these explanations it proves that to interpret Jihad Akbar as being the Jihad against desire and Shaitaan, whilst Jihad Asghar is the Jihad against the disbelievers is invalid, since by saying otherwise it invalidates the meaning of the Sanad of those Hadith which invalidate it. Wallahu a'alam.

Umm Layth

07-01-06, 04:55 PM

The Meaning of Jihad
Call to Islam Research

THE MEANING OF JIHAAD Jihaad is from a root verb (word) Jahada which means to

1) To strive
2) To endeavour
3) To take pains
4) To overwork
5) To fatigue
6) To exhaust
7) Then to Fight (Holy War)
These are all related to Physical fight, ie Qitaal.

So my dear brothers if this is the general meaning of Jihad - and we know that there are four types or levels of Jihad -

1) Striving against oneself
2) Striving against Shaytaan
3) Striving to do this dawah
4) Striving against the mushrik and kaafirs.

then look and see how much Jihad (striving) you are doing.
This is where rubbish begins. Because the author is calling striving against Shaytan as Jihad to be on the same level as against Mushirk and Kaffir.. which is utter rubbish and non-sense.

Striving against oneself, Shaytaan are components of strengthening Nafssiyah through Tasawuff, how can this be same as Qitaal, which is the highest of obligations??

1) For example, we need so much work to be done in this masjid (this is for your dawah) – Kaafirs are doing it. ????????????
The kuffar are now building masaajids??? Where is this happening???
Yes, building of Masaajid is a highly rewardable action and there is much reward for it in the hereafter.

2) We need money – for rent, to move to a our bookshop to a new location, to pay a full time dawah worker. 3) We need people’s time – for dawah activities and work in this masjid.

The Companions would come to the person in charge and ASK can I do something – can I give something. The Companions who volunteered for Jihad, but did not have the financial means to fight Jihad would leave crying.

They did not wait to be asked.
Again, look at the distortion, at first the author talks about giving money to open bookshop and PAYING full time dawah workers. Calling this Jihad

And then he quotes evidences for Sahabah financially contributing towards physical Jihad which involved fighting not paying each other to do full time Dawah.

Oh my dear brothers, you have to go through hardships, to make this deen supreme. You have to face up to sacrifices, even your sleep, your food, or your precious time with your family and children.

It is an obligation – waajib – compulsory – for everyone who has a speciality or something that others do not have – to use it for Allah’s sale in order to build the Muslim community.

For example, if we have an electrician (only one) amongst us. It is waajib upon him to give his service for this centre – and building of a community – if he does not – then he is sinful.

If one is very wealthy he must give part of his wealth.

Amongst us we have plumbers, electricians, post men, people with various degrees, sciences etc. People that know Arabic, people with Islamic knowledge, people who memorised Quraan etc. We must all do our Jihaad and sacrifice our time, our health. and our wealth.
He is asking for people to help out in this masjid or whatever, and then he sasy We must do our jihad, when everyone knows fighting with waelth, health and time is strictly related to Qitaal.

Allah has ordered us to do Jihaad of dawah and Jihaad of nafs and the Jihaad of fighting.

Dawah “So do not obey the disbelievers, and fight them with a big Jihaad” ( Furqan 52)

So here Allah has ordered us to do the true Jihaad (speech Dawah) – because this verse was revealed in Mecca and there was no physical jihad then.

This is good logic and shows that author is totally ignorant of sciences of Islam. He says, physical Jihad was revealed in Medinah and this Ayah was revealed in Makkah so therefore Dawah is Jihad Kabira. So hold on, the ahkam of Salah, fasting, zakah etc were also revealed in Medinah, and there were no masajid in Makah so what on earth is he talking about?

Also the verse “And they strove in the way of Allah with a true Jihaad” (Haaj 78)

Allah has preferred those who strive from those who have an easy life

“ And Allah has preferred the Mujahideen over those that remain behind by a great reward.” ( Nissa 95)

Allah will test us – until He knows who are the strivers amongst us

“And we shall indeed test you until We know who are the mujahideen from amongst you and who are the patient” ( Mohammad 31)

Those who are tried with wealth will ask for leave from striving hard ( jihad) – why is this?

“ and when a chapter is revealed saying to believe in Allah and fight with his Messenger , they sought permission to leave……….and said leave us to remain behind with those that are not going..”

because they are content to be left with those who are left behind - i.e. the women

“and their hearts are sealed up, so they cannot understand”

Their hearts are sealed up – from all kinds of goodness – so they understand not.

But

“ But the messenger and those believe with him strived with their wealth, and self, and for them is all good and they are the successful ones.”( Al Imraan 142)
These are all talking about Mujahideen who go on to Qitaal (physical fight) not those who build masajid and ask for money to do full time Dawah.!! Strange how people misinterpret islam to collect some petty funds.

Alas he asks people to do all sorts of other Jihad but not once reminds Muslims about the real Jihad which needs more attention and care than building Masajid.

Muslim women are being raped, noble blood of muslims is being spilt and people in safe abode are busy distorting Isalm to pay 'full time dawah carriers'.

May Allah (swt) save us from this fitnah.

janathi

07-01-06, 04:58 PM

These are all related to Physical fight, ie Qitaal.

This is where rubbish begins. Because the author is calling striving against Shaytan as Jihad to be on the same level as against Mushirk and Kaffir.. which is utter rubbish and non-sense.

Striving against oneself, Shaytaan are components of strengthening Nafssiyah through Tasawuff, how can this be same as Qitaal, which is the highest of obligations??

The kuffar are now building masaajids??? Where is this happening???
Yes, building of Masaajid is a highly rewardable action and there is much reward for it in the hereafter.

Again, look at the distortion, at first the author talks about giving money to open bookshop and PAYING full time dawah workers. Calling this Jihad

And then he quotes evidences for Sahabah financially contributing towards physical Jihad which involved fighting not paying each other to do full time Dawah.

[/b]He is asking for people to help out in this masjid or whatever, and then he sasy We must do our jihad, when everyone knows fighting with waelth, health and time is strictly related to Qitaal.

This is good logic and shows that author is totally ignorant of sciences of Islam. He says, physical Jihad was revealed in Medinah and this Ayah was revealed in Makkah so therefore Dawah is Jihad Kabira. So hold on, the ahkam of Salah, fasting, zakah etc were also revealed in Medinah, and there were no masajid in Makah so what on earth is he talking about?

These are all talking about Mujahideen who go on to Qitaal (physical fight) not those who build masajid and ask for money to do full time Dawah.!! Strange how people misinterpret islam to collect some petty funds.

:salams

..Jazaak Allahu Khair..! for everybody's posts! ..Alhamdulillah we learn from mistakes!

:wswrwb:

Umm Layth

07-01-06, 05:08 PM

you have misunderstood the sister and the article, no where does it say that Qitaal and Dawah are at same lengths.

The article is just stressing the importance of constant struggle in all various works, whether it is in education, healthcare, or even community relations... muslim should not sit down, and do nothing, struggle does not only come when there is war and jihad is called upon all of us. So if you CANT go fight in jihad, then there is no excuse to take part in other fields, or is there?

People should think 1000 times before saying something, think of things from all perspectives, before putting a muslim brother or sister down for their inshaAllaah good intention of pleasing Allaahu SubhanuA Ta'ala.

JazakuAllaah khayr.

Akhee, read the artilce properly and the classification of Jihad where the author classifies Qitaal in the same context with dawah and strengthening Nafssiyah.

I agree, the Muslims have many responsibilities and those towards towards their community but they are not same as Jihad, they have seperate Ahkam and seperate rewards. These in no way compensate the farddiyah of physical Jihad. The Hukm of Jihad is exlusive to fighting, if not capable than support Jihad with wealth, if not capable than with the tongue.

Whoever said, because we are not doing jihaad we can sit and do nothing? thats false and no one in their right mind believes that.

I cant see any good intention in this, if one wants to remind people about building Masajid than write an article about rewards and virtues of building masajd. If its about fighting the shaytaan than write an article about fighting the shaytan with tips from the ahadith.

NOT distort ISalm and islamic evidences to make a point.

At the end of the day, the article was not even a sincere reminder but just another way of urging muslims to help the mosque and pay 'full time' dawah carriers. These are the morals of such people.

Umm Layth

07-01-06, 05:10 PM

The correct meaning and virtues of Jihad.

http://www.ummah.com/forum/showthread.php?t=43532

Niqaabi

07-01-06, 05:11 PM

Umm Layth

07-01-06, 05:20 PM

Umm layth, its wonderfull thst you know about mine and the authors intentions :rolleyes:

akhee abdusamad, leave this as it is, you know my reason for putting it up, and if silly people dont and wish to come up with their own assumptions and find everything one posts a threat then let them. Not my problem.
For those who actually wish to learn the DIFFERENT meanings of jihaad and the importance of self jihaad, then here you go.

As salaamu alaikum.
SubhanAllah sis, you know its distortion and cheap way to collect money, yet you still want people to learn different meanings of Jihad... while Jihad in shariah terms has only one meaning.

Salah has many meanings, but no one goes on to explain differnt meanings because everyone knows Salah has only one shariah meaning, which is performing the five daily salahs and the extra salah. General meaning of salah is worship, you will find it absurd if someone picks up a stone from the road and says I ve done my Salah. Just as absrud is the idea of collecting money to pay dawah carriers and building Masjid and calling it Jihad.

Ibby

07-01-06, 05:55 PM

SubhanAllah sis, you know its distortion and cheap way to collect money, yet you still want people to learn different meanings of Jihad... while Jihad in shariah terms has only one meaning.

Salah has many meanings, but no one goes on to explain differnt meanings because everyone knows Salah has only one shariah meaning, which is performing the five daily salahs and the extra salah. General meaning of salah is worship, you will find it absurd if someone picks up a stone from the road and says I ve done my Salah. Just as absrud is the idea of collecting money to pay dawah carriers and building Masjid and calling it Jihad.

jazaakAllah khair for this umm layth and jannathi howeva niqaabi is rite in some respect that we shud all kno the different kinds of jihaad howeva jihaad in fighting is the best jihaad as narrated in sunnah.
we must also remember our otha obligations and not spread fitnah so let us all say jazaakAllah to niqaabi for her effort and plz say ameen to this dua'a:
'oh Allah help us to unify and kno the tru dheen u hav sent down and let us not stray from the path looking only for one's faults'

janathi

07-01-06, 05:58 PM

Umm Layth

07-01-06, 06:24 PM

jazaakAllah khair for this umm layth and jannathi howeva niqaabi is rite in some respect that we shud all kno the different kinds of jihaad howeva jihaad in fighting is the best jihaad as narrated in sunnah.
we must also remember our otha obligations and not spread fitnah so let us all say jazaakAllah to niqaabi for her effort and plz say ameen to this dua'a:
'oh Allah help us to unify and kno the tru dheen u hav sent down and let us not stray from the path looking only for one's faults'

How is that spreading Fitnah?? and who is spreading fitnah? and I am not looking at anyone's fault but highlighted grave errors in the peice of article.

Now when we see baatil, and inaccurate information we dont sit and think what they author's intention maybe? simply because innocent reader is not going to know the intention of the author. The only thing we can judge is the contents, and the content here is presented in a very misleading way, to the point that a Muslim can practically walk away reading this and think giving money to pay dawah carriers or building Masjid is Jihad just like physical jihad becuase the author does not make a distinction nor adds that Physical Jihad is the greatest of Jihads... but misinterprets to say Dawah is Jihad Kabeera whereas everyone knows Dawah is seperte obligation to Jihad which is Qitaal.

Dont make it out as if I have something personal against the sister. I simply found the peice of article absurd and false and it was my duty to expose the munkar, which I did and I was not corrected if my understanding was false.

If I am wrong than I should be corrected and not just told you are right and the author is right.

We are not here to please people, we are here to please Allah Tala and follow His deen based on Dalaail.

Brother_Daniel

07-01-06, 07:22 PM

Uthaman (ra) reported: I heard the Messenger of Allah (s.a.w) saying: "Spending a day on the frontier in Allah's way is better than one thousand days in any other place." [At-Tirmidhi]

Mujaheedah

07-01-06, 07:23 PM

thats right :up:

Ibby

07-01-06, 07:57 PM

How is that spreading Fitnah?? and who is spreading fitnah? and I am not looking at anyone's fault but highlighted grave errors in the peice of article.

Now when we see baatil, and inaccurate information we dont sit and think what they author's intention maybe? simply because innocent reader is not going to know the intention of the author. The only thing we can judge is the contents, and the content here is presented in a very misleading way, to the point that a Muslim can practically walk away reading this and think giving money to pay dawah carriers or building Masjid is Jihad just like physical jihad becuase the author does not make a distinction nor adds that Physical Jihad is the greatest of Jihads... but misinterprets to say Dawah is Jihad Kabeera whereas everyone knows Dawah is seperte obligation to Jihad which is Qitaal.

Dont make it out as if I have something personal against the sister. I simply found the peice of article absurd and false and it was my duty to expose the munkar, which I did and I was not corrected if my understanding was false.

If I am wrong than I should be corrected and not just told you are right and the author is right.

We are not here to please people, we are here to please Allah Tala and follow His deen based on Dalaail.

no plz dnt misundastand i wasnt saying u were causing fitnah i was saying that these conversations cause fitnah although u were completely correct in wot u sed.

i shud hav made that clear ana aasif!
in the end i say as jannathi sed Allahu a'alim

Salman Al-Farsi

08-01-06, 01:55 AM

Assalam Alaykum

Brothers and sisters, just a reminder to myself and everyone else that we should never forget that we are all on the same side.

:)

Hekmaa

08-01-06, 02:30 AM

Salman Al-Farsi

08-01-06, 02:38 AM

InshaAllah if anyone wants to give Naseeha please either do it in a pm or give a general naseeha without mentioning names.

Salman Al-Farsi

08-01-06, 02:52 AM

Assalam Alaykum

I think the matter is very simple and there is a slight confusion between the understanding of Jihad ul-Akbar and Jihaad al-Asghar.

Jihaad ul-Akbar (the ‘Greater Jihaad’), which is connected to Jihaad ul-Nafs i.e. fighting the inner desires and shaiytan etc…

Jihaad ul-Asghar (the ‘Smaller Jihaad’), which is fighting the kaafir enemy in battles and what is related to it.

Of the evidences that are quoted from the Islamic texts, the main one is the hadith, where Muhammad (saw) said: “We have arrived from the small Jihaad to the great Jihaad”. So they asked, “What is the great Jihaad?” He (Salalahu Alaihi Wasallam) replied, “It is Jihaad ul-Nafs (against the inner self).”

In another narration, Muhammad (Salalahu Alaihi Wasallam) referred to the“…Jihaad of the slave against his desires”

Though it is correct that there is a Jihaad against the nafs, like against shaiytan, however, it is not greater in the sight of Allah (Subhanna Wa Ta'ala) from the physical Jihaad against the Kuffar and it (Jihaad ul-Nafs) does not cancel nor invalidate it. This Jihaad against the Kaafir enemies is continuous until the Day of Judgment as is the Jihaad against the nafs also continuous until the Day of Judgement.

But one should know that the evidences of doing Jihaad against the nafs are different to the evidences of Jihaad against the Kuffar.

Each has a situation different from the other (context) and it is not permitted to mix the two or to use the evidence of one for the other or to change one in place of the other. Rather there is a need for each, but in its correct context and each of them is a responsibility when put in their correct contexts.

This is why saying that ‘Jihaad ul-nafs’ is better and greater in the sight of Allah (Subhanna Wa Ta'ala) is both very dangerous and an outright mistake, which contradicts the understanding of Jihaad in the Way of Allah.

It is invalid from many angles:

1. Jihaad has two meanings as mentioned previously, a linguistic and a shariyah meaning. Jihaad of the nafs comes under the linguistic meaning and not the shariyah meaning.

2. The evidences used to say that Jihaad ul-nafs is greater than Jihaad against the Kuffar cannot be used to prove this and this is clear from the reality of the evidences that are used. This is because,

a. The hadith is ‘mardood riwayatan’ مردود رواية
b. The hadith is ‘mardood dirayatan’ مردود دراية

With regards to its invalidation from narration (رواية) that is because the hadith is weak ‘Da’eef’ as is clarified in Al-Ajmi Al-Saghir by Imam Suyuti.

As for its invalidation by meaning (دراية) that is because it is contradicting definite text, which makes Jihaad Fi Sabeel Lillah obligatory and makes it the greatest of action. This can be seen from three aspects:

a. The verses that mention the value of the Jihaad Fi Sabeel Lillah and that it is from the best actions like the verse:

“Not equal are those believers who sit (at home) and receive no hurt, and those who strive and fight in the cause of Allah with their goods and their persons. Allah has granted a grade higher to those who strive and fight with their goods and persons than to those who sit (at home). To all (in Faith) has Allah promised good. But those who strive and fight has He distinguished above those who sit (at home) by a special reward.” (Quran 4:95)

b. The verses that praise Jihaad and the Mujahideen Fi Sabeel Lillah like the verse,

and fight with their wealth and their persons: for them are (all) good things: and it is they who will prosper.” (Quran 9:88)

“Allah has purchased of the believers their persons and their goods; for theirs (in return) is the garden (of Paradise): they fight in His cause, and slay and are slain: a promise binding on Him in truth, through the Law, the Gospel, and the Quran: and who is more faithful to his covenant than Allah? Then rejoice in the bargain which you have concluded: that is the achievement supreme.” (Quran 9:111)

c. The verses that condemn and promises punishment to those who do not participate in Jihaad, the ones left behind and the lazy neglectful ones,

“O you who believe! What is the matter with you, that, when you are asked to go forth in the cause of Allah, you cling heavily to the earth? Do you prefer the life of this world to the Hereafter? But little is the comfort of this life, as compared with the Hereafter.” (Quran 9:38)

In addition to this are the sayings of Muhammad (Salalahu Alaihi Wasallam) that the best action to Allah is Jihaad Fi Sabeel Lillah and the fighting (qitaal) against the Kuffar:

From the many narrations, Muhammad (Salalahu Alaihi Wasallam) said,
Taking a journey in the Way of Allah (Fi Sabeel Lillah) is better than the duniya and what is in it.

Those who guard (the borders) for one day in the Way of Allah (Fi Sabeel Lillah) is better than the duniya and what is in it.

If anyone takes a position in the Way of Allah (Fi Sabeel Lillah) it is better than his prayer ‘salah’ in his house for 70 years. Don’t you want Allah to forgive you your sins and enter you in the Jannah? Invade, in the Way of Allah (Fi Sabeel Lillah)

Therefore what has been mentioned in the text shows clearly that Jihaad Fi Sabeel Lillah is one of the best actions and of the highest degree, which is clearly shown by the shariyah indicators, ‘Qarain’, that connect praise, condemnation, reward and punishment to expose the fact that Jihaad Fi Sabeel Lillah is greater and better than Jihaad against the nafs.

This is why the hadith is invalid in meaning ‘dirayatan’ because it contradicts the definite texts and therefore it is invalid ‘baatil’ to use as an evidence (i.e. to show that Jihaad ul-nafs is a greater action).

Abu Hurairah

08-01-06, 04:12 AM

^^^ Jezak'allahu khair Akhy Salman :up: for clarifyiing indeed that Jihad al Akbar (The Greatest Jihad) is that of Al Qhittal fee Sabilillah (Fighting the Kuffar in his Path) and NOT Jihad'ul Nafs (Purifying one's Self/Souls/etc.) as is indicated falsely according to a less than weak 'ahadith' as was stated by someone, alhamdulillah this was much needed amidst some calling for restraint when we should indeed go forth, others strifling from attaining ilm of this blessed act of ibadah, some calling others 'Armchair Warriors' (terminology that the kuffars are accustomed to) yet continuing with lowly insinuating remarks and assumptions whilst guising this in the shadow of garb that 'it is not an attack on anyone', quoting a false ahadith whilst giving 'lessons' that we are to 'learn'- where is the wisdom in this?

Subhan'allah what has become of us. :(

Abu Hurairah

08-01-06, 04:23 AM

Al-Jihad Linguistically and Legally

Sheikhul Shuhadah 'Abdullah Yusuf 'Azzam as-Shaheed insha'allah (Rahimullah)

Introduction by Abuz-Zubair

There is a misunderstanding of the word "Jihaad" amongst many of the Muslims today, who think it to mean any sort of struggle in the path of Allah, most commonly translated as "striving". This struggle (or striving) for them ranges from waking up in the morning for Fajr to giving Khutbahs and lectures on Islaam in Universities and other institutes. Whereas "Jihaad" is a shara’ee term which implies al-Qitaal (physical fight), even though linguistically it may mean Jihaad with the parents, like the statement of the Prophet SAW "Fa Feehima Fajaahid" meaning "strive in them (your parents)" or "Thumma Jahadaha fa qad wajab al-Ghusl" meaning "…then he strove on her, Ghusl becomes waajib". Just like the word "Salaah" which linguistically means D’ua as in the saying of Allah, "Sali ‘Alaihim" (at-Tawbah) meaning "…pray (or make du’a) for them…" but technically it means actions and statements from Takbeer to Tasleem. Similarly the Zakah, Sawm, Hajj and rest of these terms have their own linguistic meanings as well as legal meanings and it is not permissible for anyone to act upon the linguistic meaning while ignoring the legal shara’ee meaning. So a person cannot have performed Zakah (purification) by taking a shower each morning, rather Zakah in sharee'ah is performed by giving 2.5% of the annual savings to charity as an obligation. Similarly, one cannot perform Jihad by giving lectures, feeding the family or serving the parents, rather Jihad can only be performed in the field of al-Qitaal (lit. fighting), as the sharee'ah dictates.

Therefore when the word Jihad is used in the Qur'an and the Sunnah, in a general sense then it means Qitaal, and when it is mentioned in its linguistic sense (as in to strive with your parents and family etc.) then that is regarded to be Muqayyid (restricted) by the rules of Usoolul-Fiqh.

The following text is the translation of a section from the work of the Mujaahid Sheikh of this century ash-Sheikh ash-Shaheed ‘Abdullah ‘Azzam - may Allah have Mercy upon him - who was referred to as the "reviver of Jihad of this century" by the TIMES magazine. In this piece he explains the word "Jihaad" as an Arabic word and a Shara’ee term according to the classical scholars of the four Madhaahib.

Unfortunately, whenever Allah guides the Muslim youth to get up and fulfil the obligation and the Sunnah of Qitaal in the way of Allah, we find some people amongst the Muslims hindering the youth away from the legal Jihaad to linguistic Jihaad, which is what lead me to translate this piece of work, so that it may be beneficial to the Muslims in general and a final blow to the obstacles in the path of the youths seeking martyrdom in the way of Allah...

Abuz-Zubair

Al-Jihad Linguistically:

It is taken from Juhud – Yajhadu – Juhdan. So initially al-Juhd is with Dhammah or Fathhah which is al-was’ (strength) or at-Taaqah (power), and it is said: al-Juhd (with Dhammah) is al-was’ (strength) or at-Taaqah (power), and al-Jahd (with Fathhah) is al-Mushaqqah (hardship). Al-Jahd (with Fathhah) is used as al-Ghaayah (i.e. taking to limits):

"They swore by Allah their strongest (Jahda) oaths (i.e. took it to limits)" 5:53

Which means to complete and to end their promise. So al-Juhd and al-Jihaad linguistically is to sacrifice to ones utmost according to a person’s ability with strength, in order to obtain the beloved or to avert the hated / see Lisaan-ul-‘Arab and al-Qaamoos al-Muheet.

Al-Jihad legally in Shar’iah:

The four Fuqaha’ have agreed that al-Jihaad is al-Qitaal (fighting) and to help there in (i.e. in Qitaal).

To you is the definition of the four jurists:

1. Al-Hanafiyah:

It says in Fath al-Qadeer by Ibn Humaam 5/187: "al-Jihaad: calling the Kuffar to the religion of truth and to fight them if they do not accept". al-Kaasaani said in al-Badaa’i’, 9/4299 "To sacrifice ones strength and energy in Fighting in the way of Allah ‘Azza wa-Jal with ones life, property and the tongue and whatever besides".

2. Al-Maalikiyah:

For a Muslim to fight against a Kaafir who is not under oath, to raise the word of Allah, or if he (Kaafir) is in his (Muslim’s) presence (in order to attack him), or upon his (Kaafir) entering his (Muslim’s) land. (Haashiya al-‘Adawi/as-Sa’eedi 2/2 and ash-Sharh as-Sagheer/Aqrab al-Masaalik by ad-Dardeer 2/267)

3. Ash-Shaafi’iyah:

Al-Baajawari said, "al-Jihaad means: al-Qitaal (fighting) in the way of Allah", al-Baajawari / Ibnul-Qaasim 2/261. Ibn Hajr said in al-Fath 6/2, "…and legally (it means) sacrificial striving in fighting the Kuffar"

4. Al-Hanbaliyah:

"To Fight the Kuffar" see Mataalibu Ulin-Nahi 2/497. "al-Jihaad is al-Qitaal (fighting) and to sacrifice all strength in it to raise the Word of Allah", see ‘Umdatul-Fiqh p.166, and Muntahal-Iraadaat 1/302.

The Conclusive Statement:

Indeed whenever the word "Jihaad" is spoken then verily it means al-Qitaal (fighting), and the phrase "Fee Sabeelillah" (in the way of Allah) is spoken then surely it means al-Jihaad.

Ibn Rushd said in his Muqaddamaat 1/369: "…and Jihaad of the Sword: to fight the Mushrikeen for the Deen. So whoever tires himself for the sake of Allah, he strove in the way of Allah. Except that when 'Jihaad Feesabeelillah' is said, then it cannot be applied (to everything) in general except striving against the Kuffar with the sword until they enter Islam, or pay the Jizya with willing submission and they are under humiliation".

Ibn Hajr said in Fath al-Baari 6/29: "…and by the phrase Feesabeelillah, Jihaad is implied"

May Allah (swt) accept the dear beloved Sheikh who revived Jihad in the modern age as amongst the ranks of the Shuhadah as a Shaheed in the loftiest part of Jannah'tul Firdous insha'allah- Allahuma Ameen.

Hekmaa

08-01-06, 06:16 AM

And whosoever STRIVES (JAAHADA), STRIVES (YUJAAHIDU) only for himself (29:6).

As for those who STRIVE (JAHADU) in Us (the cause of Allah), We surely guide them to Our paths, and lo! Allah is with the good doers. (29:69)

WA NAFSIN WA MAA SAWAAHA, FA-ALHAMAHA FUJURAHA WA TAQWAHA. QAD AFLAHA MAN ZAKAAHA WA QAD KHAABA MAN DAS-SAAHA

"By the nafs and the proportion and order given to it, and its inspiration as to its wrong and its right; Truly he succeeds who purifies it, and he fails that corrupts it" (91:7-10).

Without purification, the nafs remains a "soul that enjoins evil" (al-nafs al-ammara bil-su') until it surrenders itself in total obedience to the call of animal passions and shaytan.

Have you seen the one who chooses for his god his own lust? (25:43).

He followed his own lust. Therefore his likeness is as the likeness of a dog; if you attack him he pants with his tongue out and if you leave him he pants with his tongue out (7:176).

About the person who controlled the passion of his ego Allah says:

But as for him who feared to stand before his Lord and restrained his soul from lust, Lo! The garden will be his home (79:40-41).

The above are some among the many Meccan verses and Suras enjoining jihad al-nafs. One that denies that there was/is such a Divine command commits kufr.

The following are some Ahadith relating to the matter and the importance of the Jihad against Hawa and Nafs.

1. The Mujahid is he who makes jihad against his nafs (ego) for the sake of obeying Allah. - Ibn Hibban (#1624, 2519): Authentic; - Shu`ayb al-Arna'ut (Commentary on Ibn Hibban): authentic; - al-Hakim: sahih; - `Iraqi confirms him; - it is also in Tirmidhi, Ahmad, and Tabarani; - Albani included it in the "Sahiha".

2. Narrated by A'isha (the mother of the faithful believers) I said, "O Allah's Apostle! We consider Jihad as the best deed." The Prophet said, "The best Jihad (for women) is Hajj Mabrur." Sahih Bukhari

3. On another occasion, a man asked: "Should I join the jihad?" The Prophet asked, upon him peace, "Do you have parents?" The man said yes. The Prophet said: "Then do jihad by serving them!" (Sahih Al-Bukhari #5972)

4. Another man asked: "What kind of jihad is better?" The Prophet replied, upon him peace: "A word of truth spoken in front of an oppressive ruler." (Sunan Al-Nasa'i #4209)

5. The Prophet also said, upon him peace: The strong one is not the one who overcomes people, the strong one is he who overcomes his nafs [ego]. Al-Haythami declared it authentic in Majma` al-Zawa'id.

With regard to some brothers labelling WEAK Hadith as “false Ahadith”, no one without knowledge has right to do that. We ask Allah refuge from our egos and our ignorance. This is all a sign of self worship when we give ourselves right to disregard the saying of the Holy Prophet SAW simply because it does not suite our taste.

This Hadith has had many volumes written on it by many scholars, and the matter is one that not even the Ullama make cut throat remarks about. That is obviously out of their Ilm, which the ignorant are deprived of. The matter in this hadith comes to us in three categories, “Marfu”, “Mawquf” and “Maqtu”.

Hekmaa

08-01-06, 06:18 AM

I. Marfu`

As a Prophetic saying this hadith has two similar wordings from Jabir:

1. "Some troops came back from an expedition and went to see the Messenger of Allah sallallahu `alayhi wa-Sallam. He said: "You have come for the best, from the smaller jihad (al-jihad al-asghar) to the greater jihad (al-jihad al-akbar)." Someone said, "What is the greater jihad?" He said: "The servant's struggle against his lust"(mujahadat al-`abdi hawah).

Al-Bayhaqi narrated it in al-Zuhd al-Kabir (Haydar ed. p. 165 §373 = p. 198 §374) and said: "This is a chain that contains weakness" (hadha isnadun fihi da`f). One might cautiously conclude from this that al-Bayhaqi himself does not consider it a forgery in view of his shart that he does not narrate forgeries in any of his books except he indicates it.

2. "The Prophet upon him and his Family and Companions blessings and peace returned from one his expeditions and said: "You have come for the best. You have come from the smaller jihad to the greater jihad." They said, "What is the greater jihad, Messenger of Allah?" He said: "The servant's struggle against his lust."

Al-Khatib narrated it in Tarikh Baghdad (13:493=13:523).

Both their chains contain Yahya ibn al-`Ala' al-Bajali al-Razi who is accused of forgery as per Ibn Hajar in the Taqrib, in addition to Layth ibn Abi Sulaym - Ibn Hajar said he was abandoned as a hadith narrator due to the excessiveness of his mistakes in addition to being a concealer of his sources (mudallis). (Al-Bukhari and Muslim did narrate three hadiths from him but only as corroborations of established chains.)

The verdict of Ibn Hajar: "its chain contains weak narrators" in his Takhrij Ahadith al-Kashshaf (p. 114) while al-Ahdab in his Zawa'id Tarikh Baghdad (9:309-311 §2077) says "isnad talif" (a worthless chain).

All of the above negative verdicts concern the chain. The hadith in its meaning is confirmed by the Qur'an and established reports, at least two of them explicit in the preference of the [I]mujahada or jihad of the ego over any other type but without using the specific term jihad akbar.

II. Mawquf

As a Companion-saying Ibn Rajab attributes something similar to `Abd Allah ibn `Amr ibn al-`As in Sharh Hadith Labbayk (p. 128) but without chain nor reference.

III. Maqtu`

1. As a Tabi`i-saying this report is narrated as a statement of the brilliant Tabi`i Imam of Palestine Ibrahim ibn Abi `Abla by al-Nasa'i in his Kuna as mentioned by al-Mizzi in Tahdhib al-Kamal (2:144); Ibn Hajar in Tasdid al-Qaws, Tahdhib al-Tahdhib (1:142), and al-Kafi al-Shaf fi Takhrij Ahadith al-Kashshaf (p. 114); and al-Zayla`i, op. cit.

Al-Dhahabi in the Siyar (Fikr ed. 6:486) says Muhammad ibn Ziyad al-Maqdisi said it was the habit of Ibrahim to address whoever came back from ghazu with that phrase. (Also among his sayings: "Whoever carries strange and unusual knowledge carries much evil.")

2. As an Atba`-saying al-Bayhaqi also narrates it in al-Zuhd from Ibrahim ibn Ad-ham (p. 152)

3. and Abu Hatim al-Asamm (p. 286).

Ibn Taymiyya leaves no doubt as to the fact that jihad al-nafs comes first and is the precondition sine qua non of military jihad as he states it in and as related from him by Ibn al-Qayyim toward the very end of Rawdat al-Muhibbin: "I heard our Shaykh say, 'The jihad of nafs and hawa is the foundation of jihad of the disbelievers and hypocrites; one cannot do jihad of them before he first does jihad of his nafs and hawa, then he goes out and fights them.'"

As for Ibn al-Qayyim then haddith wala haraj, he goes on and on about the jihad of the ego as the "prime" (al-muqaddam) and "most obligatory" (al-afraD) jihad in al-Fawa'id, Zad al-Ma`ad, al-Ruh, Ighathat al-Lahfan....
But neither he nor his teacher uses the term al-jihad al-akbar.

The fact must be made clear, sister Niqabi did not make a level comparison between which Jihad is better. All she did is presented a article on Jihad of the Nafs, and other forms of Jihad. It is unfortunate that people use twisted mentalities and put other people on the defensive. In doing so the whole thread changes into Jihad Fi Sabilillah Vs Jihad Al Nafs. May Allah save us from matter of hair splitting dispute as it has been cursed in our deen.

Islam is a deen of Tarteeb, and structure, the different forms of Jihad need to be taken into ones life in order that one maybe able to reach the final goal, to present oneself to Allah.

So far as people making personal attacks on us, Alhamdulilah we are content with what Allah has favoured us, and we say to them, in ajreeya ilaa alallah. “our reward is with Allah”. We don’t say what we say for your pleasure or anger. Therefore it makes no difference to us what you think.

May Allah give us true understanding of this deen.

Abu Hurairah

08-01-06, 08:21 AM

With regard to some brothers labelling WEAK Hadith as “false Ahadith”, no one without knowledge has right to do that.

Na'am this is true my brother thus I quote forth to you men of ilm such as the beloved Sheikh'ul Islam Ibn Taimiyyah (Rahimullah) and others as follows that maintain that indeed that ahadith that you spread is not weak but worse than weak, it is indeed false:

And even more doubtful than that (its weakness), there is within the Sanad of this Hadith a narrator by the name of Yahya bin Al Ula Al Bajili who according to Imam Ahmad is a known Kadhdhaab -liar-, and forger of Hadith. Also, Amru bin Ali, An Nasai and Daruqutni state: "His Hadith are renounced." Ibnu Adi states: "His Hadith are false." [Refer: Tahdhibut Tahdhib 11/261-262]

Ibnu Taimiyyah states: "There is a Hadith related by a group of people which states that the Prophet (s.a.w) said after the battle of Tabuk: 'We have returned from Jihad Asghar to Jihad Akbar'. This hadith has no source, nobody whomsoever in the field of Islamic Knowledge has narrated it. Jihad against the disbelievers is the most noble of actions, and moreover it is the most important action for the sake of mankind." [Refer: Al Furqan baina Auliyair Rahman wa Auliyaisy Shaitaan, matter 44-45].

Furthermore, besides the two stated weak Hadiths, there is the statement of a Tabi'i by the name of Ibrahim bin Abi Ablah to people who had returned from battle, which states: "You have returned from Jihad Asghar so is the Jihad Akbar you intend to do Jihad ul qalbi (Jihad of the heart)?" "refer: Siyaru A'laamin Nubala 6/325]

Daruqutni states that Ibrahim bin Abi Ablah himself is believable but the chain of transmission is broken. [Siyaru A'laamin Nubala 6/324]. As a result of that, the statement above cannot be attributed to Ibrahim bin Abi Ablah unless the chain of transmission is authentic. And were we to establish that his statement is really valid, we must understand that he was a normal human being who may have occasionally said something imperfect. He was not infallible.

I do hope you accept Sheikh'ul Islam as a valid scholar and are not of those whom reject him and call him vile names authu'billah. Though I did not truly see a need for me having to prove its falsehood as by your own admission and evidences enough it could be deduced that besides it being FALSE it is also clearly weak. Why would anybody wish to knowingly quote a weak let alone fabricated ahadith is besides me, far from trying to prove a point I should hope.

We ask Allah refuge from our egos and our ignorance.

Allahuma Ameen, I do hope so brother.

This is all a sign of self worship when we give ourselves right to disregard the saying of the Holy Prophet SAW.....

No dear brother, you jump the gun (sorry was that to militant?) a little too early, I do not take weak ahadith as sahih thus go spreading it without informing them of its weakness besides the fact its fabricated based upon my own whims and desires that would be most sickening indeed, one that does so needs to put his ego aside and accept he is mistaken indeed.

Also besides this point it must be sternly reiterated clearly that it is indeed a very serious crime if one atributes to out beloved Prophet (saw) that which he was not upon i.e. he said such and such and did such and such when indeed he did not- I fear this and would not let my nafs get the better of me so that I fall into this grave error.

.....simply because it does not suite our taste.

My tastes are well suited and rather refined as I love dearly the Qur'an and the Sunnah with its sahih evidences that indicate that Jihad al Qhittal fee Sabilillah is Jihad al Akbar its as simple as that, I have indeed simple tastes and thus this Jihad is clearly an obligation I must fill and so I am not with my nafs that tells me to stay at home.

This Hadith has had many volumes written on it by many scholars, and the matter is one that not even the Ullama make cut throat remarks about. That is obviously out of their Ilm, which the ignorant are deprived of. The matter in this hadith comes to us in three categories, “Marfu”, “Mawquf” and “Maqtu”.

Indeed and these beloved scholars of us have NEVER stated it is sahih but false or weak at best, subhan'allah why a man of hikmah (surely that name can't be good for your ego seen as ryah may creep in) propagates it so vigorously in that 'cut throat' (that sounds militant) manner?

Here I an ignorant man by his own admission will help you a man of hikmah by assisting you and repeat or add some of what the Ullemah who also indicate clearly young man that it is weak (you can add these to you list but stop spreading it please):

It has been said that the opinion of many Muslims regarding Jihad is that it is of two sorts, namely, Jihad Akbar (greater) and Jihad Asghar (lesser). Jihad Akbar meaning Jihad against the desires and Shaitaan whilst Jihad Asghar is against the disbelievers on the battlefield.

The reasons given for the above, in regards to Jihad against the desires and Shaitaan as being Jihad Akbar, are as follows:

Its field of struggle is unlimited; It is timeless and boundless; This struggle is hard because its essence is man against himself; The enemy is unseen and cannot be detected by the five senses, Whilst the case given for Jihad against the disbelievers is not as long, not as extensive and not as difficult as struggling against the desires. As a result of that, Jihad against the disbelievers on the battlefield is regarded as Jihad Asghar (the smaller or lesser Jihad). That therefore is the opinion of many Muslims.

The classification of Jihad, such as that given above, is based upon a Hadith which states that at the time Rasulullaah (s.a.w) returned home from the field of warfare he said: "We have all returned from Jihad Asghar to Jihad Akbar." Some companions asked: "What is Jihad Akbar Rasulullaah?" He replied: "Jihad against the desires."

That therefore is the proof for the case proposed by many people.

Al 'Iraqy in Takhriju AHadithil Ihya' states: "The mentioned Hadith is related by Imam Baihaqi with a da'if Sanad (weak chain of narrators) from Jabir" [Risalah Jihad, Hasan al-Banna].

Apart from the Hadith related by Imam Baihaqi there is also a Hadith related by Al-Khatib Al-Baghadadi from Jabir, which states: "the Prophet (s.a.w), at the time he returned from a battle said: 'We have all just returned to the best of places, and you have returned from Jihad Asghar (the lesser Jihad) to strive in Jihad Akbar (the greater Jihad)'. The companions asked: 'What is Jihad Akbar Rasulullaah?' He answered: 'The Jihad of someone against his desires'." [Tarikh al Baghadadi 13/493]

It turns out that this Hadith is weak because within its Sanad there is a narrator by the name of Khalaf bin Muhammad bin Ismail al Khiyam who according to Al-Hakim: "His Hadiths are unreliable." And Abu Ya'la al Khalili says: "He often adulterates, is very weak and narrates unknown Hadith." [Mashariul 'Ashwaq ila Masuril 'Ushshaq 1/31]

Al-Hakim and Ibnu Abi Zur'ah state: "We often write statements from Khalaf bin Muhammad bin Ismail only as an example, and we remove ourselves of responsibility from him." [Mizanul I'tidal 1/662]

The fact must be made clear, sister Niqabi did not make a level comparison between which Jihad is better. All she did is presented a article on Jihad of the Nafs, and other forms of Jihad. It is unfortunate that people use twisted mentalities and put other people on the defensive. In doing so the whole thread changes into Jihad Fi Sabilillah Vs Jihad Al Nafs. May Allah save us from matter of hair splitting dispute as it has been cursed in our deen.

Islam is a deen of Tarteeb, and structure, the different forms of Jihad need to be taken into ones life in order that one maybe able to reach the final goal, to present oneself to Allah.

So far as people making personal attacks on us, Alhamdulilah we are content with what Allah has favoured us, and we say to them, in ajreeya ilaa alallah. “our reward is with Allah”. We don’t say what we say for your pleasure or anger. Therefore it makes no difference to us what you think.

May Allah give us true understanding of this deen.

Firstly, na'am indeed our sister Niqaabi did NOT state that one Jihad is greater and another is not so- one who said she has done so, IF they have done so are clearly wrong as can be observed by reading her posts here, this is a clear fact alhamdulillah.

Secondly, please avoid terminology when speaking about your brothers and sisters as being 'Aramchair Warriors', 'twisted mentalities', ignorant, upon shirk (the self worship remark), or other derogatory remarks but on a more serious note (not that these aren't serious) dear brother stop spreading weak let alone false ahadith that our Prophet (saw) did NOT state or it happens to be doubted- this is not good and may land you in a few problems, you must use some hikmah here.

Also correcting ones errors in that he/she should NOT spread false/weak ahadith (whats the need are we not content with those that are sahih or hasan?) or speak of so negatively of his brothers that he needs to resort to namecalling and labelling should NOT be taken as personal attacks.

Ameen to ALL the du'as made- may Allah (swt) guide us all together to the Sirat'ul Mustaqeem, the Straight Path of the Messengers, that was tred by Prophet (saw), the Path that is Blessed and which pleases him.

Allahu Alam.

faqir

08-01-06, 08:52 AM

The Types of JIHAD

Ibn al-Qayyim al-Jawziyyah (d.751H)

[The quotes of Imam ibn al-Qayyim are from his book
Madaarij us-Salikeen unless otherwise stated]

Imaam ibn al-Qayyim said:

"Jihad is of four types:

Jihad an-Nafs (one's own self)

Jihad ash-Shaitan (Satan)

Jihad al-Kuffar (the disbelievers) and al-Munafiqeen (the hypocrites)

Jihad ahlu ath-Thulm (the people of injustice), al-Bida'ah (innovation) and al-Munkaraat (sin and evil)"

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Jihad an-Nafs

He (rahimahullah) continued by saying: "Jihad an-Nafs (one's striving against his desires) is also four types:

Firstly: Striving hard to learn the true guidance and the religion of truth, meaning Islamic Monotheism (Tawheed), without which the soul will have no success or happiness in this life or the Last Life. When the Nafs (soul) does not acquire knowledge in the religion, it will be miserable in both places of dwelling (this life and the next).

Secondly: One's striving hard to implement what he has learnt. Knowledge without implementation will not be beneficial and may even bring about harm.

Thirdly: Striving to deliver the Message and teach it to those who do not have knowledge in it. Otherwise one will be among those who hide the Guidance and the Clear Proofs that Allah has sent down. Such are those whose knowledge will neither bring about benefit to them nor safety form Allah's punishment.

Fourthly: Striving to be patient in the face of hardships of conducting Da'wah (inviting mankind) unto Allah, while disregarding the threat of being harmed by other people and the enemies of Islam, all the while striving to endure all these difficulties"

Some Hadith regarding Jihad an-Nafs:

Abu Tharr () said that the Messenger () said: "The best Jihad is for one to perform Jihad against his own self and against his desires" [Abu Nu'aim]

Ibn Umar() (reported that the Prophet () said: "Jihad against one's own self in the Cause of Allah is the best Jihad" [at-Tabaraani]

The Messenger () said (during his farewell Hajj): "Should I inform you of who the Mu'min (true believer) is? It is he who people are secure from him with regards to their wealth and their own selves. The (true) Muslim is he who people are safe from (being harmed by) his tongue and hand. The (true) Mujahid is he who performs Jihad an-Nafs in the obedience of Allah. And the (true) Muhajir (the migrant in the Cause of Allah) is he who abandons error and sin" [Ahmed, al-Haakim and at-Tabaraani]

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Jihad ash-Shaitan

Imam ibn al-Qayyim said: "There are two types of Jihad ash-Shaitan:

First: Jihad against him to disregard the misgivings and doubts he raises to invalidate Iman (faith).

Second: Jihad against him by ignoring what he tempts one with erroneous intentions and desires.

achieving certainty (concerning Faith) comes after practicing first type of this Jihad, while successfully observing patience is the result of practicing the second type. Allah (swt) says:

"And We made from among them (children of Israel) leaders, giving guidance under Our Command, when they were patient and used to believe with certainty in Our Ayat (Signs, Verses etc.)" [33:24]

In this Ayah Allah stated that achieving the status of being leaders in the religion is done by practicing patience and feeling Yaqeen (certainty in Allah and that Islam in the only true guidance, etc.). Patience defeats desires and ill intentions, while certainty defeats doubts and misgivings"

Some verses regarding Jihad ash-Shaitan

"Surely, Shaitan is an enemy to you, so treat his as an enemy" [35:6]

"He (Shaitan) said: My Lord! Because you have sent me astray I shall verily adorn the path of error for them in the earth, and shall mislead them everyone, except such of them as are Your perfectly devoted slaves" [al-Hijr 39:40]

"And say: 'My Lord! I seek refuge with You from the suggestions of the shayateen (devils). And I seek refuge with You, My Lord! Lest that they may attend (or come near) me'" [23:97-98]

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Jihad al-Kuffar wal-Munafiqeen

Imam ibn al-Qayyim said: "As for Jihad al-Kuffar wal-Munafiqeen, they are also four types: with the heart, tongue, wealth and one's self (body). Jihad al-Kuffar is usually practiced with the hand, while Jihad al-Munafiqeen is usually practiced by the tongue (by refuting them and exposing their misguided ways, etc.)" Abu Dawud narrated that the Prophet (PBUH) said:

"Perform Jihad against the disbelievers with your wealth, with yourself and with your tongues"

Imam ibn al-Qayyim also said: "Jihad with the clear proofs and the tongue comes before Jihad with the sword and the spear" [Qaseedah an-Nooniyyah]

In another place he said: "I heard my Sheikh (ie. Shaykh-ul-Islam ibn Taymiyyah) saying: 'The Jihad against one's self and against al-Hawwa (desires) constitutes the basis for the Jihad against the Kuffar and and the Munafiqeen, because one is unable to make Jihad against them until he makes Jihad against himself and his Hawwa first, so that he can go out to (confront) them" [Rawdaat-ul-Muhibeen wa Nuzhat-ul-Mushtaqeen]

Some verses regarding Jihad al-Kuffar wal-Munafiqeen

"But strive hard against them (ie. the Kuffar), (by preaching) with the utmost endeavor, with it (ie. the Qur'an)" [25:52]

"O Prophet! Perform Jihad against the disbelievers and the hypocrites and be severe against them" [66:9]

"O you who believe! What is the matter with you, that, when you are asked to go forth in the Cause of Allah, you cling heavily to the earth? Do you prefer the life of this world to the Hereafter? But little is the comfort of this life, as compared with the Hereafter" [at-Tauba 9:38]

"Those who believe fight in the cause of Allah, and those who reject Faith fight in the cause of Evil: so fight you against the friends of Shaitan - feeble indeed is the cunning of Shaitan" [an-Nisaa' 4:76]

Some Hadith regarding Jihad al-Kuffar wal-Munafiqeen

The Messenger of Allah (PBUH) said: "The example of the Mujahid (who performs Jihad) in the Cause of Allah, and only Allah knows who is truly performing Jihad in His Cause, is the example of he who is both a Saa'im (fasting) and a Qaa'im (standing up in voluntary prayers)." [Al-Bukhari]

'Ubaydah ibn Rifa'ah said: Once, Abu 'Abs caught up with me when I was going for Juma'ah prayer, and then said, 'I heard the Messenger of Allah () say : "He whose feet become dusty in the Sake of Allah (such as when fighting the disbelievers, etc.), Allah will prohibit Hell for him (he will not enter Hell)"'[Al-Bukhari]

The Messenger of Allah () said: "He who supports a Ghazi (Mujahid) in the Cause of Allah, will have performed Ghazw (fighting in Jihad) himself. He who takes care of a Ghazi's family in a way that is better, will have performed Ghazw himself." [Al-Bukhari]

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4. Jihad Against those who Practice Injustice, Innovations and Sin

Imam ibn al-Qayyim said: "There are three types of this Jihad. First, with the hand, when able to do so. But when one is unable, then he should revert to Jihad with the tongue, and if again unable, then with the heart."

Some Ahaadeeth regarding this type of Jihad

Abu Sa'id Al-Khudri narrated that the Messenger of Allah ()said: "He amongst you who witnesses an evil, let him change (remove, stop) it with his hand. If unable, then with his tongue, and if unable, then with his heart, and this indeed is the weakest Iman." [Muslim]

Furthermore, Ibn Masud narrated that the Messenger of Allah () said: "There was no Prophet whom Allah has sent before me but who had disciples and friends from among his nation who would follow his Sunnah and obey his commands. Then, new generations will come, those who would say that which they do not practice, and practice that which they were not commanded. He who performs Jihad against them (such misguided and deviated people) with his hand is a believer ; he who performs Jihad against them with his tongue is a believer ; and he who perform Jihad against them with his heart is a believer. There is nothing (no Iman) after this, even the weight of a mustard seed." [Muslim]

After Imam ibn al-Qayyim explained the types and categories of Jihad, he then summarized his research by saying, "These are thirteen types of Jihad, and he who dies without indulging in Jihad or encouraging himself to perform Jihad, will die on a way (method, part, manner etc.) of hypocrisy"

Abu Hurairah

08-01-06, 09:15 AM

"The Benefits of Jihâd"

by the 'Allâmah of al-Qasîm, ash-Shaykh 'Abdir-Rahmân bin Nâsir as-Sa'dî (may Allâh have Mercy upon him)

Translated by: at-Tibyân Publications

"The Jihâd of this Ummah is a struggle that is legislated in the Book and the Sunnah, and it has two great and necessary benefits:

The first of them: repelling the aggression of the aggressors against Islâm and the Muslims, whom if it was not for them, all religions would have been wiped out:

{"For had it not been that Allâh checks one set of people by means of another, monasteries, churches, synagogues, and mosques, wherein the Name of Allâh is mentioned much would surely have been pulled down."} [al-Hajj; 40]

{"Permission to fight is given to those who are fighting them because they have been wronged, and surely, Allâh is Able to give them victory."} [al-Hajj; 39]

The second of them: kindness towards all of the creation by spreading the Religion that they are obligated to follow, from other than which they will find no happiness or success, and calling those who are to be held accountable to that which they were created for: the worship of Allâh without any partners, and the abandonment of all things which contradict or oppose this.
And this is the purpose of benefiting and being kind to the creation:

{"And fight them until there is no more fitnah and the Religion will all be for Allâh Alone."} [al-Anfâl; 39]

…and this is from the greatest of qualities of Islâm, since the goal of the Jihâd in this Dîn is not simply control of the creation or bringing them under the submission of other creation, nor is the goal death and destruction, nor is it oppression under the guise of justice (as it is the goal of the wars fought by those who have strayed from the correct religion). And because of this, its results have differed from other than it: so, the results of the Jihâd of Islâm are the spreading of justice and mercy and goodness and happiness and success and righteousness, and the results of other than it are death and destruction and enslaving the creation and oppressing them in regards to their blood and wealth and lives."

[From the book 'Majmû' al-Fawâ'id wa Iqtinâs al-'Awâbid' of Shaykh 'Abdur-Rahmân as-Sa'dî]

Abu Hurairah

08-01-06, 09:33 AM

Greater and 'Lesser' Jihad?

By Abu Khubayb and Abu Zubayr

THE SLANDERED JIHAD

Among the erroneous notions aimed at stifling the spirit of Jihad in this Ummah is the idea of 'greater' and 'lesser' Jihads. According to this belief, striving against desires of the self is considered the Greater Jihad, which makes the Jihad of the battlefield the Lesser Jihad. This idea is based upon a story mentioned by al Khatib al Baghdadi in his book, "The History of Baghdad", by way of Yahya ibn al 'Ala', who said,

"We were told by Layth, on the authority of 'Ata', on the authority of Abu Rabah, on the authority of Jabir, who said, 'The Prophet (salallaahu 'alayhee wa sallam) returned from one of his battles, and thereupon told us, 'You have arrived with an excellent arrival, you have come from the Lesser Jihad to the Greater Jihad - the striving of a servant (of Allah) against his desires.''"

This concept, despite the fact that it is based on a hadeeth, can be refuted from several aspects, of which we shall mention the following.

Firstly:
This hadeeth cannot be used to establish proof, for Al Bayhaqi has said regarding it, that "Its chain of narration is weak. (Da'eef)", Al Suyuti also pronounced a verdict of weakness on it in his book, "Al Jam'i al Saghir". It has also been said to be fabricated.

Somebody might claim that da'eef (weak) Ahadeeth can be accepted in matters of superogatory virtuous deeds. This is unacceptable, for we do not believe that Jihad can be a superogatory deed. Indeed, how can it be so when the Messenger of Allah (salallaahu 'alayhee wa sallam) has said that the asceticism of his Ummah lies in Jihad?

Furthermore, anybody who follows up on Yahya ibn al 'Ala', the narrator of the hadeeth, will find in his biography things which will make him forsake the man's Ahadeeth. Ibn Hajar al 'Asqalani said about him in "Al-Taqrib",
"he was accused of forging Ahadeeth."

Al Dhahabi said in "Al-Mizan",

"Abu Hatim said that he is not a strong narrator, Ibn Mu'in classified him as weak, al Daraqutni said that he is to be neglected, and Ahmad ibn Hanbal said that he is a liar and a forger of Ahadeeth."

Secondly:
This hadeeth explicitly contradicts clear verses of the Qur'an. Allah the Mighty, the Majestic, says, (Translation of the Meaning),

"Those believers who sit back are not equal to those who perform Jihad in the
Path of Allah with their wealth and their selves. Allah has favored those who perform Jihad
with their wealth and their selves by degrees over those who sit back. To both (groups) has
Allah promised good, but Allah has favored the mujahideen with a great reward, by ranks
from Him, and with Forgiveness, over those who sit back. And Allah is Oft-Forgiving,
Most-Merciful."

Qur'an [4:95-96]

Abu Hurairah

08-01-06, 09:36 AM

Thirdly:
This hadeeth contradicts mutawatir (mass-narrated) Ahadeeth which have been reported from the Prophet (salallaahu 'alayhee wa sallam), and which make plain the excellence of Jihad. We will mention a few of these.

"A morning or an evening spent in the Path of Allah is better than
the world and all it contains."
[Bukhari and Muslim]

"Standing for an hour in the ranks of battle in the Path of Allah is better
than standing for sixty years (in prayer)."
[Sahih al- Jami']

Abu Hurayrah (radiallaahu 'anhu) said,
"Is any of you able to stand in prayer without stopping, and to fast continuously for as long as he lives?" The people said, "Oh Abu Hurayrah! Who could endure that?" He said,

"By Allah! A day of a mujaahid in the Path of Allah is better than that."

The claim of those who say that the 'struggle against the self' is the Greater Jihad because the individual is put to test by day and by night, may be refuted by the following hadeeth: On the authority of Rashid, on the authority of Sa'd (radiallaahu 'anhu), on the authority of one of the Companions, that a man said, "Oh Messenger of Allah! Why is it that the believers are all put to trial in their graves, except for the martyrs?" He (salallaahu 'alayhee wa sallam) said,

"The clashing of swords above his head was sufficient trial for him."
[Sahih al-Jam'i]

Fourthly:
This erroneous and slanderous notion involves injustice and wrong to the status of the mujahideen. Allah (Ta'aala) has ordered us to practice justice in our verdicts, saying, (Translation of the Meaning),

"Be just, it is closer to piety; and fear Allah. Allah is aware of what you do."
Qur'an [5:8]

Is it any part of justice and fair treatment for us to say that our brethren in the land of attention and battle are in a lesser Jihad when the mines are exploding beneath their feet, with the result that their bodies fly into the air, and their limbs and blood are scattered all over, to the extent that their pure corpses cannot be contained in a grave?

And that is for the sake of Allah, and if He wills,
He may bless the limbs of a body torn to pieces.

Were these youths in a lesser Jihad, while our fasting, and breaking our fasts on the most delicious of food are then a greater Jihad?...
By Allah! This is an unequal measure, and if you were to put the matter before the most knowledgeable people on earth, they would never arrive at such a disparate verdict.

Abu Hurairah

08-01-06, 09:38 AM

Fifthly:
The Egyptian, Dr. Muhammad Amin says, in his book, "The Path of Islamic Propagation",
"Jihad of the self and Jihad by wealth, if they do not lead one to establish the Call of Truth, and to stand beside it, enjoining the right and forbidding the wrong, and contributing one's life and wealth in the Path of Allah, are deficient Jihads containing inadequacy.

It is astonishing that the hour of testing and of severity, in which the feet are shaken and the heart reaches the throat, can be called the Hour of the Lesser Jihad, while the hours of safety and comfort in secure homes, in the midst of one's family and friends, can be called hours of the Greater Jihad!

In the like of such appellations do the holders-back rejoice in their sitting behind from obeying the Messenger of Allah (salallaahu 'alayhee wa sallam) and his Companions (radiallaahu 'anhum)? Such people find contentment and comfort in this way, while in reality they only deceive their weak souls, for the true values of the deeds are entirely the opposite."

Finally, we conclude with some verses which were sent by the mujaahid scholar 'Abdullaah ibn al Mubarak, from the land of Jihad to his friend Al Fudayl ibn 'Iyad, who used to preach to the rulers and make them cry, yet did not seek any payment, being a sincere worshipper.

Oh worshipper in the Two Sanctuaries, if you could only behold us,
You would see that you, in your devotions, are only playing.
If you are one whose cheek is tinged with his tears,
Then our chests are dyed with our blood.

- Abu Khubayb

Abu Hurairah

08-01-06, 09:39 AM

The Pretended Jihad

Some people may be astonished when they hear a person describing Jihad in person as a lesser Jihad, or who deems fighting in the Path of Allah (Ta'aala) little in comparison to other acts of devotion. However, if we pursue the lives of these people, look at their histories and investigate the reason for their confusion regarding the matter, we will find that the explanation for their stance is simple. These are the people who people undervalue Jihad and give priority to studying in universities, writing in magazines, and giving speeches in conferences over fighting and being martyred. By examining their lives, one will find a common denominator which brings them together in deficiency and unites them in their vantage point.

The common denominator among the feeble and those who hold back from Jihad (the people of theories and concepts) is that they have not participated in Jihad. The opportunity has not presented itself to these people (by the Will of Allah Ta'aala), nor have they had the good fortune to join a camp of mujahideen. In such a camp there is a lack of luxuries and a scarcity of necessities which would make them feel the difference between a day in the camp and a similar day in the university with its food, entertainment, and air-conditioned class rooms.

How can these people recognize the true value of Jihad when they have not participated in the regiments of war nor entered into the arenas of tumult?

If a man plunges into a single battle, it will be sufficient to correct all his misconceptions. The soldier, in only a few hours, may see things whose horror would make children gray haired: bombs and splinters sweeping away the souls of the most beloved of his Brethren who shared with him his traveling, training, ribat (guarding the front line), and Jihad. What will be the situation of these people when the rockets and shells are exploding over their heads and beneath their feet? How will it be when they see with their very own eyes the scattering of arms, legs and intestines so that a healthy body with well-proportioned limbs will become handicapped, dismembered, or paralyzed?...

This then is the underlying reason for the confusion on the part of those who underrate Jihad.

In a few hours or days, the mujaahid sees, with his own eyes, such hardships, trials, and tribulations as others do not see in decades. It will be impossible for anyone who engages in this experience of Jihad to equate physical Jihad with other pacifistic means of Da'wah. Therefore, anyone who disputes with the mujaahid in the issue of Jihad or who calls people to abandon fighting should join a camp, even if only as a servant. Or he should participate in a battle even if only as a cook.

Then after that, we will see if, in his opinion, the pen is equal to the Kalashnikov.
- Abu Zubayr

- Formatted and Edited by Abu Suhayb

There is only a single way for salvation. While asking for Divine Forgiveness with utmost sincerity of heart, each one of us should strive to abstain from Allah’s disobedience and sinful defiance. Collectively as a society we should also pray fervently that “Oh! Allah make us not from the likes of those who will escape from Jihad and their Repentance (Taubah) will never be accepted, but include us either amongst the martyrs (Shuhadaa) or the victors (Ghaazi); Aameen!”

Hekmaa

08-01-06, 11:22 AM

Had you read the my post properly you would have saved yourself the shame of misquoting the ullama to make your point.

I do not wish to reply to your post, as you have made it too personal and if i do reply then it will be for my Nafs.

May Allah guide you and us.

Umm Layth

08-01-06, 12:48 PM

What is most important is restraint. I see this over and over again with allot of our arm chair warriors. Their responses are at times very confrontational. Allot of the time we will find that we can get our message across in a much more acceptable manner if we just wait for a second, think for a moment, then reply with some calmness and wisdom.

This is not an attack on any one, but it is a lesson to learn.

I doubt many of us here have been close to a battle field, or even know how the dust of it smells. Hence we are here sitting behind our computers fuming with anger and harshness.

There is great Hekmaa in the Quran and Sayings of the Holy Prophet. Thus there should be no surprise as to why the Holy Prophet SAW would stress that "now the smaller Jihad has finished and the greater Jihad has began". If Allah ever blesses you to see Shuhada before they become Shaheed, or atleast read their true biographies. You will witness the greatness of this saying.

Those people who go out in the way of Allah, have definitely conquered the nafs, either through their hard work or a blessing from Allah . They have completed that Jihad which does not require them to hold physical weapons. The Jihad of becoming Hakim Al Nafs (Control on the Nafs). One will read in many of their biographies that they were calm, happy to be around, just, never rushed, peaceful, loving, sincere, true, always on time with their ibadat etc…

If a person goes out to kill and he can not control his anger when he kills, then he will kill for himself and not for Allah.

Their Maqsad is to meet their lord, contentment in acquiring the Muhaba of Allah by presenting ones head in the palms of ones hands to the beloved.

Shahada is their purpose, not aggression. That comes through having Nafsul Mutma’ina.

Ali RA had got one of the great warriors of Arabia on the ground and he was about to slaughter him. In that short time period the man spat at Ali's face. Ali RA left him and got up, the man shouted "Kill me, why don’t you kill me?". Ali RA replied to him, "before you spat I was going to kill you for Allah, now if I kill you it might be for my Nafs, and that would be murder".

If we cant control our nafs in such little matters as addressing each other in disagreement, with respect, than how will we be able to execute the law of Allah justly against the enemy of Allah, who will slander us, be committing all different atrocities towards us?

That is why today we see allot of extreme acts happening.

That is why they both go hand in hand, Jihad A’la Nafs, wa Jihad fi Sabilillah. Whoever gets into the argument of which is greater and which is smaller does so of ignorance. The Prophet would go out to battles, then come back and command the Sahaba “now we have enough bounties from the war, it is time we increase in night prayers and remembrance of Allah”.

and Allah knows best

Just one question for you. Before you decided to become a lecturer did you even bother reading the entire thread, because if you had you would have learnt that no one is disputing that there is something called Jihad an-nafs. And if you really did read the whole thread you would have come accross brother Abu Salahuddin's post which indicates in detail that the very hadith you keep quoting is infact Dai'if and according of Hafhz al-Iraqi and Imam Hajr Asqalani it is fabricated.

Nowdays there are some websites and some modernists who wish to harm islam who occasionally visit the white house, who quote these hadith alot. Its a real cop out that those sincerely want to become champions of Islam have started using these hadith.

Hekmaa, look at your wods...'Arm Chair Jihadis' this is what I am called for saying that Jihad fi sabilillah is the greatest of action. Thats fine, I often call people that too.. its a sign of real weakness, especially when you failed to present real arguments and resorted to blunders.

I say, you should verify your knowledge and speak with certainty.

Shaykhul Jihad al'Izz ibn abdus Salaam (ra) said that Jihad is the highest peak of Islam and there is nothing higher than it. Our Shuyukh of the Shadhili and the sunussiyah starting from Shaykh Mohamed ali al-Sunussi said after he saw rise of two european powers in the neighbouring countries ordered every Muslim to be ready to fight for there is nothing better than it. And we had the best of men from the Sunnusiyah, likes of Ghazi Omar al-Mukhtar Shaheed who like Shaykh Sunusi and his teachers was master of Tasawuff and master of the battlefield.

Our shaykh Osman don Fodio who was also a master of Tasawuff and a master of battlefield taught us that Jihad fi sabilillah is mother of all faraaid and there is nothing like it, in his Ihya.

Lastly, our Shayukh taught us that Naseeha is good for health and Riyaa is a disease.

Umm Layth

08-01-06, 12:49 PM

Hekmaa

09-01-06, 10:28 AM

Kota Besar

09-01-06, 04:02 PM

Ibby

09-01-06, 05:24 PM

Hi,

I am a kuffar, kaffir or whatever you may call it.
Reading this thread I was wondering:
As I am a kuffar, you should fight me (Jihad), as your God ordains.
Well than, tell me, how do you want to fight me.
What can I expect from you?
I sure don't want to fight you, except maybe on this forum, with words.

Peace,

Kota

no plz dnt misunderstand
we muslims love peace and we only fight wen we r fought agenst therfore we do not fite evry kaafir (lol u got it rong twice!)
the only other instance of fiting in islaam is wen there is a muslim state and this is for spreding islaam.
we r not u enemies

Kota Besar

09-01-06, 05:34 PM

no plz dnt misunderstand
we muslims love peace and we only fight wen we r fought agenst therfore we do not fite evry kaafir (lol u got it rong twice!)
the only other instance of fiting in islaam is wen there is a muslim state and this is for spreding islaam.
we r not u enemies

Sorry for misspelling the word kaafir, and the other one too.
Anyways, thankz for your reply Ibby.
Would like to hear from others also though.
Of one thing I am reasonably sure. Within the muslim community there is no consensus on this point. Especially when reading some of the posts in this thread. Am I right or wrong. Please enlighten me.

Peace,
Kota

Rehmat

09-01-06, 05:38 PM

Jihad is not a 'Holy War' - just like Allah is not fully described by English word 'God'.

"Although the defence of Islam is not a fundamental tenet its need and importance have been repeatedly emphasized in the Qur'an and the Hadith. It is in essence a test of our sincerity and truthfulness as believers in Islam. If we do not defend one whom we call our friend against intrigues or open assaults from his foes, or are guided in our actions towards him solely by selfishness, we are indeed false friends. Similarly, if we profess belief in Islam, we must jealously guard and uphold the prestige of Islam. The sole guide in our conduct must be the interest of Muslims at large and the service of Islam, in the face of which all our personal considerations must take a back seat.

Jihad is part of this overall defence of Islam. Jihad means to struggle to the utmost of one's capacity. A man who exerts himself physically or mentally or spends his wealth in the way of Allah is indeed engaged in Jihad. But in the language of the Shari'ah this word is used particularly for a war that is waged solely in the name of Allah against those who practise oppression as enemies of Islam.

This supreme sacrifice of life devolves on all Muslims. If, however, a section of Muslims offer themselves for the Jihad, the community as a whole is absolved of its responsibility. But if none comes forward, everybody is guilty. This concession vanishes for the citizens of an Islamic State when it is attacked by a non-Muslim power. In that case everybody must come forward for the Jihad. If the country attacked has not enough strength to fight back, then it is the religious duly of the neighbouring Muslim countries to help her: if even they fail, then the Muslims of the whole world must fight the common enemy. In all such cases, Jihad is as much a primary duty of the Muslims concerned as are the daily prayers or fasting. One who shirks it is a sinner. His very claim to being a Muslim is doubtful. He is a hypocrite whose lbadah and prayers are a sham, a worthless, hollow show of devotion."

(Source: 'Towards Understanding Islam', by Sayyid Maududi, founder of 'Ja'amait-e-Islami', Pakistan)

Kota Besar

09-01-06, 07:18 PM

But in the language of the Shari'ah this word is used particularly for a war that is waged solely in the name of Allah against those who practise oppression as enemies of Islam.

Thanks for your answer Rehmat.
Would you care to share some examples of this oppression in the modern world, if there are any?

Kota

Kota Besar

09-01-06, 07:56 PM

Reading this thread it is simply impossible to ignore the fact that the "armed battle against disbelievers" is one of the forms of Jihad.
The discussion in this thread was whether this form of Jihad has the same significance as other forms.
Several people advocated that this form of Jihaad is the most important, or a very important one. The same people also stated that muslims have to fight. Without it they cannot be real muslims.

E.g.:
In a few hours or days, the mujaahid sees, with his own eyes, such hardships, trials, and tribulations as others do not see in decades. It will be impossible for anyone who engages in this experience of Jihad to equate physical Jihad with other pacifistic means of Da'wah. Therefore, anyone who disputes with the mujaahid in the issue of Jihad or who calls people to abandon fighting should join a camp, even if only as a servant. Or he should participate in a battle even if only as a cook.

To me, this is a clear contradiction with the "religion of peace", as Islam is sometimes referred to.

Plz, explain.

Peace
Kota

AbuSalahuddin

09-01-06, 08:12 PM

Reading this thread it is simply impossible to ignore the fact that the "armed battle against disbelievers" is one of the forms of Jihad.
The discussion in this thread was whether this form of Jihad has the same significance as other forms.
Several people advocated that this form of Jihaad is the most important, or a very important one. The same people also stated that muslims have to fight. Without it they cannot be real muslims.

E.g.:

To me, this is a clear contradiction with the "religion of peace", as Islam is sometimes referred to.

Plz, explain.

Peace
Kota

Islam isn't a religion of peace. To say that is a lie, because it is speaking out of context. When the call for Jihad comes, then fighting is of utmost importance. Jihad (fighting against disbelievers) is the most rewarded act. However, it can be a major sin when the kuffaar and muslims have a treaty, and the muslims are to break it.

In short, if the Americans fight the Muslims, then it is an obligation on them to fight back, and it is also the most rewarded deed in Islam. Dying as a martyr is the best death. You see, Islam is also a just religion, and the defence of Islam is of utmost importance.

If there's peace, then theres no fight, but if there's a fight, then it's an all-out one.

Kota Besar

09-01-06, 08:29 PM

Islam isn't a religion of peace. To say that is a lie, because it is speaking out of context. When the call for Jihad comes, then fighting is of utmost importance. Jihad (fighting against disbelievers) is the most rewarded act. However, it can be a major sin when the kuffaar and muslims have a treaty, and the muslims are to break it.

In short, if the Americans fight the Muslims, then it is an obligation on them to fight back, and it is also the most rewarded deed in Islam. Dying as a martyr is the best death. You see, Islam is also a just religion, and the defence of Islam is of utmost importance.

If there's peace, then theres no fight, but if there's a fight, then it's an all-out one.

Thanks for your reply AbuSalahuddin.
2 questions for you, AbuSalahuddin:

1. In your opinion, does America currently fight muslims (Islam) in Iraq, so, is this a call for Jihad? And, could you name some more current examples of Jihad, if there are any?

2. I also gather from the material here, that it is kinda an obligation for muslims to seek Jihad. What if there is no ongoing batlle against Islam. Does this mean peace. Or will the attention shift to less violent battles, e.g. the struggle of western world to bring democracy to every country in the world?

Peace,
Kota

Umm Layth

10-01-06, 09:26 AM

Jazakallah Umm Layth, point taken.

I was not refering to you when i said "Arm Chair Warriors". My original post had you mentioned by name and specifically pointed out what i was refering to in your post, but one of the moderators asked me to remove the names. So I did, and hence you might have miss understood it.

I totally agree with you as regard those people who try to brush aside the fact of Jihad Fisabeelillah. That is not my point, my point is those people who say that and try to compare the two jihads, and make a big hu ha about one and push aside the other. Both Jihads are part of deen, and both are commands in the Quran, and whoever denies either is a Kafir, because he is denying the Quran.

Alhamdulilah I have great respect for your Shaiykh may Allah give him strength. People who come from a lineage, and have sanad, and have been educated by Ullama know the deen by example, what we worry about are Mufti Googles.

Our Shaiykh Salih ibn Al Uthaiymeen used to make great emphasis on having Ijaza Namaa (Letter of authority) before one could talk about religious matters with authority. Today everyone talks about deen, and they quote our Ullama like they were class mates.

I thank you for your honest Neesha, and not ego centered reply like some others have made a habit of.

Jazakallahu Khairal Jaza. and may Allah save us from the ignorance of the ignorant.

Thanks no problem.

I think I had this discussion with you before about Scholars, that they have to be free from any relationship with the evil rulers like the al-Saud. The Scholars should not serve them by working for them or any of their funded institutions. The Scholars must speak the truth and expose the evil rulers, the scholar must urge the Musilms to fight in the way of Allah, 1) to defend the Muslims lands, 2) to remove fitnah from earth. The scholars must be from a family of scholars and must possess Ijaza with sanad leading to salaf as saliheen.

All of these qualities are in our Ulema and our shyukh from the Sunussiyah and Shadhili, all of our Ulema gave away their lives either in the battlefield or were martyred via execution by the enemies of Allah swt. All of them were from scholarly families who's knowledge had been passed and preserved through generations.

How can anyone put likes of Uthaymeen, a graduate from medina who served the saudi regime and every year during the Hajj khutbah praised the evil saudi regime, the Taghut. Did he even give any fatwas urging the Muslims to fight to defend Muslim lands and to remove fitnah? He was not a scholar but a mere cleric.

This was the whole point of this thread, tha