3. Waging Jihad in the Way of Allah

It saddens us to address the subject of Jihad. Jihad is a great obligation which is dearly beloved to the hearts of the true believers despite the hardships and difficulties it brings. For it assists them in this life by taking them from humiliation and degradation, to honor and dignity and away from defeat to victory, by the will of Allah. It will also assist them in the Hereafter by taking them to Paradise: "Whoever is removed away from the Fire and is admitted to Paradise will have attained success for the life. And the life of this world is nothing but an illusory enjoyment." [Surah Ale-Imran (3), Ayah 185.] The Prophet said: "Never will there combine upon a servant the dust of battle in the Way of Allah and the smoke of Hell-Fire." 78 "He who fights in the Way of Allah for the time between the milking of a camel is guaranteed entry to Paradise." 79 "Whoever gets his feet covered in dust [fighting] in the Way of Allah, He forbids the Hell-Fire upon him." 80 It is for this reason that some of the Prophet's companions cried when they were unable to spend their money in the Way of Allah because of their poverty, "They turned back, their eyes overflowing with tears of grief that they could not find anything to spend [for Jihad]." [Surah At-Taubah (9), Ayah 92.] 76 Ahmad and Abu Dawud. 77 Bukhari and Muslim. 78 Imam Ahmad. 79 Ahmad, Abu Dawud and Tirmidhi. 80 Al-Bukhari. 79 right to entitle it 'The Forgotten Obligation'.

This very clearly reflects the enormous gulf between us today and the first generation of our Ummah. It also explains why Allah honored them so much and why he has left us to fall yet deeper into the pit of humiliation and defeat. The Prophet was quite right when he said, "When people become stingy towards the dinar and the dirham, deal in fine things, and engage themselves in agricultural activities, forsaking Jihad in the Way of Allah, Allah will send down on them a calamity that will not be dispelled away from them until they return to their religion." 81 What the Prophet predicted has already happened. People have come to think of their lives and their wealth as too precious to offer to Allah (SWT), although He has offered them a great reward for purchasing it from them, despite the fact that it is His own property: "Surely Allah has purchased of the believers their lives and their property in return for the Garden they shall have…" He has also guided them to the market where they can take up this profitable deal: "…They fight in the way of Allah. They slay and are slain." He also promised to sign the contract: "…a promise [that He has made] incumbent on Himself..." He also placed His promise in the most glorious Books He sent to His Messengers: "...in the Torah and the Gospel and the Quran.

And who is more faithful to his promise than Allah?" He also gives them good news of rejoicing over the bargain they have concluded with Him: "…Rejoice then in your bargain that you have made." The reason: "…That is the supreme triumph." [Surah At-Taubah (9), Ayah 111.] It is surely a great success for a servant to offer property which is not his and over which he has no control, in exchange for a Garden as vast as the heavens and the earth put together. A Garden which no one will ever enter due to his good work. `Aisha narrates that the Prophet said, "Pay up, come closer (to Allah) and auger well for no-one will enter Paradise because of his work alone." People asked: "Not even you, O Messenger of Allah." He replied: "Not even me, unless Allah cloaks me in His Mercy." 82 Moreover, Allah is so generous with those who have accepted this deal by returning to them the price they paid and granting them the reward He promised: "Think not of those who are slain in the way of Allah as dead. Nay, they are living. With their Lord they have provision." [Surah Ale-Imran (3), Ayah 169.] 81 Ahmad and Abu Dawud. Ibn Al-Qattaan classifies it as Sahih. 82 Bukhari and Muslim. 80 birds that perch on chandeliers suspended from the Throne and fly about in Paradise wherever they please." 83 And so, as promised, Allah (SWT) has, in His Generosity and Bounty, given those who accepted the deal, their lives and wealth back and, moreover, He has provided for them.

Despite all this, present-day Muslims neglect this great obligation, turn away from this supreme triumph and refuse to ascend to the topmost of this religion, "And the topmost of it (Islam) is Jihad." 84 Allah (SWT) says (which means), "Warfare is ordained for you, though it is hateful unto you; but it may happen that you hate a thing which is good for you and it may happen that you love a thing which is bad for you. Allah knows and you do not know." [Surah Al-Baqarah (2), Ayah 216.] Now that people have come to detest, and consequently avoid, Jihad, its features are lost, its sciences forgotten and its influence on people's hearts weakened. Even discussing the subject of Jihad has become too hard as a result of people's ignorance and detest for it. This is so because "the term was prolonged for them and so their hearts - were hardened." [Surah Al-Hadid (57), Ayah 16.] Talking about Jihad has become difficult, because the life of this world holds us back; Satan casts false hope and fear in our hearts; cowardice has made us fear death; the illusory enjoyment of this life stands as a stumbling stone in our way towards it; and even the soul itself has become eager to shun this obligation, saying (which means): "Our Lord! Why have you ordained fighting for us?

If only you would give us respite for a while!" [Surah An-Nisa (4), Ayah 77.] Allah's reply to this comes in a very beautiful way (which means): "Say (unto them, O Muhammad): The comfort of this world is scant; the Hereafter will be better for him who fears Allah and keep his duty towards Him; and you will not be wronged even down to a date-stone. Wherever you may be, death will overtake you, even though you may be in lofty towers." [Surah An-Nisa (4), Ayat 77-78.] So let us leave the scant comfort of this world behind our backs and work for the Hereafter, which is far better for the pious. Only then can we love and long for Jihad as the Prophet's companions did. Only then would we scent the fragrance of Paradise whenever Jihad is mentioned. The Prophet said: "Paradise lies under the shades of swords." 85 Only then can we talk about fighting in the way of Allah.

But from where shall we start discussing this great obligation? Shall we initiate our discussion about its nature and essence? Or its objectives and reasons? Or its stages and development? Or its historical and legal necessity?

Or shall we start talking about those who are left behind at the time of Jihad, giving their feeble excuses? Let us go back to the beginning, to the day when our Prophet first received the revelation. 83 Ahmad, Ad-Daarimi and Tirmidhi. 84 Tirmidhi who classifies it as Sahih. 85 Bukhari and Muslim. 81 to him to read in the Name of His Lord who created. This happened at the beginning of his mission. Allah's command to him was therefore to read in his heart only and not to communicate to others what had been revealed to him. Later on, Allah (SWT) revealed the verse: "O you enveloped in [garments] Arise and warn!" [Surah Al-Muddathir (74), Ayat 1-2.] So, in the beginning the Prophet was told of his role as a Prophet by the word "Read," 86 then he was informed of his role as a Messenger in "O you, enveloped in [garments]!

Arise and warn!". Allah then commanded him to warn his immediate kin, then his tribe, then the surrounding Arabs, then all the Arabs, then, finally, all Mankind and jinn. Muhammad then spent the first ten years or so of his mission propagating the Message, without recourse to Jihad or Jizyah (tribute), as he was commanded to restrain himself and to endure and forgive those who harmed him. Then he was permitted to emigrate and to engage in fighting. He was first instructed to fight only those who fought him and leave alone those who did not.

Later he was instructed to fight the Mushrikoon until all religion is for Allah. Following the command to fight Jihad, the disbelievers were of three categories: those with whom the Muslims had peace treaties (Ahlus-Sulh wal-hudnah), those with whom they were at war (Ahlul Harb) and those non-Muslims living under the protection of the Islamic government in return for paying Jizyah (Ahludh-Dhimmah). The Prophet was instructed to fulfil the treaties he had made with the first group as long as they adhered to the terms of these treaties. But, in the cases where he expected their treachery, or had firm evidence of it, he was free to rescind the treaty, serve them notice of its termination and proceed to fight them. He was also commanded to fight those who broke their solemn pledges after their treaty with him.

The revelation of Surah at-Taubah (Surah No. 9) set out in detail the Shariah's position on all these categories. He was instructed by Allah to fight the People of the Book (the Christians and the Jews) until they paid Jizyah (tribute) or embraced Islam. He was also instructed to fight the disbelievers and hypocrites and be harsh on them. Fighting the disbelievers was carried out with the sword and fighting the hypocrites was conducted with argument and the tongue. The Prophet was commanded to divide Ahlul-`Ahd into three categories: (1) Those who broke their oaths after their covenant and did not remain true to him.

These he was ordered to fight and prevail on them. (2) Those with whom he had made temporary treaties and who had not subsequently failed him in anything, nor had they supported anyone against him. These he was commanded to fulfill his treaty with them to the end of their term. (3) Those with whom he had no treaties and who did not fight him, or those with whom he had permanent treaties. These he was instructed to give a respite of four months, after which he would fight them.

Accordingly, he fought those who broke their pledges and gave a respite to those with whom he had made no treaty or those with a four month treaty. He honored the treaty of those with 86 Surah Al-'Alaq (96), Ayah 1. 82 the end of their term. He also demanded Jizyah from the People of the Book in return for their protection and the practice of their religion without fear of attack or persecution. To reiterate, after the revelation of Surah Taubah, the disbelievers were divided into three categories: 1. Ahlul-Harb (those at war with him). 2.

Ahlul-`Ahd (those with whom he had a treaty). 3. Ahludh-Dhimmah (People of the Book who pay Jizyah in return for the Muslims' protection of them). When the second group embraced Islam, only those at war with him and Ahludh-Dhimmah remained his opponents. So we can say that Islam came to enter all Mankind in the religion of Allah: "Say: `O men! I am sent unto you all, as the Messenger of Allah, to whom belongs the dominion of the Heavens and the Earth: there is no God but He.

It is He Who gives life and causes death." [Surah Al-A'raaf (7), Ayah 158.] It also came to wipe out all forms of shirk from the face of the earth so that Allah alone would be worshipped with no partner or associate. As the Prophet said, "I was, sent with the sword before the Hour until Allah alone is worshipped with no partners." 87 In order to achieve this the Prophet's call in Makkah was: "Say, there is no god worthy of worship except Allah": "Say: O Mankind! I am but a plain warner unto you." [Surah Al-Hajj (22), Ayah 49.] To this end, the Muslim armies also set forth from Madeenah to all parts of the Arabian Peninsula, and from there to Rome and Persia. The Muslim armies continued to pour out of all the capitals of the Caliphate, which, in a period of thirteen centuries, extended from Madeenah to Damascus, Baghdad, Cairo and, finally, to Constantinople. 'The Battalions of Truth' carried the banner of Islam all over the world.

The Muslims' aim in all these dawah actions was one. Indeed, the aim of the Prophet while preaching Islam in Makkah and his destruction of the idols around the Ka'bah later on was the same. It was the same aim that prompted the Muslim armies to travel the earth. The Muslim soldier Rab'ee bin `Aamir expressed this aim so beautifully when Rustum, the Persian leader asked him, "What prompted you to come?" Rab'ee replied, "Indeed Allah has sent us to bring whoever He wills out of the worship of the created to the worship of the Creator. From the injustice of man-made religions to the justice of Islam.

And from the hardships of this life to the ease and comfort of the Hereafter." In fact, this had always been the aim of Prophet and his companions. This aim never changed, but the means and methods leading to it did, by Allah's leave, in such a way as to suit the environment in which the newlyborn dawah settled. This happened as a result of Allah's revelation to His Prophet and His categorical and decisive instructions to him. The Prophet started his 87 Imam Ahmad. 83 he felt would respond favourably to the call to Allah. Then, three years later, he was commanded to preach openly, which he did in Makkah and in other places.

This phase lasted for ten years during which the Prophet , as well as his companions, was instructed to endure patiently the hardships to which he and his associates were subjected to and not to fight in self defense. This was why he refused to allow those Muslims who pledged allegiance to him at the second pledge of `Aqabah, to fight the Mushrikoon. He told them, "We have not been instructed to do so." 88 Following his emigration to Madeenah, the Prophet was permitted to fight only those who fought him. It was during this phase that the Battles of Badr, Uhud, Al-Ahzaab (the Confederates), the accompanying missions and operations took place. With the retreat of the Ahzaab (the Confederates) from Madeenah, the final phase concerning the rulings on Jihad commenced.

The Prophet on returning from the Battle of Al-Ahzaab, said, "Now has come the time for us] to attack them, and they will no longer attack us. From now on it is we who will march onto them." 89 Surah Taubah was revealed to clarify the established rulings of Jihad until the Day of Judgement. Allah's command therein was that war must be waged on all disbelievers. Jihad, therefore, became an obligation to spread the religion of Allah and make His word and Laws uppermost. The Prophet said, "I have been sent with the sword before the Hour until Allah alone with no associates is worshipped.

My sustenance has been placed under the shadow of my lance, and humiliation and disgrace has been placed on those who oppose me." 90 The Muslim armies, with the Quran in one hand and the sword in the other, set out to call nations, kingdoms, empires and tribes to the religion of Allah. Whoever believed was welcomed into the fold of Islam, but whoever rejected Islam had "to pay the tribute readily, being brought low," or fought with the sword in case of refusal. This aim had never changed. The dawah movement and Jihad of the Prophet , as well as that of his companions and those who came after him, revolved around one single aim which Rab'ee bin `Aamir expressed thus, "to bring the creation out of the worship of the created to the worship of the Creator," and as our Prophet said, "until Allah alone, with no associates, is worshipped." The Quran expresses it in the most excellent and complete form: "And fight them until there is no persecution, and religion is wholly for Allah." [Surah Al-Anfal (8), Ayah 39.] Our Prophet's Message was a call to the hearts to throw off the cloak of shirk and to reject any deity worshipped other than Allah. The demolition of the idols in Makkah on the Day of Victory 91 was a symbolic, and literal, manifestation of doing away with all deities worshipped other than Allah.

The sending forth of Muslim armies into combat against the disbelievers was a call to tawhid and a way of wiping out the remnants of shirk. Indeed, fighting was a call to tawhid, as the 88 Ibn Ishaaq in Seerat-ur-Rasool. 89 Al-Bukhari. 90 Imam Ahmad. 91 Translator's note: This refers to the day when the Prophet and his followers entered Makkah victoriously with the help of Allah, the Almighty. 84 that there is no god worthy of worship except Allah and that Muhammad is His Messenger." 92 Fighting was a dawah to tawhid because the rulers of the empires and kingdoms of the time used their power and influence to prevent Islam and those calling to it from reaching the land of Allah and His creation, claiming that it was their land and that those people were their subjects. Fighting them was therefore indispensable. Fighting was also necessary to crush shirk by removing the tyrant rulers of these societies where they legislated for the people and forced them to go for judgement in their disputes to their own man-made laws through enticement and coercion. Fighting was also necessary to remove every ruler who was worshipped other than Allah, and who opposed the call of Islam.

It was necessary to remove every ruler who haughtily refused to enter the religion of Islam or to pay Jizyah, insisting on exalting themselves in the land and practicing corruption. Fighting was necessary to obliterate fitnah (persecution and shirk) and raise the Law of Allah above all else: "And fight them until persecution is no more and religion is wholly for Allah." [Surah Al-Anfal (8), Ayah 39.] No-one claims he created anything himself apart from Allah, or anything with Him (SWT). Therefore, no-one has the right to legislate alongside or instead of Allah. Ibn Taymeeyah said, "No-one has the right to judge between any of Allah's creation; not even between Muslims and disbelievers, except by the rule of Allah and that of His Messenger ." We, as Muslims, are commanded to establish the sovereignty of Allah's Law in the land of Allah and over His creation. We are commanded not to allow anyone to judge between people by anything other than the Law of Allah.

Those who refuse and resist must be fought. Some people would say that we are imposing our guardianship over humanity. Our reply is that this is the guardianship of Allah's Law and religion in His land and over His creation. We are simply carrying out Allah's instructions to bring it about for the common good of the people, in our capacity as "the best Ummah that has been raised up for Mankind." [Surah Ale-Imran (3), Ayah 110.] Indeed, people will never find a law which is more just or better than that of Allah. Whoever wishes to live by Islam will certainly be saved in this life and in the life to come; but whoever chooses to remain a disbeliever, he is free to do so as long as he pays Jizyah and submits to the laws of Islam.

The ignorant and Jahili people will ask, "But who has given you and given Islam that right to govern and lead Mankind?" Our reply is this, "Allah, the Lord of Mankind, the King of Mankind and the God of Mankind, has given us this right." We then ask 92 Bukhari and Muslim. 85 please?" This is our understanding of Jihad in the way of Allah. Those who disapprove should consider the matter again and correct their understanding of their religion. Indeed, Islam is not merely a set of beliefs held in the heart, which suffice it for us to affirm with the tongue and defend with the pen and argument, quoting the verse (which means): "Say, [It is] the truth from your Lord; wherefore let him who will, believe, and let him who will, disbelieve." [Surah Al-Kahf (18), Ayah 30.] This is rather a twisted and mutilated interpretation of the verse. For Islam is a way of life; it is the law of Allah revealed to regulate people's lives. This is why it is not sufficient to give a speech or a sermon in which we only mention our `Aqeedah and defend it.

On the contrary, we must carry this faith in everything we do: dawah with the tongue and in a kind manner; a proof with eloquence; and Jihad with the sword. The tongue, kindness and eloquence are for hearts and minds; so either people believe and have peace of mind or they will have to pay Jizyah in humiliation, with the laws of Islam reigning supreme. But if they refuse to do so out of arrogance and obstinacy, then we will have to wield the sword until all these false deities are removed; and only then can we recite the verse (which means): "Say, [It is] the truth from your Lord; wherefore let him who will, believe, and let him' who will, disbelieve." This is the reason behind fighting in Islam, as Allah (SWT) says (which means), "And fight them until persecution is no more and religion is wholly for Allah." And such have been the stages Islam has gone through. The final stage it reached and whose rulings remain effective until the Day of Judgement are mentioned in the following verses (which mean): "And fight against the Mushrikoon (polytheists, pagans, idolaters, disbelievers in the Oneness of Allah, etc.) collectively as they fight against you collectively." [Surah At-Taubah (9), Ayah 36.] "Then when the sacred months (the 1st, 7th, 11th, and 12th months of the Islamic calendar) have passed, then kill the Mushrikoon wherever you find them, and capture them and besiege them, and prepare for them each and every ambush." [Surah At-Taubah (9), Ayah 5.] "Fight against those who (1) believe not in Allah, (2) nor in the Last Day, (3) nor forbid that which has been made forbidden by Allah and His Messenger, and (4) those who do not acknowledge the religion of truth (i. e. Islam) among the people of the Book (Jews and Christians), until they pay the Jizyah with willing submission, and feel themselves subdued." [Surah AtTaubah (9), Ayah 29.] These are the reasons for fighting Jihad in Islam.

Although Islam does not need to justify the obligation of Jihad, it would do no harm to remind those who feel ashamed at talking about it as though it were a stigma on the face of our religion, those who volunteer to please Jahiliyyah and its adherents, who do not feel ashamed at fighting for their Jahili creeds and laws. 86 doing in order to please their `masters' in the East and the West and in order to avoid their wrath! There are some Muslims today who ask the question, "What do you mean, Jihad? Allah commands us to practice dawah only, for He says (which means): "Invite to the way of your Lord with wisdom and fair preaching, and argue with them in a way that is better." [Surah An-Nahl (16), Ayah 125.] These people mistakenly believe that Jihad contradicts Allah's instruction to invite people to Islam with wisdom and fair preaching. However, they ignore, or rather pretend to ignore, the fact that this verse concerns the legal knowledge of dawah as well as its methods, and that Jihad has its own science and its own verses which command and enjoin it in addition to outlining its rulings and legal knowledge: "O Prophet! Wage Jihad against the disbelievers and the hypocrites, and be harsh against them.

Their ultimate abode is Hell, and evil indeed is that destination." [Surah At-Taubah (9), Ayah 73.] There are other Muslims who say, "Jihad in Islam is solely for self-defense! So let Jahiliyyah rest assured in its role, for we will not fight against it as long as it does not attack us in our lands, and let us coexist peacefully!" The ignorant who maintain such foolish opinions attempt, in their stupidity, to equate Islam with Jahiliyyah, giving each the right to dominate its own stretch of Allah's land and practice its own laws and legitimacy over a section of His creation! There are also those who say that Jihad should be postponed to an indefinite time. They support their ill-founded claims with the fact that the Prophet started his dawah in secret, then practiced it openly despite all the harm he had to endure, then fought those who initiated war against him, then, finally, set out to fight the disbelievers without awaiting provocation. Why then should we not go through the same phases as did our Prophet ?

Why rush matters? Such ignoramuses simply forget, or pretend to forget, that the Prophet did all this in response to Allah's instructions, and that he would have sinned had he disobeyed or transgressed these commands (far be it from him to do so). They forget, or pretend to forget, that the rulings of Jihad were established in its final stage and that were we to neglect these rulings or abandon them we will certainly have committed a sin. There are those who believe that Jihad is an obligation, but, they concede that we must not undertake it without the leadership of a powerful Muslim Caliph, and as we have no such leader at the present time we must not attempt Jihad at all! Again, out of ignorance or malice, they confuse the saying of the Ulama that Jihad should not be carried out without the permission of Muslim ruler and the status quo, where no Muslim ruler is in power.

Trying as we are to establish a Muslim ruler through Jihad to rule over us, how can some people come to us and say that Jihad is not permitted without a Muslim ruler? Ibn Qudaamah says, "The absence of the Muslim ruler should not [be used as an excuse] to put off Jihad, otherwise its exigency and advantages will be lost by so 87 distribute it in accordance with the laws of Shariah." Ibn Taymeeyah said, "Whoever takes it upon himself to undertake fighting against the disbelievers and punishing the wicked must be obeyed in whatever acts of obedience [of Allah] he commands in that regard." No wonder opinions and excuses are so abundant. In fact, the matter in hand is deadly serious, the obligation taxing and people are required to sell their lives and leave their wives and children for the sake of Allah. How could they not be cowardly when their hearts have been filled with love for this life and loathing of death? Similar excuses were also prevalent during the time of the Prophet : Some said (which means), "Grant me leave (to be exempted from Jihad) and put me not into trial." [Surah At-Taubah (9), Ayah 49.] Others said (which means): "March not forth in the heat." [Surah At-Taubah (9), Ayah 81.] "Had we known that fighting will take place, we would certainly have followed you." [Surah Ale-Imran (3), Ayah 167.] "Our Lord!

Why have you ordained for us fighting? Would that You had granted us respite for a short period?" [Surah An-Nisa (4), Ayah 77.] "These people (Muslims) are deceived by their religion." [Surah Al-Anfal (8), Ayah 49.] "Allah and His Messenger promised us nothing but delusions!" [Surah Al-Ahzaab (33), Ayah 12.] "There is no stand [possible] for you [against the enemy attack!], therefore go back!" [Surah Ar-Ra'd (13), Ayah 13.] "Our possessions and our families occupied us, so ask forgiveness for us." [Surah Al-Fath (48), Ayah 11.] "Truly, our homes lie open [to the enemy]." [Surah Al-Ahzaab (33), Ayah 13.] But Allah's word comes to stigmatize all these people as cowards and liars: "And if they had intended to march out, they would certainly have made ready some preparation for it, but Allah was averse to their being sent forth, so He made them lag behind, and it was said [to them]: `Sit you with those who sit [at home]." [Surah At-Taubah (9), Ayah 46.] Jihad remains too high a summit to be mounted by the hypocrites and those with some disease in their hearts. Jihad in the Way of Allah remains detesting of those who have detested it: disdaining them as they have disdained it. In fact, it remains the preserve of its own people who offer to give up life on this earth in eagerness to meet Allah, the Beneficent, and dwell in His Gardens. Jihad remains the exclusive concern of its people who know that it is an obligation enjoined on them by Allah.

It remains a necessity dictated by the nature of Islam, provoked by Jahiliyyah and narrated by history. 88 which could not be fulfilled today without waging Jihad. It is dictated on us by: 1. The unanimous agreement of the Mama to remove the disbelieving ruler. Are our rulers not considered disbelievers by substituting Shariah with man-made laws and by ruling the people by Jahili laws? Is Jihad not obligatory on us today to remove such rulers?