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Jihad -The forgotten obligation | Ashab al-Hadith

Jihad -The forgotten obligation

 

What is wrong with the Muslim Ummah today? When the Kuffar lay their hands on their daughters the Muslims do not raise even a finger to help them!! In'Sha'Allah the following virtues of the obligatory act, which we have forgotten, will awaken those Muslim youth in which the sweetness of Iman flows.

 




 

1: No Deed Equivalent to Jihaad

Narrated Abu Huraira (
رضي الله عنه), a man came to Allah's Messenger (صلى الله عليه وسلم) and said "Instruct me as to such a deed as equals Jihaad (in reward). He replied "I do not find such a deed." Then he added, "Can you, while the Muslim fighter is in the battlefield, enter your Mosque to perform prayers without cease and fast and never break your fast?" The man said, "but who can do that?" Abu Huraira (رضي الله عنه) added, "The Mujahid is rewarded even for the footsteps of his horse while it wanders about (for grazing) tied on a long rope." (Sahih Bukhari, p.391, vol.1)

 

The virtue of an action is based upon its importances and its high status. Taking this into account the aim of Jihaad is the elevation of Allah's word and this cannot be achieved without Jihaad. For this reason the most virtuous deed stated in this hadith is Jihaad. To comprehend this virtuous deed by the human mind may prove difficult, but only Allah's grace and mercy can enlighten us in this respect. When we examine the religious laws in providing the reasons for Jihaad being the most virtuous deed, we can present the view that Jihaad is actually the protector of all other deeds. It is on account of Jihaad that Muslims can be at ease and be able ot lead their way of life, fulfilling all obligations without the fear of the enemy. When Jihaad is neglected, it is inevitable that the kuffar will overpower the Muslims resulting in a breakdown of the Islamic way of life.

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

A great scholar of Hadith, Qadi Iyadh Maliki states, one realises the great status of Jihaad by this hadith and no deed is equivalent to Jihaad. (Fath ul Bari, p.5, vol.6)

2: Mujahid, the Most Superior

 

Narrated Abu Said Khudri (رضي الله عنه), somebody asked, "O Allah's Messenger! (صلى الله عليه وسلم) who is the best among the people?". Allah's Messenger (صلى الله عليه وسلم) replied, "A believer who performs Jihaad with his life and wealth." They asked, "Who is next?" He replied, "A believer who stays in one of the mountain paths worshipping Allah and leaving the people safe from his mischief." (Sahih Bukhari p.391, vol.1)

It is clear from this hadith that the person who does Jihaad in Allah's path is more superior than other Muslims. This has also been clearly stated in the Quran: "Allah has preferred in grades those who strive hard and fight with their wealth and lives above those who sit (at home). Unto each, Allah has promised good (paradise), but Allah has preferred those who strive hard and fight above those who sit (at home) by a huge reward." (4:95)

It is regardng the great virtue and importance of Jihaad that the Prophet (صلى الله عليه وسلم) participated in Jihaad personally and urged the companions (رضي الله عنه) upon this deed so much so that there was no deed more beloved and virtuous in the eyes of the Sahab as much as the Jihaad.

Some examples of the love for Jihaad amongst the Sahaba -

Umar (رضي الله عنه) said "Perform hajj as this is a good deed, Allah has ordained us to perform hajj and Jihaad is even better" (Kanzul Ummal p.258, vol.2)

Abu Huraira (
رضي الله عنه) said, "Safe guarding the Muslim borders in the path of Allah is more beloved to me, than my worshipping Allah in the night of Qadr in front of Hajr al Aswad (the black stone of the Kabah)"

When the time of Khalid (رضي الله عنه) came to depart from the world, he said, "I reached every possible place for Shahadah, but it was written in my fate that I should die of my bed. In my opinion there is no deed more dearer than my waiting with my horse and shield in the darkness of night, the sky to be glittering due to the rain, waiting for the onset of dawn, so that I can attack the enemy." (al Jihaad, Ibn al Mubarak, p.88)

Artat bin Munzir reports that Umar (
رضي الله عنه) asked the people in his gathering, "Which person would attain the most virtue and reward?". The people suggested zakat and salaah and agreed the highest rank is for the Ameer ul Mumineen (Umar himself) and started naming other individuals. Umar (رضي الله عنه) then advised, "Shall I tell you the best person is terms of virtue who is even higher than the Ameer ul Mumineen (the leader of the Muslims)?. The people replied, "Please do tell us". He said, "That small person who is holding the reins of his horse in Syria safeguarding the Muslim army, he is unaware if a wild animal will rip him apart or an insect will bite him or the enemy will attack. This person is higher in rank than those people whom you have mentioned and he is higher than the Ameer ul Mumineen in virtue." (Kanzul Ummal, p.289, vol.2)

Abu Bakr (رضي الله عنه) used to walk with the Mujahideen and accompany them to the outskirts of Madinah. (Sunan al Kubra - Bayhaqi, p.173, vol.9)

May Allah swt give us the ability to follow the footsteps of the Sahaba in their love for Jihaad. Ameen.

3: Grade of the Mujahideen

 
Narrated Abu Huraira (
رضي الله عنه), the Prophet (صلى الله عليه وسلم) said, "Whoever believes in Allah and His Messenger, performs salaah and observes sawm of the month of Ramadhan, then it will be a promise binding upon Allah to admit him to Paradise, no matter whether he fights in Allah's cause or remains in the land where he was born." The people said, "O Allah's Messenger (صلى الله عليه وسلم) shall we aquaint the people with the good news?". He said, "Paradise has one hundred grades which Allah has reserved for the Mujahideen who fight in his cause, and the distance between each of two grades is like the distance between the Heaven and the Earth. So when you ask Allah (for something), ask for al-Firdaus which is the middle (best) and the highest part of Paradise. And above it is the throne of the Beneficient (Allah), and from it gushes forth the rivers of Paradise." (Sahih Bukhari, p.391, vol.1)

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

The greatness of these Jannahs can be further established by a hadith in Tirmidhi in which it is stated that, if the total universe was to be placed in only one of these grades in Jannah, it would be adequately accomodated. Allah has created these heavens as a gift in exchange for the sacrifices and the noble deed of Jihaad. It is stated in this hadith that the Creator of these grades of Jannah is Allah Himself. One can taste the sweetness of this hadith by the above mentioned words. Without any doubt, the Mujahids are very fortunate for who Allah has created Jannah himself. Due to Allah's religion being elevated by Jihaad, the reward for the Mujahid is equally great. (Hujjatullahil Baligha p.548)

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

 

4: The Palace for the Shaheed

 

Narrated Samura, the Prophet (صلى الله عليه وسلم) said, "Last night two men came to me (in a dream) and made me ascend a tree and then admitted me into a better and superior house better of which I have never seen. One of them said, this house is the house of the Shuhadah." (Sahih Bukhari, p.185, vol.1)

The great status of the Shaheed is stated clearly in this hadith. The Prophet (صلى الله عليه وسلم) was shown the beautiful palace of the Shuhadah in Paradise on the night of Miraj (when he - saw - ascended to the Heavens). The Shaheed has sacrificed his life by fighting in the path of Allah and this sacrifice is his most beloved and worthy possesion. Allah therefore, honours and blesses him with these high grades and status and Allah's forgiveness and Mercy surrounds him. Allah says in the Qur'an

"And if you are killed or die in the way of Allah, forgiveness and mercy from Allah are far better than all that they amass (of worldly wealths etc)." (3:157)

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

"But those who are killed in the way of Allah, He will never let their deeds be lost". (Muhammad: 4)

The respect and honour of the Shaheed is such that the Muslims have been prohibited from calling the Shuhada dead because they are alive as Allah swt says -

"And say not of those who are killed in the Way of Allah, "They are dead", Nay they are living, but you perceive (it) not." (2:154)

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

"Think not of those who are killed in the Way of Allah as dead. Nay, they are alive, with their Lord and they have provision". (3:169-170)

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

Jabir (رضي الله عنه) narrated that a person asked, "O Prophet of Allah, which is the best Jihaad?". The Prophet (صلى الله عليه وسلم) said, "The Jihaad is that the legs of your horse be cut off and your blood spilt (shahadah)". (Ibn Hibban, Ibn Majah, at-Targheeb wa at-Tarheeb, p.438. vol.2)

May Allah swt grant all the Muslims the desire for Shahadah. Ameen.

The virtues of the shaheed are numerous and have been recorded in many hadith books. The following is a list of some of these ahadith: -

Jabir ibn Abdullah (رضي الله عنه) says that when Abdullah bin Amr ibn Haram was Shaheed the Prophet (صلى الله عليه وسلم) said,"O Jabir! Shall I inform you of how Allah honoured your father?" He answered, "Please do." The Prophet saw said, "Allah does not talk to anybody but behind the veil but he talked to your father directly (without the veil)". (Tirmidhi, at-Targheeb wa at-Tarheeb, p.437, vol2)

Ubada bin Samit (رضي الله عنه) narrates, that the Prophet (صلى الله عليه وسلم) said, "The shaheed is granted seven gifts from Allah swt -

1. He is forigven at the first drop of his blood.
2. He sees his status in jannah.
3. He is dressed in the clothes of iman.
4. He is safe from the punishment of the grave.
5. He will be safe from the great fear of the Day of Judgement.
6. A crown of honour will be placed on his head.
7. He will intercede on behalf of 70 members of his family.


(Musnad Ahmed Tabrani, at-Targheeb wa at-Tarheeb, p.443, vol.2)

Abu Darda (رضي الله عنه) narrates that I heard the Prophet (صلى الله عليه وسلم) saying that the Shaheed will intercede on behalf of 70 Members of his family. (Abu Dawud, at-Targheeb wa at-Tarheeb)

Mujahid said, that Yazid bin Shajara was amongst those whose deeds would testify his sayings. He stated the following during a khutbah, "When the skies are opened and when the rows of unbelievers and believers are facing each other, the doors of Heaven and hell are opened and the Hoorain (women of Jannah) who have big beautiful eyes and are well dressed, peer from the sky. When a Muslim moves forward they say, "O Allah, make his feet steadfast, O Allah help him." And when he turns his back towards the enemy the Hoorain cover their veil from him and say, "O Allah forgive him." O people make an effort for this, may my parents be sacrificed for you, do not disgrace the hoor of Jannah. When a person is Shaheed, as the first drop of blood falls on the ground his sins fall down like the withering of leaves from trees and the hoorain come down towards him and clean the soil from his face. He will then be presented with a gift of a hundred pairs of clothes, which will not be human made, but will be the creation of Jannah". He stated further that, "I have been informed that the keys to Paradise are swords"(Ibn Mubarak, p.72, at-Targheeb wa at-Tarheeb, p.444, vol.2)

Hayan bin Abi Habla narrates that the Prophet (
صلى الله عليه وسلم) said, "When a person is shaheed, Allah swt creates a beautiful body for him. Then Allah orders his soul to enter this body. So it enters in the body. Then the person looks at his previous body as to what is being done to it, then he looks at the people around him who are grieving, he thinks that the people are listening and looking at him, he then goes towards his wives." (Ibn Mubarak, p.93)

Naeem ibn Hamar (رضي الله عنه) narrates that a person asked the Prophet (صلى الله عليه وسلم), "Which Shaheed is superior?". The Prophet (صلى الله عليه وسلم) answered, "Those who are in the rows of battle and do not turn their face till they are killed. They will roam around in the highest rooms in Jannah and their Lord will laugh at them. This is an indication that, when Allah laughs at somebody, there is no accounting of his deeds on the day of Judgement." (Musnad Ahmed, at-Targheeb wa at-Tarheeb, p.442, vol.2)

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

 

5. One Morning or Evening in Jihaad

 
Narrated Abu Huraira (
رضي الله عنه), The Prophet (صلى الله عليه وسلم) said, "A single endeavour (of fighting) in Allah's cause in the afternoon or forenoon is better than all that, on which the sun rises and sets." (Sahih Bukhari, p.392, vol.1)

 

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

Ibn Hajar (رضي الله عنه) says that this explanation is more understandable as it is supported by a mursal hadith narrated by Ibn Mubarak (رضي الله عنه) in Kitab ul-Jihaad

The Prophet (صلى الله عليه وسلم) sent an army in which Abdullah bin Rawaha participated. When the army set out, Abdullah bin Rawaha stayed behind so that he could perform Jumma Salah behind the Prophet (صلى الله عليه وسلم) and then intended to join the army straight after. The Prophet (صلى الله عليه وسلم) said to him, "I swear by the One in whose power lies my life, if you were to spend everything on earth you could not attain the virtue of their one morning." (Fath ul Bari, p.91, vol.6)

So his desire was to perform Jummah behind the Prophet (صلى الله عليه وسلم) and listen to his iman affecting khutbah and spend some more minutes in the blessed gathering of the Prophet (صلى الله عليه وسلم) and then planned to reach his companions on a fast horse. But the Prophet (صلى الله عليه وسلم) disliked this action and admonished him.

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

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

Although the Jews claimed to love Allah, they were ready to sell their faith for the world and they ran far from death. Had they loved Allah they would have loved death, as death is the door towards meeting the beloved Allah and beoming His special guests.

The Mujahid is completely opposite to the character of a Jew, he marches forth in the battlefield leaving worldly luxuries for the love of Allah and to attain His pleasure, in removing His enemies from the surface of the earth. He protects his friends and he loves death and seeks Shahadah, and his greatest pleasure is to shed his blood for his beloved Allah.

The Sahaba (رضي الله عنه) understood the significance of the time spent in Jihaad. Therefore they readily sacrificed all beloved things for Jihaad to the extent that the person whom their hearts accepted the most and whom they loved more than their own lives, on his wish they were proud to sacrifice thousands of lives. On his behalf they were ready to sacrifice all their worldly wealth. For the cause of Jihaad they even accepted parting from their beloved Prophet (صلى الله عليه وسلم) and there was no shortage in fulfiling their duty of Jihaad.

 

6: The Prophet's (صلى الله عليه وسلم) Wish To Be Shaheed

 

Narrated Abu Huraira (رضي الله عنه), the Prophet (صلى الله عليه وسلم) said, "By Him in Whose Hand is my life! Were it not for some men amongst the Believers who dislike to be left behind me, and whom I cannot provide with means of conveyance, I would certainly never remain behind any sariyah (army unit) setting out in Allah's cause. By Him in whose hands my life is! I would love to be Shaheed in Allah's cause and then get resurrected, and then be Shaheed and then get resurrected again, and then be Shaheed. " (Sahih Bukhari, p.42-3, vol.4)

The Prophet (صلى الله عليه وسلم) has first of all comforted those who wished to participated in Jihaad but do not possess the means to participate and their grief is stated in the Qur'an:

"They turned back, while their eyes are overflowing with tears of gried that they could not find anything to spend (for Jihaad)". (Taubah: 92)

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

This is why the Prophet (
صلى الله عليه وسلم) participated in 27 battles and sent his companions (رضي الله عنه) more than 50 times and did not participate himself. This was to comfort those who were eager to participate in Jihaad and were saddened for not being able to participate.

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

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

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

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

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

 

7: Little Work But A Great Reward

 

Narrated al-Bara (رضي الله عنه), a man whose face was covered with an iron armour (ie clad in armour) came to the Prophet (صلى الله عليه وسلم) and said, "O Allah's Messenger! Shall I fight or embrace Islam first?" The Prophet (صلى الله عليه وسلم) replied, "Embrace Islam first and then fight". So he embraced Islam and was Shaheed. Allah's Messenger (صلى الله عليه وسلم) said, "A little work, but a great reward." (He did very little after embracing Islam but he was rewarded in abundance). (Sahih Bukhari, p.394, vol.1)

Ibn Ishaq has recorded in maghazi (an authentic tradition of Abu Huraira (رضي الله عنه) that the Prophet (صلى الله عليه وسلم) said,"Tell me about a person who never prayed one salaah but entered jannah." Then he answered himself that this lucky person was Amar bin Thabit (رضي الله عنه)" (Fath ul Bari, p.105, vol.6)

Taking this narration into consideration, the scholars of hadith have agreed that the person mentioned in Bukhari is Amar bin Thabit (رضي الله عنه).

Hasin bin Muhammad says "I asked Mahmud ibn Labid that what is his story. He answered, "This person denied Islam til the day of Uhud, when he understood Islam. He lifted his sword and participated in the fierce battle with the Sahaba (رضي الله عنه) til he was wounded. When the people saw him wounded, they asked him what had bought him here for Jihaad. Was it the love of the nation, or the love of Islam? He answered, "The love of Islam, I have fought alongside the Prophet (صلى الله عليه وسلم) til I had been wounded." Upon this the Prophet (صلى الله عليه وسلم) said, "There is no doubt he is from the dwellers of Jannah".

We understand from this hadith that to bring Iman is a requirement before Jihaad and that if a person is Shaheed straight after accepting Islam he is a dweller of Jannah even though he has performed no other deeds.

 

8: In the Highest Grade of Jannah (Firdaus)



Narrated Anas bin Malik (
رضي الله عنه), Ummur Rubay bint al-Bara (the mother of Haritha bin Suraqa) came to the Prophet (صلى الله عليه وسلم) and said, "O Allah's Prophet! Will you tell me about Haritha? Haritha has been killed (ie Shaheed) on the day of Badr with an arrow fired by an unidentified person." She added, "If he is in Paradise I will be patient, otherwise I will weep bitterly for him." He said, "O mother of Haritha! There are gardens in Paradise and your son got Firdaus al-'Ala (ie the best place of Paradise)." (Sahih Bukhari, p.394, vol.1)

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

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

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

 

9: The Blessed Dust of Jihaad

 

Abu Abbas Abdur Rahman (رضي الله عنه) narrates that the Prophet (صلى الله عليه وسلم) said, "Whosoever's feet were covered with the dust in the path of Jihaad, the fire of Hell will not touch him". (Sahih Bukhari, p.394, vol.1)

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

Abul Misbah Makrai (رضي الله عنه) says that we were in a group travelling in Rome. The leader of this group was Malik bin Katham. Malik ibn Abdullah passed Jabir ibn Abdullah who was walking holding the rope of his donkey. Malik said, "O Abu Abdullah! Please take a seat on the donkey as Allah has gifted you with it".

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

Ibn Hajar (رضي الله عنه) states that if the virtue of the dust of the path of Jihaad is so great, then what would be the rank of one who spends his utmost effort in this cause - it is difficult even to imagine this status.

Abu Darda (رضي الله عنه) narrates that the Prophet (صلى الله عليه وسلم) said, "Whosoever's feet were covered with the dust in the path of Jihaad, Allah moves Hell one thousand years away from this person." (at-Tabarani, Fath ul Bari, p.111)

 

10: The Desire for Coming Back to the World

 

Narrated Anas bin Malik (رضي الله عنه), the Prophet (صلى الله عليه وسلم) said, "Nobody who enters Paradise likes to go to the world even if he got everything in the earth except a Mujahid who wishes to return to the world so that he may be shaheed ten times, because of the dignity he receives (from Allah)". (Sahih Bukhari, p.395, vol.1)

Ibn Battal (رضي الله عنه) states there is no good deed in which one sacrifices his soul except Jihaad, therefore its reward is equally significant. (Fath ul Bari, p.115, vol.6)

In Nasa'i, narrated by Anas (رضي الله عنه), the Messenger of Allah (صلى الله عليه وسلم) has said, "A person from the people of Paradise will be called in front of Allah. Allah Ta'ala will ask him, "O son of Adam, how did you find your place of stay?". He will reply, "It is the best place". Then Allah will say, "Ask and wish for something." He will say, "I ask that you return me to the world, so that I may be shaheed, in your path, ten more times." (He will ask for this, because he has seen the virtue of Shahadah).

Jabir (رضي الله عنه) says the Prophet saw asked me, "Shall I not tell you what Allah Ta'ala had said to your father?" He said to him, "O My servant! Make a wish for something and I will give it to you." He replied, "O my Lord! Give me life again so that I may be slain again in your cause." Allah will say, "The decision has been made that they, (the Shuhadah), will not return to the world again." (Tirmidhi).

 

11: Jannah, In the Shade of the Sword

 

The Holy Prophet SallalLahu-alayhi wasallam has said, "Know surely Jannah is in the shades of swords."(Paradise is under the shades of swords) (Saheeh Bukhari, Vol.1, p395)

The scholar Qurtubi RahamatulLahu-alayh states, it is remarkable that in such a short statement, the Messenger of Allah SallalLahu-alayhi wasallam has put such great emphasis in the path of Jihaad and with such eloquence.

In this Hadeeth, the Holy Prophet SallalLahu-alayhi wasallam has incited towards Jihaad and also mentioned the reward and virtue of Jihaad, inflaming the desire to use the sword in the face on the enemies and to fight such a fierce battle that the swords shade over the fighters. Under this shade lies the Paradise. (Fathul Bari, Vol.6, p110) A scholar, Allama Ibne Jawzi states, the understanding of this Hadeeth is that, Jannah is achieved by doing Jihaad.

One companion asked the Holy Prophet SallalLahu-alayhi wasallam, 'O Messenger of Allah SallalLahu-alayhi wasallam, what is the reason that every Muslim has to face a trial of the grave, except the Shaheed?" The Holy Prophet SallalLahu alayhi wasallam answered, "The sword over his head was enough as a trial." (Meaning, now he would not be put in any trial or torment.) (Kanzul Ummal, Vol.4, p596)

Ibne Mardayah has narrated from Abu Hurairah, "Whoever drew out his sword in the path of Allah has made an oath with Allah." (Kanzul Ummal. Vol.4, p338)

Khatib has narrated that Hadhrat Ali Radhiallahu-`anhu has said, "The Salaat offered with the sword around one's self is seventy times better than Salaat offered without it." (Kanzul Ummal, Vol.4, p338 (Authentic tradition))

Hadhrat Anas RadhialLahu-`anhu reports, that the hilt of the sword of the Holy Prophet SallalLahu-alayhi wasallam was of silver. (Shamaile Tirmizi, p7)

A scholar, Allama Banjuri RahamatulLahu-alayh explains the above description of the sword of the Holy Prophet SallalLahu-alayhi wasallam was called 'Zulfikaar', the one that was in the hand of the Holy Prophet SallalLahu-alayhi wasallam at the time of the invasion of Makkah. (Kasaile Nabawi, p101)

The Holy Prophet SallalLahu-alayhi wasallam had owned many swords and each had different names. The first one was called 'Al-Mathur', the one he SallalLahu-alayhi wasallam inherited from his father. One was called 'Qasib' and another named 'Qalki, one 'Tyyar' and one called 'Zulfikaar' etc. (Kasaile Nabawi, p101)

Ibne Sireen RahmatulLahu-alayh says, "I have made my sword the same as the sword of Samura RadhialLahu-`anhu, because he claimed that his sword was made the same as the sword of the Holy Prophet SallalLahu-alayhi wasallam." It was in the style of the swords of the tribe of Banu Hanifa. (Shamaile Tirmizi, p7)

Banu Hanifa was renowned tribe of Arabia. They were well known and famous for making the best swords. Those adopting the style of the Prophet SallalLahu-alayhi wasallam's sword, copied the style of this tribe. (Kasaile Nabawi, p103)

These few traditions certainly signify the importance and virtue of the sword. The importance attached to the sword is because it is a weapon used in Jihaad.

May Allah give us the ability towards understanding the importance and significance of weapons and instill in our hearts the love of protecting this religion, and creating an interest in weapons.

The protection of our religion enables us to love the weapons.

May Allah create the love of weapons in our hearts for the sole purpose of protecting our religion of Islam, Ameen.

 

12: To Wish for Children For The Cause of Jihaad

 

Narrated Abu Huraira (رضي الله عنه), Allah's Messenger (صلى الله عليه وسلم), said, "Once Suleiman, (as), son of Dawud (as), said, "By Allah, tonight I will have sexual intercouse with one hundred (or ninety women), of whom will give birth to a knight who will fight in Allah's cause." On that a companion of his said, "Say Allah willing (Insha'Allah), " but he did not say "Allah willing". Therefore only one of those women conceived and gave birth to a part of man. By Him in whose hands Muhammad's life is, if he had said, "Allah willing", (he would have begotten sons) all of whom would have been knights, striving in Allah's cause". (Sahih Bukhari, p.395, vol.1)

We learn from this hadith that every Muslim should make the intention that they would offer their children to be soldiers to safeguard this deen, as was the intention of the Prophet Suleiman (as).

Ibn Hajar (رضي الله عنه), says, "If any person holds this intention, while having sexual intercouse with his wife, that if he is given a male child he would make him a Mujahid, he would gain the reward for his intention even if it really does not occur." Either he does not have a boy or he has a boy but he could not become a Mujahid". (Fath ul Bari)

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

When these parents hear about Jihaad, they are filled with awe and fear that their child might run to Jihaad. If Allah Ta'ala bestows His Mercy upon the child and he stands for the path of Jihaad, the parents feel that doomsday has come over them. They try every means possible in preventing these young Muslim boys from the path of Jannah and indulge them in the worldly affairs.

It happens that sometimes they, the parents, go to scholars for fatawa, "is it right for our child to go to Jihaad without permission? can they do this? is it permissable for them?"

The scholars respond according to the Shariah's principles but these parents use these fatawa against Jihaad.

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

Khansa's (رضي الله عنه) sons and near relative had attained the Shahadah in the battle of Uhud, but this brave Muslim lady was more concerned and asked, "What is the state of the Prophet (صلى الله عليه وسلم), is the Prophet (صلى الله عليه وسلم) safe and well?".

Safiya (رضي الله عنه) had seen the mutilated body of her brother, Hamza (رضي الله عنه), but this did not stop her sending her son, az-Zubair (رضي الله عنه) in the path of Jihaad. She urged him towards this path.

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

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

 

13: To Seek Refuge with Allah from Cowardliness

 

Narrated Amar bin Maymun al-Awdi, Sa'd used to teach his sons the following words, as a teacher teaches his students the skill of writing and used to say that: Allah's Apostle (صلى الله عليه وسلم) used to seek refuge of Allah from them (ie the evils) at the end of every prayer. The words are: "O Allah! I seek refuge with You from cowardice, and seek refuge with You from being brought back to a bad stage of old life, and seek refuge of You from the afflictions of the world and seek refuge with You from the punishment of the grave." (Sahih Bukhari, p.396, vol.1)

The Prophet (صلى الله عليه وسلم) proclaimed in the Masjid, "If anyone has any doubt about anything they should ask for dua". It is stated in the tradition that a person stood up and said, "O Messenger of Allah! I am a coward and a patient of abundance of sleep." The Prophet (صلى الله عليه وسلم) made dua for him. Fadal (رضي الله عنه) says, "We saw him afterwards and no one was as brave as him."

This tradition explains that the Prophet (صلى الله عليه وسلم) and the companions hated cowardice. They sought refuge in Allah from this as they would do so from the kuffar, shirk, hypocrisy and from the love of this world. Allah had sent him (صلى الله عليه وسلم) to wipe out kuffar and polytheism from this world, and therefore had bestowed him with courage and bravery. The Prophet (صلى الله عليه وسلم) had said, "And I am the wiper, by me Allah will wipe out the kuffar". (Shamail Tirmidhi, p.25)

Abu Ishaq (رضي الله عنه) says "I have heard from Bara Ibn Adhib (رضي الله عنه) someone asked, "O Abu Amara (رضي الله عنه), did you all flee the battlefield in the battle of Hunain?". Bara (رضي الله عنه) answered, "No, by Allah, the Prophet (صلى الله عليه وسلم) had never turned his back". (At the end of this hadith it is mentioned), The Prophet (صلى الله عليه وسلم) (in the rain of arrows) would recite these couplets, and stand firm, "I am a Prophet not a liar, I am the son of Abdul Muttalib". (Bukhari, p.410, vol.1)

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

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

 

14: Both Men in Paradise Because of Jihaad

 

Narrated Abu Huraira (رضي الله عنه) Allah's Messenger (صلى الله عليه وسلم) said, "Allah welcomes two men with a smile; one of whom kills the other and both of them enter Jannah. One fights in Allah's cause and gets killed. Later on Allah forgives the killer (ie he embraces Islam) who also gets Shaheed (in Allah's cause)." (Sahih Bukhari, p.396, vol.1)

An incident similar to this has been stated in Jam'ul Fawa'id (p.6, vol.2) Abu Musa (رضي الله عنه) narrated that the Prophet (صلى الله عليه وسلم) was present in a battle when a Muslim confronted a kafir challenging him. The mushrik killed the muslim. Another Muslim also confronted him but was also killed. Then the unbeliever asked the Prophet (صلى الله عليه وسلم), "What is the aim of your fighting?" The Prophet (صلى الله عليه وسلم) answered, "it is part of our religion that we fight till they bear witness that there is no God but Allah and the Prophet (صلى الله عليه وسلم) is Allah's servant and messenger", and we fulfill the rights of Allah." The mushrik said, "This is a beautiful ideology and I bring Iman on Allah." Then he switched towards the Muslims and attacked the kafirs and kept on fighting till he was Shaheed. The Muslims placed him with the two Muslims whom he had killed. The Prophet (صلى الله عليه وسلم) said, "They will love each other a lot in Jannah." (Baz'az, Jamul Fawa'id, p.6, vol.2)

It is stated in a hadith that the meaning of Allah laughing is His pleasure and blessing. Some experts of hadith have stated that the explanation of Allah laughing is giving reward. We can conclude from this hadith the greatness of Jihaad and the merit of Shahadah and that accepting iman is the condition for Jihaad. There is no other prerequisite or attainment of a certain level of Iman for fulfilling the duty of Jihaad. We understand from the above hadith that this person had killed Muslims and was subsequently shaheed, he received glad tidings from the Prophet (صلى الله عليه وسلم).

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

 

15: The Fast of a Mujahid

 

Narrated Abu Saeed (رضي الله عنه), I heard the Prophet (صلى الله عليه وسلم) saying, "Whomsoever observes sawm for one day for Allah's cause, Allah will keep his face away from the fire of Hell". (a distance covered by a journey of seventy years).(Sahih Bukhari, p.93, vol.1)

Ibn Jawzi (رضي الله عنه) says that when the term "fi sabilillah" (in Allah's path) is used itself, Jihaad is meant. (Footnote, Sahih Bukhari)

In the view of Imam Bukhari (رضي الله عنه), Jihaad is meant when the term "fi sabilillah" is used in the Quran and hadith. (p.80, vol.2)

For the respect and honour of the mujahid all the merits of his deeds are doubled. The mujahid has beebn given a choice of keeping the fast or leaving it, in fact, it is stated in a narration of Bukhari, that during an expedition of Jihaad, some people observed the fast and some didnt. After reaching their destination the people who had observed the fast were late whereas the people who hadnt observed the fast did a lot of work. The Prophet (صلى الله عليه وسلم) said, "Those who were not observing sawm took all the reward". (Sahih Bukhari, p.404, vol.1)

Similarly for the tilawat al-Quran, dhikr, salaah and spending in the cause of Allah, the reward is doubled.

Sahl bin Muadh al Jahani (رضي الله عنه) narrates from his father that the Prophet (صلى الله عليه وسلم) said, "Whoever recited one thousand verses of the Quran in the path of Allah, Allah assigns him with the grade of the Prophets, the Siddiqeen, the Shuhadah and the Muttaqun" (Sunan al Kubra - Bayhaqi, p.172, vol. 9)

It is stated in another narration that the Prophet saw said that the salaah, fast, dhikr is upgraded up to 700 times in comparison to spending in the path of Allah. (Sunan al Kubra - Bayhaqi, p.172, vol.9)

 

16: A Call from All The Doors of Heaven

 

Narrated Abu Huraira (رضي الله عنه), the Prophet saw said, "Whoever spends two things in Allah's cause will be called by all the gate keepers of Paradise, who will be saying, "O so and so! come here". Abu Bakr (رضي الله عنه) said, "O Allah's Apostle! such persons will never be destroyed". The Prophet (صلى الله عليه وسلم) said, "I hope you will be one of them". (Sahih Bukhari p.398, vol.1)

 

17: The Reward of Helping A Mujahid

 

Narrated Zaid bin Khalid (رضي الله عنه), Allah's Messenger (صلى الله عليه وسلم) said, "He who prepares a Ghazi, going in Allah's cause, is given a reward equal to that of a Ghazi, and he who looks after the dependents of a Ghazi going in Allah's cause properly, is given a reward equal to that of a Ghazi." (Bukhari p.399, vol.1)

The virtues of spending in the cause of Jihaad and the warning of not spending in the cause of Jihaad have been clearly stated in the Quran in various ways. We bring forth one Quranic ayah with brief explanation, followed by some ahadith.

Allah swt says in the Quran: "And spend in the cause of Allah ie Jihaad, and do not throw yourselves into destruction (by not spending your wealth in the cause of Allah) and do good. Truly, Allah loves al-Muhsineen (the good doers)". (2:195)

Imam Bukhari states in the explanation of this ayah that it was revealed regarding spending in the path of Jihaad. (Sahih Bukhari, p.648, vol.1)

Not to Spend for the Cause of Jihaad Is Destruction

When the wealthy will not spend their wealth on the Mujahideen (Islamic fighters) to strengthen them, and they will not buy weapons for the Mujahideen from their wealth, then the Mujahideen will become inevitably weak and the enemy will become powerful and suppress the Muslims. The properties and wealth of the Muslims is then vulnerable and the people are oppressed and expected to comply with Kufr laws. When this occurs, there will be nothing but shame and sorrow, particularly for the wealthy Muslims, who refused to equip the Mujahideen.

 

The Needs of Jihaad is Also Wealth

 

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

When the Prophet (صلى الله عليه وسلم) used to make the call for Jihaad even for poor people (in terms of wealth) used to present themselves but because of the shortage of mounts etc, they had to turn back crying.

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

"Nor (is there blame) on those who came to you to be provided with mounts, and when you said, "I can find no mounts for you, they turned back, while their eyes are overflowing wiuth tears of grief that they could not find anything (to spend)". (Taubah:92)

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

The Prophet (صلى الله عليه وسلم) was questioned this, "O Prophet of Allah! Who is the most virtuous amongst people?". The Prophet (صلى الله عليه وسلم) replied, "The one who does Jihaad with his self and his wealth in Allah's cause". (Sahih Bukhari)

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

A Magnificent Reward

 

Ali (رضي الله عنه) and Abu Darda (رضي الله عنه) narrated from the Prophet (صلى الله عليه وسلم) that he said, "Whoever sent wealth to be spent in the path of Allah and stayed behind himself he will be rewarded for every dirham, the reward of 700 dirhams, and whoever fought himself for Allah's pleasure and also spent His wealth in this cause, he will be rewarded for every dirham the reward of 700 000 dirhams." Then the Prophet (صلى الله عليه وسلم) recited this ayah "Allah gives manifold increase to whom He wishes". (2:261) (Ibn Majah, p.198)

Thawban (
رضي الله عنه) says that the Prophet (صلى الله عليه وسلم) said, "The best Dinar is that which is spent on one's household and that dinar which is spent on the horse for Jihaad and the dinar which is spent on friends in the path of Jihaad". (Ibn Majah, p.198)

The Prophet (صلى الله عليه وسلم) said "Whoever provides the needs of a Mujahid, he will receive the reward of a Mujahid and the reward of the Ghazi will not be decreased". (Ibn Majah, p.198)

Huraim bin Fatih (رضي الله عنه) says that the Prophet (صلى الله عليه وسلم) said "Whoever spent in the cause of Jihaad, his reward will be multiplied 700 times". (Tirmidhi).

Abdullah ibn Amr (رضي الله عنه) says that the Prophet saw said "The Ghazi receives the reward of Jihaad and the employer or repayer gets the reward of repaying and Jihaad". (Abu Dawud).

Abu Dharr (رضي الله عنه) says that the Prophet (صلى الله عليه وسلم) "Any muslim whose three children die, Allah will enter them into Jannah by His grace, and whoever spends two pairs from his wealth in Allah's cause, the guards of Jannah run towards them (they stand in honour for them and call them towards Jannah). (Sunan al-Kubra, Bayhaqi, p.171, vol.9)

The explanation of the term "pairs" is two servant or two camels or two sheep, etc. This is a great virtue for those who spend for the cause of Jihaad and the glad tidings of Jannah have been granted to such a person.

Abu Umamah (رضي الله عنه) says that the Prophet (صلى الله عليه وسلم) said "The best charity is to provide the shade for the tent in the path of Allah, or to give a slave in the path of Allah or to give a young camel in the path of Allah."(Tirmidhi)

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

Umar Ibn Khattab (رضي الله عنه) says that I heard the Prophet (صلى الله عليه وسلم) saying, "Whoever provided a shade to a mujahid, Allah will shade him with His shade of the day of judgement". (Sunan al-Kubra, Bayhaqi, p.172, vol.2)

The Prophet (صلى الله عليه وسلم) said "The person with the most Iman is he who does Jihaad with his self and wealth and that person who worships Allah in a valley keeping people away from his mischief". (Abu Dawud, p.287)

Abu Huraira (رضي الله عنه) narrates that in the night of Isra, the Prophet (صلى الله عليه وسلم) passed some people who used to sow seeds one day and cut it the next day. After cutting it the field used to grow again. The Prophet (صلى الله عليه وسلم) said, "O Jibreel! who are these people?". Jibrael (رضي الله عنه) answered, "They are the Mujahideen, the reward of their deeds are multiplied up to 700, whatever they spend they are repaid for it." (at-Targheeb wa at-Tarheeb)

 

18: The Reward of Spying in Jihaad



Narrated Jabir (
رضي الله عنه), the Prophet (صلى الله عليه وسلم) said, "Who will bring me the information about the enemy on the day (of the battle) of al-Azhab (the confederates)?". Az-Zubair (رضي الله عنه) said, "I will". The Prophet (صلى الله عليه وسلم) said again, "Who will bring the information about the enemy?" Az-Zubair (رضي الله عنه) said, "I will". The Prophet (صلى الله عليه وسلم) said, "Every Prophet had a hawari (disciple) and my hawari (disciple) is az-Zubair" (Sahih Bukhari, p.399, vol.1)

The Prophet (
صلى الله عليه وسلم) was a successful commander. One of the names of the Prophet (صلى الله عليه وسلم) was the Prophet of wars. The Prophet (صلى الله عليه وسلم) was quoted as saying, "I am Muhammad and Ahmed and the Prophet of mercy and the Prophet of repentance and the last Prophet and the Hashir (the person who will gather everyone on the day of Judgement) and the Prophet of wars". (Shamail Tirmidhi, p.25)

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

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

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

The Prophet (صلى الله عليه وسلم) used to fight in the front line in the elevation of Allah's word and this enabled him to be aware of the plans of the unbelievers. The Prophet (صلى الله عليه وسلم) was always mindful that the unbelievers were looking for any opportunity to attack him; and due to his understanding of war tactics and general awareness, many schemes of the unbelievers turned into failures.

Khalid bin Sufyan was preparing an army against the Prophet (صلى الله عليه وسلم). The Prophet (صلى الله عليه وسلم) sent a Sahabi (companion) to kill him.

Ka'b bin Ashraf, who was a Jew, planned to wage the last final war by uniting with the mushrikeen (polytheists). The Prophet (صلى الله عليه وسلم) appointed Muhammad bin Muslim, who killed him.

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

One main aspect of war is spying on the enemy's army, and this was requested by the Prophet (صلى الله عليه وسلم) in the earlier mentioned hadith. Zubair (رضي الله عنه) compiled with this request and for this he received the noble status of Hawari (disciple). The Prophet (صلى الله عليه وسلم) keen interest in war tactics was due to Allah's commandments.

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

 

19: Goodness in the Horse's Forelocks

 

Narrated Abdullah bin Umar (رضي الله عنه) that the Prophet (صلى الله عليه وسلم) said, "Good will remain (as a permanent quality) in the forelocks of horses (for Jihaad) till the day of judgement". (Sahih Bukhari, p399. vol.1)

The explanation of goodness has been stated in another hadith of Bukhari as reward and booty. (Sahih Bukhari, p.400, vol.1)

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

 

20: The Reward of Keeping A Horse For Jihaad

 

Narrated Abu Huraira (رضي الله عنه), the Prophet (صلى الله عليه وسلم) said, "If somebody keeps a horse (for Jihaad) in Allah's cause, motivated by his faith in Allah and his belief in His promise, then he will be rewarded on the day of resurrection for what the horse has eaten or drunk and for it's dung and urine". (Sahih Bukhari, p.406, vol.1)

 

21: The Prophet (صلى الله عليه وسلم) On An Unsaddled Horse With A Sword Around His Neck

 

Narrated Anas bin Malik (رضي الله عنه), the Prophet (صلى الله عليه وسلم) was the best and the bravest amongst the people. Once the people of Madinah got terrified at night, they went in the direction of the noise that had terrified them. The Prophet (صلى الله عليه وسلم) met them (on his way back) after he had found out the truth. He was riding an unsaddled horse belonging to Abu Talha (رضي الله عنه) and a sword was round his neck, he was saying, "Don't be afraid! Don't be afraid!" He further said, "I found it (ie the horse) very fast", or "The horse is very fast".(Sahih Bukhari, p.101, vol.4)

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

The horse has a special rank within the Jihaad. Allah swt has instructed the Muslims to train the horse, in the Quran. Allah says:

"And make ready against them all you can of power including tethered horses to threaten the enemy of Allah and your enemy". (Anfaal: 60)

It is stated in the hadith of Muslim that the Prophet (صلى الله عليه وسلم) was gently placing his fingers on his horse's forelocks and saying, "Goodness has been placed in the horse's forelock till the day of Judgement".

It is stated in a narration of Nasai that Anas bin Malik (رضي الله عنه) narrated that there was nothing more beloved to the Prophet (صلى الله عليه وسلم) than horses. (Fath al Bari, p.66, vol.7)

Allama Ibn Hajar (رضي الله عنه) states that there is glad tidings in this hadith, for the preservation of Islam and Muslims till the day of Judgement. The reason being that the goodness being in the forelocks of the horses is an indication that Jihaad will continue till the day of Judgement and when Jihaad will take place the Mujahideen will also exist and obviously the Mujahideen will be Muslims. So we learn that the deen of Islam and it's followers will remain till the day of Judgement. (Fath ul Bari, p.67, vol.6)

Tamimi Dari (رضي الله عنه) says that the Prophet (صلى الله عليه وسلم) said, "Whoever tied a horse in the path of Allah (Jihaad) and prepared the food for the horse, he will be rewarded for every grain". (Ibn Majah, Fath al Bari, p.67, vol.6)

Narrated Abu Huraira (رضي الله عنه), Allah's Apostle (صلى الله عليه وسلم) said,

"Horses are kept for one of three purposes:

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

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

As for the man for whom the horses are a source of sins, he is the one who keeps a horse for the sake of pride and pretense and showing enmity for Muslims, such a horse will be a source of sins for him".(Sahih Bukhari, p.400, vol.1)

The Prophet (صلى الله عليه وسلم) used to ride horses and used to advice the Sahaba to do the same. It is stated that mounting an unsaddled horse was belvoed to the early Muslims and there is a chapter in Bukhari relating to riding on an unmanageable horse or a stallion.

Rashid bin Sa'd (رضي الله عنه) said, "The early Muslims preferred to ride stallions, for they were faster and more daring (than mares)".(Sahih Bukhari, English version, p.77, vol.4)

The Prophet (صلى الله عليه وسلم) mounted on the unsaddled back of the horse of Abu Talha and praised the horse.(Sahih Bukhari, English version, p.77, vol.4)

This is a very long topic, a lot can be written on this subject, however, the conclusion is that the reason for these great virtues attributed to riding a horse and tethering it, is because the horse was the best provision for Jihaad in that period. We have to understand that whatever articles of weapons are used for Jihaad in any particular period in time, there will be a reward for learning about them and maintaining them. Following these Islamic laws, the Muslims should remain experienced in the war tactics and weapons of war. They should keep all sorts of arms and weapons ready in order to benefit from the reward and subsequently would not feel ashamed and inadequate when it is required.

 

22: The Guarantee of Jannah

 

Narrated Abu Huraira (رضي الله عنه), the Prophet (صلى الله عليه وسلم) said, "Allah swt assigns for a person who participates (in the holy battles) in Allah's cause, and nothing causes him to do so except belief in Allah and His Messengers, that he will be recompensed by Allah either with a reward, or booty (if he survives), or will be admitted to Paradise (if he is killed in the battle as a shaheed)."

The Prophet (صلى الله عليه وسلم) added, "Had I not found it difficult for my followers, then I would not remain behind any Sariya (an army unit) going for Jihaad and I would have loved to be Shaheed in Allah's path (Jihaad) and then made alive, and then Shaheed and then made alive, and then again Shaheed".(Sahih Bukhari, p.10, vol.1)

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

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

Imam Bukhari (رضي الله عنه) has chosen the title of, "Jihaad" is a part of Iman (faith)" for this hadith. He is trying to emphasize the great status of Jihaad in a special manner. May Allah swt grant us the ability to fulfill this part of Iman.

 

23: The Inheritance of the Prophet (صلى الله عليه وسلم)

 

Narrated Amr bin al-Harith (رضي الله عنه), the Prophet (صلى الله عليه وسلم) did not leave anything behind him after his death except a white mule, his arms and a piece of land which he left to be given to charity. (Sahih Bukhari, p.403, vol.1)

The mule mentioned was for the use of Jihaad as stated in a hadith of Bara Bin Adhib (رضي الله عنه)

The Prophet (صلى الله عليه وسلم) did not hoard wordly items, nor did he leave behind anything after his death, except for some weapons of Jihaad, and a mule which used to come in use for Jihaad as it is stated in a hadith of Bukhari narrated by Bara Bin Adhib (رضي الله عنه)

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

 

24: Guarding the Leader of Jihaad

 

Narrated Aisha (رضي الله عنه), the Prophet (صلى الله عليه وسلم) was vigilant one night and when he reached Madinah, he said, "Would that a pious man from my companions guard me tonight!" Suddenly we heard the clatter of arms. He said, "Who is that?" He, (the newcomer) replied, "I am Sa'd bin Abi Waqqas and have come to guard you". So the Prophet (صلى الله عليه وسلم) slept (that night). (Sahih Bukhari, p.404, vol.1)

It has been stated in a narration of Tirmidhi that, Aisha (رضي الله عنه) narrated that guarding used to take place outside the house of the Prophet (صلى الله عليه وسلم) until the verse: "Allah will protect you from people" (Maidah: 67) was revealed. The Prophet (صلى الله عليه وسلم) moved the guards away.

Imam Bukhari (رضي الله عنه) has named this chapter "Vigilance during the Holy Battles in Allah's cause".

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

The Prophet (صلى الله عليه وسلم) used to confront the enemy in a very close distance but one occasion he worse two chain armours.

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

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

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

 

25: Glad Tidings for the Mujahid

 

Narrated Abu Huraira (رضي الله عنه), the Holy Prophet (صلى الله عليه وسلم) said, "Let the slave of dinar and dirhams, of khatifah and khamisa, (ie money and luxurious clothes), perish for he is pleased if these things are given to him and if not he is displeased. Let such a person perish and relapse, and if he is pierced with a thorn, let him not find anybody to take it out for him. Paradise is for him who holds the reins of his horse to strive in Allah's cause, with hair unkempt and feet covered with dust, if he is appointed in the vanguard, he is perfectly satisfied with his post of guarding, and if he is appointed in the rear guard, he accepts his post with satisfaction, (he is so simple and unambitious that if he asks for permission he is not permitted and if he intercedes his intercession is not accepted)". (Sahih Bukhari, p.404, vol.1)

It is a fact that there is no value of a Mujahid in the world nor does he hold a rank. How can the worshippers of wealth and beauty ask this poor Mujahid covered in dust?, but his status in Allah's sight is so great that eminent figures cannot reach this status, in fact they cannot even reach the dust of this rank. The difference between the deeds of the Mujahideen and the non Mujahideen have been mentioned in some narrations. The value of the Mujahid's deeds is very high in Allah's sight. There is a lot of information concerning the Islah (rectification) of the Mujahideen. Every Mujahid wishes from his heart that he confronts the enemy in the front line and that he be given a chance of attacking the enemy's position and confront them face to face. The Mujahideen have to follow a strict discipline and comply fully with the decisions of the Amir (leader) and whatever the Amir appoints him, he should undertake the duty responsibly and contentedly.

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

 

26: The Virtue of Ribaat: Safeguarding the Islamic Borders

 

Narrated Sahl bin Sad, as Saidi (رضي الله عنه), Allah's Messenger (صلى الله عليه وسلم) said: "To guard Muslims from infidels in Allah's cause for one day is better than the World and whatever is on it's surface, and a place in Paradise as small as that occupied by the whip of one of you is better than the World and whatever is on it's surface; and a morning's or an evening's journey which a slave (person) travels in Allah's cause is better than the World and whatever is on it's surface". (Sahih Bukhari, p.404, vol.1)

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

"O you who believe! Endure and be more patient (than your enemy) and guard your territory by stationing army units permanently at the places from where the enemy can attack you and fear Allah, so that you may be successful."(al Imran: 200)

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

In Muslim, a hadith narrated by Salman Farsi (رضي الله عنه) that the Prophet (صلى الله عليه وسلم) had said, "To guard the Muslim territory for a day and a night is much better than a months night praying and fasting". If he dies his deeds will continue increasing in reward, his sustenance will be provided and he will be saved from the trials of the grave.

Abu Hurairah (رضي الله عنه) narrated, "Every person who dies will have fully completed his action except the deeds of the one who is on the frontier, he receives the reward of his deed until the day of resurrection and he is saved from the questioning of the Munkar and Nakir (in the grave)." (al-Haakim, Ibn Mardawi, Mukhtasar Ibn Kathir p.35, vol.1)

It is reported in Ibn Majah that Abu Hurairah (رضي الله عنه) narrated that the Prophet (صلى الله عليه وسلم) said, "Whoever dies while guarding the territory, in the cause of Allah, his good deeds will continue and his sustenance will continue and he will be saved from the questioning by the Munkar, Nakir and Allah will raise him in the day of Qiyamah, protected from the immense adversity of that day".

Ibn Abbas (
رضي الله عنه) has said: I have heard the Messenger of Allah (صلى الله عليه وسلم) say, "Two eyes will not be touched by the Hell fire, one is that eye which has shed tears in the fear of Allah and second that eye which stayed awake guarding in the path of Allah." (Tirmidhi)

Abu Dawud has reported that, at the time of the battle of Hunain, the Messenger of Allah (صلى الله عليه وسلم) said,"Who will be on guard tonight?" Anas ibn Abu Marthad al-Ghanawi said: I shall, Apostle of Allah. He said: Then mount your horse. He then mounted his horse, and came to the Apostle of Allah (صلى الله عليه وسلم). The Apostle of Allah said to him: Go forward to this ravine till you get to the top of it. We should not be exposed to danger from your side. In the morning the Apostle of Allah (صلى الله عليه وسلم) came out to his place of prayer, and offered two rak'ahs. He then said: Have you seen any sign of your horseman? They said: We have not, Apostle of Allah. The announcement of the time for prayer was then made, and while the Apostle of Allah (صلى الله عليه وسلم) was saying the prayer, he began to glance towards the ravine. When he finished his prayer and uttered salutation, he said: Cheer up, for your horseman has come. We therefore began to look between the trees in the ravine, and sure enough he had come. He stood beside the Apostle of Allah (صلى الله عليه وسلم), saluted him and said: I continued till I reached the top of this ravine where the Apostle of Allah (صلى الله عليه وسلم) commanded me, and in the morning I looked down into both ravines but saw no one. The Apostle of Allah (صلى الله عليه وسلم) asked him: Did you dismount during the night? He replied: No, except to pray or to relieve myself. The Apostle of Allah (صلى الله عليه وسلم) said: You have ensured your entry to (Paradise). No blame will be attached to you supposing you do not work after it." (Abu Dawud, p.693, vol.2)

Ubay ibn Ka'b (رضي الله عنه) narrated that the Messenger of Allah said, "The protection of the weakest part along the Muslim territory with sincerity for one day other than the days of Ramadhan is more rewarding and virtuous than keeping fast for a hundred years and night praying, (the narrator had doubt in the words fasting and night praying)." Furthermore he said, "If he returns to his position safe and well, by the will of Allah, then no sin will be written to his account, and only blessings will be written and the reward for a thousand years for guarding the territory will continue until Qiyamah". (Qurtubi, Ma'arif al-Qur'an).

On the authority of Salman (رضي الله عنه) that the Messenger of Allaah (صلى الله عليه وسلم) said, "Guarding the frontiers for a day and a night is better than a month of fasting and standing in prayer. And if one dies whilst guarding the frontiers, actions that he used to perform will continue and his provision will continue and he will be saved from the two trials (i.e. the punishment of the grave and the Great Terror on the Day of Judgement)" (Muslim) Ibn Asakir narrates the wording in some chains as "and for him will be the reward of the mujahid until the Day of Resurrection."

Abu Dawud reports that Fudalah bin Ubayd (رضي الله عنه) narrated that the Messenger of Allah (صلى الله عليه وسلم) has said,"Everyone who dies will have his deeds sealed except the muraabit in Allaah's way for his deeds will be made to continue until yawm al-Qiyamah and he will be safe from questioning in the grave." (Tirmidhi also narrated it as hasan saheeh; Ibn Hibban narrated it in his Saheeh and al-Haakim said it was saheeh according to the conditions of Muslim)

al-Qurtubi says in his tafseer about these two ahadeeeth, that of Salman and of Fudalah ibn Ubayd:"These are a proof that ribaat is the best of deeeds for its rewards remain after death as came in the hadeeth of Abu Hurayrah (رضي الله عنه). When a man dies his actions are severed except for three: sadaqah jariyah, beneficial knowledge and a righteous son who supplicates for him (Muslim). Indeed the rewards of sadaqah jariyah, beneficial knowledge and a righteous child supplicating for his parents cease with the demise of the sadaqah, the departure of knowledge and the death of the son; But with ribaat the reward continues to be bestowed until the Day of Resurrection."

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

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

Abu Darda (رضي الله عنه) has narrated that the Messenger of Allah (صلى الله عليه وسلم) has said, "One month of being on the frontier (in Allah's path) is better than fasting for life and whoever dies on the frontier (in the path of Allah) he will be saved from the fear and hardship of Qiyamah. His sustenance will have increased in jannah and he will be receiving his deeds until the day of Resurrection." This hadith has been reported by at-Tabarani and its reports are all trustworthy".

at-Tabarani has reported in his "Awsat" from Abu Huraira (رضي الله عنه): "The prophet (صلى الله عليه وسلم) has said, "If the Murabit dies while he is on the frontier, the virtue of his work will be written until Qiyamah. He will be given his sustenance, morning and evening in Jannah and he will be given in matrimony to seventy ladies of Jannah. He will be requested to stand up and made to intercede for the people until the accounting ends."

Anas (رضي الله عنه) narrates that the Prophet (صلى الله عليه وسلم) was asked about the reward of Ribaat, he replied "Whoever keeps watch of the security of the Muslims for a night, he will receive the reward of all those who offer salah and fast". It means those who had offered their Salah and kept fast with composure, the Murabit will have a part in their reward because, he has been the reason for their composure whilst fulfilling his duties.

It is understood from these ahadith that the mujahid and murabit will gain the reward for the knowledge which the Ulama are gaining during the time of peace, because if the Kaffirs take over the country, all the religious works and science will be brought to halt as it happened in the Balkan States (maa waraa un nahr).

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

Jabir (رضي الله عنه) says: I have heard the Prophet (صلى الله عليه وسلم) saying, "Whoever kept watch in the path of Allah for a day, Allah makes seventy trenches between him and the Hell and each trench is the length of the seven skies and the seven earths." (at-Tabarani, at-Targheeb wa at-Tarheeb, p.368, vol.2)

Umamah (رضي الله عنه) narrated that the Prophet (صلى الله عليه وسلم) had said, "The Murabit's Salah is as five hundred salah (in reward) and his spending of one dinar or dirham (in the path of Allah) is much better than one spending seven hundred dinars in something else." (Bayhaqi, at-Targheeb, p.369, vol.2)

Mujahid reports that, Once Abu Hurairah (رضي الله عنه) was in Ribaat; the people started running towards the beach, they were informed that nothing had happened, (nothing to fear). The people returned but Abu Hurairah (رضي الله عنه) stayed there. One passer by asked him, "What made you stand here, O Abu Hurairah?" He replied, "I have heard from the Messenger of Allah (صلى الله عليه وسلم), "To stand in Allah's path (jihad) for one moment is better than standing in front of the black stone (Hajr Aswad) on the night of Qadr". (Ibn Hibban, at-Targheeb, p.369, vol.2, saheeh)

Ibn Umar (رضي الله عنه) narrated: The Prophet (صلى الله عليه وسلم) had said, "Shall I not tell you of the night which is better than the night of Qadr?" He then himself said, "The one who is keeping watch in such a fearsome place where it is doubted he would return home". (Bayhaqi, p.149, vol.9)

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

Abu Rayhana (رضي الله عنه) says Once we went out to battle with the Prophet (صلى الله عليه وسلم). The Prophet (صلى الله عليه وسلم) took us to a high place (at night), where we felt very cold so we made trenches and went into them and covered ourselves with our shields. When the Prophet (صلى الله عليه وسلم) saw this state, he said, "Who will keep watch tonight? I will make such supplication for him, he will reach his status". A companion from the Ansar, stood up and said, "I will keep watch, O Messenger of Allah". The Prophet (صلى الله عليه وسلم) gave him the glad tidings. Abu Rayhana (رضي الله عنه) says: I then said "I would also do it". So the Prophet (صلى الله عليه وسلم) gave glad tidings to me too but less than the first time. Later the Messenger of Allah (صلى الله عليه وسلم) said, "The Hellfire is prohibited (haram) upon those eyes which (cry) shed tears of the fear of Allah swt and the hell fire is haram on those eyes which keep awake in the path of Allah (jihaad)". (Bayhaqi, p.149, vol.9)

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

Ibn Asakir (رضي الله عنه) has related this incident in the biography of Abdullah ibn Mubarak (رضي الله عنه). Muhammad ibn Ibrahim bin Abi Sakina (رضي الله عنه) says: Abdullah ibn Mubarak (رضي الله عنه) made me write these few couplets in Tarsus. (Abdullah ibn Mubarak (رضي الله عنه) was in Tarsus doing the work of Ribatt). These couplets he wrote to Fudail ibn Iyadh in 170 AH, who was known as the "Worshipper of the Haramayn". (He was always in the Haram, either in Makkah or Madinah).

"Oh the devotee for the Haramayn
If only you had seen us,
You would have known that,
You are merely playing with worhip.
You, whose cheeks are wet with tears.
But our necks are drenched in our blood.
Or, he exhausts his horse in futility,
But our horses are overcome with exhaustion in the battlefields.
May the fragrance of Amber be good for you,
Our fragrance is the sparkle of scourge,
And the pure dust of Jihad.
We produce an authentic and true tradition, 
Which cannot be denied.
The tradition is,
That the dust of the path of Allah,
And the smoke of the blazing fire
Cannot be breathed through one nose.
(Both cannot come together).
This is the book of Allah, 
Which proclaims the Shaheed is not dead"
.

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

The narrator says, I met Fudail ibn Iyadh (رضي الله عنه) in the Masjid al Haram and gave him the letter. As he finished reading the letter his eyes were flowing with tears and he exlaimed. "Abu Abdur Rahman (Abdullah ibn Mubarak) has said the truth", and then he gave some advice. He then asked me, "Do you collect ahadith?" I replied, "Yes". He said, "I will read a hadith to you as a price for bringing this letter of Abdullah ibn Mubarak (رضي الله عنه) to me". Then he (Fudail ibn Iyadh) made me write this hadith giving his chain (sanad) of narrators.

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

Allah subhanahu wa ta'ala, give us the ability to do Ribaat in the path of Allah, and glorify and protect His Religion.

Ameen.

 

27: "O Banee Isma'eel! Practice Archery"

 

Narrated Salama bin al-Aqwa (رضي الله عنه), the Prophet (صلى الله عليه وسلم) passed by some people of the tribe of Bani Aslam who were practising archery. The Prophet (صلى الله عليه وسلم) said, "O Bani Ismael! Practice Archery as your father Isma'el was a great archer. Keep on throwing arrows and I am with Bani so and so". So one of the parties ceased throwing. Allah's Apostle (صلى الله عليه وسلم) said, "Why do you not throw?" They replied, "How can we throw while you are with them?" (ie on their side). At this the Prophet (صلى الله عليه وسلم) said, "Throw and I am with all of you".(Sahih Bukhari, p.406, vol.1)

 

28: "O Saad! Shoot!"

 

Narrated Ali (رضي الله عنه). I never saw the Prophet (صلى الله عليه وسلم) saying, "Let my parents sacrifice their lives for you", to any man after Sa'd (ie Sa'd ibn Malik Abi Waqqas). I heard him saying to (him), "Shoot, O Sa'd! Shoot! Let my parents sacrifice their lives for you". (Sahih Bukhari, p.407, vol.1)

The Prophet (صلى الله عليه وسلم) interest and enthusiasm for archery can clearly be seen from the above ahadith. Archery was indeed an advantage in the wars in that period and as such, Allah mentioned in the Quran as follows:

"Make ready for them all you can of power, tethered horses (tanks, planes, missiles, artillery, etc) to threaten the enemy of Allah and your enemy". (Anfal: 60)

The explanation of power has been narrated from the Prophet (صلى الله عليه وسلم). Qatada (رضي الله عنه) narrates that he heard the Prophet (صلى الله عليه وسلم) saying on the minbar, "Be aware! power is archery. Be aware! power is archery. Be aware! power is archery." (Muslim, p.143, vol.2)

The fundamental point being raised in the above ahadith is that the main power in the battlefield is the power of throwing. The Prophet's (صلى الله عليه وسلم) saying can be comapred to the modern time where the main power of the armies is the power of throwing. The missile has the longest range of hit and is most powerful in terms of destructiveness. In modern times arm to arm combat has become rare and only takes place occasionally. The main aspect of wars today is of throwing.

Taking all this into consideration, the Qur'an ordered the Muslims 1400 years ago that according to your ability make ready the war weaponry, so that the enemy fears you and cannot harm you. There was considerable importance of archery in the era of the Prophet (صلى الله عليه وسلم).

Narrated Abu Usayd (رضي الله عنه), "On the day of Badr when we stood in rows against the army of Quraysh, and they stood in rows against us, the Prophet (صلى الله عليه وسلم) said, "When they do come near to you throw arrows at them". (Sahih Bukhari, p.406, vol.1)

Narrated Anas bin Malik (رضي الله عنه), Abu Talha (رضي الله عنه), and the Prophet (صلى الله عليه وسلم) used to shield themselves with one shield. Abu Talha (رضي الله عنه) was a good archer, and when he threw (his arrows) the Prophet (صلى الله عليه وسلم) would look at the target of his arrows". (Sahih Bukhari, p.406, vol.1)

Uqbah ibn Amir (رضي الله عنه) says, that I heard the Prophet (صلى الله عليه وسلم) saying, "Allah will enter three people into Jannah by one arrow. The first one is the maker who makes it with the intention of reward and the archer and the person who stands by (passing it to the archer). Do archery and horseriding. To practice archery is more beloved to me than horse riding and whoever forgot archery, disliking it after learning it, surely he has left a great bounty (or he said), he has been ungrateful to a bounty".(at-Targheeb wa at-Tarheeb, p.100, vol.2; Abu Dawud, p.347, vol.1)

Sa'd ibn Abi Waqqas (رضي الله عنه) narrated that the Prophet (صلى الله عليه وسلم) said, "Hold on tight to archery as this is better for you". Or he said, "It is the best from your games". (at-Targheeb wa at-Tarheeb, p.401, vol.2)

Ata bin Abi Rabah says that I saw Jabir ibn Abdullah and Jabir ibn 'Umar al Ansari doing archery. One of them got tired and sat down, so the other Sahabi said to him, "You have become lazy. I heard the Prophet (صلى الله عليه وسلم) saying, "Everything which does not consist of Allah's dhikr (remembrance) is sport or pasttime except for four things, the walking of a person between the targets of the arrows (meaning practising archery), the training of the horse by a man, amusing one's wife, and learning archery". (at-Targheeb wa at-Tarheeb, p.402, vol.2)

Amar bin Abasa (رضي الله عنه) says that I heard the Prophet (صلى الله عليه وسلم) saying, "Whoever hit an arrow correctly, (it reached the enemy), it will be one grade for him in Jannah", that day I aimed sixteen arrows correctly (reaching the enemy). (an-Nasa'i, (p.58, vol.2), at Targheeb wa at-Tarheeb p.402, vol.2)

Amar bin Abasa (رضي الله عنه) says that I heard the Prophet (صلى الله عليه وسلم) saying, "Whoever threw one arrow in the path of Allah, he will receive the reward of freeing a slave". (an-Nasai, p. 58, vol.2) at-Targheeb wa at-Tarheeb, p.402, vol.2)

Shurahbeel bin Assam said to Ka'b bin Murra (رضي الله عنه) that, "Narrate a hadith of the Prophet (صلى الله عليه وسلم) with precaution (correctly) not less nor more, or with any mistakes." He said, "I heard the Prophet (صلى الله عليه وسلم) he said, "Whoever aimed an arrow at the enemy, reaching him, Allah will raise one grade in jannah in exchange for this deed". Ibn Nuham asked, "O Prophet of Allah (صلى الله عليه وسلم)! How much (distance) is that grade?" The Prophet (صلى الله عليه وسلم) answered, "The distance of grades in Jannah is not similar to the distance of your houses, in fact the distance between two grades is a hundred years". (an-Nasa'i, p.58, vol.2; at Targheeb wa at-Tarheeb, p.403, vl.2)

Amar bin Abasa (رضي الله عنه) says "I heard the Prophet (صلى الله عليه وسلم) saying, "Whoever threw an arrow in Allah's path; reaching its target or not reaching it's target, will receive the reward of freeing a slave. The reward of freeing a Muslim slave is that it will be a source of saving every part of one's body from the fire of Hell". (an-Nasai, p.58, vol.2)

Aqba bin Abdus Salam (رضي الله عنه) narrated that the Prophet (صلى الله عليه وسلم) commanded his Sahaba on one occasion to get up and fight. Upon hearing this one person threw an arrow towards the enemy. The Prophet (صلى الله عليه وسلم) said, "He has made Jannah compulsory upon himself, (meaning that Jannah is compulsory for him)." (at Targheeb wat-Tarheeb , p.404, vol.2)

Abu Huraira (رضي الله عنه) narrates that the Prophet (صلى