Who was ‘Umar al-Khayyaam?

Who was ‘Umar al-Khayyaam and what was his belief (‘aqeedah)? I hope you canm give me an idea about him.

Praise be to Allaah.

His full name was Abu’l-Fath, ‘Umar ibn Ibraaheem al-Khayyaami al-Naysapoori. He was a poet and philosopher from among the people of Naysapoor, where he was born and died.

He was born in 408 AH, in the town of Naysapoor, where he died and was buried in 517 AH, or it was said, 515 AH.

He was a scholar who was well versed in mathematics, astronomy, language, fiqh and history.

Because of his brilliance as an astronomer, he was appointed as director of the observatory in Baghdaad, and because of his interest in philosophy, his name is associated with that of Ibn Seenaa (Avicenna), who wrote articles filled with kufr which put him beyond the pale of Islam.

He is also famous for his poetry, the best known of which is al-Rubaa’iyaat, which is filled with ideas of kufr, promiscuity and heresy. No wonder the West took such an interest in publishing and distributing this book! It has been translated into many languages, such as English, French, Russian, German, etc. The British sought to spread the ideas of immorality and promiscuity advocated by al-Khayyaam in al-Rubaa’iyaat, so they spread it in the countries which they colonized, such as India and Iran, and attributed it to one of the Muslims, rather one of the greatest of them – or so they claimed.

One of the verses about wine – in al-Rubaa’iyaat – says:

Drink wine, for it is the relaxation of the soul

A cure for the soul and heart, and entertainment.

If you are overwhelmed with stress and grief,

Save yourself through it, for it is like the ship of Nooh.

Denying the idea of resurrection after death, he said:

Get up before death seizes you

And take the rose-coloured (liquid) [i.e., wine] to expel darkness

O fool, you are not a piece of gold

To be buried and later brought forth

His words of promiscuity and immorality include the following:

As much as you can, follow the people of immorality

Destroy the structure of fasting and prayer

Receive the best words from al-Khayyaam

Drink, sing and pursue the good things

His mocking of the sharee’ah, his insolence towards his Lord and his attitude towards repentance may be seen in the following words:

Every day I have the intention to repent

If night falls and I feel that I want to repent from drinking wine

Then the season of flowers comes and then,

O Lord, I repent from my intention to repent

Some researchers, such as al-Zarkali, said that later he repented and performed Hajj. Others, such as ‘Abd al-Haqq Faadil, expressed doubts about the attribution of al-Rubaa’iyaat to him.

Whatever the case, the Rubaa’iyaat do not indicate that he repented, because they contain clear statements of kufr, wilful neglect of virtuous attributes and rejection of the idea of repenting and turning to Allaah. Indeed, they contain no indication that their author believed in Allaah and the Last Day.

The doubts about whether he wrote these words are outweighed by number of people who attributed them to him. Allaah knows best what is really the case.

For more details on his life, see al-A’laam by al-Zarkali, 5/38; Mu’jam al-Mu’aalifeen by ‘Umar Ridaa Kahhaalah, 2/549; ‘Umar al-Khayyaam bayna al-Kufr wa’l-Eemaan, by Ihsaan Haqqi; Thawrat al-Khayyaam by ‘Abd al-Haqq Faadil.

May Allaah bless our Prophet Muhammad.

Is the Rock in Bayt al-Maqdis (Jerusalem) suspended in the air?

They told us that the sacred rock from which the Prophet (peace and blessings of Allaah be upon him) started his ascent into heaven on the night of the Mi’raaj is suspended in the air by the power of Allaah. Please tell us if this is correct, may Allaah reward you.

Praise be to Allaah.

Everything is standing in its position by the permission of Allaah, whether it be the heavens and all that is in them or the earth and all that is on it – even the rock which you asked about. Allaah says (interpretation of the meanings):

“Verily, Allaah grasps the heavens and the earth lest they move away from their places, and if they were to move away from their places, there is not one that could grasp them after Him…” [Faatir 35:41]

“And among His Signs is that the heaven and the earth stand by His Command…” [al-Room 30:25]

The Rock in Bayt al-Maqdis is not suspended in space with air around it on all sides; it is attached to the side of the mountain of which it is a part and by which it is supported; both it and the mountain stand in their positions because of the well-known physical laws governing the universe; in this regard it is like everything else that exists. We do not deny that Allaah is Able to hold part of His creation in space; all of creation is standing in space by the power of Allaah, as stated above. Allaah raised the mountain above the people of Moosa when they refused to follow the laws that Moosa brought them. It was held up by the power of Allaah. Allaah says (interpretation of the meaning):

“And (remember) when We took your Covenant and We raised above you the Mount (saying): ‘Hold fast to that which We have given you, and remember that which is therein so that you may become al-muttaqoon (the pious).” [al-Baqarah 2:63]

“And (remember) when We raised the mountain over them as if it had been a canopy, and they thought that it was going to fall on them. (We said): ‘Hold firmly to what We have given you, and remember that which is therein, so that you may fear Allaah and obey Him.” [al-A’raaf 7:171]

But our point here is to explain what is in fact the case: the rock in Jerusalem is not suspended in space, completely separate from the mountain; it is attached to it and is supported by it. And Allaah knows best.

Taking the crescent as a symbol

What is the symbolism behind the Muslim star and crescent? I did a keyword search of your site and searched my library's reference books and cannot find anything more than a reference to the flag of the Ottoman Empire. Thank you for your interest.

Praise be to Allaah.

There is no basis in sharee’ah for taking the crescent or star as a symbol of the Muslims. This was not known at the time of the Prophet (peace and blessings of Allaah be upon him), or at the time of the Khulafa’ al-Raashidoon (the first four leaders of Islam after the death of the Prophet (peace and blessings of Allaah be upon him), or during the time of the Umawis (Umayyad dynasty). It emerged some time after that, and historians differ as to when this symbol was first adopted and who was the first to adopt it. Some say it was the Persians, others say it was the Greeks, and that this symbol was somehow passed to the Muslims. (See Al-Taraateeb al-Idaariyah by al-Kittaani, 1/320). It was said that the reason why the Muslims adopted the crescent was that when they conquered some western countries, the churches there had crosses on top of them, the Muslims replaced the crosses with these crescents, and the practice spread in this way. Whatever the case, symbols and banners must be in accordance with the teachings of Islam, and as there is no evidence that this symbol is prescribed by Islam, it is better not to use it. Neither the crescent nor the star are symbols of the Muslims, even though some Muslims may use them as symbols.

As regards what Muslims think about the moon and the stars, they believe that they are part of the creation of Allaah, and as such can neither benefit nor harm people, and they do not have any influence over events on earth. Allaah has created them for the benefit of mankind, an example of which is seen in the aayah or verse of the Qur’aan (interpretation of the meaning):

“They ask you (O Muhammad) about the new moons. Say: These are signs to mark fixed periods of time for mankind and for the pilgrimage…” [al-Baqarah 2:189]

[The commentator] Ibn Katheer said, explaining the phrase Say: these are signs to mark fixed periods of time: “From them (the new moons) they may know the times for repaying loans, the ‘iddah (waiting period) of their women [after being divorced or widowed] and the timing of their Hajj (pilgrimage)… Allaah has made them signs to mark the times when Muslims should start to fast and break their fast [the beginning and end of Ramadaan], to count the ‘iddah of their women and to know the times for repaying loans.” (Tafseer Ibn Katheer).

[Another commentator] Al-Qurtubi (may Allaah have mercy on him) said in his commentary on this aayah [verse]: “This explains the wisdom behind the waxing and waning of the moon, which is to avoid any confusion in appointed dates, dealings, oaths, Hajj, ‘iddah, fasting, breaking fasts, length of pregnancy, rentals and other matters that concern mankind. Similar to this aayah are others (interpretation of the meanings):

‘And We have appointed the night and the day as two aayaat (signs). Then, We have made dark the sign of the night while We have made the sign of day illuminating, that you may seek bounty from your Lord, and that you may know the number of the years and the reckoning…” [al-Isra’ 17:12]

‘It is He Who made the sun a shining thing and the moon as a light and measured out its (their) stages, that you might know the number of years and the reckoning…’ [Yoonus 10:5]

Counting the new moons is easier than counting days.” (See Tafseer al-Qurtubi).

With regard to the stars, the scholars of Islam say that Allaah created these stars for three reasons: to adorn the heavens, to drive away the devils (shayaateen) and as signs for navigation. (Saheeh al-Bukhaari, Kitaab Bad’ al-Khalq), as Allaah says (interpretation of the meaning):

“It is He Who has set the stars for you, so that you may guide your course with their help through the darkness of the land and the sea…” [al-An’aam 6:97]

“And indeed We have adorned the nearest heaven with lamps, and We have made such lamps (as) missiles to drive away the shayaateen (devils), and have prepared for them the torment of the blazing Fire.” [al-Mulk 67:5]

Intermarrying among Adam and Eve's children

I have no doubt whatsoever, but these kind a things come to mind. Whem Adam and Eve bore children, I assume their children got married among themselves. Isn’t marrying between brothers and sisters haram in the Quran?

Can you recommend a good book(s) on Islamic Law covering every and each aspect of Life? Thank you very much for the generous work for the sake of Allah.
Thanks.

All Praise be to Allaah.

As long as you are confident in your heart about your belief, no such insinuations will hurt you (inshaa' Allaah). If a doubt strikes a believer or something appears to him as a conflict between different textual sources of Shari'ah, he must believe that indeed for such doubts there are true answers and for such apparent conflicts there are solutions even if he doesn’t know it or is unable to find the right answer himself. However, a person should not collect all the doubts in his heart and worry about the complexities and leave aside the learning of useful knowledge. This is because it is incumbent upon a Muslim to learn and know things which have been clearly described (Muhkamaat) in Shari'ah so that he may be able to repel the doubts.

Regarding the question you have asked, it is a known fact that legislation differs from one Shari'ah to another, while the principles and beliefs remain the same in all of them. So, making of portraits was allowed in the Shari'ah of Sulayman (peace be upon him) but is prohibited in our Shari'ah. Similarly, making prostration of salutation was permitted in the Shari'ah of Yusuf (peace be upon him) but is illegal in ours. Also, war booty was prohibited for nations before us but it is completely legal for us. The Qiblah of people before us used to be towards Bayt Al-Maqdis, but for us it is towards Ka'bah. In a similar way, marriage between brothers and sisters was permitted in the Shari'ah of Adam (peace be upon him) as opposed to those that came afterwards. The following is a clarification on the issue by Haafidh Ibn Katheer, who said:

Allaah allowed Adam (peace be upon him) to marry his daughters to his sons for necessity. Every couple used to have a boy and a girl. Hence, he married the girl of one couple to the boy of another. This is said by Suddi regarding what has been narrated by Abu Maalik and Abu Salih, from Ibn ‘Abbas, by Murrah from Ibn Mas‘ood and by other companions of the Prophet (peace be upon him) that Adam did not have (in his grandchildren) a baby boy unless it was accompanied by a girl, so he married the male of a couple to the female of another, and the female of a couple to the male of another.

Ruling on a non-Muslim who dies defending his homeland

What is the viewpoint of Islam toward self-defense? Is it a right? Are there conditions on that right? Does the Qur'an speak to the issue of self-defense?

Praise be to Allaah.   

  Protecting oneself and one’s honour, mind, wealth and religion is a well-established basic principle in Islam. These are the five essentials which are well known to Muslims. A person has to defend himself; it is not permissible for him to consume that which will harm him, and it is not permissible for him to allow anyone to harm him. If a person or a vicious animal etc attacks him, he has to defend himself, or his family or his property, and if he is killed he is counted as a shaheed (martyr), and the killer will be in Hell.

If the harm that will result from this aggression is little and he gives up defending himself for the sake of Allaah, then undoubtedly Allaah will compensate him for that, so long as this does not cause any increase in the wrongdoing against him or anyone else. 

In the battle between the Jews and the Muslims at the end of time, the aggressors will be the Jews

It is narrated in the hadith that the Prophet (blessings and peace of Allah be upon him) said: “The Hour will not begin until you fight the Jews, until a Jewwill hide behind a rock or a tree, and the rock or tree will say: ‘O Muslim, O slave of Allah, here is a Jew behind me; come and kill him – except the gharqad (a kind of thorny tree).’ At the same time – as far as I know – the Muslims throughout history have treated the Jews well and coexisted with them, for Islam is a religion of love and peace. So why does the hadith tell us here that we have to kill them, and why did the Muslims not do that previously? 

Praise be to Allah

Firstly: 

Islam is the religion of mercy and peace, as the questioner describes it. Therefore Islam allowed the Jews and Christians to remain in Muslim lands, and did not expel them or kill them, as they did and still do when they gain control over Muslim lands. That is in accordance with the treaty between them and the Islamic state, with both parties having rights and duties. So long as they continue to adhere to those conditions, they have the right to enjoy that right of residence and security.

Hence Islam offers protection to ahl adh-dhimmah in Muslim lands, and defends their rights if they adhere to the conditions of residence, to the extent that the Prophet (blessings and peace of Allah be upon him) said: “Whoever kills a mu‘aahid (non-Muslim living under Muslim rule) will not smell the fragrance of Paradise, even though its fragrance may be detected from a distance of forty years.” Narrated by al-Bukhaari (3166).
And he (blessings and peace of Allah be upon him) said: “Whoever wrongs a mu‘aahid, detracts from his rights, burdens him with more work than he is able to do or takes something from him without his consent, I will plead for him (the mu‘aahid) – or I will be the opponent of (the Muslim who wronged him) – on the Day of Resurrection.”

Narrated by Abu Dawood (3052); classed as hasan by Ibn Hajar in Muwaafaqat al-Khabr (2/184); classed as saheeh by al-Albaani in Saheeh Abi Dawood.

But if they break the conditions – such as if they commit acts of betrayal or treachery, or they prepare to fight us or help our enemies, and the like – then they have broken the treaty, and in that case there is no treaty between us and them, and they do not deserve to reside in security as they did not uphold the treaty.
Secondly:
Yes, the Muslims used to coexist with the Jews and treat them well, so long as they adhere to the conditions of residence. But they may choose to be treacherous. It is sufficient for you to know that when the Messenger (blessings and peace of Allah be upon him) migrated to Madinah, there were three Jewish tribes in the city, namely Banu Qaynuqaa‘, Banu an-Nadeer and Banu Qurayzah. He made treaties with all of them and agreed to live in peace with all of them, but they all committed acts of treachery and betrayal.

Therefore the Messenger (blessings and peace of Allah be upon him) fought them, killing some of them and banishing others beyond Madinah, and he did not allow them to remain in the city.

Thirdly:

Al-Bukhaari (3593) and Muslim (2921) narrated from the hadith of Ibn ‘Umar (may Allah be pleased with him) that he said: I heard the Messenger of Allah (blessings and peace of Allah be upon him) say: “The Jews will fight you and you will prevail over them, then a rock will say: ‘O Muslim, here is a Jew behind me; kill him.’”

In Saheeh Muslim (2922), it is narrated from the hadith of Abu Hurayrah that the Messenger of Allah (blessings and peace of Allah be upon him) said: “The Hour will not begin until the Muslims fight the Jews and the Muslims will kill them, until a Jew hides behind a rock or a tree, and the rock or tree will say: O Muslim, O slave of Allaah, there is a Jew behind me, come and kill him. Except the gharqad (a thorny tree), for it is one of the trees of the Jews.”

In some reports there is an indication that the fighting against the Jews that is mentioned in this hadith will occur at the end of time, when the Dajjaal emerges and the Messiah ‘Eesaa ibn Maryam (peace be upon him) descends and fights him.

‘Abdullah ibn ‘Umar (may Allah be pleased with him) narrated that the Messenger of Allah (blessings and peace of Allah be upon him) said: “The Dajjaal will camp in this salty, barren ground in Marr Qanaat [a valley in Madinah], and most of those who go out to him will be women, to the extent that a man will go back to his relative, to his mother, his daughter, his sister and his paternal aunt, and will tie her up for fear that she may go out to him. Then Allah will give the Muslims power over him, and they will kill him and his party, until a Jew will hide beneath a tree or a rock, and the rock or tree will say to the Muslim: ‘Here is a Jew beneath me; kill him.’”

Narrated by Imam Ahmad in al-Musnad (9/255). But there is some weakness in its isnaad because of the ‘an‘anah of Muhammad ibn Is-haq [i.e., narration by saying ‘an (from) rather than saying So and so said/told us].  There are other corroborating reports; see the commentary on al-Musnad in the Mu’sasat ar-Risaalah edition.

These corroborating reports were quoted by al-Haafiz Ibn Hajar (may Allah have mercy on him) in Fath al-Baari (6/610); he classed as hasan the hadith of Samurah ibn Jundub (may Allah be pleased with him), then he said: What is meant by fighting the Jews is that this will happen when the Dajjaal emerges and ‘Eesa descends. End quote.

Ibn al-Mulqin said: What is meant by the words “You will fight the Jews” is that this will happen when ‘Eesa descends; the Muslims will be with him and the Jews will be with the Dajjaal.

End quote from at-Tawdeeh li Sharh al-Jaami‘ as-Saheeh (17/663).

This is what was stated definitively by a number of commentators on the hadith. In fact Imam at-Tirmidhi (2236) narrated the hadith of ‘Abdullah ibn ‘Umar, which is quoted above, in the chapter entitled The Signs of the Dajjaal (‘Alaamaat ad-Dajjaal).

Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said:

The Jews are in fact awaiting the false messiah (al-maseeh ad-dajjaal), for he is the one whom the Jews will follow. Seventy thousand of the Jews of Isfahan wearing tayaalisah (a kind of head covering) will emerge with him. The Muslims will fight them with him, to the extent that trees and rocks will say: “O Muslim, here is a Jew behind me; come and kill him.”

End quote from al-Jawaab as-Saheeh li man baddala Deen al-Maseeh (2/30).

Shaykh Ibn Baaz (may Allah have mercy on him) said:

‘Eesaa (blessings and peace of Allah be upon him) will fight him, supported by the Muslims, and he will kill him at the gate of al-Ludd (Lod), which is in Palestine, near al-Quds (Jerusalem). He will kill him with his spear, as it says in the saheeh hadith, and the Muslims who are with him will kill a great number of the Jews. It says in the hadith from the Prophet (blessings and peace of Allah be upon him) that the Muslims will fight the Jews, and will kill them and gain power over them, and trees and rocks will call out: O Muslim, O slave of Allah, here is a Jew; come and kill him. And ‘Eesa will kill the Dajjaal and put an end to him.

End quote from Fataawa Noor ‘ala ad-Darb by Ibn Baaz, ed by ash-Shuway‘ir (4/290)

When the Dajjaal emerges, thousands of the Jews will follow him and rally around him, aiming to fight the Muslims. Then the Messiah ‘Eesa ibn Maryam (peace be upon him) will descend and the Muslims will rally around him to fight the Dajjaal and his followers. ‘Eesa ibn Maryam will call the Jews to Islam, and he will not accept anything from them at that time except Islam. Some of them will become Muslim and some of them will remain followers of Judaism, then will come the battle that the Prophet (blessings and peace of Allah be upon him) mentioned.

Thus it is clear that the battle, for the Muslims, will be a just and legitimate battle that Allah, may He be exalted, undoubtedly approves of. This is indicated by the following:

·        It will be against the Dajjaal and his supporters who gathered to fight the Muslims. “They (the disbelievers, the Jews and the Christians) want to extinguish Allah’s Light (with which Muhammad (blessings and peace of Allah be upon him) has been sent - Islamic Monotheism) with their mouths, but Allah will not allow except that His Light should be perfected even though the Kafiroon (disbelievers) hate (it)” [at-Tawbah 9:32].

·        It will be a battle fought by the Muslims under the leadership of ‘Eesa ibn Maryam (peace be upon him), one of the noble Messengers.

·        Allah, may He be exalted, will honour the Muslims in this battle with this miracle, which is that rocks and trees will speak and call the Muslims to come and kill the Jews who will be hiding behind them.
All of this indicates that it will be a just battle that Allah approves of, as was the case with all the Islamic battles in which the aim was to make the word of Allah supreme on earth. “Whoever fights so that the word of Allah will be supreme is fighting in the way of Allah.” Narrated by Muslim (1915).
And Allah knows best.

How can it be permissible for Muslims to use missiles and other weapons in war when it is prohibited to punish with fire?

Today in modern warfare explosions, tanks, missiles etc are used. The mujahideen and muslim countries use these weapons against the enemies of allah. But the messenger of allah saw said no one punishes with fire except the Lord of the fire ' Is using these weapons haram.

Praise be to Allah

Firstly:

If the Muslims gain power over their enemy and defeat them, it is not permissible to burn them with fire, and there is no difference of scholarly opinion concerning this matter, because of the proven report from Abu Hurayrah (may Allah be pleased with him), according to which he said: The Messenger of Allah (blessings and peace of Allah be upon him) sent us on a campaign and said: “If you find So and so, and So and so, then burn them with fire.” Then the Messenger of Allah (blessings and peace of Allah be upon him) said, when we wanted to set out: “I had instructed you to burn So and so, and So and so. But no one punishes with fire except Allah, so if you find them, then execute them.” Narrated by al-Bukhaari (3016).

This applies so long as burning does not come under the heading of requiting and punishing like with like.
But in the event of combat when the enemy is holed up in fortifications and the like, then the Muslims may raid them and attack them with fire, and burn their fortifications around them, and do anything that may undermine their enemy and break their spirit. This was done by the Sahaabah (may Allah be pleased with them), the Taabi‘een and those who came after them.

That is not included in the prohibition on punishing with fire, because the hadith was speaking about people who were not holed up in fortifications. But if they are holed up in fortifications, then there is nothing wrong with sending fire against them, so as to bring about their defeat and surrender, whether by means of fire or any other means.

Ibn Hajar said, commenting on a chapter title included by al-Bukhaari, Do not punish with the punishment of Allah:

This applies when burning is not needed as a means to overcome the disbelievers in a war situation.
End quote from Fath al-Baari (6/149).

It was narrated that Salamah ibn al-Akwa‘ said: We travelled by sea at the time of Mu‘aawiyah (may Allah be pleased with him) and we met the enemy in battle and launched burning material at them.
Thus we learn that there is nothing wrong with any of that so long as they are holed up in fortifications. It is only forbidden to burn with fire after taking prisoners, according to what was narrated from Ibn ‘Abbaas (may Allah be pleased with him), that the Prophet (blessings and peace of Allah be upon him) sent out a group on a campaign and said to them: “If you capture So and so, then burn him with fire.” (That person) had spooked the camel of Zaynab (may Allah be pleased with her) the daughter of the Messenger of Allah (blessings and peace of Allah be upon him), by poking it, which caused her to fall and suffer a miscarriage. Then he said: “If you capture him, then execute him and do not burn him, for only Allah, may He be exalted, punishes with fire.

When the Messenger of Allah (blessings and peace of Allah be upon him) sent Mu‘aadh ibn Jabal (may Allah be pleased with him) to Yemen, he said to him: “Look for So and so, and if Allah enables you to capture him, burn him with fire.” But when he turned to leave, he called him back and said: “I said that to you when I was angry. But no one has the right to punish anyone with the punishment of Allah, may He be exalted (i.e., fire). Rather if Allah enables you to capture him, then execute him.” Thus we know that it was forbidden to burn the mushrikeen after capturing them. But if the enemy is holed up in fortifications, there is nothing wrong with that.  End quote.

Ibn Qudaamah said in al-Mughni:

As for the enemy, if one is able to gain power over him, it is not permissible to burn him with fire, and there is no scholarly difference concerning that as far as we know.

As for attacking them with fire before capturing them, if it is possible to capture them without resorting to that, it is not permissible to attack them with fire, because they come under the same heading as those who are defeated and captured. But if it is not possible to defeat them by any other means, then it is permissible, according to most of the scholars…

‘Abdullah ibn Qays said: The Muslims are still following this view. End quote.
Ash-Shaafa‘i (may Allah have mercy on him) said in al-Umm (4/258):

If the enemy is holed up in a mountain, fortress, ditch, or the like, then there is nothing wrong with attacking them with mangonels, catapults and fire...

If someone were to ask: How can it be permissible to launch an attack with mangonels and fire against an group of mushrikeen among whom are women and children, whom we are forbidden to kill?
The answer is: We allow that in the circumstances we described. The Prophet (blessings and peace of Allah be upon him) launched a raid against Banu al-‘Mustaliq when they were off their guard, and ordered the fighters to attack them at night with fire, and it was known that among them were children and women. That was because that was the land of shirk and was not under protection; rather what is prohibited is to deliberately target and kill women and children. End quote.

It says in al-Mawsoo‘ah al-Fiqhiyyah al-Kuwaitiyyah (12/244):

It is prescribed to attack the enemy with fire, even if that will result in making them suffer its burning. This applies when it is not possible to defeat them without burning, because the Sahaabah and Taabi‘een did that during their campaigns. As for punishing them with fire after having defeated them, that is not permissible, because of the report narrated by Hamzah al-Aslami (may Allah be pleased with him), according to which the Messenger of Allah (blessings and peace of Allah be upon him) appointed him in charge of a campaign and said to him: “If you find So and so, then burn him with fire.” I [Hamzah al-Aslami] turned to leave, then he called me, so I went back to him and he said: “If you find So and so, then execute him, and do not burn him, for no one punishes with fire except the Lord of fire.” End quote.

This has to do the basic principle concerning this matter, when attacking with fire is not the main method of war. But in the modern era, the Muslims are required to fight their enemies in the same manner as they fight them, or even with something better than that if they are able to do so. And they must develop these weapons and surpass their enemies in doing so, for this comes under the heading of necessary strength that the Muslims are commanded to prepare in order to confront their enemies. Allah, may He be exalted, says (interpretation of the meaning):

“And make ready against them all you can of power, including steeds of war (tanks, planes, missiles, artillery) to threaten the enemy of Allâh and your enemy”
[al-Anfaal 8:60].

Shaykh as-Sa‘di said:

This includes all kinds of skills that are required to produce various kinds of weapons and equipment such as artillery, automatic weapons, rifles, warplanes, land vehicles, ships, forts and strongholds, trenches and defensive equipment, as well as wisdom and diplomacy, by means of which the Muslims may become advanced in these fields and ward off the evil of their enemies.
End quote from his Tafseer (p. 324).

Secondly:

Attacking the enemy with modern weapons is of various types:
Some of these weapons cause burning. They come under the ruling mentioned above, that is discussed in detail. They are more akin to mangonels and other weapons that involve burning, that are discussed above, so it is permissible to use them in the case of fighting the enemy or when the enemy is holed up in fortifications and the like.

as-San‘aani said: It is permissible to kill combatant disbelievers if they are holed up in fortifications, using mangonels and, by analogy, by using other weapons such as artillery and the like.
End quote from Subul as-Salaam (2/478).

Some of the weapons do not cause burning, such as rifles and revolvers. Even though the bullets in them are launched by the power of fire, killing results from the penetration of bullets which pass through the body. So there is no problem with them using such weapons in their fight, and the Muslims have been using such weapons for a long time without any objections.

And Allah knows best.

What should a person do if he memorised some of the Qur’an then forgot it?

If one forgets some part of the quran after memorizig it, and then repents, would one have to revise the forgotten part for the repentance to be valid? If it has to be revised, then the surahs or rukoos learned properly can be easily revised, but how can one revise ayat learned from random locations, when one does not remember those locations? Would this revision have to be done immediately, or can one take one's time in doing it (i.e. doing it in spare time)?

Praise be to Allah

Firstly: 

Undoubtedly studying the Qur’an, reciting it and memorising it are among the best of righteous deeds. The Prophet (blessings and peace of Allah be upon him) encouraged us to read Qur’an regularly lest we forget it, which means constantly reviewing what one has memorised and repeatedly reciting it. 

Similarly, forgetting Qur’an is a blameworthy action, because it involves falling short, turning away from the Book of Allah and abandoning it. 

See the answer to question no. 3704. 

Secondly: 

The scholars differed concerning the ruling on forgetting Qur’an: 

It was said that forgetting Qur’an is a major sin. 

It was said that it is an act of disobedience and sin, but it does not reach the level of major sins. 

It was said that it is a calamity that befalls a person and affects his religious commitment, or it may be a punishment from Allah for some of his deeds, even if it is not in and of itself a major sin or minor sin. This is the view that is most likely to be correct concerning this issue.

However it is not appropriate for the one who has memorised it to neglect his recitation or to be careless about reviewing it. Rather he should adopt the practice of reciting a daily portion in order to help him to remember it and prevent himself from forgetting it, in the hope of reward and of benefitting from its rulings. 

See the answer to question no. 127485 

Thirdly: 

Forgetting some of the Qur’an is a result of neglecting it, and some kinds of neglect are less serious than others, as Ibn al-Qayyim (may Allah have mercy on him) said in al-Fawaa’id (p. 82). But forgetting it because of turning away from it and being distracted by other things is undoubtedly a calamity that may lead to further calamities, in addition to the loss of reward. 

What is advised for one who memorised some of the Qur’an then forgot it is the following: 

·        He should revise the soorahs that he had memorised until he has memorised them properly once again.

·        He should keep up with review in a regular fashion, so that he will not forget it again.

·        He should carry on memorising and reviewing under a well-versed shaykh.

·        He should review what he had memorised of large portions such as a juz’ or a hizb and the like, and strive hard to memorise an entire soorah, so that reviewing what he had previously memorised and has memorised again will help him to complete memorisation of the soorah.

·        As for reviewing small portions that he had memorised then forgotten, such as two or three verses and the like, he should not focus on that and should not go to the trouble of remembering what he had forgotten of them. 

He should focus on re-memorising what he had forgotten of soorahs and large portions, as mentioned above, and there is no sin on him for not re-memorising those small portions, some of which he may have forgotten. He should examine his own situation, and whatever is a sin he should ask Allah to forgive him and repent from it; whatever is a shortcoming, he should amend it; and whatever was a case of turning away from matters of the hereafter and focusing on worldly matters, then he should refocus on the hereafter, for it is better and longer lasting. 

Moreover, it is better to put his efforts into reviewing what he has memorised of the Qur’an immediately, when he is still motivated and before he loses motivation and starts to procrastinate. Ibn al-Mubaarak narrated in az-Zuhd (1/469) that Ibn Mas‘ood (may Allah be pleased with him) said: These hearts sometimes have drive and focus and sometimes they slow down and become distracted, so make the most of the times when they have drive and focus, and let them be when they slow down and are distracted. 

Undoubtedly the fact that one who has forgotten Qur’an feels that he has fallen short and is asking how to restore it comes under the heading of having drive and focus after having slowed down and been distracted. One who is in this situation should start re-memorizing it immediately, and should not delay doing so. 

If he is not able to revise it except during his free time, because he is very busy, has a lot of work and is striving to earn a living for his dependents, and the like, then there is no blame on him. 

For more information, please see the answer to question no. 161367

And Allah knows best.

Does a reprehensible pause [when reading Qur’an] lead to kufr?

I read a fatwa regarding interrupting an ayah or not completing it leading to kufr.In quran classes teachers may read some words from an ayah without completing it or read a few words from the middle of an ayah without starting from the beginning.If the intention is for teaching how to read and show how words join together is this still regarded as blameworthy if the teacher does not intend to disrespect the Qura'n?

Praise be to Allah

These words, in the general terms mentioned in the question, are clearly incorrect and are definitely contrary to the practice of the Muslims and all the imams or leading scholars, which is to quote part of a verse in their writings, lessons or khutbahs, without necessarily having to quote or write the entire verse as it appears in the Mus-haf. Rather they limit it to quoting of the verse only the part that is relevant to the context and relevant to the meaning they are trying to establish, so long as what is quoted of the verse is clear and readily understood.

If what you say is something that was said by one of the religious scholars, then he could not have meant it in general terms referring to all kinds of pause, as the questioner understood it. The only way we think he could have meant it is that what he was referring to was a type of pause that is reprehensible, as in the case  of a reciter who comes to a verse such as that in which Allah, may He be exalted, says (interpretation of the meaning): “So know (O Muhammad (blessings and peace of Allah be upon him)) that La ilaha ill-Allah (there is no god but Allah), and ask forgiveness for your sin, and also for (the sin of) believing men and believing women. And Allah knows well your moving about, and your place of rest (in your homes)” [Muhammad 47:19], and he recites “there is no god” then pauses there, without any good reason that would compel him to pause there, and without resuming the recitation by repeating some of the words in such a way as to make the meaning clear and make the context of the words understandable. 

Pausing in such a manner is blameworthy and extremely reprehensible, as is quite obvious. Whoever does that deliberately, intending to convey that distorted meaning, is undoubtedly a disbeliever. 

There are also other kinds of blameworthy pauses that corrupt the meanings of the words or give the impression of a meaning that is not intended by the text. 

Az-Zarkashi said in al-Burhaan fi ‘Uloom al-Qur’an (1/352-353): What is reprehensible is that which leads to the meaning not being understood, such as saying “al-hamd” [on its own]; there should be no pause on this word, or on any word without its adjective or predicate.

Even worse than that is pausing on phrases such as “Surely, they have disbelieved who say” [al-Maa’idah 5:72] (because the following phrase is “ ‘Allah is the Messiah (‘Eeesa (Jesus)), son of Maryam (Mary)’”) and “And if any of them should say” [al-Anbiya’ 21:29] (because the following phrase is “ ‘Verily, I am an ilah (a god) besides Him (Allah)’”); or starting from phrases such as “Allah is the Messiah, son of Maryam (Mary)” [al-Maa’idah 5:17], “Allah is the third of the three (in a Trinity)” [al-Maa’idah 5:73] and “Verily, I am an ilah (a god)” [al-Anbiya’ 21:29], because it is impossible for the meaning to be correct if you begin in this manner. Whoever does that deliberately, intending that (distorted) meaning, is a disbeliever. 

Similarly reprehensible is stopping at the following phrases: “So the disbeliever was utterly defeated and Allah” [al-Baqarah 2:258], “For those who believe not in the Hereafter is an evil description and for Allah” [an-Nahl 16:60] and the like, or “and if there be only one, for her is the half and for his parents” [an-Nisa’ 4:11] and “Only those will respond, who listen and the dead” [al-An‘aam 6:36]. 

Even worse and more reprehensible than that is stopping on a negation without completing the idea, as in the following examples:

“There is no god but Allah”

(pausing after the phrase “there is no god”, without completing the sentence, is wrong)

“And We have sent you (O Muhammad (blessings and peace of Allah be upon him)) not but as a bearer of glad tidings and a warner”

[al-Isra’ 17:105]

(pausing after the phrase “we have sent you not” is wrong). 

Also, pausing at the end of the following quotations is wrong:

“Allah has promised those who believe (in the Oneness of Allah - Islamic Monotheism) and do deeds of righteousness, that for them there is forgiveness and a great reward (i.e. Paradise) and those who disbelieve…”

[al-Maa’idah 5:9-10]]

“Those who disbelieve (in the Oneness of Allah, and in the Message of Prophet Muhammad (blessings and peace of Allah be upon him)), and hinder (men) from the Path of Allah (Islamic Monotheism), He will render their deeds vain, and those who believe…”

[Muhammad 47:1-2].

If the reader has no choice but to stop in order to take a breath, that is permissible, but then (when he resumes reading) he should go back to the phrase that came before it and connect it to what comes after it, and there is nothing wrong with doing so. End.

See also the answer to question no. 206964

Conclusion:

There is nothing wrong with what reciters, teachers and writers do of quoting only part of a verse, or stopping at a word within the verse, unless doing so may lead to a meaning that is not appropriate, as explained above.

And Allah knows best.

Ruling on a non-Muslim who dies defending his homeland

Whoever is killed for the sake of Allaah is a martyr. What is meant by “for the sake of Allaah” is that he is fighting so that the word of Allaah will be uppermost. This is the definition of the martyr killed in battle, as stated by the Prophet (peace and blessings of Allaah be upon him). 

Al-Bukhaari (3126) and Muslim (1904) narrated that Abu Moosa al-Ash’ari (may Allaah be pleased with him) said: A Bedouin said to the Prophet (peace and blessings of Allaah be upon him), “A man fights for the sake of booty, and a man fights so that he will become famous, and a man fights to show off – who is fighting for the sake of Allaah?” He said, “The one who fights so that the word of Allaah will be uppermost is the one who is fighting for the sake of Allaah.” 

Muslim (1915) narrated that Abu Hurayrah said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Who do you think is a martyr among you?” They said, “O Messenger of Allaah, the one who is killed for the sake of Allaah is a martyr,” He said, “The martyrs of my ummah would be few in that case.” They said, “Then who are they, O Messenger of Allaah?” He said: “The one who is killed for the sake of Allaah is a martyr; the one who dies for the sake of Allaah is a martyr; the one who dies of the plague is a martyr; the one who dies of a stomach disease is a martyr; and the one who drowns is a martyr.” 

So the Prophet (peace and blessings of Allaah be upon him) mentioned both the martyrs who die in battle and those who also share the virtue of martyrdom. 

Al-Nawawi (may Allaah have mercy on him) said: The scholars said: What is meant by the martyrdom of these people who are not killed for the sake of Allaah is that in the Hereafter they will have the reward of martyrdom, but in this world their bodies should be washed and the funeral prayer should be offered for them. We have already discussed this in Kitaab al-Eemaan. The martyrs are of three types: the martyr in this world and the Hereafter, who is the one who is killed in war against the kuffaar; the martyr in the Hereafter, who is not treated as a martyr as far as rulings in this world are concerned, who are the people mentioned here; and the martyr in this world who is not regarded as a martyr in the Hereafter, which is the person who steals from the war booty or who is killed when running away from the battlefield. 

End quote. 

Martyrdom is a high status, which can only be attained by the believers (Muslims). 

With regard to the one who heard the call of the Prophet Muhammad (peace and blessings of Allaah be upon him) and did not believe in him, he is a kaafir who disbelieves in Allaah and is one of the people of Hell, whether he was killed in battle or died in his bed, whether he was a Jew or a Christian or any other religion of shirk and kufr. The Christians are kaafirs because they reject the Prophet (peace and blessings of Allaah be upon him) and because they claim that the Messiah ‘Eesa ibn Maryam (Jesus the son of Mary) is divine, and because they claim that God has taken a wife and a son – exalted be Allaah far above what they say. 

Allaah says (interpretation of the meaning): 

“Verily, those who disbelieve in Allaah and His Messengers and wish to make distinction between Allaah and His Messengers (by believing in Allaah and disbelieving in His Messengers) saying, “We believe in some but reject others,” and wish to adopt a way in between.

They are in truth disbelievers. And We have prepared for the disbelievers a humiliating torment”

[al-Nisa’ 4:150-151] 

“And the Jews say: ‘Uzair (Ezra) is the son of Allaah, and the Christians say: Messiah is the son of Allaah. That is their saying with their mouths, resembling the saying of those who disbelieved aforetime. Allaah’s Curse be on them, how they are deluded away from the truth!”

[al-Tawbah 9:30] 

“Surely, they have disbelieved who say: ‘Allaah is the Messiah [‘Eesa (Jesus)], son of Maryam (Mary).’ But the Messiah [‘Eesa (Jesus)] said: ‘O Children of Israel! Worship Allaah, my Lord and your Lord.’ Verily, whosoever sets up partners (in worship) with Allaah, then Allaah has forbidden Paradise to him, and the Fire will be his abode. And for the Zaalimoon (polytheists and wrongdoers) there are no helpers”

[al-Maa’idah 5:72] 

“Surely, disbelievers are those who said: ‘Allaah is the third of the three (in a Trinity).’ But there is no Ilaah (god) (none who has the right to be worshipped) but One Ilaah (God —Allaah). And if they cease not from what they say, verily, a painful torment will befall on the disbelievers among them”

[al-Maa’idah 5:73] 

And the Prophet (peace and blessings of Allaah be upon him) said: “By the One in Whose hand is the soul of Muhammad, no one of this nation, Jew or Christian, hears of me then dies without having believed in that with which I was sent, but he will be one of the people of Hell.” Narrated by Muslim, 153. 

The above comments have to do with the rulings on his situation in the Hereafter if he is killed. With regard to the rulings on his situation in this world, if a non-Muslim joins the fight to defend a Muslim country without that involving any compromise on religious matters on the Muslims’ part, then there is nothing wrong with thanking him and rewarding him for that.

And Allaah knows best.

The reason why jihaad is prescribed

Allaah has enjoined jihad for His sake upon the Muslims, for the great benefits that result from that and because of the harm caused by abandoning jihad, some of which are mentioned in Question no. 34830.

Some of the reasons why jihad for the sake of Allaah is prescribed in Islam are as follows: 

1 – The main goal of jihad is to make the people worship Allaah alone and to bring them forth from servitude to people to servitude to the Lord of people. Allaah says (interpretation of the meaning):

“And fight them until there is no more Fitnah (disbelief and worshipping of others along with Allaah) and (all and every kind of) worship is for Allaah (Alone). But if they cease, let there be no transgression except against Az-Zaalimoon (the polytheists, and wrong-doers)”

[al-Baqarah 2:193]

“And fight them until there is no more Fitnah (disbelief and polytheism, i.e. worshipping others besides Allaah), and the religion (worship) will all be for Allaah Alone [in the whole of the world]. But if they cease (worshipping others besides Allaah), then certainly, Allaah is All-Seer of what they do”

[al-Anfaal 8:39]

Ibn Jareer said:  

So fight them until there is no more shirk, and none is worshipped except Allaah alone with no partner or associate, and trials and calamities, which are disbelief and polytheism, are lifted from the slaves of Allaah on earth, and religion is all for Allaah alone, and so that obedience and worship will be devoted to Him alone and none else.

Ibn Katheer said: Allaah commands us to fight the kuffaar so that there will be no fitnah, i.e., shirk, and the religion will all be for Allaah alone, i.e., the religion of Allaah will prevail over all other religions.

The Prophet (peace and blessings of Allaah be upon him) said: “"I have been commanded (by Allaah) to fight the people until they testify that there is no god but Allaah and that Muhammad is the Messenger of Allaah, and they establish regular prayer and pay zakaah, then if they do that, then they save their lives and property from me except for Islamic laws and then their reckoning will be with Allaah." Narrated by al-Bukhaari (24), Muslim (33).

And he (peace and blessings of Allaah be upon him) said: “I have been sent just before the Hour with the sword, so that Allaah will be worshipped alone with no partner or associate.”

Narrated by Ahmad, 4869; classed as saheeh by al-Albaani in Saheeh al-Jaami’, 2831.

This purpose of jihad was present in the minds of the Sahaabah (may Allaah be pleased with them) during their battles with the enemies of Allaah. Al-Bukhaari (2925) narrated that Jubayr ibn Hayyah said: ‘Umar sent people to all the regions to fight the mushrikeen… so ‘Umar recruited us and appointed al-Nu’maan ibn Muqarrin to lead us. When we were in the land of the enemy, the representative of Chosroes came out to us with forty thousand troops. An interpreter stood up and said: “Let one of you speak to me.” Al-Mugheerah said: “Ask whatever you want.” He asked, “Who are you?” He (al-Mugheerah) said: “We are some people from among the Arabs. We used to lead a harsh and miserable life, sucking on animal skins and date stones because of hunger, wearing clothes made of camel and goat hair, worshipping trees and rocks. While we were in this state, the Lord of the heavens and the earth, exalted be His name and glorified be His greatness, sent to us a Prophet from amongst ourselves, whose father and mother we know. Our Prophet, the Messenger of our Lord, (peace and blessings of Allaah be upon him), commanded us to fight you until you worship Allaah alone or pay the jizyah. Our Prophet (peace and blessings of Allaah be upon him) told us the message from our Lord, that whoever among us is killed will go to Paradise to enjoy delights such as no one has ever seen, and whoever among us is left will become your master.”

This is the truth that the Sahaabah and leaders of the Muslims proclaimed in their military campaigns.

Rab’i ibn ‘Aamir said, when Rustam the commander of the Persian armies asked him, “Why have you come?”: “Allaah has sent us to bring forth whomsoever He wills from the worship of man to the worship of Allaah.

When ‘Uqbah ibn Naafi’ reached Tangiers, he rode his horse into the water until the water was up to its chest, then he said: “O Allaah, bear witness that I have done my utmost, and were it not for this sea I would have travelled throughout the land fighting those who disbelieve in You, until none is worshipped except You.”

2 – Repelling the aggression of those who attack the Muslims.

The scholars are unanimously agreed that repelling the aggression of those who attack the Muslims is fard ‘ayn (an individual obligation) upon those who are able to do that.

Allaah says (interpretation of the meaning): 

“And fight in the way of Allaah those who fight you, but transgress not the limits. Truly, Allaah likes not the transgressors”

[al-Baqarah 2:190]

“Will you not fight a people who have violated their oaths (pagans of Makkah) and intended to expel the Messenger while they did attack you first? Do you fear them? Allaah has more right that you should fear Him if you are believers”

[al-Tawbah 9:13]

3 – Removing fitnah (tribulation)

Fitnah is of different types: 

(i)                That which is caused by the kuffaar who persecute the Muslims or apply pressure to them to make them give up their religion. Allaah has commanded the Muslims to fight in jihad in order to save those who are weak and oppressed. Allaah says (interpretation of the meaning):

“And what is wrong with you that you fight not in the Cause of Allaah, and for those weak, ill-treated and oppressed among men, women, and children, whose cry is: “Our Lord! Rescue us from this town whose people are oppressors; and raise for us from You one who will protect, and raise for us from You one who will help”

[al-Nisa’ 4:75]

(ii)              The fitnah of the kuffaar themselves and their preventing others from hearing and accepting the truth. That is because the kaafir systems corrupt the innate nature and reason of people, and make them get used to worshipping and submitting to things other than Allaah, getting addicted to alcohol, wallowing in the mire of sexual licence, and losing all characteristics of virtue. Whoever is like that can rarely tell truth from falsehood, good from evil, right from wrong. So jihad is prescribed in order to remove those obstacles that prevent people from hearing and accepting the truth and getting to know it.

4 – Protecting the Islamic state from the evil of the kuffaar. 

Hence the Prophet (peace and blessings of Allaah be upon him) ordered that the leaders of the kuffaar be killed, those who incited the enemies against the Muslims, such as the Jews Ka’b ibn al-Ashraf and Ibn Abi’l-Haqeeq.

Another aspect of jihad is to protect the borders against the kuffaar. The Prophet (peace and blessings of Allaah be upon him) encouraged that as he said: “Guarding the border for one day for the sake of Allaah is better than this world and everything in it.” Al-Bukhaari, 2678.

5 – Frightening the kuffaar, humiliating them and putting them to shame. 

Allaah says (interpretation of the meaning):

“Fight against them so that Allaah will punish them by your hands and disgrace them and give you victory over them and heal the breasts of a believing people,

 And remove the anger of their (believers’) hearts. Allaah accepts the repentance of whom He wills. Allaah is All-Knowing, All-Wise”

[al-Tawbah 9:14-15]

“And make ready against them all you can of power, including steeds of war (tanks, planes, missiles, artillery) to threaten the enemy of Allaah and your enemy”
[al-Anfaal 8:60]

Hence it is prescribed to fight in a manner that will strike terror into the heart of the enemy. 

Shaykh al-Islam [Ibn Taymiyah – may Allaah have mercy on him] was asked whether it is permissible for a soldier to wear silk or gold or silver when fighting or when the envoys of the enemy come to the Muslims.

He replied:

Praise be to Allaah. With regard to wearing silk in order to frighten the enemy, there are two scholarly views, the more correct of which is that it is allowed. The soldiers of Syria wrote to ‘Umar ibn al-Khattaab saying: “When we met the enemy we saw that they had covered their weapons with silk and we found that this struck terror in our hearts.” ‘Umar wrote back to them saying: “You should cover your weapons as they do.” And wearing silk is a kind of showing off, and Allaah likes showing off at the time of fighting, as it is narrated in al-Sunan that the Prophet (peace and blessings of Allaah be upon him) said: “There is a kind of showing off that Allaah likes, and a kind of showing off that Allaah hates. The showing off that Allaah likes is when a man shows off at the time of war. The kind of showing off that Allaah hates is showing off for the purpose of pride and boasting.” On the day of Uhud, Abu Dujaanah al-Ansaari showed off among the ranks, and the Prophet (peace and blessings of Allaah be upon him) said: “This is a kind of walking that Allaah hates except in this situation.” Majmoo’ al-Fataawa, 28/17

6 – Exposing the hypocrites 

Allaah says (Interpretation of the meaning):

“But when a decisive Soorah (explaining and ordering things) is sent down, and fighting (Jihaad — holy fighting in Allaah’s Cause) is mentioned (i.e. ordained) therein, you will see those in whose hearts is a disease (of hypocrisy) looking at you with a look of one fainting to death”

[Muhammad 47:20]

At times of ease and plenty, the Muslims may be joined by those who seek to make worldly gains, and they do not want to make the word of Allaah prevail over the word of kufr. These people may conceal their real nature from many of the Muslims, and the most effective means of exposing them is jihad, because jihad means sacrificing oneself but these hypocrites are only indulging in hypocrisy in order to save themselves.

Exposing the hypocrites was one of the major purposes that Allaah wanted the believers to achieve on the day of Uhud.

Allaah says (interpretation of the meaning):

“Allaah will not leave the believers in the state in which you are now, until He distinguishes the wicked from the good”

[Aal ‘Imraan 3:179]

Ibn al-Qayyim said:

This means: Allaah will not leave you in the state in which you are, where the believers are indistinguishable from the hypocrites, until the believers are made distinct from the hypocrites, as they were distinguished by the test on the day of Uhud, and Allaah will not disclose to you the unseen matters by which the one group is distinguished from the other, for they are distinguished from one another in the knowledge of the unseen that He has, but He wants to distinguish them from one another in a clear and visible manner, so that His unseen knowledge will become known and visible.

7 – Purifying the believers of their sins and ridding them thereof 

Allaah says (interpretation of the meaning):

“And so are the days (good and not so good), that We give to men by turns, that Allaah may test those who believe, and that He may take martyrs from among you. And Allaah likes not the Zaalimoon (polytheists and wrongdoers).

 And that Allaah may test (or purify) the believers (from sins) and destroy the disbelievers.

Do you think that you will enter Paradise before Allaah tests those of you who fought (in His Cause) and (also) tests those who are As-Saabiroon (the patient)?”
[Aal ‘Imraan 3:140-142]

8 – Acquiring booty 

The Prophet (peace and blessings of Allaah be upon him) said: “I have been sent ahead of the Hour with the sword so that Allaah will be worshipped alone, and my provision has been placed in the shade of my spear, and humiliation has been decreed for those who go against my command, and whoever imitates a people is one of them.”  Narrated by Ahmad, 4869; Saheeh al-Jaami’, 2831.

Al-Haafiz said:

This hadeeth indicates that war booty is permissible for this ummah, and that the provision of the Prophet (peace and blessings of Allaah be upon him) has been placed in war booty and not in other kinds of earnings. Hence some of the scholars said that it is the best kind of earnings.

Al-Qurtubi said:

Allaah sent provision to His Prophet (peace and blessings of Allaah be upon him) by means of his striving and He made it by means of the best kind of striving which is earning it by means of force and strength.

The Prophet (peace and blessings of Allaah be upon him) went out for the battle of Badr to meet the caravan of Abu Sufyaan.

Al-Qurtubi said: The fact that the Prophet (peace and blessings of Allaah be upon him) went out to meet the caravan indicates that it is permissible to take booty because it is a halaal source of income. This refutes Maalik’s view that this is makrooh, when he said that this was fighting for worldly gains.

Al-Shawkaani said: Ibn Abi Jamrah said: The scholars of hadeeth are of the view that if the primary motive is to make the word of Allaah supreme, it does not matter what else is also achieved.

9 – Taking martyrs. 

Allaah says (interpretation of the meaning):

“If a wound (and killing) has touched you, be sure a similar wound (and killing) has touched the others. And so are the days (good and not so good), that We give to men by turns, that Allaah may test those who believe, and that He may take martyrs from among you. And Allaah likes not the Zaalimoon (polytheists and wrongdoers).

 And that Allaah may test (or purify) the believers (from sins) and destroy the disbelievers”

[Aal ‘Imraan 3:140-141]

Martyrdom is one of the highest statuses before Allaah, and the martyrs are the closest of His slaves to Him. There is no status higher than that of siddeeq apart from martyrdom. Allaah loves to take martyrs from among His slaves, who shed their blood for His love and to earn His pleasure, preferring His pleasure and His love above themselves. There is no way to attain this status except by circumstances that may lead to it such as enemies coming against the Muslims.

This was said by Ibn al-Qayyim in Zaad al-Ma’aad.

This is the great wisdom and  those who try to put the Muslims off jihad and make them fear it, and say that jihad is no more than death, and making women widows and children orphans, pale into insignificance.

10 – Ridding the world of corruption. 

Allaah says (interpretation of the meaning):

“For had it not been that Allaah checks one set of people by means of another, monasteries, churches, synagogues, and mosques, wherein the Name of Allaah is mentioned much would surely, have been pulled down. Verily, Allaah will help those who help His (Cause). Truly, Allaah is All-Strong, All-Mighty”

[al-Hajj 22:40]

“And if Allaah did not check one set of people by means of another, the earth would indeed be full of mischief. But Allaah is full of bounty to the ‘Aalameen (mankind, jinn and all that exists)”

[al-Baqarah 2:251]

Muqaatil said:

Were it not that Allaah checked the mushriks by means of the Muslims, the mushriks would have overrun the earth and killed the Muslims and destroyed the mosques.

Shaykh al-Islam Ibn Taymiyah said in al-Jawaab al-Saheeh, 2/216:

So the kuffar are repelled by means of the Muslims and the worse of the two parties is repelled by the better, just as the Magians (Persians) were repelled by the Christian Byzantines, then the Christians were repelled by the believers of the ummah of Muhammad.

Al-Sa’di said: The world would be corrupted if the kuffaar and evildoers were to prevail.

These are some of the reasons why jihad is prescribed.
We ask Allaah to bring the Muslims back to their religion. May Allaah send blessings and peace upon our Prophet Muhammad.

Ruling on jihad and kinds of jihad

Jihaad is of various kinds, some of which are obligatory upon everyone who is accountable, and some are obligatory upon the community as a whole – if some people undertake them then the rest are relieved of the obligation. And some kinds of jihad are mustahabb.

Jihad al-nafs (jihad against one’s self) and jihad al-Shaytaan (jihad against the Shaytaan) are obligatory upon everyone who is accountable. Jihad against the munaafiqeen (hypocrites), kaafirs (disbelievers) and leaders of oppression and innovation is obligatory upon the community as a whole. Physical jihad (i.e. fighting) against the kaafirs may become an individual obligation upon everyone who is able to do it in certain circumstances, which will be described below.

Ibn al-Qayyim (may Allaah have mercy on him) said: 

Once this is understood, then jihad is of four kinds: Jihad al-nafs (jihad against one’s self), jihad al-Shaytaan (jihad against the Shaytaan), jihad against the kaafirs and jihad against the hypocrites.

Jihad al-nafs (jihad against one’s self) is of four kinds: 

1 – Striving to learn the teachings of Islam without which one cannot attain success and happiness in this world or in the Hereafter; if this is missing then one is doomed to misery in this world and in the Hereafter.

2 – Striving to make oneself act in accordance with what one has learned. Simply knowing without acting, even though it may not cause any harm, is not going to bring any benefit.

3 – Striving to call others to Islam, teaching those who do not know about it. Otherwise one will be one of those who conceal that which Allaah has revealed of guidance and teaching, and it will not benefit him or save him from the punishment of Allaah.

4 – Striving to bear patiently the difficulties involved in calling people to Allaah and the insults of people; bearing all that for the sake of Allaah.

If a person achieves all these four levels, then he will be one of the rabbaaniyyeen (learned men of religion who practise what they know and also preach to others. Cf. Aal ‘Imraan 3:79). The salaf were agreed that the scholar does not deserve to be called a rabbaani unless he knows the truth, acts in accordance with it and teaches it to others. Whoever teaches, acts in accordance with his knowledge and has knowledge, he will be called great in the kingdom of heaven.

Jihad against the Shaytaan is of two types: 

1 – Warding off the doubts that he stirs up to undermine faith.

2 – Striving against him to ward off the corrupt desires that he provokes.

The first jihad is followed by certainty of faith, and the second is followed by patience. Allaah says (interpretation of the meaning):

“And We made from among them (Children of Israel), leaders, giving guidance under Our Command, when they were patient and used to believe with certainty in Our Ayaat (proofs, evidences, verses, lessons, signs, revelations, etc.)”

[al-Sajdah 32:24]

Allaah tells us that leadership in religion is attained through patience and certainty of faith. Patience wards off desires and certainty wards off doubts.

Jihad against the kaafirs and hypocrites is of four kinds: with the heart, the tongue, one’s wealth and oneself. Jihad against the kaafirs is more along the lines of physical fighting whereas jihad against the hypocrites is more along the lines of using words and ideas.

Jihad against the leaders of oppression and innovation is of three kinds: 

1 – Jihad with one's hand (i.e., physical jihad, fighting) if one is able. If that is not possible then it should be with one's tongue (i.e., by speaking out). If that is not possible then it should be with one's heart (i.e., by hating the evil and feeling that it is wrong).

These are the thirteen types of jihad, and “Whoever dies without having fought or having resolved to fight has died following one of the branches of hypocrisy.” (Narrated by Muslim, 1910).

Zaad al-Ma’aad, 3/9-11)

Shaykh ‘Abd al-‘Azeez ibn Baaz (may Allaah have mercy on him) said: 

“Jihad is of various kinds, with one’s self, one's wealth, by making du’aa’, by teaching and guiding, by helping to do good in any way. The greatest form of jihad is jihad with one’s self (i.e., going oneself and fighting), followed by jihad with one's wealth, jihad by speaking out and guiding others. Da’wah is also part of jihad.  But going out oneself to fight in jihad is the highest form.

(Fataawa al-Shaykh Ibn Baaz, 7/334, 335)

Secondly: 

The idea of waging physical jihad against the kaafirs went through a number of stages, depending on the state in which the Muslim ummah was. Ibn al-Qayyim (may Allaah have mercy on him) said:

“The first thing which his Lord revealed to him was to read in the name of his Lord who had created. That was the beginning of his Prophethood, where Allaah commanded him to recite to himself but He did not yet command him to convey that. Then He revealed the words (interpretation of the meaning:

‘O you (Muhammad) enveloped in garments!

Arise and warn!’

[al-Muddaththir 74:1-2]

So he became a Prophet with the word ‘Iqra (Read!) and he became a Messenger with the words, ‘O you (Muhammad) enveloped in garments…’ Then Allaah commanded him to warn his closest kinsmen, then to warn his people, then to warn the Arabs around them, then to warn all the Arabs, then to warn all of mankind. He continued to call them for over ten years from the beginning of his Prophethood, without fighting or imposing the jizyah; he was commanded to refrain, to be patient and to be forbearing.

Then permission was given to him to migrate, and permission was given to him to fight.

Then he was commanded to fight those who fought him, and to refrain from fighting those who left him alone and did not fight him.

Then Allaah commanded him to fight the mushrikeen so that the religion would all be for Allaah.

After jihad was enjoined upon him, the kaafirs then fell into three categories: those with whom there was a truce or peace treaty; those with whom he was at war; and those who lived under the rule and protection of the Islamic state.”

(Zaad al-Ma’aad, 3/159)

Thirdly: 

The ruling on physical jihad against the kaafirs is that this is an obligation on the community as a whole (fard kafaayah).

Ibn Qudaamah said: 

“Jihaad is an obligation upon the community; if some people undertake it, the rest are relieved of the obligation.”

What fard kafaayah means is that if it is not undertaken by enough people, then all the people are guilty of sin, but if enough people undertakes it, the rest will be relieved of blame. Initially the command is addressed to all of them, as in the case of an individual obligation (fard ‘ayn), but then in the case of fard kafaayah the obligation is dropped if enough of the people undertake to do it, unlike the case with fard ‘ayn where the obligation is not dropped if someone else does it. Jihad is a fard kafaayah, according to the majority of scholars.”

(al-Mughni, 9/163)

Shaykh ‘Abd al-‘Azeez ibn Baaz said:  

“We have previously explained on more than one occasion that jihad is fard kafaayah, not fard ‘ayn. All Muslims are enjoined to support their brothers with their selves (i.e., physically, by joining them), or with money, weapons, da’wah and advice. If enough of them go out (to fight), the rest are freed from sin, but if none of them do that then all of them are sinners.

The Muslims in Saudi Arabia, Africa, North Africa and elsewhere are obliged to do their utmost, and if there is a jihad in one country, the surrounding countries should hasten to help them, the closest then the next closest.  If one or two states, or three or more, manage to fulfil the obligation, then the rest are freed of responsibility. They deserve to be supported, and it is obligatory to help them against their enemies, because they are oppressed. Allaah has enjoined jihad upon all Muslims, and they must fight against the enemies of Allaah until their brothers are victorious. If they fail to do that then they are sinners, but if sufficient people undertake to do that, then the rest are absolved of sin.”

(Fataawa al-Shaykh Ibn Baaz, 7/335)

Fourthly: 

Physical jihad against the kaafirs becomes obligatory in four cases, which are:

1 – When the Muslim is present in a jihad situation.

2 – When the enemy has come and attacked a Muslim land

3 – When the ruler mobilizes the people, they must respond.

4 – When a person is needed and no one else can do the task except him.

Shaykh Ibn ‘Uthaymeen said: 

Jihad is obligatory and becomes fard ‘ayn if a person is present where fighting is going on. This is the first of the situations in which jihad becomes an individual obligation, because Allaah says (interpretation of the meaning):

“O you who believe! When you meet those who disbelieve, in a battlefield, never turn your backs to them.

And whoever turns his back to them on such a day — unless it be a stratagem of war, or to retreat to a troop (of his own), — he indeed has drawn upon himself wrath from Allaah. And his abode is Hell, and worst indeed is that destination!”

[al-Anfaal 8:16]

The Prophet (peace and blessings of Allaah be upon him) said that running away on the day when the army is advancing is one of the sins that doom a person to Hell. He said: “Avoid the seven sins that doom a person to Hell…” among which he mentioned running away on the day when the army is advancing (agreed upon). But Allaah has made exceptions in two cases:

1-     When it is a military manoeuvre, in the sense that he is leaving to bring reinforcements.

2-     When he is going to join another group, when he has been told that there is a group of Muslims elsewhere who are about to be defeated, so he goes to join them in order to strengthen their numbers. This is subject to the condition that there is no risk to the group he is in; if there is a risk to the group that he is in, then it is not permissible for him to go to the other group. In this case (jihad) is an individual obligation upon him (fard ‘ayn) and it is not permissible for him to leave.

The second situation (in which jihad becomes an individual obligation) is when a city is besieged by the enemy. Then he has to fight in defence of the city, because when the city is besieged there is no alternative but to defend it, for if the enemy is going to prevent people from leaving the city or entering it, and prevent provisions from reaching it, and other things which are well known, then in this case the people of the city are obliged to fight in order to defend their city.

The third situation is when the leader tells the people to mobilize; the leader (imam) is the highest authority in the state, but he need not necessarily be the leader of all the Muslims, because there has been no leader of all the Muslims (khaleefah) for a long time. The Prophet (peace and blessings of Allaah be upon him) said: “Listen and obey, even if you are ruled by an Abyssinian slave.” So if a man becomes a leader, then his word is to be heeded and his commands are to obeyed.

(al-Sharh al-Mumti’, 8/10-12).