اَعُوْذُ بِاللهِ مِنَّ الشِّيْطَانِ الرَّجِيْمِ۝ بِسْمِ اللهِ الرَّحْمَانِ الرَّحِيْمَ۝
الحمدلله والصلوة وسلام على سَيِّدِنَا محمد وَعَلَى اَلِهِ وَصَحْبِهِ وَسَلِّمْ تَسْلِيْمًا كَثِيْرا
Chapter 01: On the command of Jihad(جهاد) against the non-believers and its mandate,
and the stern warning against those, who don’t practice Jihad(جهاد).
Command to fight. Allahعَزَّوَجَلْ says,
كُتِبَ عَلَيْكُمُ الْقِتَالُ وَهُوَ كُرْهٌ لَكُمْ ۖ
وَعَسَىٰ أَنْ تَكْرَهُوا شَيْئًا وَهُوَ خَيْرٌ لَكُمْ ۖ
وَعَسَىٰ أَنْ تُحِبُّوا شَيْئًا وَهُوَ شَرٌّ لَكُمْ ۗ
وَاللَّهُ يَعْلَمُ وَأَنْتُمْ لَا تَعْلَمُونَ۞
Fighting has been enjoined upon you, while it is hateful to you,
but perhaps you hate a thing, and it is good for you,
and perhaps you love a thing, and it is bad for you.
And Allah knows while, you know not.
Now don't think that the Sahabah رضي الله عنهم we're looking forward to
Yani(يعني) Qital(قتال) and asking for it.
Fighting is something that is naturally disliked to a human heart.
In general, there are some people, who love the adventure of it.
But the Sahabah رضي الله عنهم they followed Rasool Ullah
You had a lot of people who don't like Jihad(جهاد).
and this is with all of Ambiyaa(أنبِيَاء) of Allah even with Musa عليه السّلام,
and with Talut(طالوت), and you know,the story of Talut(طالوت).
They were asking for it and when Allahعَزَّوَجَلْ told them to fight, they backed out of it.
So Allahعَزَّوَجَلْ says:
كُتِبَ عَلَيْكُمُ الْقِتَالُ وَهُوَ كُرْهٌ لَكُمْ
But then Allahعَزَّوَجَلْ says that you might dislike something, but it's good for you.
And you might like something and it is not good for you.
So the Sahabah(صحابه) were always willing to go with what Allahعَزَّوَجَلْ tells them,
is better than what their whims would tell them is better.
And that's the thing about the Sahabah(صحابه).
They do not follow Hawa(هواء).
They do not follow their whims and desires.
And that is the meaning of submission.
Ibrahim عليه السّلام, when he saw a dream that he is slaughtering his son Ismail عليه السّلام.
He went, grabbed the knife places his son under his knee and was about to slaughter him.
What Allah عزَّوَجل called that posture?
فَلَمَّا أَسْلَمَا وَتَلَّهُ لِلْجَبِينِ
Allah called it Islam
that pasture, when Ibrahim(اِبْراهِيْم) was holding the knife, about to slaughter his son.
Allah called it Islam(إسلام)!
Because that's the meaning of Islam,
you submit to what Allahعَزَّوَجَلْ tells you whether you like it or not,
whether it pleases you or not,
whether it satisfies your Hawaa(هواء) or not.
You do it not because you like it,
not because you feel like doing it.
But because Allahعَزَّوَجَلْ wants you to do it.
So Allah called that Islam, that is submission.
And fight in the cause of Allah and know that the Allah is hearing and knowing.
It is in Surah Baqarah(سورة ألبقرة), Ayah(آية) Verse 244,
Al-Baqarah(ألبقرة) Verse 251:
مَنْ ذَا الَّذِي يُقْرِضُ اللَّهَ قَرْضًا حَسَنًا فَيُضَاعِفَهُ لَهُ أَضْعَافًا كَثِيرَةً ۚ
وَاللَّهُ يَقْبِضُ وَيَبْسُطُ وَإِلَيْهِ تُرْجَعُونَ۞
فَهَزَمُوهُمْ بِإِذْنِ اللَّهِ وَقَتَلَ دَاوُودُ جَالُوتَ وَآتَاهُ اللَّهُ الْمُلْكَ وَالْحِكْمَةَ
وَآتَاهُ اللَّهُ الْمُلْكَ وَالْحِكْمَةَ وَعَلَّمَهُ مِمَّا يَشَاءُ ۗ
وَلَوْلَا دَفْعُ اللَّهِ النَّاسَ بَعْضَهُمْ بِبَعْضٍ لَفَسَدَتِ الْأَرْضُ
وَلَٰكِنَّ اللَّهَ ذُو فَضْلٍ عَلَى الْعَالَمِينَ۞
And if it were not for Allah checking some people by means of others,
the Earth would have been corrupted,
but Allah is full of bounty to the worlds.
Al-Imam Al-Halimi(ألإمام ألحليمي), in his book Sho'ba-Al-Iman(شعبة الإيمان),
he comments on this Ayah(آية), he says:
Allah clarified that if it weren't for Allah checking the non-believers through the believers,
and giving the believers authority to protect Islam,
and break the armies of disbelief,
disbelief would have rained on earth,
and the true religion would have been eliminated.
This proves that the reason for the survival of religion is Jihad(جهاد)
and whatever is in the status deserves to be a pillar of Eeman(ايمان).
So he says that the reason why Islam survives is through Al-Jihad(ألجهاد).
Allahعَزَّوَجَلْ says in Surah At-Touba(سورة التوبة) verse 5:
فَإِذَا انسَلَخَ الأَشهُرُ الحُرُمُ فَاقتُلُوا المُشرِكينَ حَيثُ وَجَدتُموهُم
وَخُذوهُم وَاحصُروهُم وَاقعُدوا لَهُم كُلَّ مَرصَدٍ ۚ
فَإِن تابوا وَأَقامُوا الصَّلاةَ وَآتَوُا الزَّكاةَ فَخَلّوا سَبيلَهُم ۚ
إِنَّ اللَّهَ غَفورٌ رَحيمٌ۞
Then kill the polytheists wherever you find them
and capture them and besiege them and sit in wait for them
at every place of ambush.
So this is about the Al-Mushrikeen(ألمشركين),
about Ahl-Al-Kitab(أهل الكتاب), Al-Touba(ألتوبة) Verse 29.
قاتِلُوا الَّذينَ لا يُؤمِنونَ بِاللَّهِ وَلا بِاليَومِ الآخِرِ وَلا
وَلا يُحَرِّمونَ ما حَرَّمَ اللَّهُ وَرَسولُهُ وَلا يَدينونَ دينَ الحَقِّ مِنَ الَّذينَ أوتُوا الكِتابَ حَتّىٰ
حَتّىٰ يُعطُوا الجِزيَةَ عَن يَدٍ وَهُم صاغِرونَ۞
Fight those, who do not believe in Allah or in the last day
and who do not consider unlawful what Allah and His Messenger made unlawful
and who did not adopt the religion of truth from those who are given the Scripture,
the Christian and the Jews.
Fight until they give Jizya(جِزية) willingly, while they are humbled.
So these are the Ayaat(آيات) that Al-Imam Ibn Nuhas(ألإمام إبن نُحاس) opens the chapter with.
The Ahadith(احاديث)
on the authority of Ibn e Umar رضي الله عنه,
The Messenger of Allah ﷺ said:
I have been ordered to fight against the people,
until they testify that there is none worthy of worship except Allah.
And that Muhammad(محمد) is the Messenger of Allah,
to establish prayer and give the Zaka'at(زكوة),
then if they do that, their blood and wealth will be protected from me,
except in accordance with the right of Islam.
And the reckoning will be with Allah the Exalted.
This Hadith(حديث) is in Bukhari(بخاريْ), Muslim(مُسلم), At-Tirmidhi(ألتِّرمِذِيْ), Nasai(نَسائ), Abu Daud(أبوداؤد),
Ibn Majah(إبن ماجه), Ahmad(أحمد) Al-Bayhaqi(ألبيهقي), Ibn e Habban(إبن حبَّان),
Ad-Dar Butni(ألدار بطني) and Imam Malik(إمام مالك),
and it was narrated by Ibn e Umar(إبن عمر), Abu Hurairah(ابوهريره), Jabir Ibn Abdullah(جابرإبن عبدالله),
Anas Ibn Malik(أنس إبن مالك), Jarir Ibn Abdullah(جرير إبن عبدالله),
Aus Ibn Abi Aus(أوس بن أبي أوس), Ibn Abbas(إبن عباس), Sahal Ibn Saad(سهل بن سعد),
An-Nauman Bin Bashir(ألنعمان إبن بشير), Baraka Bin Ashab(باركة بن أشيب),
Abu Bakara(أبوبكرة), Muadh Ibn Jabal(معاذإبن جبل) and Samura Bin Jundab(سمرة بن جندب).
So, the Hadith(حديث) is beyond any doubt?
It is the highest level of Hadith(حديث), it is Mutawatir(متواتر).
The Hadith(حديث) says that I've been commanded to fight against the people,
until they testify that there's not worthy of worship than Allah and Salah(صلاة) and Zaka'at(زكوة).
How do you reconcile between this Hadith(حديث). And the Ayah(آية);
لا إِكْرَاهَ فِي الدِّينِ
There is no compulsion in religion.
And the other Ayah(آية):
أَفَأَنتَ تُكْرِهُ ٱلنَّاسَ حَتَّىٰ يَكُونُواْ مُؤْمِنِينَ
Can you force the people to become believers?
How do you reconcile between the Ayah(آية) and Hadith(حديث)?
How do you bring the two together?
The Ayah(آية) says: Fight them! Until they say:
لا اله إلَّا الله
What do you do?
Any point?
Now Ibn e Hajr(إبن حجر), he mentions a few different opinions on this.
And he says:
The people are fought to establish the dominance of Allah's law.
This objective can be met through many means,
it could be met by fighting them,
it can also be met by them accepting the law of Allah and paying Jizya(جِزية).
It can also be met by some sort of peace accord between the Muslims and others,
in which the non Muslims will not oppose the words of Allah in anyway.
So the Ayah(آية), that means that the people either become Muslim,
or they accept the law of Allah and its dominance over the land.
So Ahl e Zima(أهل الذمة) are non Muslims, who have accepted the dominance of law of Allahعَزَّوَجَلْ
and they pay the Jizya(جِزية)
to signify the fact that they have accepted the dominance of the law of Allah over them.
Therefore, there's no contradiction.
So people are not forced individually
because you cannot force something down the hearts of somebody else.
However, the land belongs to Allah and it will be inherited by Al-Muttaqeen(ألمتقين).
The next Hadith(حديث) is narrated by Al-Hakim(ألحاكم)
and it is Sahih(صحيح),
Abu Musanna Al Abdi(أبومثنى ألعبدي) said: I heard Abul Khasasia(أبوالخصاصية) say:
I came to the Messenger of Allah and said: I would pledged allegiance to him,
Abul Khasasia(أبوالخصاصية), he wanted to give Rasool Allah ﷺ, the Baiyah(بَيْعة) of Islam.
The Messenger of Allah took the pledge from me to testify that there is none worthy of worship other than Allah,
that Muhammad(محمد) is the Messenger of Allah,
to pray the five prayers,
to fast Ramadan(رمضان),
to pay Zakat(زكواة)
to make Hajj(حَجْ) and to fight in the sake of Allah.
Now Abul Khasasia(أبوالخصاصية), being a very honest man,
he said: O Rasool Ullah, two have those I cannot commit to, :
very frank! He said: I want to give you Baiyah(بَيْعة) of Islam.
Rasool Ullah told him: These are the terms,
he said: I have exception to two of them.
He said:
The first is Zaka'at(زكوة), I only have 10 camels.
they constitute my entire wealth.
The second is Jihad(جهاد).
I heard that whoever runs away from the battlefield has incurred the wrath of Allah.
I am afraid: If fighting faces me. I might fear death, and my spirit would fail me.
So his concern with Jihad(جهاد) is,
he was afraid that he might be committing a Kabira(كبيرة), major sins, if he runs away.
So he said: I don't want to get myself into that.
Rasool Allah ﷺ told him,
after he grabbed his hand
لا صدقة ولا جهاد فبِمَا تدخل الجنة إذن
No Sadaqah(صدقة) and No Jihad(جهاد), and how will you enter paradise?
No Sadaqah(صدقة) and No Jihad(جهاد), How can you enter into paradise?
We need to all ask ourselves that question,
taking Jannah(جنة) for granted.
The third Hadith(حديث),
and this is narrated by Tabarani(طبراني) in Al-Kabir(ألكبير),
Salamah Ibn Nufail(سلمة إبن نفيل) said:
And I wanted you to pay very close attention to this Hadith(حديث), it's very important.
Before I narrate the Hadith(حديث), Let me ask you this question.
Is Jihad(جهاد) is Ibadah(عبادة) that is intended in itself?
Or is the Jihad(جهاد) a Ibadah(عبادة) that means something else?
Is Jihad(جهاد) an Ibadah(عبادة) that is that is intended in itself? Or is it a means to an end?
Is Jihad(جهاد) a means towards the end of the people to becoming Muslim?
Or is it mean towards the end of Khilafah(خِلَافَه)?
Or is Jihad(جهاد) is intended in its ownself?
It's Ibadah(عبادة) in its own self. And what's the evidence for that?
Because it can easily be argued that Jihad(جهاد) is a means to Khilafah(خِلَافَه) or means to Da'wah(دعوة).
Which means that if it means something else, if people become Muslim,
there's no point in Jihad(جهاد).
So if we say that it's not a means in itself,
then if we can invite people to Islam without Jihad(جهاد),
and they would embrace it, there is no need for Jihad(جهاد) then.
So what’s the evidence of the fact that it's Ibadah(عبادة) in itself?
Let's read this Hadith(حديث) and see.
Because that's a very important argument.
Yani(يعني), one can say: Why not just make Da'wah(دعوة), why do you have to fight the people?
If we can distribute brochures and we can have our stalls and books,
Why do I have to fight people? What's the point?
Salamah Ibn Nufail(سلمة إبن نفيل) said:
While I was sitting with Rasool Ullah, a man came to him and said:
O Messenger of Allah, horses are being discarded,
and weapons are being laid down.
And some people are claiming that there is no more fighting.
This apparently happened after “Fath Makkah(فتح مكه)” victory was complete.
Horses are discarded. We lay down our weapons.
Let's go back to our business take care of our farms. There's no more fighting. That's it.
إذَجاء نصرالله والفتح
What did Rasool Allah ﷺ says? Rasool Allah ﷺ said:
كذبو ألآن جاء القتال
They are lying. Now fighting has just begun.
And a party of my Ummah(امة) will fight for the sake of Allah.
And those, who oppose them will not harm them.
And Allah will deviate the hearts of some men to provide for that party from them, by fighting them.
And they will continue fighting until the final hour starts.
And good will remain on the foreheads of horses, until the day of judgment.
And war will not end until Yajooj(ياجوج) and Majoj(ماجوج) come out.
There's a similar Hadith(حديث) narrated by Imam Nasai(إمام نسائ) and then we'll read the commentary on it.
Salman Bin Nufail(سلمان بن نفيل) said: While I was sitting with Rasool Allah ﷺ, a man came to him and said:
O Messenger of Allah, horses are being humiliated,
and weapons are being laid down
and people are claiming there's no more Jihad(جهاد) and war has ended.
Rasool Allah ﷺ said: They are lying, fighting has just begun, fighting has just begun.
And a party of my Ummah(امة) will remain fighting on the true path.
And Allah will deviate the hearts of some men and Allah will provide the fighters from them.
Until the final hour starts and the promise of Allah is fulfilled.
Good is in the foreheads of horses until the day of judgment.
It is been revealed to me that I will be departing you soon and you will follow me,
while you are fighting each other, and the house of the believers is in Ash-Sham(ألشَّام).
Now what does As-Sindi(السندي) saying in his commentary on Sunnan Nasai(سنن نسائ), he says:
Humiliating horses means ignoring them and belittling their importance were not using them for combat
and he comments on the statement now fighting has started, now fighting has started. He said:
The repetition is to reveal the importance of the message.
And it means that fighting is only increasing and that Allah has just prescribed it.
So how can it end so soon, or it means that the real fighting has just begun.
Because so far they have been fighting only within their territory, the land of the Arabs.
But now it's time for them to carry the battle to further lands.
It's actually, Abu Bakr(ابوبكر) and Umar(عُمَر), who carried out the Jihad(جهاد) outside of the Arabian Peninsula.
And that was the golden era of Jihad(جهاد) Fee-Sabeel-Lillah(فِي سَبيل الله).
The Muslims in that time were fighting more, than in the time of Rasool Allah ﷺ.
They have opened fronts all over.
By the way, these comments by Sindi(سندي) I inserted, they are not in the book.
But they're important for this Hadith(حديث).
And then he says, and this is the important statement here, Allah will deviate the hearts of some.
What does that mean?
It means Allah will always provide this party of believers, the Taifah(طائفة)
with men to fight, even if it means deviating their hearts from Eeman(ايمان) to Kuffr(كفر).
Rasool Allah ﷺ saying: Let's assume that everybody becomes Muslim,
Allah will take some people and deviate their hearts,
so that the Ibadah(عبادة) of Jihad(جهاد) is not stopped.
Therefore it is intended in its own self, it is Ibadah(عبادة) in its own self,
it’s not mean to something else.
That is to bless these believers by providing them with the honor of fighting in His sake
and the ultimate pleasure of pleasing Allah.
In other words,Allahعَزَّوَجَلْ will never deprive the Ummah(امة) of the opportunity of fighting Jihad(جهاد),
the opportunity will always be there,
it's just a matter of who will accept the invitation and who will turn it down.
So this is a critical Hadith(حديث) in this argument because it says that
Allahعَزَّوَجَلْ want this Ibadah(عبادة) to follow,
and Allah wants to honor this Taifah(طائفة), and Allah wants to give them the Ajr(أجْر),
therefore Allah will always create for them their targets.
The targets will always be there,
so that this Taifah(طائفة) can carry on with their Ibadah(عبادة) of Jihad Fee Sabil-Lillah(في سبيل الله)
Now when it says that Allah will deviate the hearts of some, so that Allah will give them Rizq(رزق) through them.
It could either mean, so that Allah will give them Rizq(رزق) of Shahadah(شَهَادَة).
Allah will give them the Rizq(رزق) of Ajr(أجْر) or Allah will give them the Rizq(رزق) of Ghanimah(غنيمه).
It mean all of the above.
And you know one has the right to ask.
We hear all of the Ahadith(احاديث) about small details in the life of Rasool Allah ﷺ, about small issues.
We hear them all over the Masajid(مساجد) and Ahadith(احاديث) like this are hidden from the public,
When they are very critical and important Ahadith(احاديث).
How come these Ahadith(احاديث) are not presented and told to the people.
There's an attempt by Shaytan(شَيْطَانْ) to block out some aspects of the religion.
Number five;
Anas Ibn Malik(أنس إبن مالك) narrates that Rasool Allah ﷺ said:
Fight the non believers with your wealth, arms and tongues.
جاهدالمشركين بأموالكم وايديكم والسنتكم
With your wealth is clear, and usually wealth comes before the physical fighting.
And that tells you something and then tongues.
What does tongues mean?
Ibn Nuhas(إبن نُحاس) says:
With your tongue means, hurt the non-believers by letting them hear what displeases them.
And this Hadith(حديث) is Sahih(صحيح) it's in An-Nasae(ألنسائ), Abu Daud(ابوداؤد), Ahmad(أحمد) and Al-Hakim(ألحاكم).
Hadith(حديث) number six.
The Messenger of Allah said I have five commands for you;
To listen, to obey, to fight Jihad(جهاد), to make Hijrah(هجرة) and to stay with Jamaah(جماعة).
These are my five commands to you.
And this in At-Tirmidhi(ألتِّرمِذِيْ), Ahmad(أحمد) and Abdul Razzaq(عبدالرزاق) and it is Hasan(حسن).
Number Seven, Ibn Abbas(إبن عباس) narrates that the Messenger of Allah ﷺ said:
There is no Hijrah(هجرة) after the opening of Makkah.
But there is Jihad(جهاد) and intention.
And if you are called to fight then fight.
This Hadith(حديث) is in Bukhari(بخاريْ) and Muslim(مسلم).
Let's talk about the Ayah(آية),
ٱنفِرُواْ خِفَافًا وَثِقَالًا وَجَٰهِدُواْ بِأَمْوَٰلِكُمْ وَأَنفُسِكُمْ فِى سَبِيلِ ٱللَّهِ ۚ
ذَٰلِكُمْ خَيْرٌ لَّكُمْ إِن كُنتُمْ تَعْلَمُونَ۝
What does that Khifafah(خفافًا) and Siqala(ثقالا) mean, the translation of the Ayah(آية):
Go forth whether light or heavy
and strive with your wealth and your lives and the cause of Allah that's better for you if you only knew.
What does light and heavy mean?
What is light and heavy mean?
One meaning is young and old.
Qatadah(قتادة) says active or inactive, energetic or not.
It is narrated that Abu Ayub رضي الله عنه, Abu Ayyub Al-Ansari(أبوأيوب ألأنصاري), he took rest from Jihad(جهاد) for a year.
But then when he recited this Ayah(آية), he said:
I do not find for myself an excuse in this Ayah(آية).
So he resumed his Jihad(جهاد), now keep in mind then Jihad(جهاد) of what?
Jihad At-Talab(جهادألطلب), it wasn't Jihad Ad-Dafah(جهادألدفعة), it was offensive,
and it was fardh e Kafaya(فرض كفاية).
Abu Shayba(أبوشعيبة) narrated with an authentic narration to Al-Hakim(ألحاكم), He said:
Busy or preoccupied,
light and heavy means busy or preoccupied.
It is also said: The heavy is the one, who has property which he fears
would be lost if he joins Jihad(جهاد),
while the light is the one, who has no property to worry about.
Al-Qurtubi(ألقرطبي) says: The Ayah(آية) is general and applies to everyone
whether joining is easy for them or not.
Az-Zuhri(أظهري) states that Ibn-e-Musayib(إبن مسيَّب) joined the army when he had already lost one of his eyes due to old age.
He was told, you are ill,
he said: Astagfirullah(أستغفرالله),
Allah says: The light and heavy.
If I am incapable of fighting, at least I will increase the number of the army and will guard your luggage.
It's Saeed Bin Musaiyib(سعيد بن مسيَّب), a Tabaee(تابعي), is saying even if I can't fight,
I'm going to go with you and guard your luggage.
It's amazing how some people try to find every argument to run away from fighting.
While some people try to find every argument to join the fighting.
Abu Ya'la(أبويعلى) and Al-Hakim(ألحاكم) narrate, with an authentic chain.
Anas Ibn Malik(أنس إبن مالك) said that Abu Talha(أبوطلحة) recited At-Tauba(ألتوبة)
and when he passed by verse, Go forth light or heavy.
And he said: I see that Allah is calling upon me whether I'm young or old.
So he told his sons to prepare him for combat.
They said: You have already fought with the Rasool Allah ﷺ, until he died.
And then you fought with Abu Bakr(ابوبكر) until he died.
And then you fought with Umar(عُمَر), until he died.
So now let us fight on your behalf, let us do the fighting.
He said: Prepare me for combat.
So they did and he went on an exhibition in the sea and he died.
Now they didn't find an Island to bury him, until seven days later.
But his body never changed.
Abdul Razzaq(عبدالرزاق) says that Manhool(منحول), Manhool(منحول) is one of At-Tabieen(تابعين).
Manhool(منحول) is to face Al-Qibla(ألقبله).
And he would make an oath in the name Allah, he would say:
In the name of Allah going out in Ghazoo(غزؤ) is mandatory on you.
And then he make that oath the second time, a third time, he would make the 10 times
and then he would tell anyone, everybody around him. Do you want to make it more?
Do you want me to make this oath more than 10 times.
That going out in the Ghazoo(غزؤ) is mandatory on you.
Tayeb(طيِّب) now, is Jihad(جهاد) Fardh Kifaya(فرض كِفاية) or Fardh Ain(فرض عين).
Now I'll read what Ibn Nuhas(إبن نُحاس) says:
Realize that attacking the non believers in their territories is a collective duty.
So now we're talking about attacking them in their land.
Collective duty is Fardh Kifaya(فرض كِفاية), I am translating Fardh Kifaya(فرض كِفاية) as collective duty.
Collective duty or Fardh Kifaya(فرض كِفاية) is something that is.... as long as some of the Ummah(امة) are doing it.
Then that relieves the others from the responsibility.
Fardh Ain(فرض عين) is something that everybody has to do.
If I pray, I don't relief you from the responsibility of praying.
For the Fardh Kifaya(فرض كِفاية) for example, Yani(يعني) Al-Ghazali(ألغزالي) says:
If there's a Muslim village and there's no physician in that village,
then it's Fardh(فرض) for at least one of them, to fulfill that post.
If they don't, then everybody's committing a sin.
But if they do appoint a physician, then everyone else is relieved, not everybody has to be a doctor,
as long as somebody is doing it, that’s enough.
So it's the difference between Fardh Kifaya(فرض كِفاية) and Fardh Ain(فرض عين).
So he says that attacking them in the territory is Fardh Kifaya(فرض كِفاية), with the consensus of the scholars.
However, Ibn Ul-Musayib(إبن المسَّيب) and Ibn-e-Shuburma(إبن شبرمة),
say that it is a duty Fardh Ain(فرض عين) on each and every individual.
But this is a minority opinion, that attacking them in their land is Fardh Ain(فرض عين).
And this is the opinion of Ibn Ul-Musayib(إبن المسَّيب) and Ibn-e-Shuburma(إبن شبرمة)
that everyone able to fight must go out in the Jihad At-Talab(جهاد الطلب)
so it's Fardh Ain(فرض عين) on everybody, but again, this is a minority opinion.
The minimum participation in Jihad(جهاد) is once a year, and more is always better.
It is not allowed to have the year pass you by without any fighting, except out of necessity,
like the weakness of the Muslims, the great numbers of the enemy,
fear of extermination if you attack them first, or lack of provisions or a similar excuse.
So it needs to be done at least once a year.
Otherwise, if there is no necessity, it is not allowed to delay attacking even unbelievers for more than a year.
This is according to Imam Shafie(إمام ألشافعي),
the Imam(اِمَام) of Al-Haramain(ألحرمين) says: I adopt the opinion of the scholars of Asool(أصول).
So the scholars of Fiqh(فقه) say that it's once year, the scholars of Asool(أصول) say:
They stated that Jihad(جهاد) is a mandatory call, and must be established according to the ability,
until none remains in the world, but a Muslim, or one, who has admitted to Muslims.
Thus Jihad(جهاد) is not limited to once a year.
It should be done more frequently, if possible.
The opinion of the scholars of Fiqh(فقه) that Jihad(جهاد) is to be able to wage once a year
is because usually the time spent in preparations for combat limit the ability to wage war more than once a year.
So this Yani(يعني) Imam(اِمَام) of Al-Haramain(ألحرمين) is saying:
He's commenting on the opinion of the scholars of Fiqh(فقه) that should be done once a year.
He says: The reason why the scholars of Fiqh(فقه) is limited once a year is because out of experience,
having more than one Ghazwa(غزوة) in a year is difficult.
You know the time to prepare for the Ghazwa(غزوة) makes it difficult to do it once a year.
But Imam(اِمَام) of Al-Haramain(ألحرمين) says:
My opinion is that, it should be done more than that, if possible.
And it's not limited to once a year. The only reason why it's limited to once a year
is because of the circumstances.
Otherwise, it should be done, until the entire world has only a Muslim,
or somebody who has submitted to Muslims.
Otherwise, carry on as much as possible.
The author of the Mughni(مغني) from the Hanbali(حنبلي) school states,
the minimum Jihad(جهاد) is once a year.
So it is mandatory every year.
If there is a need to fight more, than once a year, it becomes mandatory on the Muslims to fulfill that need.
Al-Qurtubi(ألقرطبي) states in his Tafsir(تفسير),
it is mandatory on the Imam(اِمَام) to send an army of Muslims to the land of the enemy once every year.
And the Imam(اِمَام) should participate himself in such expeditions.
Now, by the way, and the scholars of Andalus(أندلس) they're very deep when it comes to Jihad(جهاد),
because that was the land of Jihad(جهاد) for 800 years.
And Subhaan Allah(سُبْحَان الله), they had some great Khulafaa(خلفاء) and Sultans.
Like for example, Abdul Rahman As'salis(عبدالرحمن ألثالث),
he used to make Jihad(جهاد) in winter once and in summer once,
every year,
And his reign was 50 years.
For 50 years he would made Jihad(جهاد) twice a year
and he continued leading the army himself for about 25 years, until he was unable.
So Subhaan Allah(سُبْحَان الله) the Andalus(أندلس) was an amazing land because the Romans never give the Muslims a break.
And Subhaan Allah(سُبْحَان الله) there's a narration.
Rasool Allah ﷺ says;
فَارِسُ نَطْحَةٌ , أَوْ نَطْحَتَانِ ثُمَّ لَا فَارِسَ بَعْدَهَا أَبَدًا ,
وَالرُّومُ ذَاتُ الْقُرُونِ
كُلَّمَا هَلَكَ قَرْنٌ خَلَفَ مَكَانَهُ قَرْنٌ ,
,أَهْلُ صَخْرٍ وَأَهْلُ بَحْرٍ هَيْهَاتَ لِآخِرِ الدَّهْرِ
هُمْ أَصْحَابُكُمْ مَا كَانَ فِي الْعَيْشِ خَيْرٌ
Rasool Allah ﷺ says:
Persia is one butt or two butts, you know what an animal butts.
So it's one knock or two knocks.
And then there will be no more Persia after that, this once and twice,
Al-Qadsiyah(ألقادسية) and Nahwand(ألنهوند) and that was it.
The Persian Empire ceased to exist.
But then Rasool Allah ﷺ says, but Ar-Rome(ألروم) have many horns.
Whenever you break a horn, another horn will grow in its place.
They are people of mountains and sea.
In other words, they are capable of fighting inland, mountains, rocks, sea, wherever,
Hayhata-hayhat(هيهات هيهات) they are going to be your companions.
As long as there is good in living, this statement means.
They are going to be your opponents and your enemy. As long as you're living on the face of the earth.
And Subhaan Allah(سُبْحَان الله), that statement has proven true until this day.
The war between the Muslims and the Romans never ceased to exist and who are the Romans?
When I say the Romans, I'm translating a Ar-Rome(ألروم) as Romans.
But Ar-Rome(ألروم) in the Arabic sense means, the Arabs used to call the European people
they would call them Ar-Rome(ألروم).
So it's not limited to a political entity or geographical entity.
Ar-Rome(ألروم) for the Arabs is an ethnicity, it is the Europeans.
Therefore, Europe and its extensions would fall under Ar-Rome(ألروم).
When I say its extensions, US, Canada, Australia, New Zealand, these are all extensions of Europe.
Or they are Roman people.
The war started in the time of Rasool Allah ﷺ Mu'ta(مؤته) and Tabook(تبوك).
And it carried on in the time of Abu Bakr(ابوبكر), Umar(عُمَر), Uthman(عثمان), Ali(علي), Bannu Umayyah(بنوأميَّة),
Bannu Abbas(بنوعباس), Al-Uthmaniyeen(ألعثمانيين), Al-Uthmaniyeen(ألعثمانيين) pretty much all what they were fighting,
the only people, they were fighting against, is the Romans.
Al-Andalus(ألأندلس) eight hundred years of constant Jihad(جهاد) against Ar-Rome(ألروم).
And as we know from the Ahadith(احاديث) of fittan(فتن).
The Malhama(ملحمة) is between the Muslims and the Ar-Rome(ألروم).
So this is a very protected, long conflict that will continue until the day of judgment.
So Al-Qurtabi(ألقرطبي) states in his Tafsir(تفسير), it is mandatory on the Imam(اِمَام)
to send an army of Muslims to the land of the enemy, once every year and
the Imam(اِمَام) should participate himself in such expeditions.
If not, then he should send someone capable,
whom he trusts, to call them to Islam, to keep away their harm,
and to give victory to the religion of Allah, until they enter Islam or pay Jizya(جِزية).
Notice that Al-Qurtabi(ألقرطبي) states that one of the objectives of sending the armies is to keep away their harm?
This is an indication that Muslims will never experience peace, unless Jihad(جهاد) is established,
because the harm of the enemy can only be stopped through Jihad(جهاد)
no peaceful means will deliver that, to the Ummah(امة).
So called roadmaps to success or roadmaps to hellfire.
And these are the statements of Ibn Nuhas(إبن نُحاس):
Jihad(جهاد) is not mandatory on children,
the mentally incapable women and the ill,
it is mandatory, however on the one eye, the one who is suffering from a mild illness
such as a headache, a sore tooth, or a fever, or the one who has a slight limp.
This is in the Mad'hab(مذهب) of Imam Ahmad(اِمَامْ اَحْمَدْ).
And I don't know of any disagreement regarding that and Allah knows best.
It is the consensus of scholars that one cannot participate in Ghazoo(غزؤ), without the permission of parents.
And this is talking about Jihad-At-Talab(جهادالطلب), Ghazoo(غزؤ).
This is all regarding the Jihad(جهاد), which is a collective duty,
Fardh Kifaya(فرض كفاية), starting the non believers with war, and on their territory.
But if the enemy enters the Muslim land, or even approaches it
and amasses on its borders, even if they do not actually enter it,
and their armies are double the size of that of the Muslims are less,
than Jihad(جهاد) becomes mandatory on each and every individual.
Then the slave leaves without the permission of their master,
the woman without the permission her husband,
if she has the strength to fight according to the stronger opinion,
the son without the permission of their parents,
and the one in debt without the permission of the lender.
So, in the case where it is the Jihad(جهاد) Fardh-Ain(فرض عين), there is no permission that is sought,
all of the rules regarding permission of the wife and the husband, sons and the parents,
slave from the owner, the one in the debt from the lender are abrogated.
And also in that situation Jihad(جهاد) can be done individually,
so it doesn't have to be done in Jam’aa(جماعة) or under an Ameer(أمير).
If there is a Jam’aa(جماعة) or an Ameer(أمير) then it shouldn't be done with them, otherwise, the person is on their own.
That's when it's Fardh-Ain(فرض عين).
When the Jihad(جهاد) becomes Fardh-Ain(فرض عين)?
Ibn ul Qadamah(إبن القدامة), Al-Maqdasi(ألمقدسي), gives three conditions when Jihad(جهاد) becomes Fardh-Ain(فرض عين).
Number one, when the enemy attacks your land.
Number two, when the Imam(اِمَام) calls you out for Jihad(جهاد),
and number three, when the Armies meet.
So if it is a voluntary Jihad(جهاد), and you're volunteer to go out,
and then the army meets, you can't change your mind.
Because then becomes Tawalini Zahaf(تولني ضحف) it becomes turning your back.
And it's one of the Kabair(كبائر).
You didn't want to join, you shouldn't have join in the first place, when the Armies meet.
It's too late to bail out, it becomes Fardh-Ain(فرض عين).
Tayeb(طيِّب), all of the above stated is the opinion of Imam Malik(إمام مالك), Ahmad(أحمد) and Abu Hanifah(ابوحنيفة).
In addition to the Mad'hab(مذهب) of the author of Shafie(شافعي), so that's the consensus of the four.
And he says, they don't even have to attack your land, as long as the armies are getting ready.
Close to your border, it becomes Fardh-Ain(فرض عين).
If the enemy ambushes the Muslims in a certain area,
and they don't have a chance to assemble together and prepare to fight,
then whoever is faced by a non believer or group of non believers,
and the Muslim knows that if he surrenders he would be killed, then he must fight.
So you're not allowed to surrender.
There is no difference in this ruling between a free man, slave, man, woman, blind, lamp or ill.
If there's a chance of survival, if the Muslim, if the person surrenders,
but would definitely be killed if he refuses to surrender
then it is allowed to either surrender or fight, but fighting is better.
Again, if there is a chance of survival if the person surrenders,
so they might just take you as a prisoner of war and not kill you.
However, you will definitely be killed if you're fighting,
Ibn Nuhas(إبن نُحاس) says: It's still better to fight.
If a woman thinks if she is taken prisoner, she would be sexually abused.
It is mandatory on her to fight, even if that would lead to her death.
Because if a person is forced to commit adultery or fornication, it is not allowed to give in, even if to save one's life.
So the woman would rather die, fight and die than commit Zina(زنا).
Now if some Muslims in the attacked area, go to fight the enemy.
And they are sufficient in numbers and are capable of fighting the enemy alone.
It is still a duty on the rest for help. So let's say that the enemy attacks, Falastine(فلسطين).
And there is an army that was formed and this army can take on the enemy.
It is still fardh(فرض) on the rest, didn't join to join, even though the army is sufficient.
Why? Because now it's not Fardh-Kifaya(فرض كفاية), it's Fardh-Ain(فرض عين) on everyone.
So you only go with a sufficient number, when it is attacking the enemy.
But when the enemy attacks, even if a sufficient army is formed,
it is still Fardh-Ain(فرض عين) on every and each single one to join in.
If non believers descend on an unpopulated Muslim land
that is far away from populated areas, there are two opinions in that.
And Al-Ghazali(ألغزالي) narrates both, the old Ghazali(غزالي).
The first is that of Al-Imam Al-Harmain(إمام ألحرمين), he states
that it does not become mandatory on Muslims to fight
and put their lives in danger to protect such a secluded and unpopulated land.
So, you don't have to fight them because it’s Fardh-Kifaya(فرض كفاية), it's not mandatory.
The other opinion, which is the official position of the Mad'hab(مذهب)
is that it is mandatory for Muslims to fight for that land.
Al-Imam An-Nawawi(إمام أنَّووي) says that the opinion of Al-Imam Al-Harmain(إمام ألحرمين) and Juwairi(جويري) is unacceptable.
Al-Imam An-Nawawi(إمام أنَّووي) says:
How can we, the Muslims, allow the non Muslims to take away part of Dar-Ul-Islam(دارالإسلام) with our ability to protect it.?
Now by the way An-Nawawi(أنَّووي) is one of these Subhaan Allah(سُبْحَان الله) exceptional scholars.
When you mention the name of some people, you were forced to stop and talk about them, An-Nawawi(أنَّووي) is one of them.
An-Nawawi(أنَّووي) Subhaan Allah(سُبْحَان الله), is a miracle.
Imam An-Nawawi(إمام أنَّووي), he spent two years in the library of Damascus, studying books,
and never slept on the bed in the bed, during those two years.
He would open the book study, fall asleep.
And just raise up his head when he wakes up and continue reading.
Imam An-Nawawi(إمام أنَّووي), you know there were many scholars they specialized in one field.
Imam An-Nawawi(إمام أنَّووي) whenever he get into any field, his books would rise to the top.
It's not in Fiqh(فقه) or Hadith(حديث), wherever.
His Sharhan Muslim(شَرحً مسلم) is considered to be the best Sharha(شَرح) of Muslim(مسلم).
His books in Fiqh Shafie(فقه شافعي) are considered to be the official line of the Mad'hab(مذهب).
You know in the Mad'hab Shafie(مذهب شافعي) there are many scholars before An-Nawawi(أنَّووي),
but when An-Nawawi(أنَّووي) came on the scene, his opinion is taken as the official opinion of the Mad'hab(مذهب).
So, when it says that this is the opinion of the Mad'hab(مذهب),
it's usually talking about the opinion of An-Nawawi(أنَّووي).
He wrote a book in Sal'ha Al-Hadith(صلح الحديث) and he wrote books Yani(يعني)
there is no book at all that is more common than Riyadh Us-Saliheen(الرياض الصالحين).
Go to every Muslim household if they have an Islamic library,
you're going to find that book in there.
His book on Azkaar(أزكار), it's one of the best books written on Azkaar(أزكالا).
Al-Arbaeen An-Nawawi(ألأربعين ألنووي), memorized by even the children in Muslim world.
So Allahعَزَّوَجَلْ has given him Barakah(بركة), blessing.
All of this, and he died at the age of 42. He died at the age of 42.
When did he have time to write all of that.
Al-Qurtubi(ألقرطبي) says: If the enemy just comes close to Muslim territory,
even without entering it becomes mandatory on the Muslims to go and meet the enemy.
In order for the religion of Islam to prevail, and gain the upper hand and to humiliate the enemy.
Al-Baghawi(ألبغوي) states that it's mandatory on the Muslims, who are closest to the invaded land.
And is a collective duty on the Muslims who are far away.
Next section, the punishment of those who don't participate in Jihad(جهاد).
It's within the chapter one, Allah says:
قُل إِن كانَ آباؤُكُم وَأَبناؤُكُم وَإِخوانُكُم وَأَزواجُكُم وَعَشيرَتُكُم وَأَموالٌ
وَأَموالٌ اقتَرَفتُموها وَتِجارَةٌ تَخشَونَ كَسادَها وَمَساكِنُ
وَمَساكِنُ تَرضَونَها أَحَبَّإِلَيكُم مِنَ اللَّهِ
أَحَبَّإِلَيكُم مِنَ اللَّهِ وَرَسولِهِ وَجِهادٍ في سَبيلِهِ
فَتَرَبَّصوا حَتّىٰ يَأتِيَ اللَّهُ بِأَمرِهِ ۗ وَاللَّهُ لا يَهدِي القَومَ الفاسِقينَ۞
Say O Muhammad(محمد), if your father's, your sons, your brothers, your wives,
your relatives, wealth which you have obtained, commerce where in, you fear decline
and dwellings, with which you are pleased or more beloved to you than Allah and His Messenger,
and Jihad(جهاد) in the Cause of Allah, then waits until Allah executes his command,
and Allah does not guide the defiantly disobedient people.
So the Ayah(آية) states that you put any of the above ahead of Jihad(جهاد) Fee-Sabeel-Lillah(فِي سَبيل الله),
then you should wait for the Hukum(حكم) of Allah to come.
And it was left open. This Ayah(آية) is At-Taubah (ألتوبة) Verse 24.
حَتَى يَأْتِيَ اللَهُ بِأَمْرِهِ
In this Ayah(آية) is a sufficient warning for anyone who leaves Jihad(جهاد) with their selves and their wealth.
Allah Azwajal says,
يا أَيُّهَا الَّذينَ آمَنوا ما لَكُم إِذا قيلَ لَكُمُ انفِروا في سَبيلِ اللَّهِ اثّاقَلتُم إِلَى الأَرضِ ۚ
أَرَضيتُم بِالحَياةِ الدُّنيا مِنَ الآخِرَةِ ۚ فَما مَتاعُ الحَياةِ الدُّنيا فِي الآخِرَةِ إِلّا قَليلٌ۞
إِلّا تَنفِروا يُعَذِّبكُم عَذابًا أَليمًا وَيَستَبدِل قَومًا غَيرَكُم وَلا تَضُرّوهُ شَيئًا ۗ
وَاللَّهُ عَلىٰ كُلِّ شَيءٍ قَديرٌ۞
O, you have believed, What is the matter with you that when you are told to go forth in the cause of Allah,
you adhere heavily to the earth.
Are you satisfied with the life of this world rather than the hereafter.
But what is the enjoyment of the worldly life compared to the hereafter accept a very little.
If you do not go forth. He will punish you with a painful punishment.
And He'll replace you with another people, and you will not harm him at all, and Allah is over all things competent.
This is a At-Toba(التوبة) Verse 38 and 39.
In a At-Toba(التوبة) verse 81 and 82.
فَرِحَ المُخَلَّفونَ بِمَقعَدِهِم خِلافَ رَسولِ اللَّهِ
وَكَرِهوا أَن يُجاهِدوابِأَموالِهِم وَأَنفُسِهِم في سَبيلِ اللَّهِ
وَقالوا لا تَنفِروا فِي الحَرِّ ۗ قُل نارُ جَهَنَّمَ أَشَدُّ حَرًّا ۚ لَو كانوا يَفقَهونَ۞
فَليَضحَكوا قَليلًا وَليَبكوا كَثيرًا
جَزاءً بِما كانوا يَكسِبونَ۞
Those who remained behind rejoice that they're staying at home after the departure of the Messenger of Allah,
and the dislike to strive with their wealth and their lives in the cause of Allah and said:
Do not go forth in the heat,
say the fire of hell is more intense than heat. If they would but understand.
So let them laugh a little and then weep much as a recompense for what they used to do.
Ibn Umar رضي الله عنه narrates.
I heard the Messenger of Allah say: If you trade in Eena(عينة)
and follow the tails of cows and become content with being farmers
and ignore Jihad(جهاد), Allah will impose on you a humiliation.
That would not be taken away, until you go back to your religion.
The Hadith(حديث) is
إذا تبايعتم بالعِينةِ
وأخذتم أذنابَ البقرِ ورضيتم بالزرعِ
وتركتم الجهادَ سلط اللهُ عليكم ذُلًّا لا ينزعُه شيءٌ حتى ترجعوا إلى دينِكم
And this is in Abu Daud(أبوداؤد) and it is authentic.
Ibn Nuhas(إبن نُحاس) says the meaning of this Hadith(حديث) is that if people ignore Jihad(جهاد),
because of their involvement in agriculture and similar affairs,
Allah will unleash upon them their enemies, which would bring them humiliation
which cannot be eliminated unless they go back to what is a duty upon them, to start with.
And that is Jihad(جهاد) against the non believers,
and being harsh and rough on them, and establishing the religion of Islam,
and giving its followers victory, and raising the word of Allah high,
and humiliate disbelievers and his followers.
This Hadith(حديث) shows that leaving Jihad(جهاد) is leaving Islam because the Messenger of Allah said:
Until you go back to your religion.
We talk a lot about the problems of the Ummah(امة)
and we propose many solutions.
We hold conferences for that. We give lectures, we write books.
And we'll make it very, very complicated.
Sometimes we say the solution is for us to be advance in technology.
Sometimes we'll say, the only way we can make it by being successful in business.
Sometimes we say that the way to do it is to infiltrate the systems of Al-Kuffar(ألكفار).
You know, there's so many proposed solutions.
This Hadith(حديث) says if you trade in Eena(عينة),
it doesn't say if you fail in trading, you could be very successful in trade.
So financially, you could be very successful.
It says you follow the tails of cows, so you could have all the cattle in the world that you want.
It says: If you busy yourself with agriculture,
you could have all of the science and technology to go along with that agriculture.
Allah will humiliate you, if you leave Jihad(جهاد).
The issue is not science and technology the issue is not money.
The issue is not cows and gold.
Criteria that Allahعَزَّوَجَلْ hold this Ummah(امة) to is Jihad(جهاد) Fee-Sabeel-Lillah(فِي سَبيل الله).
And we've seen example after example of how Muslims became very wealthy
and their wealth, became the cause of their humiliation
and you can see that now with the wealthy Muslim Governments.
Their wealth became a means to humiliate them,
they're abused because of their wealth, their arms are twisted,
because of their financial interests.
You can see countries that became very advanced technologically,
I mean, the Muslims have not reached, in the 80s as high as Iraq was.
I mean, Iraq was following that ladder and going up,
and their nuclear program was very advanced.
They were sending 1000s and 1000s of their students to the best universities in the West,
and they had 1000s of scientists.
And what's happened now.!
The country is destroyed, and those scientists are not serving them, they're working for someone else.
So all of these proposed solutions.
Why do we have to go very far? When the Hadith(حديث) is very simple, it's three lines long.
That's it!
It tells you the problem and it tells you the solution.
You left Jihad(جهاد) Allah humiliate you. And that humiliation will not be lifted,
until we go back to your Deen(دِيْن), so Jihad(جهاد) is called Deen(دِيْن).
Jihad(جهاد) which is part of the religion was given the name of the entire religion.
حتى ترجعوا إلى دينِكم
You need to go back to your religion and going back to the religion is Jihad(جهاد) Fee-Sabeel-Lillah(فِي سَبيل الله).
And Subhaan Allah(سُبْحَان الله) this issue of Jihad(جهاد) is ironic,
really when you look at it. It's an irony.
Jihad(جهاد) is supposed to take away your life. Jihad(جهاد) is supposed to put you at risk.
Jihad(جهاد) is supposed to put you in harm's way.
Nevertheless, you find that the when the Ummah(امة) is at its peak in fighting Jihad(جهاد).
If you want to draw a curve and look at the practice of Jihad(جهاد) in the Ummah(امة)
and look at the number of people who are dying in the Ummah(امة),
you will find the more Jihad(جهاد) the Ummah fights the less people of the Ummah(امة) died.
And when the Ummah(امة) stop fighting Jihad(جهاد) that's one millions of Muslims are being massacred.
Just draw a curve and you will see it's very clear.
When the Sahabah(صحابه) were at the peak of their practice of Jihad(جهاد), only a few of them would die.
And you see that among the enemies just loads of them would expire.
It's not because the Sahabah(صحابه) were such powerful men.
Ibn Qayyim(إبن قيم) he comments on that he says:
The Sahabah(صحابه), were less than their opponents in physical strength.
They were less than their opponents in arms.
They were less than their opponents in numbers.
And he said they met with people who had the best training,
who had the largest bodies,
who had the best armory and were equipped with the best arms.
But when they met with the Sahabah رضي الله عنهم their hearts failed them.
So they had it all. They had armory, they had the physical strength.
They had the training, they had the numbers.
But when the rubber hit the road. The Hearts failed them!
Take them out of the cockpit, that's it.
There is no Shuja'a(شجاع), there's nothing.
The person is already dead, and they're still alive.
That is the description that Ibn Qayyim(إبن قيم) gave to Faris(فارس) and Ar-Rome(ألروم).
And it is true in every time, every era.
Allah put fear in their heart.
وَقَذَفَ فِي قُلُوبِهِمُ الرُّعْبَ
It says in Qur'an,
وَقَذَفَ فِي قُلُوبِهِمُ الرُّعْبَ
Allah put, caste fears in their heart.
So the Hadith(حديث) is very clear that Jihad(جهاد) is the solution of the Ummah(امة).
Jihad(جهاد), war in general is a huge waste of money.
I mean, war there's nothing that heats up money like war. It's like sewage,
whatever you throw in it. It wouldn't be swallowed. War is very expensive.
And when Rasool Allah ﷺ was preparing for Gazwat-Tabook(غزوةتبوك),
that broke the Muslim treasury, there was nothing left.
I mean Rasool Allah ﷺ emptied the Muslim treasury
and then was asking for donation from the Sahabah(صحابه), they couldn't come up with anything.
The only one who was coming forth it was Uthman Ibn Affan(عثمان ابن عفان),
Rasool Ullah is asking for donations nobody comes up, Uthman(عثمان) brings long line of horses,
asking for more, and nobody comes up and Uthman(عثمان) brings camels,
asking for more Uthman(عثمان) goes back home.
Every time he thinks that what he brings will be enough but it's not,
then he goes back home brings a big sack of silver coins, gives it to Rasool Ullah ﷺ Dirham(درهم).
Rasool Ullah is still asking for more, Uthman(عثمان) goes back home and brings a sack of Dinar(دينار) gold coins,
and he pours it on the lap of Rasool Allah ﷺ.
Rasool Allah ﷺ tosses the coins in his hand and he says,
ما ضَرَّ عثمان ما عمل بعد اليوم
Whatever Uthman(عثمان) does after this day, won’t harm him.
He is guaranteed Jannah(جنة) because of what, he did.
He could do whatever you wants.
But the thing is it drained the treasury of the Muslim state.
War is a very expensive endeavor.
Nevertheless, the irony is, the more Jihad(جهاد) that Muslims fight the wealthier they become.
And it's an exponential curve, it just goes up.
Abu Bakr As-Siddique رضي الله عنه was approached by Sharhabil Bin Hasana(شرحبيل بن حسنة),
who was one of his generals and the war against Murtaddeen(مرتدين).
Sharhabil(شرحبيل) came to Abu Bakr(ابوبكر) and He said: When he was Khalifah(خليفه),
are you contemplating Ghazoo(غزؤ) of Ar-Rome(ألروم)?
Are you thinking about attacking the Romans.
Abu Bakr(ابوبكر) said: Yes!
And who told you about that because I was thinking about and I never disclosed that to anyone.
and it didn't really make sense because the Muslims were busy fighting in Persia.
Khalid Ibn Walid(خالد ابن وليد) was opening one town after another in Iraq,
and it doesn't make sense to open up a new front with the Romans,
Abu Bakr(ابوبكر) said: Why ? Tell me how come you know?
Sharhabil Bin Hasana(شرحبيل بن حسنة) said: I saw a dream,
I saw a dream that you were walking among the people in a very rough terrain.
And then you climbed up a mountain
And then you reach on the top of mountain with your companions.
And then you came down the mountain into a very leveled land.
With lush vegetation, wonderful trees, many cities and towns
and castles and fortresses, rivers, and then a throne was set for you,
and you sat on the throne, and then a voice came to you and said,
إِذَا جَاءَ نَصْرُ اللَّهِ وَالْفَتْحُ۝
When the victory of Allah, approaches you, then seek forgiveness from Allahعَزَّوَجَلْ.
Abu Bakr(ابوبكر) cried and he said: You have given me good news.
And you have also given me my obituary. He said:
The interpretation of the dream and Abu Bakr(ابوبكر) was very good in interpreting dreams,
in fact he would interpret dreams at the time of Rasool Allah ﷺ.
Once one dream was presented to the Rasool Ullah.
Before Rasool Allah ﷺ would interpret the dream Abu Bakr(ابوبكر) interrupted and said:
O Rasool Ullah, allow me to interpret it.
Rasool Ullah said: Go ahead!
So he interpreted it and then he asked Rasool Allah ﷺ that I get it right.
He said: You get part of it right, and part of it wrong.
Abu Bakr(ابوبكر) said: Tell me what is wrong?
Rasool Ullah said: I'm not gonna tell you.
But Abu Bakr(ابوبكر) used to interpret dreams and he would love dreams.
And he would always ask the Sahabah(صحابه) about their dreams.
And by the way, the issue of dreams and Karamat(کرامات)
are something that Allahسبحانه تعالى has given to the Muslims.
But, for example Karamat(کرامات), there are lots of exaggerations in the Karamat(کرامات).
For example one, Karamah(كرامة), that was attributed to, so called Wali(ولي) in Yemen.
It said that he was sitting with his students and then he scratched his arm.
So, his students told him: Why did you scratched your arm?
He said: Because of one of my Mureed(مريد) has invoked my name in the sea,
and he was about to drown. So I scratched my arm and he was safe,
obviously you can't buy such a Karamah(كرامة).
So, how could you tell if a Karamah(كرامة) is real or not.
First of all if it has any Shirk(شرك) meaning, then you rule it out.
Like for example, Abdul Qadir Jilani(عبدالقادرجيلاني), he was traveling once
and he heard a voice calling him from a cloud.
And it said: O Abdul Qadir(عبدالقادر), I am your Lord, and you are my servant!
And I have relieved you from all of the duties of Islam.
Abdul Qadir Jilani(عبدالقادرجيلاني) said: Shut up you enemy of Allah.!
Shut up you enemy of Allah.!
That was Shaytan(شَيْطَانْ) trying to deceive Abdul Qadir Jilani(عبدالقادرجيلاني)
through pretending to be a Karama(كرامة) for him.
Abdul Qadir Jilani(عبدالقادرجيلاني) told him: Shut up, you enemy of Allah,
this story is narrated by Ibn Taymiyah(اِبْنِ تَيْمِيَّه).
So Shaytan(شَيْطَانْ) said:
O Abdul Qadir(عبدالقادر) I have deceived so many people.
But you were stronger, and I failed against you.
What did Abdul Qadir(عبدالقادر) say, he said: Shut up, you enemy of Allah.
This is because of Allah is guiding me not because of myself.
So he didn't attribute it to himself, he said: Because of Allah.
Now, Subhaan Allah(سُبْحَان الله) this same thing that Shaytan(شَيْطَانْ) did with
Abdul Qadir Jilani(عبدالقادرجيلاني) , open up the Bible.
You would find that Shaytan(شَيْطَانْ) did it with Paul.
And that was the entire reason for the deviation of Christianity.
He came to Paul and he said:
That all of the laws…. I don't recall the verse itself but what was made illegal on you,
on everyone is now legal on you.
So the Haram(حرام) is Halal(حلال).
And then Paul says and he told me some unspeakable things I mean even to Paul.
He said: He told me some unspeakable things and it says that in the Bible.
But the trick of Shaytan(شَيْطَانْ) worked against Paul,
but it didn't work against the follower of the Muhammadﷺ, Abdul Qadir Jilani(عبدالقادرجيلاني).
So how do you tell if a Karamah(كرامة) is real or not.?
There's a key rule, which is a general rule.
Whenever you find that the Karamah(كرامة) is outside of the context of Jihad(جهاد) and persecution,
take it with a grain of salt.
Karamat(کرامات), almost all the time, occur in the context of the Jihad(جهاد) or persecution.
The water, when did it flow out of the hands of Rasool Ullah.?
In Battle of Tabook(تبوك).!
When Rasool Allah ﷺ was invited to a meal, Jabir Ibn Abdullah(جابربن عبدالله) came and whispered to Rasool Allah ﷺ and said:
O Rasool Ullah, I have a small goat,
and some barley and I'm going to prepare some food for you, and a small number of your companions.
Rasool Allah ﷺ goes and announces.
All of you are invited to the house of Jabir Ibn Abdullah(جابربن عبدالله).
Jabir(جابر) runs back home and he goes and tells his wife.
You know what's happened.? I mean, he was so embarrassed.
And you know when you invite people and then
it turns out to the food is not enough, it's so embarrassing.
And it's even more embarrassing for the wife.
But look at the Momina(مؤمنه) wife she said: Did you tell Rasool Allah ﷺ, the amount of food you have.?
He said: Yes! She said: Then Rasool Ullah knows better,
Rasool Ullah knows better! He was so embarrassed.
Came back home rushing, Rasool Allah ﷺ came in and he said:
Don't touch the food, you cook it, but don't put it in the plate. I will do that.
So, Rasool Ullah would bring the soup and mix the bread in it.
And then he would feed the Sahabah(صحابه), the house could only hold 10.
So they would come in, in ten's,
they would eat and leave and then Rasool Allah ﷺ would put food for another ten.
And then for another ten. You know how many people ate from that food?
800! 800 ate and then Jabir(جابر) says: When Rasool Allah left.
The pot was still overflowing with food. When did that happen?
It happen in the battle of Khandaq(خندق).
So one can go on and on about the Karamat(کرامات), when they happened.
In what context, did they happen.?
They happen in the context of Jihad(جهاد) Fee-Sabeel-Lillah(فِي سَبيل الله).
Also in the context of persecution.
What happened with the Sahabi(صحابي), Khubaib(خبيب).
When his capturer came in and found that he was eating fresh fruits of summer, in winter.
So, the Karamah(كرامة) that happened to Maryam عليها السّلام happened to Khubaib(خبيب).
Abu Muslim Al-Khaulani(أبومسلم ألخولاني),
Aswad Al-Ansi(أسود ألعنسي), who claim to prophet in Yemen, he brought Abu Muslim Al-Khaulani(أبومسلم ألخولاني).
And he told him: What do you say about Muhammadﷺ ?
He said: I say that he's the Messenger of Allah.
He said: What do you say about me.? He said: I cannot hear you.
So he said: What do you say about Muhammadﷺ?
To test him, Did he lost his hearing.
He said: He's the Messenger of Allah, what do you say about me. I can't hear you.
So, he know that he's playing games with him. He decided to burn him alive, burn him at the stake.
They tied him up and they burned him.
Nothing burned except the rope that was tying his hands, he walked out from the fire.
The news spread.
He went to Madina, and Umar Ibn Al-Khattab(عمرابن الخطاب) saw him in the Masjid(مسجد)
and Umar Ibn Al-Khattab(عمرابن الخطاب) had this ability of Farasah(فراسه).
He can read the face.
So he saw this man and he came to him and he said:
Do you know the servant of Allah in Yemen,
who was burned. And he came out, safe from the fire.
He said: Yes! I know him.
Umar Ibn Al-Khattab(عمرابن الخطاب) said: Is it’s you?
He said: Yes, yes! I am!
Umar(عُمَر) hugged him and kissed him and said Al-Hamdullilah(ألحمدلله).
That Allah did not take away my life until I saw a member of the Ummah(امة) of Muhammadﷺ,
who had the Karamah(كرامة), similar to the miracle that was given to Ibrahim عليه السّلام.
So a member of the Ummah(امة) of Muhammadﷺ a Karamah(كرامة) happens to him, similar to the Mujizah(مؤجزة) of Ibrahim عليه السّلام.
Or Abul Ala Al-Hadhrami(أبوالأعلى ألحضرمي) in Bahrain when he was opening in Al-Bahrain(ألبحرين).
They came into a sea barrier between them and the land they want to cross to.
So Abul Ala Al-Hadhrami(أبوالأعلى ألحضرمي) said: Aren't you the messengers, of messenger of Allah?
Aren’t you the Mujahideen(مجاهدين) Fee-Sabeel-Lillah(فِي سَبيل الله),?
make Dua(دُعَا) to Allahعَزَّوَجَلْ, they make Dua(دُعَا) and then they crossed over the sea.
Abu Hurairah(ابوهريره) says: Only our feet would get soaked with water.
And there was lines of poetry made on that saying that
you make Dua(دُعَا) to Allah to give you a miracle like the miracle of the ones before, the miracle of Musa(موسى).
And Allahعَزَّوَجَلْ gave you an even greater miracle.
For them, the sea was split for you, you walked over the sea.
But you can notice that all of these Karamat(کرامات) are happening in what context?
Jihad(جهاد) and prosecution!
With dreams there's more frequency of dreams, with the Mujahideen(مجاهدين),
and with the Shuhadaa(شُهَدآء) before they die as Shuhadaa(شُهَدآء), because Allahعَزَّوَجَلْ gives them Tathbeet(تثبيت).
Because of the difficult Fitnah(فِتْنَه) they are in,
Allahعَزَّوَجَلْ gives them this as a glad tiding, and as a Bushra(بُشرى), and to make them steadfast.
Because when you take that step towards Allah, Allah, takes many steps towards you.
With the mother of Musa(موسى).
Allahعَزَّوَجَلْ told her:
If you fear for the safety of your son.
Throw him in the river, right.
وَأَوْحَيْنَآ إِلَى أُمِّ مُوسَى أَنْ أَرْضِعِيهِ فَإِذَا خِفْتِ عَلَيْهِ
فَأَلْقِيهِ فِي اليَمِّ وَلاَ تَخَافِي وَلاَ تَحْزَنِي
If she's afraid from who, from who? from Firaun(فرعون), right.
Throw him in the river, so that he could get away from who? From Firaun(فرعون)!
Where does he go out of all of the palaces and houses lining up the Nile River from both sides.
This boat chooses to dock right next to the palace of Firaun(فرعون).
Now, the mother of Musa(موسى), she was about to give up.
I mean Allah promises me that my son will run away from Firaun(فرعون) and it goes straight to Firaun(فرعون).
I mean he's gonna run away from the Firaun(فرعون)
and he goes straight to Firaun(فرعون).
She was about to disclose the situation and go to the palace of Firaun(فرعون) and say:
Give me back my son, and if she did that what would happen?
They would have known that he belongs to Bani Israel(بني أسرائيل) and they would have killed him.
So Allahعَزَّوَجَلْ says:
فَارغاً إِن كَادَتْ لَتُبْدِي بِهِ لَوْلا أَن رَّبَطْنَا عَلَى قَلْبِهَا لِتَكُونَ مِنَ الْمُؤْمِنِينَ۝
She was about to disclose his case, but we intervene and strengthened her heart,
so that she would be among the believers.
So there was divine intervention to help her in that moment of Fitnah(فِتْنَه). Why?
Because she believed in the Promise of Allah and she took that initial step towards Allah.
So, the Mujahid(مُجَاهِد) Fee-Sabeel-Lillah(فِي سَبيل الله)
because he takes that initial step towards Allah, Allah takes many steps towards him
and gives him Tathbeet(تثبيت) in times of Fitnah(فِتْنَه).
So this is a key rule to use with Karamat(کرامات).
Abu Bakr As-Siddique رضي الله عنه said:
ما ترك قومٌ الجهاد إلًّا عمَّ هُمُ الله بعذاب من عنده
If any people stopped Jihad(جهاد) Allah will covered them all with punishment.
Ibn Asakir(إبن عساكر) narrates that when Abu Bakr As-Siddique(أبوبكرالصديق) became Khalifah(خليفه).
He stood on the pulpit, and among what he said was, the people do not practice Jihad(جهاد),
Allah will inflict them with poverty.
There's no greater revenue for the Islamic Treasury than the Ghanimah(غنيمه) of Harb(حرب).
Forgot to interpret to you,
the dream of Abu Bakr(ابوبكر), we wouldn't interpret in terms of dream of interpreting it.
He interpreted the dream to mean.
When you saw me with people going through a rough terrain, a rocky track.
That means that we and our enemy will suffer difficulty in this war.
So it's gonna be difficult on us and it's gonna be difficult on the enemy.
It's gonna be a struggle, it's Jihad(جهاد).
And when you saw me rise with my companions to the top of the mountain.
It means that in the end, we will prevail, it's difficult, but in the end, we will win.
And then when you saw me, descend onto a fertile valley, palaces, fortresses, rivers, trees.
That means that after this Jihad(جهاد).
Allahعَزَّوَجَلْ will open to us the earth, and give us these Barakat(بركات).
So that is a result of Jihad(جهاد).
As a result of Jihad(جهاد), the Muslims would live that life of enjoying the blessings of Allahعَزَّوَجَلْ.
When you saw a throne. And I was sitting on the throne,
it means that Allah will elevate me and Allah will humiliate my enemies.
And when a voice told me, when the victory of Allah comes,
seek forgiveness from Allah, it means that my death is soon.
I told you that the land of Andalus(أندلس) was the land of Jihad(جهاد).
Brothers the Muslims in Andalus(أندلس) were living a life of extravagance
that may be the wealthiest man today can't even dream of.
Yani(يعني), I visited their palaces in their place and I did some research on Andalus(أندلس),
their lifestyle was amazing.
And that was a result of their Jihad(جهاد) Fee-Sabeel-Lillah(فِي سَبيل الله).
They had so much money coming in, they didn't even know, how to use it.
So, Abdul Rahman As-Salis(عبدالرحمن ألثالث), Qurtba(قرطبه) wasn't enough for him.
He wanted to build a palace for him but Qurtba(قرطبه) cannot hold him
and Qurtba(قرطبه) at the time was the largest city in Europe.
But Abdul Rahman As-Salis(عبدالرحمن ألثالث), he had 3000 Bodyguards,
12,000 Servants, 6000 Female concubines with their servants,
so he had to move out of Qurtba(قرطبه) and build his palace, which was called Madina-Tuz-Zahra(مدينة الزهراء),
the ton of Azahra(ألزهراء).
So, this entire town belong to Abdul Rahman As-Salis(عبدالرحمن ألثالث).
There was so much money coming in that they ended up building their roofs,
the roof of the Diwan(ديوان) was built of gold.
I'm not saying that that is good that is not, that is extravagance,
that is not approved in this Shariah(شريعة), that is waste.
But I'm bringing this up to say that Allahعَزَّوَجَلْ was flooding them with this wealth
as a result of their Jihad(جهاد) Fee-Sabeel-Lillah(فِي سَبيل الله).
They didn't use that those resources right.
Umar Ibn Abdul Aziz(عمربن عبدالعزيز), when the money was coming in, he would it out to pave roads,
to free slaves, he was putting it to good use.
So, Jihad(جهاد) brings you Duniyah(دُنِيَّا).
Without you running after it Duniyah(دُنِيَّا) would run after you.
Rasool Allah ﷺ says:
وَمَنْ كَانَتْ الدُّنْيَا هَمَّهُ، شَتَّتَ الله شَمْلَه وَجَعَلَ فَقْرَهُ بَيْنَ عَيْنَيْهِ،
وَلَمْ يَأْتِهِ مِنَ الدُّنْيَا إِلَّا مَا كُتِبَ لَهُ ،
مَنْ كَانَ هَمُّهُ الْآخِرَةَ، ..... جَمَعَ اللهُ شَمْلَهُ،
وَجَعَلَ غِنَاهُ فِي قَلْبِهِ، وَأَتَتْهُ الدُّنْيَا وَهِيَ رَاغِمَةٌ،
If your concern is this life, then Allah will not give you a peace of mind.
And Allah will place poverty between your eyes,
and you will only get from Duniyah(دُنِيَّا) what is destined for you.
You won't have a peace of mind, your mind will be scattered all over the place.
You will be carrying your poverty with you between your eyes,
even if you have so much money, you would still feel poor,
and you're only going to get what was destined for you.
If your concern is Akhirah(آخرة), then Allah will give you a peace of mind.
And Allah will give you contentment in your heart, wealth.
And this Duniyah(دُنِيَّا) will be forced to come to you and follow you.
Abu Bakr As-Siddique رضي الله عنه said:
If people do not practice Jihad(جهاد) Allah will inflict them with poverty.
So Ibn Nuhas(إبن نُحاس) comments, he says:
One might say that I see some people not practicing Jihad(جهاد) nevertheless they're wealthy.
The answer is that wealth is not the amount of money you have.
Wealth is a feeling of contentment and satisfaction that exists in the heart,
when people stop practicing Jihad(جهاد), they miss out on the booty of war.
When they do that they instead turn their attention and effort
to making wealth from other various means,
they get involved in a lot of prohibited methods of making money.
You then rarely find anyone among them, whose wealth is pure Halal(حلال),
they become greedy over miser things of this world.
That made them humiliated and they became slaves to money,
but the Mujahid(مُجَاهِد) is free of greed,
and is depending on Allah for his provisions, Allah provides for him from booty.
He wins it, by a sword and it's pure Halal(حلال).
Abdur Rahman Ibn Auf(عبدالرحمن إبن عوف) has so much wealth when he died.
After giving out to all of the heirs.
He decided that he's going to give out part of his will, to every single living Sahabi(صحابي), who attended Badr(بدر).
I'm talking about Abdur Rahman Ibn Auf(عبدالرحمن إبن عوف),
not Uthman(عثمان), Abdul Rahman Ibn Auf.
So among the ones, who count as the people of Badr(بدر) was Uthman Ibn Affan(عثمان ابن عفان)
even though Uthman(عثمان) didn't attend Badr(بدر).
But Rasool Allah ﷺ counted him as a member of Badr(بدر),
and gave him part of the Ghanimah(غنيمه) of Badr(بدر),
because he was told by Rasool Ullah to stay behind with the Ruqaiya(رُقَّيَّه),
the daughter of Rasool Ullah, who was ill.
So when Abdur Rahman Ibn Auf(عبدالرحمن إبن عوف) died
Uthman Ibn Affan(عثمان ابن عفان) was presented with this large sum of money,
and he was told, this is the will of Abdur Rahman Ibn Auf(عبدالرحمن إبن عوف)
that he gives out part of his inheritance to the ones, who attended Badr(بدر).
Uthman Ibn Affan(عثمان ابن عفان) said: I will accept it from Abdur Rahman Ibn Auf(عبدالرحمن إبن عوف)
because all of his money is pure Halal(حلال).
His money is from Ghanaem(غنائم), from business that's Halal(حلال) so he accepted it.
So, Subhaan Allah(سُبْحَان الله) the Halal(حلال) you enjoyed even if you're wealthy.
Uthman Ibn Affan(عثمان ابن عفان) was wealthy
but Subhaan Allah(سُبْحَان الله) the Halal(حلال), has a special flavor you can turn it away.
Now the problem is in these days, Yani(يعني) Ibn Nuhas(إبن نُحاس) is saying that
you rarely find anybody who has Halal(حلال) Rizq(رزق).
What can one say about Muslims today especially the Muslims living in the West, which is an interest system.
So the Ghanimah(غنيمه) is pure Halal(حلال), Hundred(100)% Halal(حلال).
While all of these other means, the least to say, are doubtful.
Abu Hurairah(ابوهريره) narrates that the messengers of Allah said:
Whoever dies and has not fought or had the intentions of fighting dies on a branch of hypocrisy.
مَنْ مَاتَ وَلَمْ يَغْزُ وَلَمْ يُحَدِّثْ نَفْسَهُ بِهِ؛ مَاتَ عَلَى شُعْبَةٍ مِنْ نِفَاقٍ
This is in Muslim(ألمسلم).
So the ones, who do not have intention of Ghazoo(غزؤ) Fee-Sabeel-Lillah(فِي سَبيل الله عزَّوَجل), are in great danger.
Abu Umamah(أبوأمامة) narrates that the Messenger of Allah said:
Whoever has not fought, or prepared the fighter, or taken care of a fighter in his absence,
Allah will strike him with a disaster before he dies.
صابع الله بالقارية
He didn't fight, Prepare a fighter, or take care of his family.
This Hadith(حديث) is in Abu Daud(أبوداؤد), and it is Hasan(حسن).
We'll close with that In Sha Allah(إنْ شاءالله).
صَلَّى الله عَلى سَيَّدِنَا محمد وَعَلى اَلِهِ وَ صَحْبِهِ وَسَلِّمْ
Any questions or comments,
Yes!
Question From Audience:
Whoever has not fought, or prepared the fighter or taken care of a fighter in his absence.
Allah will strike him with a disaster.
No they consider that,
even though they were not completely under the Khilafah(خِلَافَه) of Al-Abbassiyeen(ألعباسين).
But they did consider themselves to be part of the Khilafah(خِلَافَه),
and they will give khut'bah(خطبة) in the name of Khalifah(خليفه).
Tayeb(طيِّب, In the time of Bannu Umayyah(بَنُواُمَيَّة) it was one Khilafah(خِلَافَه),
when Banul Abbas(بنوالعباس) took over.
It was one Khilafah(خِلَافَه).
And they massacred Bannu Umayyah(بَنُواُمَيَّة), one young man among Bannu Umayyah(بَنُواُمَيَّة),
Abdur-Rahman Ad-Dakhil(عبدالرحمن ألداخل), he is called the Falcon of Quraish(قُرَيْشْ),
he disguised himself in the clothes of a woman, and ran away with his brother,
and went into hiding in Baghdad(بغداد).
The soldiers of Banul Abbas(بنوالعباس) did figure out his whereabouts.
So he ran away with his brother and they tried to cross the Euphrates River.
They had to swim Euphrates River.
And so in Euphrates rivers and some segments of it, is difficult, it's very wide.
I mean Saddam Hussein(صدام حسين) was proud that he made it.
And you know there was big deal on TV the helicopters were taking live footage of Saddam(صدام)
trying to cross the river, and then the Americans obviously had comment on that,
they said: This is not the real Saddam(صدام), this is a look alike.
So Saddam Hussein(صدام حسين) responded back by saying,
crossing a Euphrates River can only be done by the real Saddam(صدام),
it can't be done by his look alike.
So it was a big thing back and forth between them, just crossing the Euphrates River is not an easy thing.
So Abdur-Rahman Ad-Dakhil(عبدالرحمن ألداخل) and his brother are swimming.
And the soldiers of Banul Abbas(بنوالعباس) are on the riverbanks and they're calling them back,
they're saying don't worry, just come back! Come back! We're not going to kill you!
We're Not gonna harm you!
And you know how tempting it is, when you're very difficult and you're exhausted and tired.
You tried to fool yourself to believe what they said:
So Abdul Rahman(عبدالرحمن) was telling his brother: Don't believe them,
they're lying.! Don't believe them! His brother was 13 years old.
He turned around and went to them.
Abdur-Rahman Ad-Dakhil(عبدالرحمن ألداخل) saw him then beheading his brother in front of him.
As soon as, he arrived they beheaded him.
Abdur-Rahman Ad-Dakhil(عبدالرحمن ألداخل) ran away from Baghdad and he went to North Africa
and he was in hiding for four years from house to house, in North Africa, look at the Sabr(صبر), he had.
And then he crossed into Spain.
He heard that while there was some fitan(فتن) going on so he crossed there.
He went to Spain, within one year, he was ruling over Qurtuba(قرطبة).
Imagine a man entering alone, with no support, no help, it's just him, within one year.
He was ruling over Qurtuba(قرطبة).
Within a few years he was ruling over the entire Iberian Peninsula.
He was ruling it independently. But he never dared to declare Khilafah(خِلَافَه),
he stills submitted that the Khalifah(خليفه) is in Baghdad and that carried on.
Among his descendants. They were completely independent, but they never declared themselves Khalifah(خليفه),
they were called Sultan(سلطان),
until one of the Shia(شيعة), Rafidha(رافضة), in Iran declared himself a Khalifah(خليفه),
immediately after that, Abdur Rahman As-Salith(عبدالرحمنألثالث) in Spain
declared himself Khalifah(خليفه). Why? Because he's not the second,
the second according to the Hadith(حديث) who should be killed, is the one in Iran.
So, he took the opportunity and he announced Khilafah(خِلَافَه) in Spain.
That's also tells us something about the Muslims in Spain.
They're so wealthy, so confident that they would declare themselves a Khilafah(خِلَافَه).
One small state declares itself Khalifah(خليفه).
And it was quite a strong Khilafah(خِلَافَه), Yani(يعني) in terms of Qurtuba(قرطبة),
Qurtuba(قرطبة) was the center of knowledge.
They were fighting against the Romans.
They were expanding, at least in that era.
But the thing is that the one who broke the rule,
let go back to your question, divert to an exit.
The one who declared the second Khilafah(خِلَافَه) wasn't among the Sunnah(سنة).
That's how the Khilafah(خِلَافَه) was broken, It was among the Rafidah(رافضي).
But other than that the Muslims did have respect to the Khalifah(خليفه)
even if it was a nominal ceremonial position.
Later on, Banu Abbas(بنوالعباس) was very weak,
but they still recognize that they should only be one Khalifah(خليفه).
Question From Audience:
Muhammad Ibn Abdul Wahab(محمدإبن عبدالوهاب), There are some letters that indicate that his Baiyah(بَيْعة) was to Khalifah(خليفه) of Istanbol(إستنبول),
and he did not declare that Saudia(سعودية) was an independent state.
They used to rule it independently.
They didn't want the Ottomans interfere in their internal affairs,
but they did not declare Khilafah(خِلَافَه).
And they consider themselves to be under the Khalifah(خليفه) of Istanbol(إستنبول).
And there's actual letter written by Sh. Muhammad Ibn Abdul Wahab(محمدإبن عبدالوهاب),
stating, he's refuting the claims of people who say that he has succeeded
and in Khilafah(خِلَافَه), he said that our Baiyah(بَيْعة) is to you and he was very straightforward.
That's a commentary by Ibn Nuhas(إبن نُحاس),
but the Hadith(حديث) says: Allah will not elevate,
the humiliation until you go back to your Deen(دِيْن).
So Deen(دِيْن) is Jihad(جهاد), according to the Hadith(حديث), going back to the Deen(دِيْن) is going back to Jihad(جهاد).
Question From Audience:
There's a similar issue that was discussed by the scholars regarding prisoner of war,
who kills himself because he fears for the safety of his brothers
because of the information that he has.
And the Scholars said that, if he feels that it's most likely that he will not be able to have patience,
and the information that he has can danger the lives of others.
It's not just physical harm, it's their lives, is allowed for such a person to take away their life.
Regarding this situation of women.
I have not come across, so I cannot comment on it.
That's regarding suicide and suicide is a matter of an intention,
your intention to leave Duniyah(دُنِيَّا) is because you do not have,
you are not accepting the Qadar(قَدَر) of Allah on you.
And suicide is somebody who is not accepting the Qadar(قَدَر) of Allah on them,
whether it is the Qadar(قَدَر) regarding his financial situation,
like the people who were throwing themselves from the buildings, when the stock market went down,
in Hong Kong and Taiwan, they just jump.
They're unsatisfied with the decree of Allahعَزَّوَجَلْ regarding the stock market,
or like the man in Ghazwa(غزوة) Uhud(أحَد),
who got injured and couldn't sustain the pain.
So, he ended up jumping over his sword and killed himself,
And Rasool Allah ﷺ said: He is in hellfire.
So the intention here of taking away one's life wasn't a good intention.
Now the situation of this woman wouldn't classify as intehaar(إنتحار).
But would it be a sin. That's question but it won't be intehaar(إنتحار)
because the intention here is to save herself from sin.
It's not because she's not pleased with Qadar(قَدَر),of Allah عَزَّوَجَل
it is for a valid concern, you seen the difference.
Question From Audience:
The issue is not… What is that?
But it's the sin.
Yeah, but the intention here is to get away from the sin.
And when I say, the Qadar(قَدَر) what I meant with Qadar(قَدَر) of Allah, is an issue is of Rizq(رزق).
Yani(يعني) otherwise suicide bomber will be committing suicide,
because their intention was to take away their life.
But here the intention, what makes it Shahadah(شَهَادَة) is,
the intention was done for the sake of Allah.
Yeah, there's no Tad'di(تعدي),
Yani(يعني) if a person doesn't pray, it won't accept their other Ibadaat(عبادات)
if the person is not fasting it won't affect the other Ibadaat(عبادات),
every Ibadah(عبادة) is independent.
But let me rephrase that, except with the opinion of those who consider neglecting Salah(صلاة) to be Kuffr(كفر).
And if one would go with the opinion, not praying is Kuffr(كفر)
then everything else that is done won't be accepted.
Other than that, any Ibadah(عبادة) that is a sin, won't spill over something else.
So a person is not making Jihad(جهاد).
This sin is within that category, everything else is accepted.
Question From Audience:
when Rasool Allah ﷺ made Hijrah(هجرة) from Makkah to Madina.
Madina was the only Islamic State and Rasool Allah ﷺ has made Hijrah(هجرة)
to Madina mandatory.
When Makkah was opened,
now you have Makkah is Dar-Us-Salam(دارالسلام), Madina is Dar-Us-Salam(دارالسلام)
so it's not mandatory to go to Madina.
However the Muslims should be within the Muslim territory.
either Makkah or Madina or the areas in between.
So whenever there's Islamic territory, when there's Dar-Us-Salam(دارالسلام).
Muslims of Dar-Ul-Harb(دارالحرب) should make Hijrah(هجرة) to Dar-Us-Salam(دارالسلام).
Relating back to the situation of the Imarah(إمارة) of Afghanistan.
To say that it will be right upon everybody to make to Hijrah(هجرة) to Afghanistan.
First of all, there must be an invitation by the Imarah(إمارة).
For the Muslims to Make Hijrah(هجرة).
Rasool Allah ﷺ invited the Muslims to the make Hijrah(هجرة) to Dar-Us-Salam(دارالسلام).
If there is no official invitation, then the Hijrah(هجرة) would not be right
because what makes the Hijrah(هجرة) Wajib(واجب) is the order of the Ameer(أمير).
Unless the Ameer(أمير) would make that invitation would make it Wajib(واجب), it doesn't become Wajib(واجب) or Fardh(فرض) on the Muslims.
Question From Audience:
I think what you're talking about is not necessarily prerequisites in the terms that I meant, but it's preparations for Jihad(جهاد).
The Jama'ah(جماعة) of Ameer(أمير) can require preparations for Jihad(جهاد),
financial preparations, it's physical preparations, it's training preparations.
To this extent that can be required.
You don't just take somebody off the street doesn't even know how to hold a weapon,
and ask him to go to the front line.
But what I was referring to is saying that you cannot get into the realm of Jihad(جهاد)
unless you have reached a certain spiritual level.
And most of the time the spiritual level is an idealistic level that is unrealistic.
That is what I mean.
Yani(يعني) Rasool Allah ﷺ and the people would come and they know how to use their weapons.
They are financially ready to join in.
So in that regard, they are already.
Rasool Allah ﷺ did not demand that to go for any Tarbiyah(تربيعة),
Islamic Tarbiyah(تربيعة) to join.
Why? Because in a certain sense, there is no school of Tarbiyah(تربيعة)
better than Jihad(جهاد) Fee-Sabeel-Lillah(فِي سَبيل الله).
There is no way you could learn about patience better than Jihad(جهاد),
there's no way to learn about sacrifice, but then Jihad(جهاد).
There is no way you can learn about The Amal Al- Qalb(أعمال ألقلب),
like Tawaqqal(توكل) in Allah, having Husn Ul-Zann(حسن الظن) in Allahعَزَّوَجَلْ
all of these are Amaal-Al-Qalb(أعمال ألقلب),
Khauf(خوف) of Allahعَزَّوَجَلْ like in the battlefield,
no school can teach you that, no book can teach you that, no Shaikh(شيخ) can provide you that.
سبحانك اللهم وبحمدك نشهد و الله إله إلَّا أنت نستغفرك ونتوب عليك