Documente Academic
Documente Profesional
Documente Cultură
BY
ABI ZAKARYYA AL DIMASHQI AL DUMYATI
IBN AL NAHAAS
(D. 814 HIJRI)
TRANSLATED BY NOOR YAMANI
1
CONTENTS
CHAPTER 1 ON THE COMMAND OF JIHAD A!AINST THE NON BELIE"ERS AND ITS MANDATE#
AND THE STERN $ARNIN! A!AINST THOSE $HO DON%T PRACTICE JIHAD 8
T&' ()**+,- .) /0&....................................................................8
I1 J2&+- 3+4- 523+6+& )4 3+4- +6,7....................................................8
T&' 9:,21&*',. )3 .&)1' ;&) -),%. 9+4.2(29+.' 2, J2&+-................1<
A, +-=2(' .) .&' ),'1 ;&) 1.+6 >'&2,-........................................1<
1. The desire to live longer:.....................................................................10
2. Attachment to family........................................................................... 10
3. Love of wealth:.................................................................................... 11
4. Love of your children and caring for them:..........................................11
5. our friends:......................................................................................... 11
!. "ower and #restige:.............................................................................11
$. Attachment to a comforta%le lifestyle:.................................................11
&. 'esire to live longer to do more good deeds:......................................11
(. Love of your wife:................................................................................ 12
CHAPTER ? THE "IRTUES OF JIHAD AND MUJAHIDEEN..................1@
T&' =24.:'1 )3 J2&+-.....................................................................1@
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2
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94+6'41......................................................................................1D
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T&' =24.:'1 )3 ',():4+02,0 B2&+-.................................................1E
T&' =24.:' )3 4+(2,0 .);+4-1 B2&+-...............................................1E
T&' =24.:'1 )3 .&' -:1. 2, .&' 9+.& )3 AAA+&..................................1F
T&' =24.:'1 )3 42-2,0 .&' 1'+ 2, B2&+-............................................1F
T&' =24.:'1 )3 &)41'1 +,- 5''92,0 .&'* 3)4 .&' 9:49)1' )3 B2&+-...1F
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T&' =24.:'1 )3 1.+,-2,0 2, .&' 4+,51 ), .&' >+..A'/'A-..................18
A (&+9.'4 ), .&' 3+4';'AA )3 .&' /0&.'41......................................18
CHAPTER @ THE "IRTUES OF SPENDIN! IN THE CAUSE OF ALLAH. .18
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3+*2A2'1......................................................................................18
CHAPTER 4 THE "IRTUES OF RIBAAT (THE STATIONIN!) AND THE "IRTUES OF THE ONE
$HO DIES IN RIBAAT.............................................................?<
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T&' =24.:'1 )3 0:+4-2,0 2, .&' 9+.& )3 AAA+&.................................?1
CHAPTER D THE RULES AND "IRTUES OF TAR!ET SHOOTIN!.........??
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T&' =24.:'1 )3 1;)4-1..................................................................?@
CHAPTER E THE "IRTUE OF INJURY IN THE SAKE OF ALLAH..........?4
3
CHAPTER F THE "IRTUES OF KILLIN! A NONGBELIE"ER FOR THE SAKE OF ALLAH ?D
CHAPTER 8 THE "IRTUE OF AN INDI"IDUAL OR A SMALL !ROUP IMMERSIN!
THEMSEL"ES $ITHIN A LAR!E ARMY OF NONBELIE"ERS IN SEARCH OF MARTYRDOM
AND CAUSIN! DAMA!E TO THE ENEMY......................................?E
CHAPTER 8 ON DUELIN!.......................................................?8
CHAPTER 1< THE SE"ERE PUNISHMENT FOR THE ONE $HO TURNS HIS BACK DURIN!
BATTLE...............................................................................@<
CHAPTER 11 THE INTENTIONS IN JIHAD...................................@1
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T&' -2H'4',. 2,.',.2),1 2, B2&+-...................................................@1
1. The #leasure of Allah:..........................................................................31
2. Love for )slam:..................................................................................... 31
3. *ee+ing "aradise:................................................................................. 31
4. *elf,defense:........................................................................................ 32
5. -oth .ihad and %ooties:........................................................................32
!. -ooty:................................................................................................... 32
$. /ecognition:......................................................................................... 32
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CHAPTER 1? MARTYRDOM....................................................@4
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T&' =24.:'1 )3 *+4.64-)*............................................................@4
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T&' =24.:'1 )3 *+4.641.................................................................@D
1. 'esire to die again for the sa+e of Allah:.............................................35
2. 0orgives all sins:.................................................................................. 35
3. The angels #rovide shade for the *haheed with their wings:...............3!
4. 1artyrdom guarantees "aradise:.........................................................3!
5. Are in the inside of green %irds in "aradise:.........................................3!
!. They are not #unished in their graves:...................................................3!
$. The *haheed is s#ared from the shoc+ of the %low of the 2orn:.............3!
(. The *haheed intercedes for seventy of his family mem%ers:..............3!
10. The *haheed feels #eace on the 'ay of 3udgment:..........................3!
4
11. The %lood of the *haheed doesn4t dry until he sees his wives in "aradise: 3!
12. The one who dies as a *haheed is %etter than the one who wins and returns home
safely:3$
13. The *haheed does not feel the #ain of death e5ce#t li+e a %rief sting:3$
14. The angels continuously visit the martyrs and deliver their salaams to them: 3$
15. Allah is #leased with the *haheed:...................................................3$
1!. 0or martyrdom to %e acce#ted no good deeds are re6uired to #recede it: 3$
1$. The *haheed is married to al 2oor 7the woman of "aradise8:...........3&
CHAPTER 1@ THE RULIN!S RE!ARDIN! MUSLIM PO$S..............@8
CHAPTER 14 THE HISTORY OF JIHAD.......................................4<
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A, )='4=2'; )3 1)*' )3 .&' >+..A'1 )3 .&' M:1A2*1.......................44
CHAPTER 1DCOURA!E AND FEAR...........................................4E
H); .) )='4()*' 3'+4.................................................................4E
T&' ():4+0'):1 )3 .&21 U**+&....................................................4E
CHAPTER 1E NECESSARY RULIN!S FOR THE MUJAHID TO KNO$. 48
R:A2,01 4'0+4-2,0 !&+,''*+&.....................................................48
T&' 94)&2>2.2), )3 !&+A))A...........................................................48
R:A2,01 4'0+4-2,0 S+A>................................................................48
R:A2,01 4'0+4-2,0 M:1A2* PO$1..................................................D<
T&' 4:A2,0 4'0+4-2,0 .&' ','*6 PO$1.........................................D<
M21('AA+,'):1 211:'1...................................................................D<
CHAPTER 1F A BRIEF CHAPTER ON THE ART OF $AR...............D?
5
T4+,1A+.)4%1 94'3+('
A>):. .&' +:.&)4
The author: Ahmad )%rahim
1uhammad al 'imash6i al 'umyati
7died &14 hi.ri8
2e was eager to do good9 #referred
living in o%scurity9 showed no
arrogance or #ride due to his
+nowledge9 whoever would see him
would thin+ he is a commoner : a
handsome man9 with a %eautiful
%eard9 short and medium %uilt.
*#ent a lot of his life stationed in
3ihad until he died as a *haheed.
)%n Al )mad: The *hei+h9 )mam9
scholar9 and e5em#lar.
)n &14 hi.ri the /omans attac+ed
the #eo#le of Teenah in ;gy#t. The
#eo#le of 'umyat led %y )%n al
<ahaas went to .oin their %rothers
in their =ght against the invading
forces and he died in the
%attle=eld.
A>):. .&21 >))5
I,.4)-:(.2),
1y comments are enclosed in
%ra+ets >?
D'/,2.2), )3 J2&+-
The linguistic meaning:
Lisan Alara%: 0ighting the
enemy. )t involves using all
e@ort in words and deeds.
1u.am matn al lughah:
3ihad is commonly used to
refer to waging war for the
sa+e of Alha6 7the truth8
)n )slamic terminology it means:
Aalling towards the true religion
and =ghting with one4s soul and
wealth against those who re.ect it.
7Al )nayah *harh al 2idayah
72ana=88
3ihad is =ghting. 7Al *heeraBi in al
1uhadha% 7*ha=4i8
3ihad is a 1uslim waging war
agianst a non,1uslim who has no
#eace agreement with 1uslims and
the =ghting is for the sa+e of the
word of Allah to #revail. 3ihad is
also =ghting the non,1uslim who
attac+s 1uslim territory and it is
also the 1uslims attac+ing the non,
1uslims in their land. 71awahi% al
3aleel = *harh 1u+htasar Chalil
71ali+i88
3ihad is a cure for the individual
and the society. )t cures the
individual %y delivering him from
the sic+ness of dis%elief to the
well%eing of )slam. 'is%elieving in
Allah is the greatest disease of all
and the most destructive on all
humanity9 while )slam is the
com#lete cure. 3ihad cures the
society %y eliminating the source of
corru#tion and o##ression. Leaving
the dis%eliever unharmed increases
the disease and strengthens it and
allows the cancer to s#read.
Therefore )slam cannot Dourish and
1uslims cannot live in #eace unless
the disease is cured. )f it is #ossi%le
to cure the disease %y using a
medicine then %e it. Etherwise the
infected #ortion must %e
am#utated even though the
am#utation could cause #ain and
su@ering for the %ody. -ut then no
one could claim that the
am#utation cruel or inhumane. )t
was necessary for the survival of
the %ody. That is #recisely the role
of 3ihad in )slam. 0irst the message
should %e conveyed through
#eaceful means. )f the #eaceful
course is e5hausted and it did not
%ear its fruits9 the %earers of the
truth would need to draw their
swords and =ght in order for the
word of Allah to #revail.
I*9)4.+,. .'4*1
3ihad:
/i%aat: )s the stationing in a land
%ordering the enemy for the
#ur#ose of .ihad. The land of /i%aat
is a land that is under threat of
attac+ %y the enemies of )slam. The
one who is stationed in /i%aat is
called a 1ura%it
FaBw: Linguistically refers to
G#ursuitH )t is used in )slamic
terminology to refer to #ursuing
the enemy in order to =ght him.
T&' 4:A2,0 )3 J2&+-
There are two ty#es of fardh 7duty8
in )slam: Fardh Ayn and fardh
kifayah.
Fardh Ayn 7individual duty8: This is
a mandatory duty that must %e
#erformed %y everyone. ;5am#les
of this ty#e of duty are the =ve
daily #rayers and fasting.
Fard kifayah 7collective duty8: This
is a mandatory duty that must %e
done. )f some 1uslims ful=ll it then
the rest are releived of the duty.
;5am#le of this ty#e of duty is
en.oining good and for%idding evil.
This is a duty that must %e done in
the Immah. )f some 1uslims ful=ll
that duty then the rest are reliefed
of the duty %ut if they don4t then
the whole 1uslim Immah is sinful
until the duty is ful=lled. Another
e5am#le would %e the Adhan.
According to some schools of
thought the adhan is fardh +ifayah.
)f Adhan is not #erformed in a
1uslim community then they are
all held accounta%le for that until
one of them #erforms it.
3ihad is a collective duty (fardh
kifayah). 7A command which is
im#erative u#on all to #erform it9
%ut if some do #erform it9 it will %e
suJcient8. That is the o#inion of
the ma.ority of scholars.
)n al 2idayah 72ana=8 it states that:
0ighting the non,%elievers is
mandatory even if they do not
initiate war and that is according
the general te5ts of )slam.
Al 1ugni: 3ihad %ecomes an
individual duty in three cases: 18
Khen the armies meet it is
mandatory to =ght and not Dee. 28
)f the non,%elievers descend on
1uslim territory. 38 )f the )mam
calls for war it is mandatory on
every a%le 1uslim to res#ond.
)%n 2aBm: 3ihad is mandatory on
1uslims. )f some do ful=ll the duty
%y #rotecting our %orders9 and
=ghting the enemies in their own
land and con6uering it9 then the
other 1uslims are relieved of the
duty otherwise it is a duty on each
one of them according the verse: G
Lo forth9 whether light of heavy9
and strive with your wealth and
your lives in the cause of Allah.
That is %etter for you9 if you only
+newH
The classi=cation of 3ihad into
minor and ma.or 3ihad:
The hadith of GKe returned from
the minor 3ihad to the ma.or 3ihadH
is fa%ricated. )t hasn4t %een
narrated %y any of the scholars of
hadith.
)%n Taymiyah states: The hadith of
G Ke returned from the minor 3ihad
to the ma.or 3ihadH is fa%ricated
and is not narrated %y any of the
scholars who have +nowledge of
the words of /asulullah9 his actions
and his 3ihad against the
non%elievers. )n fact 3ihad against
Cufar is among the greatest of
!
deeds. )ndeed it is the greatest
voluntary deed a human could do.
;vidence that 3ihad is
overwhelmingly used to refer to
=ghting non,%elievers:
1. The o%.ection of women: Khen
women came to the 1essenger
of Allah and com#lained that
the men .oin you in .ihad while
we don4t. The 1essenger of
Allah told them that the .ihad of
women is ha...
)t is o%vious here that .ihad
refers to com%at. )f it meant
struggle of the soul then why
can4t the women do itM
2. *im#ly loo+ at the ta%le of
conte5t of the %oo+s written %y
our traditional scholars. )n their
%oo+s the cha#ter titled .ihad
only refers to =ghting. )f they
understood it to directly include
other meanings this would
have %een reDected in their
writings. As an e5am#le of
what ) stated you can refer to
the following %oo+s and ta+e a
loo+ at the cha#ter of 3ihad
7notice that they called it 3ihad
and not Fitall 7=ghting88: Al
1ughni %y i%n Fudamah: Al
Imm %y )mam *ha=4i : Al
1udawanah %y )mam 1ali+ ,
The three commentaries on
1u+htasar Chalil %y Al Charshi9
Alaysh and Al 2ata% : Al
1uhala %y )%n 2aBm : *u%ul Al
*alam : <ayl Al Awtar : Al
0atawa al Cu%ra %y )%n
Taymiyah.
3. The meaning of these hadiths
referring to .ihad can only
mean =ghting. 0or e5am#le:
A%u 2uraira states that the
1essenger of Allah was as+ed:
G)s there any deed e6uivalent
to .ihadMH 2e said9 Ges9 %ut
you wont %e a%le to do itH The
third time he said9 GKhat is
e6uivalent to the mu.ahid is
the one who is fasting9 and
#raying continuously until the
mu.ahid comes %ac+H 71uslim8
)n other words comes %ac+
from com%at. Aoming %ac+
from struggle of the soul would
ma+e no sense.
A%u 2urairah states that the
1essenger of Allah was as+ed9
GE 1essenger of Allah9 guide
me to a deed e6uivalent to
.ihadH 2e said9 G) don4t =nd
anyNH Then he said9 GKhen the
mu.ahid goes on .ihad9 can you
enter your mas.id and #ray
continuously9 and fast and
never %rea+ your fastMH The
man said9 Gand who could do
thatNH 7-u+hari8
A%u 2uraira narrates that one
of the com#anions #assed %y a
s#ring of fresh water in a
valley. 2e said if ) seclude
myself from #eo#le and stay in
this valley 7to worshi# Allah8.
-ut ) wont do so until ) see+
#ermission from the 1essenger
of Allah. The 1essenger of
Allah said9 G 'on4t do so. The
#osting of one of you in the
#ath of Allah is %etter than his
#rayer in his house for seventy
years. 'on4t you want Allah to
forgive you and enter you into
"aradiseM 0ight 7i6Boo8 in the
#ath of Allah. 0or whoever
=ghts 7+atal8 in the #ath of
Allah a time e6uivalent to that
of mil+ing a camel9 "aradise is
guaranteed for himH Tirmithi
7sahih8. *o this *aha%i who
wanted to live in seclusion to
ma+e .ihad al nafs was told not
to do so.
<ot only that %ut also whenever G=
sa%eel illahH 7in the cause9 way or
#ath of Allah8 is used it is
understood to mean =ghting.
)%n 2a..ar states that: Khenever G=
sa%eel illahH is used in a general
sense it refers to =ghting in the
#ath of Allah.
)n al 1ussanaf %y )%n A%i *hay%ah
and al sunnan al +u%ra %y al
-ayha6i:
A%u -a+r al *iddee6 escorted an
army and wal+ed with them and
then said: G"raise %e to Allah for
having dust on our feet in his
cause.H A man said: G-ut we .ust
escorted them and gave them
farewellMH A%u -a+r said: GKe
#re#ared them9 gave them farewell
and made #rayers for themH
Ever here you see that the man
6uestioned A%u -a+r claim that
Gwe had our feet dirty in the cause
of AllahH This is %ecause the man
understands that to mean in the
%attleground. A%u -a+r e5#lained
to him that it would also include
the ones who su##ort and #rovide
for the =ghters.
Also this following hadith can only
%e understood in light of the
aforementioned de=nition of Gin the
#ath of AllahH:
5$! 1uslim:
*alman al 0arisi said: The
1essenger of Allah said: G-eing
stationed in the #ath of Allah for a
day is greater than fasting the days
of a month and #raying its nights.
And if he dies his rewards of the
deeds he used to do would
continue and his #rovisions would
continue and he would %e s#ared
the trial of the angels of the graveH
)f Gin the #ath of Allah is general
and includes all good deeds9 then
there is no meaning in saying that
it is %etter than the fasting and
#raying of a month. *o it must
have a s#eci=c meaning9 and that
is =ghting.
$0& Tirmithi:
A%dullah %in Amr narrated: The
1essenger of Allah said: GTwo eyes
will not %e touched %y 2ell=re: An
eye that cries from the fear of
Allah9 and an eye that s#ent the
night in a guard #ost in the #ath of
Allah
The whole conce#t of guarding in
the #ath of Allah would only ma+e
sense if it is in the conte5t of
=ghting.
&01 Al <asa4i : al 2a+im : Tirmithi :
A%u 'awud:
Amr %in A%sah said we were laying
siege to al Taif and ) heard the
1essenger of Allah say: GKhoever
shoots an arrow in the sa+e of Allah
will %e rewarded li+e one who has
freed a slaveH Amr said ) shot 1!
arrows on that day.
*hooting arrows can only %e in
=ghting.
$
CHAPTER 1 ON THE
COMMAND OF JIHAD
A!AINST THE NON
BELIE"ERS AND ITS
MANDATE# AND THE STERN
$ARNIN! A!AINST THOSE
$HO DON%T PRACTICE
JIHAD
T&' ()**+,- .) /0&.
G0ighting has %een en.oined u#on
you while it is hateful to you. -ut
#erha#s you hate a thing and it is
good for youO and #erha#s you love
a thing and it is %ad for you. And
Allah +nows9 while you +now notH
7al -a6ara 21!8
G And =ght in the cause of Allah
and +now that Allah is 2earing and
CnowingH 7al -a6ara 2448
G And if it were not for Allah
chec+ing >some? #eo#le %y means
of others9 the earth would have
%een corru#ted9 %ut Allah is full of
%ounty to the worldsH 7al -a6ara
2518
G Then +ill the #olytheists wherever
you =nd them and ca#ture them
and %esiege them and sit in wait
for them at every #lace of am%ushH
7al Taw%a 58
G0ight those who do not %elieve in
Allah or in the Last 'ay and who do
not consider unlawful what Allah
and 2is 1essenger have made
unlawful and who do not ado#t the
religion of truth >i.e.9 )slam? from
those who were given the *cri#ture
: >=ght? until they give the .iByah
1
willingly while they are hum%ledH
7al Taw%a 2(8
)mam Al 2aleemi in *ua% al )man:
Allah clari=ed that if it weren4t for
Allah chec+ing the non%elievers
through the %elievers and giving
the %elievers authority to #rotect
)slam and %rea+ the armies of
dis%elief9 dis%elief would have
reigned on earth and the true
religion would have %een
eliminated. This #roves that the
reason for the survival of religion
7i.e.9 )slam8 is 3ihad and whatever is
in this status deserves to %e a #illar
of )man.
1
Jizyah: A tax imposed on the Christian and
Jewish subjects of the Muslim Khilafah.
1. En the authority of )%n Imar
7may Allah %e #leased with
him89 the 1essenger of Allah
7#eace and %lessings of Allah
%e u#on him8 said: G ) have
%een ordered to =ght against
the #eo#le until they testify
that there is none worthy of
worshi# e5ce#t Allah and that
1uhammad is the 1essenger
of Allah9 esta%lish the #rayer
and give the Ba+ah. Then9 if
they do that9 their %lood and
wealth will %e #rotected from
me : e5ce#t in accordance with
the right of )slam. And their
rec+oning will %e with Allah9 the
;5altedH -u+hari9 1uslim9
Tirmithi9 <asa4i9 A%u 'awud9
)%n 1a.ah9 Ahmad9 al,-ayha6i9
)%n 2a%%aan9 al,'ar6utni9 and
)mam 1ali+.
)t was narrated %y )%n Imar9
A%u 2uraira9 3a%ir )%n A%dullah9
Anas %in 1ali+9 3areer i%n
A%dullah9 Aus i%n A%u Aus9 i%n
A%%aas9 *ahl i%n *aad9 al,
<umaan i%n -asheer9 Tari6 i%n
Ashyam9 A%u -a+rah9 1uadh
%in 3a%al and *amura %in
3undu%.
Thus9 the hadith is 1utawatir9
the a%solute strongest form of
2adith.
Among a few inter#retations
i%n 2a..ar mentions the
strongest is that #eo#le are
fought to esta%lish the
dominance of Allah4s law. This
o%.ective can %e met through
many means. )t could %e met
%y =ghting them. )t can also %e
met %y them acce#ting the law
of Allah and #aying the 3iByah.
)t can also %e met %y some sort
of #eace accord %etween
1uslims and others9 in which
the non,1uslims will not
o##ose the word of Allah in any
way.
2. A%u 1uthana Al A%di said )
heard A%u Al Chasasyah say )
came to the 1essenger of Allah
and said ) would #ledge
allegiance to him. The
1essenger of Allah too+ the
#ledge from me to testify that
there is none worthy of worshi#
other than Allah that
1uhammad is the 1essenger
of Allah9 to #ray the =ve
#rayers9 to fast /amadan9 to
#ay Pa+ah9 to ma+e 2a..9 and
to =ght in the sa+e of Allah. )
said E 1essenger of Allah9 Two
of those ) cannot do. The =rst is
Pa+ah. ) only have ten camels.
They constitute my entire
wealth. The second is 3ihad. )
heard that whoever runs away
from the %attle=eld has
incurred the wrath of Allah. )
am afraid if =ghting faces me )
might fear death and my s#irit
would fail me. /asulullah
gra%%ed his hand and waved it
and said9 G<o sada6ah and no
3ihadN 2ow can you then enter
into 3annahMH. A%u al
Chasasyah then said: The
1essenger of Allah too+ my
#ledge on every term he
mentioned.H
<arrated %y Al 2a+im and
authenticated it.
3. *alamah %in <ufail said: Khile )
was sitting with /asulullah a
man came to him and said9 GE
1essenger of Allah 2orses are
%eing discarded and wea#ons
are %een laid down and some
are claiming that there is no
more =ghtingH /asulullah said9
GThey are lyingN 0ighting has
.ust %egunN And a #arty of my
Immah will =ght for the sa+e
of Allah9 and those who o##ose
them will not harm them. Allah
will deviate the hearts of some
men to #rovide for that #arty
from them %y =ghting them.
And they will continue =ghting
until the =nal hour starts 7the
'ay of 3udgment8 and good will
remain on the foreheads of
horses until the day of
3udgment and war will not end
until agog and 1agog come
out.
<arrated %y al Ta%arani in Al
1u.am al Ca%ir
A similar hadith was narrated
%y )mam al <asa4i and is hasan
7agreea%le8:
4. *alamah %in <ufail said: Khile )
was sitting with /asulullah a
man came to him and said9 GE
1essenger of Allah 2orses are
%eing humiliated 7ignored89 and
wea#ons are %eing laid down
and #eo#le are claiming there
is no more 3ihad and war has
endedH /asulullah said: G They
are lyingN 0ighting has .ust
%egunN 0ighting has .ust %egunN
And a #arty of my Immah will
remain =ghting on the true
#ath and Allah will deviate the
&
hearts of some men and Allah
will #rovide the =ghters from
them until the =nal hour starts
and the #romise of Allah is
ful=lled and good is on the
foreheads of horses until the
day of 3udgment. )t is %eing
revealed to me that ) will %e
de#arting you soon and you
would follow me while you are
=ghting each other and the
house of the %elievers is in al
shaam
2
.
)n the commentary on Al <asa4i
%y al *indi he states that:
2umiliating horses means
ignoring them and %elittling
their im#ortance or not using
them for com%at.
G<ow =ghting has started now
=ghting has startedH The
re#etition is to reveal the
im#ortance of the message and
it means that =ghting is only
increasing and that Allah has
.ust #rescri%ed it so how can it
end so soonM Er it means that
the real =ghting has .ust %egun
%ecause so far they have %een
=ghting only within their
territory9 the land of the Ara%s9
%ut now is time for them to
carry the %attle to further
lands.
GAllah will deviate the hearts of
someH )t means Allah will
always #rovide this #arty of
%elievers with men to =ght
even if it means deviating their
hearts from )man to Cufur. That
is to %less these %elievers %y
#roviding them with the honor
of =ghting in his sa+e and the
ultimate #leasure of #leasing
Allah. >)n other words Allah will
never de#rive the Immah from
the o##ortunity of 3ihad. ;ven if
one were to assume that the
whole world would %ecome
1uslim9 Allah would deviate the
hearts of some from )slam to
dis%elieve so that the
1u.ahideen can =ght them?
GLood is on the foreheads of
horses9H 1eans reward and
%ooty9 or honor and #ride
GThe house of the %elievers is
al *haamH that is referring to
the end of time. )t will %e the
stronghold of )slam and the
land of 3ihad.