And Hasten to the Forgiveness from Your Lord – Abu Ayyub al-Maaldifi

saariu

وَسَارِعُوا إِلَىٰ مَغْفِرَةٍ مِّن رَّبِّكُمْ وَجَنَّةٍ عَرْضُهَا السَّمَاوَاتُ وَالْأَرْضُ أُعِدَّتْ لِلْمُتَّقِينَ

“And hasten to forgiveness from your Lord and a garden as wide as the heavens and earth, prepared for the righteous”

When the enemies join forces, to destroy the Deen of Allah, When the Sharia of Allah is belittled, and the Messenger of Allah sallallahu alaihi wasallam is mocked, when the Muslims are oppressed, and mischief widespread, when the true callers are imprisoned, and the word jihad omitted, Oh you who are oppressed by the hands of tyrants Oh you who are distressed by the situation of the Ummah Know that the Victory of Allah is near.

For; This is the religion of Allah the Creator of Heavens and Earth, No doubt Allah will keep sending His glorious soldiers, the best of His creation to protect & safeguard the firm Religion of Islam.

This is the Ummah of Muhammad sallallahu alaihi wasallam which produced Sahabas of Great Caliber most of whom took their last breath in the battlefields never to give up even when their limbs were cut off and their bodies mutilated. And no doubt their successors and grandsons will rise to irrigate the oasis of faith and action with their blood to aid the Ummah of Islam as time goes by.

This is the Muslim Ummah of Jihad in which, no doubt mother’s would keep giving birth to heroes and wives would keep sending their husbands out of comfort of their life into the cross fire of guns and swords never to return unless in shrouds of lifelessness.

That is when we see the Lions of Allah moving killing and roaring “Labbaik ya Allah” in the battlefields beginning from the deserts of Arabia to the horn of Africa over to the torabora proceeding to open the gate of Ash Sham and finally to al Quds.

That is when we see the magnificent men who are willing to fasten the bridges of Deen with their bodies in response to kuffar’s invasion for nothing but the reward of Paradise responding to the call of Jihad Fi Sabilillahi when it is announced from every corner of the earth; from north to south and from east to west.

They are the Lions of monotheism and the moths of Prophethood, standing in the vanguard of the Ummah defending the Kalimah La ilaha ill Allah. Whose hearts are filled with love of being killed for the sake of Allah and whose hearts are filled with hatred of enemies for the sake of Allah.

At one point this very person may be induced by this world forgetting the hereafter but by the will of Allah sunhanahu wata alaa, the turner of hearts brings him out of darkness into light. After true guidance starts to shine through his life, Allah becomes more beloved than anything else in his life. Tears roll down his cheeks in Salatul Tahajjad. He feels the pain of Muslims in his heart for Muslims are like one body, if one limb is hurting then the rest of the body hurts. As he moves he sees that indigence and indignity has becomes fate of the Ummah. He sees the prevailing kufr with Wahn submerged in the hearts of Muslims. Realization dawns upon him that the aid to the religion of Allah is only through Jihad.

He starts to write the history of sacrifice and devotedness with his heart moving here and there looking for Hijrah to the lands of Jihad like a fish wanting to be in the water. He would cry tears of truth and he would not rest until he gets to the lands of Jihad to help the Ummah to once again raise the banner of Tawheed and eliminate the Disbelievers.

It may be a journey of trials and tribulations, prison and torment but he gives the message to every kuffar’s squadron and leaders that he can slay his neck for the Tawheed of Allah but he would not submit to the sills of their Thagooth with a single beat left in his heart. (In sha Allah)

These are the Soldiers of Allah whose sweat and blood paves the road of the Deen and whose torn bodies become the brick of it pillars. For you will see them with greed and eagerness for the everlasting Jannatul Firdawus which is wider than the heavens and the earth. For they become the Martyrs rushing towards the pleasure of their Lord the true Lord of the heavens and the earth.”

Abu Ayyub al Maaldifi

Notes on Iman

Bismillahir-Rahmaanir-Raheem

Iman

Al-Iman: Words and actions which increase with obedience and decrease with disobedience.

Evidence:

إِنَّمَا الْمُؤْمِنُونَ الَّذِينَ إِذَا ذُكِرَ اللَّهُ وَجِلَتْ قُلُوبُهُمْ وَإِذَا تُلِيَتْ عَلَيْهِمْ آيَاتُهُ زَادَتْهُمْ إِيمَانًا وَعَلَىٰ رَبِّهِمْ يَتَوَكَّلُونَ * الَّذِينَ يُقِيمُونَ الصَّلَاةَ وَمِمَّا رَزَقْنَاهُمْ يُنفِقُونَ

Meaning: “The believers (people of Iman) are only those who, when Allah is mentioned, their hearts become fearful, and when His verses are recited to them, it increases them in faith; and upon their Lord they rely -The ones who establish prayer, and from what We have provided them, they spend.”

And:

وَمَا كَانَ اللَّهُ لِيُضِيعَ إِيمَانَكُمْ

Meaning: “And never would Allah have caused you to lose your Iman (prayers before the change of Qibla.”

So here prayer which is actions and words has been called as Iman.

From Iman, there is:

(1)    Iman Asli: Nullification of this means the one is completely outside the fold of Islam. This can occur by Shirk, denial of something known by necessity in the Shariah, allegiance to the disbelievers against the Muslims or loving them for their Deen, leaving prayers etc. One of them is enough for the negation of Iman Asli and the one who negates it has negated his Iman completely and is a Kafir whether he says the Shahadath or not.

(2)    Iman Wajib: This is leaving something which is Wajib or doing something which is Haram. If Allah wills He will punish the person, if He wills, He will forgive him.

(3)    Iman Mustahabb: This is leaving something which is Mustahabb (an order in the Shariah but not in the meaning of compulsion) or doing something which is Makruh (forbidden in the Shariah but not in the meaning of compulsion of leaving it.) Allah will not punish someone over this.

From what increases Iman is knowledge and acting upon it. Allah said:

أَمَّنْ هُوَ قَانِتٌ آنَاءَ اللَّيْلِ سَاجِدًا وَقَائِمًا يَحْذَرُ الْآخِرَةَ وَيَرْجُو رَحْمَةَ رَبِّهِ ۗ قُلْ هَلْ يَسْتَوِي الَّذِينَ يَعْلَمُونَ وَالَّذِينَ لَا يَعْلَمُونَ

Meaning: “Is one who is devoutly obedient during periods of the night, prostrating and standing [in prayer], fearing the Hereafter and hoping for the mercy of his Lord, [like one who does not]? Say, “Are those who know equal to those who do not know?””

So in the Ayat there is Dalil that knowledge and action upon it increases Iman.

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Important: Notice regarding the Obligation of Confirming the Strength of Ahadith – From a book of Sheikh Sulayman al Alwan

obligation of thathbeeth

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Presents: (5)

Short points extracted from:

A very important book of the Muhaddith Sulayman al Alwan (May Allah protect him)

“Notice Regarding the Obligation of Confirming (the strength of) Ahadith and the Ruling on Acting upon Da’eef (weak) Ahadith”

Very important but neglected issues covered. From them:

1)       The one who says “The Prophet said….”while he does not know of the narrations strength is feared to be from the generality of liars upon the Prophet sallallahu alayhi wasallam.

06 October 2013

 

Every Muslim has the right to use our publications with two conditions. Firstly, no alteration should be brought to the document. Secondly, it should be referred back to Bilad al Sham Media

http://www.biladalsham.wordpress.com

Short points extracted from:

Notice regarding the obligation of confirming (the strength of) Ahadith and the ruling on acting upon Da’eef (weak) Ahadith.

Written by al-Muhaddith Sulayman al-Alwan (May Allah protect him)

Due to the great importance of the booklet and my inability to produce a complete translation of the entire book, I have decided to note down the important beneficial points of the book for the English reader as this is a serious topic which is most often dealt with very much carelessness and only a few works exists in English about this topic.

Note that any footnote is my own words and not that of Sheikh al-Alwan.

Abu Dujanah Al Maaldifi

 

Introduction

1)      The Sheikh opens the book by the Khutba al-Haajat.

2)      The Sheikh says one of the things which causes sadness and grief is the widespread trend of laxness (too much ease) in narrating Hadith and abandoning the confirming of its strength amongst many scholars, students of knowledge, preachers and many others

3)      The Sheikh says we hear very often from many preachers – let alone the others – Ahadith which are Maudu’ (fabricated) or Da’eef Jiddan (very weak), yet they attribute it to the Prophet sallallahu alayhi wasallam as “The Prophet said……” or “due to the saying of the Prophet…….”or by what is similar to those words. This is testimony upon the Prophet sallallahu alayhi wasallam without any knowledge. This is establishing without evidence. And the Prophet sallallahu alayhi wasallam said:

“من كذب علي متعمدا، فاليتبوأ مقعده من النار”

Meaning: “Whoever lies upon me intentionally then let him take his seat in the Hell fire”.

 

4)      Sheikh says that due to this being repeated over and over again by the preachers, Maudu and Da’eef Ahadith spread amongst the general public. Allah ordered us to confirm and verify the news which spreads between the people, so what then about the Prophet sallallahu alayhi wasallam whose words and actions are legislation?

5)      Sheikh says that some others from these preachers would attribute a Hadith to the Prophet sallallahu alayhi wasallam without knowing its status or who narrated it. And yet if you were to inquire and question him about its strength or who narrated it, the first thing he would say is: “not knowing the strength of it will do no harm as this is from the Fada’il al Aumaal.”[1] After expressing astonishment, the Sheikh brings the words of Allah:

آللَّهُ أَذِنَ لَكُمْ ۖ أَمْ عَلَى اللَّهِ تَفْتَرُونَ

Meaning: “Has Allah permitted you [to do so], or do you invent [something] about Allah?”

The Sheikh then says that even if it was from Fada’il al Aumaal, it is not permissible to mention Maudu (fabricated) narrations except that it be mentioned that it is Maudu and not authentic from the Prophet sallallahu alayhi wasallam. (Trans. Note: So the preacher here does not even know whether it is Da’eef or Maudu)

6)      And the Sheikh says that due to this laxness (ease), the people of bid’a (innovation) have been able to spread their innovations under the pretext of “they are Ahadith of Fada’il (virtues) and there is no harm in acting upon them” forgetting that by this they are legislating for people as they will act upon these and convey these to others.

7)      And for this reason says the Sheikh that he felt to write this Risalat about the obligation of confirming the strength of Ahadith and the ruling on acting upon Da’eef Ahadith regarding Fada’il al-Aumaal, as an instruction for the beginner, a notification for the one higher than that, an advice for the Ummah and a discharging of the obligation.   [The Sheikh then makes a Dua and ends the introduction]

First Chapter

 

8)      The Prophet sallallahu alayhi wasallam said:

من كذب علي متعمدا، فاليتبوأ مقعده من النار

Meaning: “Whoever lies upon me intentionally then let him take his seat in the Hell fire.”

This is a Mutawatir narration and was narrated by al-Bukhari, Muslim and others from various companions.

9)      The Sheikh says that the following are included in lying upon the Prophet sallallahu alayhi wasallam: Mentioning Da’eef Ahadith and saying that the Prophet said it. For example: “The Prophet said:….”or what is similar to that. The Sheikh says that this is not permissible as it is not proven that the Prophet sallallahu alayhi wasallam said it. Rather what is obligatory upon you to say is that “it has been narrated” or something similar to those words. But when the greatness of Allah and the greatness of His Messenger have been diminished in the hearts, it has become easy to attribute Da’eef Jiddan (very weak) and Maudu (fabricated) Ahadith to the Prophet.

10)   And Sheikhul Islam Ibn Thaymiyya Rahimahullah said: “And from what Allah prohibited is that a man says about Allah what he does not know. For example, narrating from Allah and His Messenger Ahadith which the person does not know of its strength, but attributes it to them.” (Majmu al Fatawa 3/425)

11)   So Sheikh al-Alwan says that if the person who narrates Hadith which he does not know of its strength, is from the people who say about Allah what they do not know, then what about the ones who do know it is not from the Prophet sallallahu alayhi wasallam? And in addition to that, it might even be in contradiction to the Sahih Ahadith.  So what about his condition?

12)   Al-Allamat Ibn al-Qayyim said: “Similarly it is not permissible to say “the Prophet said” for Ahadith which he does not know of its strength or the trustworthiness of its narrators. But rather people, if they see any Hadith in a book, they say “due to the saying of the Prophet” or “upon us is the statement of the Prophet.” This is a great danger and testimony upon the Prophet without knowledge.” (Ahkam ahl al-Dhimmath 1/20)

13)   And the Sheikh al-Mujaddid Muhammad bin Abdul Wahhab Rahimahullah said: “It is not fitting that a person attributes to the Messenger sallallahu alayhi wasallam Ahadith which he does not know of its strength. This is speaking without knowledge.” (Al-Durar al-Saniyya 1/68)

14)   Sheikh al-Alwan says that what is Wajib upon every student of knowledge and preacher is to confirm the strength of the narration which he wants to attribute to the Prophet sallallahu alayhi wasallam and research for it in the books of the scholars for they have left for us a great deal of knowledge. That is especially in the field of knowledge of Hadith where they have written (various) books on the authentic and the weak.

15)   The Sheikh says that the companions used to confirm Ahadith when narrating from the Messenger sallallahu alayhi wasallam to the extent some of them left clear attribution to him due to fear and caution.

16)   The Sheikh brings a narration from Bukhari and Muslim where Umar ibn al-Khattab did not accept the words of Abu Musa al-Ash’ary (radiallahu anhuma) who said that the Prophet sallallahu alayhi wasallam said such and such until he (Umar) checked the authenticity of the narration.  This is the narration: (translated)

Abu Musa asked Umar to admit him but he was not admitted as ‘Umar was busy, so Abu Musa went back. When ‘Umar finished his job he said, “Didn’t I hear the voice of ‘Abdullah bin Qais? Let him come in.” ‘Umar was told that he had left. So, he sent for him and on his arrival, he (Abu Musa) said, “We were ordered to do so (i.e. to leave if not admitted after asking permission thrice). ‘Umar told him, “Bring witness in proof of your statement.” Abu Musa went to the Ansar’s meeting places and asked them. They said, “None amongst us will give this witness except the youngest of us, Abu Said Al-Khudri. Abu Musa then took Abu Said Al-Khudri (to ‘Umar) and ‘Umar said, surprisingly, “Has this order of Allah’s Apostle been hidden from me?” (Then he added), “I used to be busy trading in markets.”

And in some narrations of Muslim, Umar said: (translated) “I had heard something (in this connection), but I wished it to be established (as an undeniable fact).”

17)   The Sheikh says that the preachers should take a lesson in the above narration in regards to checking and confirming the strength of narrations such that it is guaranteed to be free from lying upon the Prophet sallallahu alayhi wasallam.

Second Chapter

 

18)   The Sheikh says that the greatest factor for the spreading of Maudu Ahadith is the abandoning of confirming the strength.

19)   The Sheikh says that Bukhari and others narrated a wonderful Hadith in preventing people from spreading Ahadith which are fabricated or that which they do not know of its strength. The Hadith starts with informing what the greatest lies are and says

أو يقول على رسول الله ما لم يقل

Meaning: “Or saying that the Prophet said, what he did not say.”

 

20)   Then the Sheikh mentions some sayings of the Salaf that lying upon the Prophet sallallahu alayhi wasallam is from the major sins and from Kufr which expels one from the religion. After mentioning them, the Sheikh says that it is clear that it is a major sin, but saying that it is Kufr needs to be further looked into. As for the one who lies believing it to be Halal, then the Sheikh says that this is Kufr by agreement.

21)   Imam al-Suyuti Rahimahullah said: “The scholars of Hadith have concluded that it is not permissible to narrate Maudu Hadith (fabricated Hadith) in any sense, except accompanied with a clear statement (bayan) indicating its position.”

22)   And the Imam narrates from Daraqutni that he said: “The Prophet sallallahu alayhi wasallam has threatened with Hell fire the one who lies upon him right after he ordered to narrate from him.[2]” From that there is a daleel (evidence) that the order to narrate is in regards to narrating what is Sahih and truth contrary to the weak and false. (And it proves that the order to narrate is) not an order to narrate or convey everything that has been narrated about him as the Prophet sallallahu alayhi wasallam said:

كفى بالمرء إثما أن يحدث بكل ما سمع

Meaning: “It is enough of a sin for a person to narrate everything he hears.” (narrated by Muslim.)

 So the one who narrates everything what he hears attributed to the Prophet sallallahu alayhi wasallam, without differentiating between the Sahih and the weak, the truth and the false, has fallen into sin and it is feared that he enters into the generality of liars upon the Prophet sallallahu alayhi wasallam. As the Prophet sallallahu alayhi wasallam judged such people to be from them in his statement:

من روى عني حديثا يرى أنه كذب، فهو أحد الكاذبين

Meaning: “whoever narrates from me a Hadith which he thinks to be a lie, then he is one of the liars.” (narrated by Imam Muslim in the Muqaddimat of his Sahih)

 So the apparent meaning of the Hadith proves that whoever narrates from the Prophet sallallahu alayhi wasallam a Hadith which he is doubtful about it being authentic or inauthentic, will be like one of the liars. This is because the Prophet sallallahu alayhi wasallam said:

من روى عني حديثا يرى أنه كذب

Meaning: whoever narrates from me a Hadith which he thinks to be a lie….”

and he did not say that he narrates it while he is sure that it is a lie. And in order to guard from this, the rightly guided caliphs and the chosen companions would be careful of excessive narrating from the Prophet sallallahu alayhi wasallam and would be strict in that. From them: Abu Bakur, Umar, Uthman, Ali, Talhat, Zubayr, Abdur-Rahman bin Auf, Sa’d bin Abi Waqqas, Abdullah bin Mas’ud, Miqdad bin al-Aswad, Abu Ayyub al-Ansari, Thawban, Zayd bin Arqam, Anas bin Malik, Mu’awiyat bin Abi Sufyan, Imran bin Husein, Abu Hurayra, Abdullah bin Umar, Abdullah bin Abbas, Abu al-Darda, Abu Qatada, Suhayb, Qardat bin Ka’b and others.”

23)   After mentioning the above, Daraqutni said regarding his time: “And I looked at the students of knowledge and the writers of Hadith, and I found them to be in opposition to what the aforementioned Imams were upon. That is except the ones whom Allah gave Tawfiq to what is correct.”

24)   Sheikh al-Alwan mentions that are people who adds wording to Ahadith of zikr and they say that there is nothing wrong with is as long as the meaning is Sahih. The Sheikh says that this a disaster and such people are deserving of a punishment which would deter them from such statements upon Allah and his Messenger which they say without knowledge.

25)   Tirmizi narrated that a man sneezed in the presence of Ibn Umar and said (trans.) “Praise be to Allah and Salam be to the Messenger of Allah” Ibn Umar said that it is not the way the Prophet sallallahu alayhi wasallam taught them and said (trans.) “Rather he taught us to say “Praise be to Allah in all circumstances.”

26)   And the Sheikh says that the Azkar (plural of Zikr) are based upon Tawqifiyya (stopping upto where it was narrated) and it is not permissible to add to it or deduct anything from it as it is an innovation, deviance and emendation of the Shar’ (legislation.)

Third Chapter

 

27)   The Sheikh says that the Companions and the ones after them would guard themselves against narrating excessive or too much from the Prophet sallallahu alayhi wasallam due to fear of forgetting and falling into the threat which was promised.

28)   And the Sheikh brings many narrations including a narration of Abdullah bin Zubayr in Sahih al Bukhari where Abdullah was asked why he does not narrate from the Prophet sallallahu alayhi wasallam as much as many others. And he replied that he never parted from him but he heard the Messenger sallallahu alayhi wasallam say:

من كذب علي فاليتبوأ مقعده من النار

Meaning: “whoever lies upon me then let him take his seat in hell fire.”

 And the Sheikh brings many other narrations which show the fear they had in regards to narrating and narrations from the scholars that if one were to narrate Hadith which he has no knowledge of its strength, then he becomes sinful by this even if the Hadith turns out to be Sahih as he has spoken about that he has knowledge of.

29)   And the Sheikh brings a narration which Ibn Majah narrated from a Sahih chain of narrators from Muhammad bin Sirin that he said: (trans.) “If Anas would narrate from the Messenger of Allah a Hadith, would say at the ending:

أو كما قال رسول الله

Meaning: “or as what the Messenger of Allah said”

 

30)   The Sheikh says that it is Wajib upon every scholar, preacher or etc that he does not narrate except that which he knows its references and strength. Or else against him there is great amount of threats authentic from the Prophet in forbiddance of lying against him. And a group of Salaf concluded that upon those who narrate false Ahadith is beating and imprisonment.

(In the fourth chapter, the Sheikh mentions various narrations which are weak and explain why they are weak. I did not include them in this file.)

Fifth Chapter

 

31)   The Sheikh stresses that more than one scholar of Hadith have stated that it is not said in regards to Da’eef Hadith “The Prophet said..” or other such decisive words. Rather it has to be said “It is narrated that the Prophet said…” or words similar to that.

32)   And then the Sheikh notifies that words similar to that are not said for the Ahadith which are Sahih. Rather what has to be said is “The Prophet said…” or “The Prophet did….” or “The Prophet informed…” or words similar to that for the Sahih or Hasan Hadith.

33)   The Sheikh says that the words of the Companions or those who were after them are also dealt in the same manner.

34)   Then the Sheikh says that many of the scholars and students of knowledge – let alone others – narrate the Sahih Hadith in a decisive wording and narrate the Sahih Hadith in a wording of weakness (trans. Note: such as “it is narrated that the prophet said…”) So the Sheikh says that it is important that they comply with the knowledge based terminologies (al-mustalahat al-ilmiyya)

Sixth Chapter

 

35)   The Sheikh mentions that the correct opinion is that Da’eef Hadith are not acted upon in regards to Aqida or Ahkam (rulings.) And mentions that this is the majority opinion.

36)   And the Sheikh says that if this was allowed, then this would open the door way for a great amount of evil which only Allah knows the extent.  And the innovators and deviants would then be able to justify their innovation and deviance with the Da’eef narrations.

37)   The Sheikh mentions that in regards to acting upon Da’eef narrations in regards to Fada’il al-Aumaal, [3] there are three opinions.

38)   There are those who allowed it completely. This is the majority opinion from them Imam Ahmed according to one narration from him from the two which was narrated.

39)   Another group forbade it completely from them Imam Muslim and others.

40)   Another group allowed it under conditions.


[1] Lit: virtues of actions.

[2] Daraqutni Rahimahullah is referring to the Hadith narrated by Imam Muslim that the Prophet sallallahu alayhi wasallam said:

حدثوا عني ولا حرج، ومن كذب علي فاليتبوأ مقعده من النار

Meaning: “narrate from me there is no harm in that. Whoever lies upon me then let him take his seat in hell fire.”

[3] Ahadith of Fada’il al-Aumaal talks about the virtues of certain actions. But these actions themselves need to be proven by authentically in firstly. (That is considering that it is allowed to act upon Da’eef narrations of Fada’il al-Aumaal)

(English translation) Reply to some Shubuhaat about going to Jihad

reply to some shubuhaat

 

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Bilad Al Sham Media

Presents: (4)

The English translation of a section of our release:

“Reply to some Shubuhaat about going to Jihad”

Abandoning the wife and children which leads to;

1)       The obligation of instructing them religiously?

2)      The obligation of supporting them physically and financially?

Who will carry them out after you? Are these valid excuses to stay back?

03 October 2013

 

Compiled: Abu Dujanah Al Maaldifi

Translation: Bilad Al Sham Media

 

 

Every Muslim has the right to use our publications with two conditions. Firstly, no alteration should be brought to the document. Secondly, it should be referred back to Bilad al Sham Media

http://www.biladalsham.wordpress.com

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Introduction to Translation

This is the translation of a part of the Dhivehi article “Jihadhah Dhiumaa Beheygothun Ba’eh Shubuhathakuge Radd” (Reply To Some Shubuhaat about going to Jihad) of Bilad Al Sham Media which was published on 15 August 2013. This article was originally compiled due to some of the baseless arguments produced by those regarded as Scholars in Maldives against some of the brothers in Syria, Sham. The article replies to the doubt of seeking permission from parents and the doubt of leaving wife and children behind. We have decided to translate the introduction and the second doubt which is about leaving the wife and children. We did not translate the doubt of permission from parents because there are many literatures on that in English, from them the translated works of Sheikh Abdullah Azzam Rahimahullah.

We have added and deducted what we see fit and this is with the consent of the compiler of the article.

 

Bilad Al Sham Media

 

Introduction of the Article

الحمد لله رب العالمين. والصلاة والسلام على المبعوث بالسيف رحمة للعالمين وعلى آله وصحبه وسلم.
ثم أما بعد:

Accepting and obedience to every commandment of Allah is Wajib upon the entirety of Jinn and Humans. The evidence is the words of Allah:

وَمَا خَلَقْتُ الْجِنَّ وَالْإِنسَ إِلَّا لِيَعْبُدُونِ

Meaning: “And I did not create the jinn and mankind except to worship Me.”

The meaning is that the Jinn and Humans were created to accept and obey every command of Allah and this is known as al-Islam. And the Prophet of Allah explained and made this Deen clear for everyone. However it will turn to be something strange as was informed by the Prophet sallallahu alayhi wasallam.

بدأ الإسلام غريبا وسيعود غريبا كما بدأ، فطوبا للغرباء

Meaning: “Islam began as something strange and it will return to being something strange just as it began (strange.) So glad tidings be to the strangers”

From the benefits of this Hadith is that there will always be a group from this Ummah firmly following the evidences upon the Haqq (truth). And also the Hadith shows that even though this Deen is being attacked, it is not allowed for you to abandon it. And that even if the Munafiqun and the ignorant ones turn away from some of the commandments and slogans of the Deen, it is not permissible for you to abandon it like them.  Rather what is upon you is to remain firm following the predecessors as a stranger in the times of strangeness, longing for the meeting at the Hawd.

From the intellectual war being waged against this Deen inorder to turn people away from its commandments, a wide role will be played by learned men and included in them are religiously learned scholars of the Deen. Listen to the words of Allah:

فَلَمَّا جَاءَتْهُمْ رُسُلُهُم بِالْبَيِّنَاتِ فَرِحُوا بِمَا عِندَهُم مِّنَ الْعِلْمِ

Meaning: “And when their messengers came to them with clear proofs, they [merely] rejoiced in what they had of knowledge.

And these satanic scholars would work to humiliate the slaves of Allah who act according the Deen of Allah firmly and declare them lowly and lesser than them in Deen due to what they possess of knowledge. And they would sit in the path of Allah and bring forth doubts (shubuhaat) which they consider as evidences in the Deen inorder to hinder men from the path of Allah.

الَّذِينَ يَسْتَحِبُّونَ الْحَيَاةَ الدُّنْيَا عَلَى الْآخِرَةِ وَيَصُدُّونَ عَن سَبِيلِ اللَّهِ وَيَبْغُونَهَا عِوَجًا ۚ أُولَٰئِكَ فِي ضَلَالٍ بَعِيدٍ

Meaning: “The ones who prefer the worldly life over the Hereafter and avert [people] from the way of Allah, (invent various shubuhaat (doubts)) seeking to make it (seem) deviant. Those are in extreme error.”

And even from the various paths of goodness, these Shayatin would pay more attention to sit on the paths of extra virtue and goodness.  The Prophet sallallahu alayhi wasallam said:

إن الشيطان قعد لابن آدم بأطرقه، فقعد له بطريق الإسلام، فقال: تسلم وتذر دينك ودين آبائك وآباء أبيك؟! فعصاه فأسلم، ثم قعد له بطريق الهجرة، فقال : تهاجر وتدع أرضك وسماءك، وإنما مثل المهاجر كمثل الفرس في الطول؟! فعصاه فهاجر، ثم قعد له بطريق الجهاد، فقال: تجاهد فهو جهد النفس والمال، فتقاتل فتقتل، فتنكح المرأة، ويقسم المال؟! فعصاه فجاهد. فقال رسول الله صلى الله

عليه وسلم: فمن فعل ذلك كان حقا على الله عز وجل أن يدخله الجنة. ومن قتل كان حقا على الله أن يدخله الجنة. وإن غرق كان حقا على الله أن يدخله الجنة، أو وقصته دابته كان حقا على الله أن يدخله الجنة “.

Meaning: Indeed Shaythan sits in the paths of the son of Adam. So he sat in the path of Islam and said: ‘Will you accept Islam and leave your religion and the religion of your fathers and forefathers?!’ The son of Adam disobeys Shaythan and becomes Muslim. After that, the Shaythan sits for him in the path of Hijra and says: ‘Will you make Hijra and leave your land and sky? And indeed the example of the Muhajir (emigrant) is the horse tethered to a peg?!’ The son of Adam disobeys him and makes Hijra. Then he sits for him in the path of Jihad and says: ‘Will you wage Jihad while it is an exhaustion of the self and wealth? Then you will fight and be killed, and your wife would marry (someone else) and your wealth will be divided?!’ The son of Adam disobeys him and wages Jihad. The Prophet sallallahu alayhi wasallam said: “Whoever does that, then it becomes incumbent upon Allah to enter him to Paradise. Whoever is killed, it becomes incumbent upon Allah to admit him to Paradise. If he drowns, it becomes incumbent upon Allah to admit him to Paradise. If he breaks his neck by falling of his animal, it becomes incumbent upon Allah to admit him to Paradise.” Ahmed and al-Nasai narrated it. Hafiz al-Iraqi said that the Sanad is Jayyid (good) in Takhrij al-Ihya

And from the paths which the Shaytan’s helpers sit today mostly, is the path of Jihad. And inorder to achieve their aim, they produce various false, baseless doubts which they claim to be evidences. Allah said:

وَكَذَٰلِكَ جَعَلْنَا لِكُلِّ نَبِيٍّ عَدُوًّا شَيَاطِينَ الْإِنسِ وَالْجِنِّ يُوحِي بَعْضُهُمْ إِلَىٰ بَعْضٍ زُخْرُفَ الْقَوْلِ غُرُورًا

Meaning: “And thus We have made for every prophet enemies – Shayatin from mankind and jinn, inspiring to one another decorated speech inorder to deceive.”

So from the decorated false speech, you would find they produce various doubts regarding Jihad and the Mujahidin. And they would even accuse the Mujahidin with various accusations which they would spread on TV channels, websites and they would not even hesitate to direct these shubuhaat (doubts) to the families of the Mujahidin thus deceiving them and preventing them from the reward of Jihad.

From among their well spread doubts is the doubt of the Mujahid going to Jihad, parting from his wife and children.

Everything that I mention in this article will be regarding the defensive Jihad which is Fard Ayn on every single Mukallaf. [1] Fard Ayn is a burden where the obligation is not lifted from you even if a certain group of Muslims carry it out. Rather every single Mukallaf is addressed and is burdened with this obligation.

1)      These “scholars” accuse him of abandoning the guiding and instructing of his family which is a Wajib upon him. And they argue that the Mujahid should have stayed at his home in order to instruct his family and that this is a valid excuse to stay back from Jihad.

2)      And they accuse him of abandoning the supporting of his family financially and physically. And they argue that he must stay with his family in order to support them and that this is a valid excuse to stay back from Jihad.

In this topic, what comes to mind is the Munafiqun of the past who sought to stay back from Jihad with the excuse that their homes and the people in it are under threat from an attack of the enemy or robbery. Allah said informing about them:

وَيَسْتَأْذِنُ فَرِيقٌ مِّنْهُمُ النَّبِيَّ يَقُولُونَ إِنَّ بُيُوتَنَا عَوْرَةٌ وَمَا هِيَ بِعَوْرَةٍ ۖ إِن يُرِيدُونَ إِلَّا فِرَارًا

Meaning: “And a party of them asked permission of the Prophet, saying, “Indeed, our houses are unprotected,” while they were not unprotected. They did not intend except to flee.”

And Allah revealed regarding the people who stay away from the Wajib Hijra and Jihad due to their attachment to family and etc:

قُلْ إِن كَانَ آبَاؤُكُمْ وَأَبْنَاؤُكُمْ وَإِخْوَانُكُمْ وَأَزْوَاجُكُمْ وَعَشِيرَتُكُمْ وَأَمْوَالٌ اقْتَرَفْتُمُوهَا وَتِجَارَةٌ تَخْشَوْنَ كَسَادَهَا وَمَسَاكِنُ تَرْضَوْنَهَا أَحَبَّ إِلَيْكُم مِّنَ اللَّهِ وَرَسُولِهِ وَجِهَادٍ فِي سَبِيلِهِ فَتَرَبَّصُوا حَتَّىٰ يَأْتِيَ اللَّهُ بِأَمْرِهِ ۗ وَاللَّهُ لَا يَهْدِي الْقَوْمَ الْفَاسِقِينَ

Meaning: “Say, [O Muhammad], “If your fathers, your sons, your brothers, your wives, your relatives, wealth which you have obtained, commerce wherein you fear decline, and dwellings with which you are pleased are more beloved to you than Allah and His Messenger and jihad in His cause, then wait until Allah executes His command. And Allah does not guide the defiantly disobedient people.”

 

Insha Allah now we will begin with the two doubts which come from “abandoning the family.”

The first one is leaving the Fard Ayn Jihad inorder to guide and instruct one’s family religiously.

Firstly, know that something which has been established so clearly in the Deen of Allah cannot be left except unless there is a clear cut evidence which makes the concession. Jihad is a well understood Wajib and when it becomes Fard Ayn, it cannot be left unless one has an excuse which is known in the Shariah. Is there a single evidence from the Book or Sunnah with them which would suggest that this Jihad can be left inorder to instruct and guide one’s family along the straight path? Rather the evidence is against them and if one looks into the lives of the Salaf he would see that they would leave their families and head to the fields of Jihad seeking martyrdom.

Seeking to guide and instruct ones family by committing the Haram and abandoning the Wajibat[2] is something I am hearing for the first time. The one who says this should bring forth his evidence. The point here is that we should follow the Salaf and what is clear from them is that they headed to the battle field seeking martyrdom and is there any narration where one of the Salaf would accuse the other of not giving his family their rights and abandoning the obligation of instructing them by this? Wives and children existed back than also.

And the Munafiqun of the past sought to stay back from Jihad saying that the Jihad brings certain harms. Allah said:

وَمِنْهُم مَّن يَقُولُ ائْذَن لِّي وَلَا تَفْتِنِّي ۚ أَلَا فِي الْفِتْنَةِ سَقَطُوا ۗ وَإِنَّ جَهَنَّمَ لَمُحِيطَةٌ بِالْكَافِرِينَ

Meaning: “And among them is he who says, “Permit me [to remain at home] and do not put me to fitna. Unquestionably, into fitna they have fallen (due to their leaving of Jihad). And indeed, Hell will encompass the disbelievers.”

This Ayat was revealed regarding a man who said that going to Jihad against the Romans would put him into fitna after seeing the Roman women. This is regarding the man who said he himself would face fitna. But the topic at hand is leaving one’s family which might be a cause of fitna for them according to the satanic scholars.  Would this second person be excused while the first one was not? The reality is that the harm and fitna of leaving the Jihad is more harmful than all what was mentioned and leaving the Jihad is a major sin deserving of punishment. Allah said:

إِلَّا تَنفِرُوا يُعَذِّبْكُمْ عَذَابًا أَلِيمًا

Meaning: “If you do not go forth, He will punish you with a painful punishment.”

And Sheikhul Islam Ibn Thaymiyya Rahimahullah said:

“From amongst the people, there appeared those who abandoned obligations with the claim that they were seeking protection from Fitna.” Majmu al-Fatawa 18/166

So falling into the dangerous fitna of leaving the Jihad under the pretext of giving the family their rights and establishing other obligations is not suitable for the one with understanding. What needs to be understood is that the fitna which you fear for your family will be gone when you do your Jihad against the disbelievers and their Kufr. This is as this will lead to the building of an Islamic environment upon Tawhid for your children and their children to grow up in. Allah made this clear in His statement:

وَقَاتِلُوهُمْ حَتَّىٰ لَا تَكُونَ فِتْنَةٌ وَيَكُونَ الدِّينُ كُلُّهُ لِلَّهِ

Meaning: “And fight them until there is no fitna (Shirk) and [until] the religion (worship), all of it, is for Allah (alone).”

So the Ayat makes clear what needs to be done if one wants an Islamic environment free from Shirk for himself and his family. And that is fighting Shirk and its people. If this fighting is not established, Shirk would spread and would dominate the world as is seen today even in our own lands. The evidence is:

وَلَوْلَا دَفْعُ اللَّهِ النَّاسَ بَعْضَهُم بِبَعْضٍ لَّفَسَدَتِ الْأَرْضُ

Meaning: “And if it were not for Allah repelling [some] people by means of others, the earth would have been corrupted”

So whoever sincerely wants to bring up his family religiously should do Jihad against the disbelievers and their shirk. Not earn the anger of Allah by leaving the Wajib Jihad and by this hope that by the Mercy of Allah, He would guide him and his family. Because Mercy is for those who do good by obeying Allah’s commandments. Jihad today is Fard Ayn and leaving it earns the wrath of Allah and guidance is for those whom Allah has Mercy upon. And Mercy is for those who obey Allah by fulfilling His commandments. Allah said:

إِنَّ الَّذِينَ آمَنُوا وَالَّذِينَ هَاجَرُوا وَجَاهَدُوا فِي سَبِيلِ اللَّهِ أُولَٰئِكَ يَرْجُونَ رَحْمَتَ اللَّهِ

Meaning: “Indeed, those who have believed and those who have emigrated and fought in the cause of Allah – those expect the mercy of Allah.”

So the one who commits the major sin of leaving the Wajib Jihad, let him not be proud of himself and declare that he is instructing and guiding his family religiously. Verily guidance is from the Mercy of Allah and the Ayat makes clear upon whom Allah will have Mercy.

Another point which needs to be understood is that one can guide and instruct another person only after he himself is guided in the first place. Allah made clear that guidance is for those who do Jihad:

وَالَّذِينَ جَاهَدُوا فِينَا لَنَهْدِيَنَّهُمْ سُبُلَنَا

Meaning: “And those who do Jihad in Our cause – We will surely guide them to Our ways.”

Sheikhul Islam Ibn Thaymiyya Rahimahullah said: “The guidance which is surrounded by the doors of knowledge is incumbent upon doing Jihad” Majmu al Fatawa 28/442

And he narrated from Abdullah ibn Al-Mubarak and Ahmad ibn Hanbal Rahimahumallah that they said, “If the people disagree (ikhtilaaf) regarding anything, then look at what the Mujahidun say – since the Truth is with them” Majmu Al-Fatawa 28/442 (and he mentioned the above Ayat)

And Allah said:

لَئِن شَكَرْتُمْ لَأَزِيدَنَّكُمْ

Meaning: “If you are grateful, I will surely increase you [in favor]”

Obeying the commandments of Allah is what being grateful to Him is. So the Ayat proves that if one obeys Allah by fulfilling His commandments (such as the command of Jihad), then Allah will guide him to other acts of worship and obedience. Contrary to that, the dangerous deviance which is spreading today by the misguided scholars is that guidance to you and your family is by you disobeying Allah by leaving the Jihad. Allah al-Musta’aan. This is the result of raising the intellect over the Shar’ee texts.

So what was proven is that Jihad necessitates guidance and is a cause for it increasing. And it is not possible to instruct and guide others unless oneself is guided in the first place. Allah said:

وَالَّذِينَ يَقُولُونَ رَبَّنَا هَبْ لَنَا مِنْ أَزْوَاجِنَا وَذُرِّيَّاتِنَا قُرَّةَ أَعْيُنٍ وَاجْعَلْنَا لِلْمُتَّقِينَ إِمَامًا

Meaning: “And those who say, “Our Lord, grant us from among our wives and offspring comfort to our eyes and make us a leader for the righteous.””

There is in the Ayat a dua saying “make us a leader for the righteous.” That is so that our wives and offspring could take instruction and guidance from us and follow our example in goodness. And the Imam Mujahid Rahimahullah did Tafsir of this Ayat that we take the righteous before us as a leader and follow them.

This is because it is not possible that anyone take guidance and instruction from us unless we follow and guide ourselves by the righteous Salaf who were before us.

So upon the one who wants to guide and instruct his family religiously, then upon him is to follow the guidance himself first. Obey the commandments of Allah and abstain from what he prohibited. Leaving the Wajib Jihad is a major sin. So upon the one who wants to bring up his family according to the correct Manhaj, then upon him is to obey the commandments of Allah such as Jihad in His cause. No one except a fool would invent his own Manhaj in Dawah to Allah and hope that by him disobeying Allah through neglecting Jihad, can guide and instruct his family by this to the straight path.  No one says this except he who has lost his intellect. The Guidance is in the Hands of Allah and He guides whom He wills. He will guide the offspring of the righteous as is known from the Ayat:

وَكَذَٰلِكَ يَجْتَبِيكَ رَبُّكَ وَيُعَلِّمُكَ مِن تَأْوِيلِ الْأَحَادِيثِ وَيُتِمُّ نِعْمَتَهُ عَلَيْكَ وَعَلَىٰ آلِ يَعْقُوبَ كَمَا أَتَمَّهَا عَلَىٰ أَبَوَيْكَ مِن قَبْلُ إِبْرَاهِيمَ وَإِسْحَاقَ ۚ إِنَّ رَبَّكَ عَلِيمٌ حَكِيمٌ

Meaning: “And thus will your Lord choose you and teach you the interpretation of narratives and complete His favor upon you and upon the family of Jacob, as He completed it upon your fathers before, Abraham and Isaac. Indeed, your Lord is Knowing and Wise.””

The Ayat which preceded shows that Allah guides the offspring of the righteous people. Take notice here. Can the one who abandon Jihad in such a time where the slogans of the Deen are taken as mockery and the Ummah stuck in such a humiliated state be regarded as a righteous person? Ofcourse not. Allah describes the righteous true believers in His statement:

إِنَّمَا الْمُؤْمِنُونَ الَّذِينَ آمَنُوا بِاللَّهِ وَرَسُولِهِ ثُمَّ لَمْ يَرْتَابُوا وَجَاهَدُوا بِأَمْوَالِهِمْ وَأَنفُسِهِمْ فِي سَبِيلِ اللَّهِ ۚ أُولَٰئِكَ هُمُ الصَّادِقُونَ

Meaning: “The believers are only the ones who have believed in Allah and His Messenger and then doubt not but do Jihad with their properties and their lives in the cause of Allah. It is those who are the truthful.”

And:

وَالَّذِينَ آمَنُوا وَهَاجَرُوا وَجَاهَدُوا فِي سَبِيلِ اللَّهِ وَالَّذِينَ آوَوا وَّنَصَرُوا أُولَٰئِكَ هُمُ الْمُؤْمِنُونَ حَقًّا ۚ لَّهُم مَّغْفِرَةٌ وَرِزْقٌ كَرِيمٌ

Meaning: “But those who have believed and emigrated and fought in the cause of Allah and those who gave shelter and aided – it is they who are the believers, truly. For them is forgiveness and noble provision.”

And the example of the evil scholars who have said that it is enough for you to be considered righteous as long as you shed tears and cry over the Ummah, while at the same time abandoning the Wajib Jihad are like the brothers of Yusuf alayhissalam who plotted to kill him or cast him out to another land and then repent afterwards. What good would such tears do when such repentance (tawba) is Fasid in the first place. Allah informed us of them:

اقْتُلُوا يُوسُفَ أَوِ اطْرَحُوهُ أَرْضًا يَخْلُ لَكُمْ وَجْهُ أَبِيكُمْ وَتَكُونُوا مِن بَعْدِهِ قَوْمًا صَالِحِينَ

Meaning: “Kill Joseph or cast him out to [another] land; the countenance of your father will [then] be only for you, and you will (repent and) be after that a righteous people.””

So such a person cannot be considered as righteous even if the evil scholars have falsely labeled him with it. And the Ayat of this topic which was mentioned proves that Allah guides the offspring of the righteous people. So obey Allah and wage Jihad, then your offspring will be blessed by the Mercy of Allah.

And another fundamental which you must understand is that Guidance is in the hands of Allah and it does not become incumbent upon your family by you staying with them. Nor are they deprived from it when you part from them. Rather Guidance is from Allah. Allah said:

إِنَّكَ لَا تَهْدِي مَنْ أَحْبَبْتَ وَلَٰكِنَّ اللَّهَ يَهْدِي مَن يَشَاءُ

Meaning: “Indeed, [O Muhammad], you do not guide whom you like, but Allah guides whom He wills.”

Upon us is only guiding by instructing and the Tawfiq is from Allah. So while you have no power over the affair, how can you expect Guidance and Tawfiq for you and your family from Allah by gaining his anger due to your disobedience to him through your neglecting of Jihad? After this, how can you expect His Paradise? Allah said:

أَمْ حَسِبْتُمْ أَن تَدْخُلُوا الْجَنَّةَ وَلَمَّا يَعْلَمِ اللَّهُ الَّذِينَ جَاهَدُوا مِنكُمْ وَيَعْلَمَ الصَّابِرِينَ

Meaning: “Or do you think that you will enter Paradise while Allah has not yet tested those of you who fight in His cause and tested those who are steadfast?”

And the Prophet sallallahu alayhi wasallam informed us that the Mujahid in the cause of Allah will be in the highest level of Paradise:

إن في الجنة مائة درجة أعدها الله للمجاهدين في سبيل الله، ما بين الدرجتين كما بين السماء والأرض، فإدا سألتم الله فاسألوه الفردوس، فإنه أوسط الجنة وأعلى الجنة – أراه قال – وفوقه عرش الرحمن ومنه تفجر أنهار الجنة” رواه البخاري

Meaning: “Verily in Paradise there are hundred degrees which Allah prepared for the Mujahidin in the cause of Allah. Between every two degrees is like the distance between the heaven and the Earth. So if you ask Allah, ask him for al-Firdaws as it is the middle and the highest of the Paradise.” The narrator said: I think the Prophet also said: “And above is it the Arsh of the Rahman and from it gushes forth the rivers of Paradise.” Sahih al-Bukhari

So it is clear that the Mujahid has the highest level in Paradise. So whoever wants the highest level for himself and his family, then let him wage Jihad in the cause of Allah as Allah informed us that from His Mercy, He would favor the one with the highest level from the family by elevating the others of the family to a level as him. Allah said:

جَنَّاتُ عَدْنٍ يَدْخُلُونَهَا وَمَن صَلَحَ مِنْ آبَائِهِمْ وَأَزْوَاجِهِمْ وَذُرِّيَّاتِهِمْ

Meaning: “Gardens of perpetual residence; they will enter them with whoever were righteous among their fathers, their spouses and their descendants.”

So the ones of lower levels are elevated to the level of the one who gets the highest level as long as they were believers who did good deeds (though lesser than the one who did the most). This was mentioned in the books of Tafsir.

The second doubt is leaving the Fard Ayn Jihad inorder to support one’s family physically and financially.

Every time a Mujahid sets out to give victory to his Deen and Muslims, the misguided scholars would claim that the Mujahid has abandoned his family and abandoned giving them their rights financially, physically etc. Even though these people have certificates of Islamic knowledge and titles, Allah informed us that they won’t understand the reality and truth of the matter as they were pleased with staying behind from Jihad. Allah said:

رَضُوا بِأَن يَكُونُوا مَعَ الْخَوَالِفِ وَطُبِعَ عَلَىٰ قُلُوبِهِمْ فَهُمْ لَا يَفْقَهُونَ

Meaning: “They were satisfied to be with those who stay behind (from Jihad), and their hearts were sealed over, so they do not understand.”

And their disobedience to Allah after their knowledge of the Shariah is a cause for them being misguided. Allah said:

وَمَا كَانَ اللَّهُ لِيُضِلَّ قَوْمًا بَعْدَ إِذْ هَدَاهُمْ حَتَّىٰ يُبَيِّنَ لَهُم مَّا يَتَّقُونَ

Meaning: “And Allah would not let a people stray after He has guided them until He makes clear to them what they should avoid.”

So their disobedience by leaving the Wajib Jihad after their knowledge of its obligatory nature causes them to go astray and be misguided. Allah said elsewhere:

وَمِنْهُم مَّنْ عَاهَدَ اللَّهَ لَئِنْ آتَانَا مِن فَضْلِهِ لَنَصَّدَّقَنَّ وَلَنَكُونَنَّ مِنَ الصَّالِحِينَ * فَلَمَّا آتَاهُم مِّن فَضْلِهِ بَخِلُوا بِهِ وَتَوَلَّوا وَّهُم مُّعْرِضُونَ * فَأَعْقَبَهُمْ نِفَاقًا فِي قُلُوبِهِمْ إِلَىٰ يَوْمِ يَلْقَوْنَهُ بِمَا أَخْلَفُوا اللَّهَ مَا وَعَدُوهُ وَبِمَا كَانُوا يَكْذِبُونَ

Meaning: “And among them are those who made a covenant with Allah, [saying], “If He should give us from His bounty, we will surely spend in charity, and we will surely be among the righteous.” But when he gave them from His bounty, they were stingy with it and turned away while they refused. So He penalized them with hypocrisy in their hearts until the Day they will meet Him – because they failed Allah in what they promised Him and because they [habitually] used to lie.”

So those ones who promised Allah that they will act upon their knowledge if Allah taught them and that they would not hide their knowledge and declare the truth, yet when Allah gave them knowledge from His Bounty and elevated their position, they have betrayed the covenant of Allah and by this, they are misguided and hypocrisy is in their hearts.

And furthermore, Allah said:

فَإِن رَّجَعَكَ اللَّهُ إِلَىٰ طَائِفَةٍ مِّنْهُمْ فَاسْتَأْذَنُوكَ لِلْخُرُوجِ فَقُل لَّن تَخْرُجُوا مَعِيَ أَبَدًا وَلَن تُقَاتِلُوا مَعِيَ عَدُوًّا ۖ إِنَّكُمْ رَضِيتُم بِالْقُعُودِ أَوَّلَ مَرَّةٍ فَاقْعُدُوا مَعَ الْخَالِفِينَ

Meaning: “If Allah should return you to a faction of them [after the expedition] and then they ask your permission to go out [to battle], say, “You will not go out with me, ever, and you will never fight with me an enemy. Indeed, you were satisfied with sitting [at home] the first time, so sit [now] with those who stay behind.””

So these scholars are misguided deviants due to their abandoning of the Wajib Jihad which they very well knew off and now they are punished due to this and they have no understanding of the affair. So does the one with intellect seek Fatwa from them regarding the Jihad or does he seek it from the scholars who understand the Jihad and the worldly affairs?

And ponder upon the words of Allah. He described the hypocrites as having claimed the same excuse during the Prophet sallallahu alayhi wasallam’s travel to Makkah:

سَيَقُولُ لَكَ الْمُخَلَّفُونَ مِنَ الْأَعْرَابِ شَغَلَتْنَا أَمْوَالُنَا وَأَهْلُونَا فَاسْتَغْفِرْ لَنَا ۚ يَقُولُونَ بِأَلْسِنَتِهِم مَّا لَيْسَ فِي قُلُوبِهِمْ ۚ قُلْ فَمَن يَمْلِكُ لَكُم مِّنَ اللَّهِ شَيْئًا إِنْ أَرَادَ بِكُمْ ضَرًّا أَوْ أَرَادَ بِكُمْ نَفْعًا ۚ بَلْ كَانَ اللَّهُ بِمَا تَعْمَلُونَ خَبِيرًا

Meaning: “Those who remained behind of the bedouins will say to you, “Our properties and our families occupied us, so ask forgiveness for us.” They say with their tongues what is not within their hearts. Say, “Then who could prevent Allah at all if He intended for you harm or intended for you benefit? Rather, ever is Allah, with what you do, Acquainted.”

What needs to be understood is that whatever has been written upon your family will come to pass. Whatever they were destined to eat, they would eat from it. Whatever was decreed upon them from harm or benefit would come to pass. There is no one to delay it or advance it. There is no one to prevent it or cause it to happen except Allah. The man of the family is only a Sabab and if he is gone, Allah will bring other Asbab (plural of Sabab) and what was destined would still come to pass.

Abu Bakur radiallahu anhu offered all his wealth for the sake of Allah and when he was asked what he left behind for his family, he replied: “Allah and His Messenger.”

The companions of the Prophet left their wealth and their families in order to go out and fight for the sake of Allah. It was not regarded as a valid excuse with the companions to stay back from fighting in order to feed your family because Allah and His Messenger, this Deen is above oneself and family.

Know O brother that Allah the Shaari’u has legislated that we must go out for Jihad even if it means leaving our families and everything. Allah said:

قُلْ إِن كَانَ آبَاؤُكُمْ وَأَبْنَاؤُكُمْ وَإِخْوَانُكُمْ وَأَزْوَاجُكُمْ وَعَشِيرَتُكُمْ وَأَمْوَالٌ اقْتَرَفْتُمُوهَا وَتِجَارَةٌ تَخْشَوْنَ كَسَادَهَا وَمَسَاكِنُ تَرْضَوْنَهَا أَحَبَّ إِلَيْكُم مِّنَ اللَّهِ وَرَسُولِهِ وَجِهَادٍ فِي سَبِيلِهِ فَتَرَبَّصُوا حَتَّىٰ يَأْتِيَ اللَّهُ بِأَمْرِهِ ۗ وَاللَّهُ لَا يَهْدِي الْقَوْمَ الْفَاسِقِينَ

Meaning: “Say, [O Muhammad], “If your fathers, your sons, your brothers, your wives, your relatives, wealth which you have obtained, commerce wherein you fear decline, and dwellings with which you are pleased are more beloved to you than Allah and His Messenger and jihad in His cause, then wait until Allah executes His command. And Allah does not guide the defiantly disobedient people.””

So according to a large group of Salaf, if one is distanced from the Wajib Jihad due to his love for his family, then this is lesser shirk.

And Allah legislated Jihad upon us even if by it we fear loss of families or harm towards our family. Allah said:

كُتِبَ عَلَيْكُمُ الْقِتَالُ وَهُوَ كُرْهٌ لَّكُمْ

Meaning: “Fighting has been enjoined upon you while it is disliked to you.”

Meaning it is Wajib upon us even with the fear of losing our families or the fear of the harm that may fall upon them from enemies or etc.

Rather it is Wajib upon us to love Allah more than our love towards our families. Allah said:

يُحِبُّونَهُمْ كَحُبِّ اللَّهِ ۖ وَالَّذِينَ آمَنُوا أَشَدُّ حُبًّا لِّلَّهِ

Meaning: “They love them as they [should] love Allah. But those who believe are stronger in love for Allah.”

Because loving is also an act of worship and it is not allowed that we love our families to such an extent that we would abandon the Wajib Jihad for their sake [3] as Allah created us and gave us Rizq. Allah said:

يَا أَيُّهَا النَّاسُ اعْبُدُوا رَبَّكُمُ الَّذِي خَلَقَكُمْ

Meaning: “O mankind, worship your Lord, who created you”

So it is more fitting that you give priority to Allah and His Deen and Jihad more than your family whom you have to take care of. Allah created you and fed you while you have to take care of your family.

And know that if you are a righteous person who obeys the commandments of Allah and does Jihad in His sake, He would grant Rizq to your offspring due to your obedience and have Mercy on them. The evidence is:

وَأَمَّا الْجِدَارُ فَكَانَ لِغُلَامَيْنِ يَتِيمَيْنِ فِي الْمَدِينَةِ وَكَانَ تَحْتَهُ كَنزٌ لَّهُمَا وَكَانَ أَبُوهُمَا صَالِحًا فَأَرَادَ رَبُّكَ أَن يَبْلُغَا أَشُدَّهُمَا وَيَسْتَخْرِجَا كَنزَهُمَا رَحْمَةً مِّن رَّبِّكَ

Meaning: “And as for the wall, it belonged to two orphan boys in the city, and there was beneath it a treasure for them, and their father had been righteous. So your Lord intended that they reach maturity and extract their treasure, as a mercy from your Lord.

So if the father is righteous, then Allah would protect his children, feed them, improve their conditions and have Mercy on them. And it has passed before in the article that inorder to be righteous in these days, one must do Jihad as the Jihad is Fard Ayn now.

So glad tidings be for the Mujahidin and their families. Happiness is for them in this world and the hereafter. The affair is not as the misguided scholars have said. Rather Allah opens doorways for the one who has Taqwa of Him. He will feed them and take care of their affairs. Allah said:

وَمَن يَتَّقِ اللَّهَ يَجْعَل لَّهُ مَخْرَجًا * وَيَرْزُقْهُ مِنْ حَيْثُ لَا يَحْتَسِبُۚ وَمَن يَتَوَكَّلْ عَلَى اللَّهِ فَهُوَ حَسْبُهُ

Meaning: “And whoever observes Taqwa of Allah – He will make for him a way out. And will provide for him Rizq from where he does not expect. And whoever relies upon Allah – then He is sufficient for him.”

And Taqwa of Allah is doing what He commanded and abandoning what He prohibited. So the Wajib Jihad is from the greatest commandments of Allah and leaving it is a major sin. So from this Ayat it has become clear that Jihad opens doorways of Rizq and goodness for him. The Prophet sallallahu alayhi wasallam is narrated to have said:

وجعل رزقي تحت ظل رمحي

Meaning: “And my Rizq has been placed under the shade of my spear” Imam Ahmed narrated it.

Here ends the topic of discussion on the article.

And in ending, the defensive Jihad does not have any conditions for it. It is not a condition that one has a great deal of power or strength, nor is it conditioned that one has the permission of the ruler or parents. Rather everyone is to fight according to his capability. Sheikhul Islam Ibn Thaymiyya said:

“About the defensive jihad, which is repelling an aggressor, is the most tasking type of jihad. As agreed upon by everyone, it is obligatory to protect the religion and what is sacred. The first obligation after Iman is the repulsion of the enemy aggressor who assaults the religion and the worldly affairs. There are no conditional requirements such as supplies or transport, rather he is fought with all immediate capability. The scholars, our peers and others have spoken about this.” Al-Ikthiyarat al-Fuqaha

And he further said:

“If the enemy intends an attack upon the Muslims, then repelling him becomes obligatory upon the population under attack as well as the population not under attack. The Exalted has said (translated) : “…But if they seek your help in religion, it is your duty to help them…”.__ As well, the Prophet (saw) ordered the assisting of a Muslim in need. Whether or not one is a salaried soldier, and no matter what his capabilities, it is an obligation upon everybody with their persons and wealth, little or much, riding or on foot. As it was when the enemy attacked Medina in the Battle of the Trench, Allah allowed no one to be exempted.” Majmu al Fatawa 28/358

But it is a disaster how the scholars of misguidance have inserted into the Deen whatever condition (Shar’th) they can think off in regards to Jihad. What needs to be understood is that conditions are part of the legislated Shariah and none has a right to add to it or diminish from it. The Prophet sallallahu alayhi wasallam said:

مَا بَالُ رِجَالٍ يَشْتَرِطُونَ شُرُوطاً لَيْسَتْ فِي كِتَابِ اَللَّهِ U مَا كَانَ مِنْ شَرْطٍ لَيْسَ فِي كِتَابِ اَللَّهِ فَهُوَ بَاطِلٌ، وَإِنْ كَانَ مِائَةَ شَرْطٍ، قَضَاءُ اَللَّهِ أَحَقُّ

Meaning: “What is wrong with the people that they are stipulating conditions which are not in the book of Allah? Any Shar’th (condition) that is not in the book of Allah is Batil (false), even if it is a hundred conditions. The judgment of Allah is more rightful.”Sahih al-Bukhari

So inorder to stipulate a certain factor as a condition, it has to be proven from the book of Allah. But what these misguided deviant scholars are doing is inserting whatever that comes to their mind as a condition for Jihad and playing with the Deen of Allah without hesitation. Wallahul Musta’aan. Is there a single evidence with them for any of the conditions which they have set up for the defensive Jihad? Al-Hafiz Sulayman al-Alwan said: “Let them bring a single evidence for the conditions they have set up for the defensive Jihad. They won’t be able to bring any evidence for them except the Shaythan”

There is nothing that can be done for the one whom Allah has taken away mercy from his heart due to his own sins. Know that the knowledge of the Deen is a trust from Allah and it would be questioned about. And the one who hid it is cursed so what about the one who tries to distort it?

وصلى الله على سيدنا محمد وعلى آله وصحبه وسلم


[1] Mukallaf means the Baliq and Aqil. (Mature and Sane) [Usul min Ilm al-Usul of Sheikh Uthaymin Rahimahullah]

[2]  Wajibat is the plural of Wajib.

[3] In our treatise “Risalat on Tawhid”, there is a small chapter on the topic of loving and the Tafsil regarding it where it becomes lesser shirk and where it is greater shirk based on the words of Sheikh Ali al Khudhayr (May Allah free him)