The Ruling on physical Jihad, The ruling on jihad for women
and Jihad with One’s wealth is compulsory for the rich
24-12-2008
The Ruling on
physical Jihad
Question:
Is it obligatory for every Muslim to go out for jihad? Or is jihad mustahabb and
not obligatory?.
Answer:
Praise be to Allaah.
Physical jihad is the pinnacle of Islam, and some scholars regarded it as the
sixth pillar of Islam.
The Muslims have neglected jihad for a long time, so they deserve the punishment
of Allaah, to be humiliated, belittled and defeated. That humiliation will never
be lifted from them until they come back to their religion as the Prophet [an
error occurred while processing this directive] (peace and blessings of Allaah
be upon him) said: “When you enter into the ‘aynah transaction, hold the tails
of oxen, are content with farming, and give up jihad, Allaah will cause
humiliation to prevail over you, and will not withdraw it until you return to
your commitment to Islam.” Narrated by Abu Dawood, 2956; classed as saheeh by
al-Albaani in Saheeh Abi Dawood.
[Translator’s note: ‘Aynah transaction means to sell a product for a known price
with deferred payment and then buy it back from the purchaser for a lesser
price, so the purchaser will still have to pay the difference in the future]
One of the strangest things to note is that we are living in a time when some of
the Muslims are embarrassed to quote the verses and ahaadeeth on jihad in front
of their kaafir friends. Their faces turn red because they are too shy to
mention the rulings on the jizyah, slavery and killing prisoners of war. They
wish that they could erase these verses and ahaadeeth from the Qur’aan and
Sunnah so that they would not be criticized by this world with its backward
principles despite its claims to be civilized. If they cannot erase them then
they try to misinterpret them and distort their meanings so that they suit the
whims and desires of their masters. I will not say so that they suit their whims
and desires, for they are too weak to have their own whims and desires, and too
ignorant. Rather it is the whims and desires of their masters and teachers among
the missionaries and colonialists, the enemies of Islam.” ‘Umdat al-Tafseer,
1/46.
The result of that is that we hardly hear anything nowadays apart from the
following phrases: world peace … peaceful coexistence … safe borders … a new
world order … the calamities of war…
Those who proclaim the verses and ahaadeeth of jihad nowadays are subject to a
number of accusations. They are called terrorists, extremists, enemies of peace
and bloodthirsty, and are accused of wanting to destroy twentieth century
civilization.
This is the unfortunate reality in which the Muslim ummah is living nowadays.
That is because we have given up supporting our religion and doing the duties
that Allaah has enjoined upon us.
Allaah has commanded us to support His religion and to wage jihad against His
enemies.
There are so many verses that enjoin jihad against the mushrikeen and fighting
them until all submission is for Allaah alone; they clearly state that it is
obligatory and is prescribed and is compulsory. Allaah says (interpretation of
the meaning):
“Jihaad (holy fighting in Allaah’s Cause) is ordained for you (Muslims) though
you dislike it, and it may be that you dislike a thing which is good for you and
that you like a thing which is bad for you. Allaah knows but you do not know”
[al-Baqarah 2:216]
Rulings on jihad
The scholars (may Allaah have mercy on them) have mentioned the rulings on jihad
and have stated that jihad is of two types:
1 – Taking the initiative in fighting
This means pursuing the kaafirs in their lands and calling them to Islam and
fighting them if they do not agree to submit to the rule of Islam.
This kind of jihad is fard kifaayah (a communal obligation) upon the Muslims.
Allaah says (interpretation of the meaning):
“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]
“Then when the Sacred Months (the Ist, 7th, 11th, and 12th months of the Islamic
calendar) have passed, then kill the Mushrikoon (see V.2:105) wherever you find
them, and capture them and besiege them, and lie in wait for them in each and
every ambush. But if they repent [by rejecting Shirk (polytheism) and accept
Islamic Monotheism] and perform As‑Salaah (Iqaamat-as-Salaah), and give Zakaah,
then leave their way free. Verily, Allaah is Oft-Forgiving, Most Merciful” [al-Tawbah
9:5]
“and fight against the Mushrikoon (polytheists, pagans, idolaters, disbelievers
in the Oneness of Allaah) collectively as they fight against you collectively.
But know that Allaah is with those who are Al Muttaqoon (the pious” [al-Tawbah
9:36]
“March forth, whether you are light (being healthy, young and wealthy) or heavy
(being ill, old and poor), and strive hard with your wealth and your lives in
the Cause of Allaah. This is better for you, if you but knew” [al-Tawbah 9:41]
It was narrated from Ibn ‘Umar that the Messenger of Allaah [an error occurred
while processing this directive] (peace and blessings of Allaah be upon him)
said: “I have been commanded to fight the people until they bear witness that
there is no god but Allaah, and that Muhammad is the Messenger of Allaah, and
establish regular prayer, and pay zakaah, If they do that then their blood and
wealth is safe from me, except by the laws of Islam, and their reckoning will be
with Allaah.” (Narrated by al-Bukhaari, 24; Muslim, 29).
Muslim (3533) narrated from Abu Hurayrah that the Prophet [an error occurred
while processing this directive] (peace and blessings of Allaah be upon him)
said: “Whoever dies without having fought or thought to himself about fighting
has died following one of the branches of hypocrisy.”
All of these texts – and many others in the Qur’aan and Sunnah – mean that it is
obligatory for the Muslims to wage jihad against the kuffaar and take the
initiative in that. The scholars are unanimously agreed that jihad against the
kuffar, and seeking them in their own lands, and calling them to Islam, and
waging jihad against them if they do not accept Islam or accept paying the
jizyah, is obligatory and has not been abrogated.
Shaykh al-Islam (28/249) said: Everyone who hears the call of the Messenger of
Allaah [an error occurred while processing this directive] (peace and blessings
of Allaah be upon him) to the religion of Allaah with which he was sent and does
not respond to it must be fought so that there will be no fitnah and so that
submission will all be for Allaah.
Ibn ‘Atiyah said (2/43): There remains scholarly consensus that jihad is a
communal obligation upon the ummah of Muhammad [an error occurred while
processing this directive] (peace and blessings of Allaah be upon him), and if
some of the Muslims undertake this duty the rest are absolved of responsibility.
2 – Jihad in self-defence.
If the kuffaar attack and occupy a Muslim country, or they prepare to attack the
Muslims, then it is obligatory for the Muslims to fight them so as to ward off
their evil and foil their plots. Jihad in self-defence is fard ‘ayn (an
individual obligation) upon the Muslims, according to scholarly consensus.
Al-Qurtubi (may Allaah have mercy on him) said in his Tafseer (8/15):
When jihad becomes inevitable because the enemy has overrun one of the (Muslim)
regions, then it becomes obligatory for all the people of that region to
mobilize and to go out to fight, whether they are light (being healthy, young
and wealthy) or heavy (being ill, old and poor), each according to his
abilities, with or without the permission of his parents. No one who is able to
go out, warrior or helper, should stay behind. If the people of that country are
unable to fight their enemy, then those in nearby and neighbouring countries
have to go out to fight, in whatever numbers are required to show support, so
that they will know that they have the strength to stand up to them and ward
them off. Similarly everyone who knows of their weakness in the face of their
enemies and knows that he can go and help them must also go out and fight. All
of the Muslims should be united against their enemies. If the people of the area
where the enemy has invaded and occupied fight off the enemy themselves, then
the others are relieved of that duty. If the enemy approaches the Muslim lands
but does not enter, the Muslims must still go out to confront them so that the
religion of Allaah will prevail and in order to protect the Muslim homeland and
humiliate the enemy. There is no scholarly dispute on this point.
Shaykh al-Islam (28/358-359) said: If the enemy wants to attack the Muslims then
resisting becomes obligatory on all those who are under threat, and those who
are not under threat are obliged to help them, as Allaah says (interpretation of
the meaning):
“but if they seek your help in religion, it is your duty to help them except
against a people with whom you have a treaty of mutual alliance” [al-Anfaal
8:72]
And the Prophet [an error occurred while processing this directive] (peace and
blessings of Allaah be upon him) also commanded us to help other Muslims. This
is obligatory upon each person as much as possible, by fighting himself or by
giving financial support, as was the case at the time of al-Khandaq, when Allaah
did not grant any concession to anyone not to fight. Rather the Qur’aan condemns
those who asked the Prophet for permission [not to fight] on the grounds that
their houses were vulnerable when that was not the case, rather they just wanted
to flee the battle. This fighting is in order to protect the relihion, and
protect lives and honour, and this is absolutely essential.
This is the ruling on physical jihad in Islam, whether that is taking the
initiative to call the kuffaar to enter this religion and subjugate them to the
rule of Islam, or jihad to defend the religion and honour of the Muslims.
We ask Allaah to bring the Muslims back to their religion.
And Allaah knows best.
The ruling on
jihad for women
Question:
This is an import matter about which I am confused. What is the ruling on jihad
for women?.
Answer:
Praise be to Allaah.
Jihad is not obligatory for women. Ibn Qudaamah (may Allaah have mercy on him)
said:
In order for jihad to be obligatory there are seven conditions: being Muslim,
being an adult, being of sound mind, being free, being male, being physically
sound and being able to afford it financially. With regard to being Muslim,
adult and of sound mind, these are essential conditions for all Islamic duties,
because a kaafir is not to be trusted in jihad, an insane person cannot go for
jihad and a child is physically weak. Ibn ‘Umar said: “I presented myself to the
Messenger of Allaah [an error occurred while processing this directive] (peace
and blessings of Allaah be upon him) on the day of Uhud when I was fourteen
years old, and he did not let me join the fighting.” Agreed upon. … With regard
to being male, this is stipulated because of the report narrated from ‘Aa’ishah
who said: “O Messenger of Allaah, do women have to engage in jihad? He said:
“Jihad in which there is no fighting: Hajj and ‘Umrah.” And because women are
not able to fight because they are (physically) weak. From al-Mughni, 9/163.
The hadeeth of ‘Aa’ishah (may Allaah be pleased with her) was narrated by Ahmad
(25361) and Ibn Maajah (2901); classed as saheeh by al-Albaani in Saheeh Sunan
Ibn Maajah.
Can a woman go out to help the mujaahideen and treat the wounded?
Al-Sarkhasi said in Sharh al-Siyar al-Kabeer (1/184): Chapter on women fighting
alongside men and being present in war: He said: we do not like women to fight
alongside men in war because a woman does not have the right physical make-up
for fighting, as the Messenger of Allaah [an error occurred while processing
this directive] (peace and blessings of Allaah be upon him) indicated when he
said: “This one was not a fighter” (said when he saw the body of a woman slain
on the battlefield). And when a woman fights, the ‘awrah of the Muslims may
become exposed and the mushrikeen will rejoice at that, and that may be a cause
of the mushrikeen increasing their hopes of defeating the Muslims, and they may
think that the Muslims are weak because they had to bring the women to fight, so
they will say, ‘They need the help of women to fight us.” So this should be
avoided. For this reason it is not recommended for women to participate directly
in the fighting. But if the Muslims have no choice and are forced to do that,
because repelling the kuffaar when necessary by whatever means the Muslims have
at their disposal, is permissible, rather it is obligatory. The story of Hunayn
is quoted as evidence for that.
At the end of this story it says: Umm Sulaym bint Milhaan, who was fighting that
day with a cloth tied around her stomach, said: “O Messenger of Allaah, what do
you think about these people who ran away from you and let you down? You should
not forgive them if Allaah gives you power over them.” He [an error occurred
while processing this directive] (peace and blessings of Allaah be upon him)
said: “O Umm Sulaym, the forgiveness of Allaah is immense.” She repeated that
three times, and each time the Messenger of Allaah [an error occurred while
processing this directive] (peace and blessings of Allaah be upon him) said:
“The mercy of Allaah is immense.” In al-Maghaazi it is narrated that she said:
“O Messenger of Allaah, should we not kill these who ran away (from the
battlefield) as we killed the mushrikeen?” He [an error occurred while
processing this directive] (peace and blessings of Allaah be upon him) said:
“The forgiveness of Allaah is immense.” What greater need can there be for women
to fight than this incident when the men fled and abandoned the Messenger of
Allaah [an error occurred while processing this directive] (peace and blessings
of Allaah be upon him). This clearly shows that there is nothing wrong with
women fighting when that is essential, because the Prophet [an error occurred
while processing this directive] (peace and blessings of Allaah be upon him) did
not prevent this woman from fighting on that occasion. But it is not narrated
that he gave the women permission to fight on other occasions. There is nothing
wrong with old women being present at times of war to tend the wounded, bring
water and cook food for the soldiers if they need that, because of the hadeeth
of ‘Abd-Allaah ibn Qarat al-Azdi who said: The womenfolk of Khaalid ibn al-Waleed
and the womenfolk of the Sahaabah had their sleeves rolled up, bringing water to
the mujaahideen and reciting encouraging poetry, when he was fighting the
Byzantines. What is meant here is old women, because young women are not allowed
to go out for fear of fitnah, and old women can take care of the needs in such
situations. And it was narrated that Umm Mutaa’, who was present at Khaybar with
the Messenger of Allaah [an error occurred while processing this directive]
(peace and blessings of Allaah be upon him), said: I saw Aslam (one of the Arab
tribes) when they complained to the Messenger of Allaah [an error occurred while
processing this directive] (peace and blessings of Allaah be upon him) about the
difficulties they were facing, so he recommended that they engage in jihad and
they responded. I saw that Aslam were the first ones to reach the fortress and
the sun did not set on that day until Allaah had enabled us to conquer it.
This clearly shows that she went out with the Messenger of Allaah [an error
occurred while processing this directive] (peace and blessings of Allaah be upon
him), and he did not forbid her to do so. From this we know that there is
nothing wrong with an old woman going out to help the mujaahideen by doing tasks
that are appropriate for them. And Allaah is the Source of strength. End quote.
It says in Khishshaaf al-Qinaa’ (3/26): Women are not allowed (to engage in
jihad) because they are a source of temptation, as well as not being qualified
to fight, because of their natural tendency to be weak and cowardly, and because
there is no guarantee that the enemy will not capture them and regard it as
permissible to do to them that which Allaah has forbidden. Some of the scholars
said: except the wife of the ruler or commander, who may be present to attend to
his needs, because of the actions of the Messenger of Allaah [an error occurred
while processing this directive] (peace and blessings of Allaah be upon him), or
an old women in cases of need only, such as giving water to the troops and
treating the wounded, because al-Rubayyi’ bint Mu’awwidh said: “We used to go
out to fight with the Prophet [an error occurred while processing this
directive] (peace and blessings of Allaah be upon him), bringing water and
serving them, bringing back the wounded and the slain to Madeenah.” Narrated by
al-Bukhaari. And a similar report was narrated from Anas by Muslim. That is
because men may be distracted from these tasks by fighting, so this is a help to
the Muslims and supporting them in their fight.
All of this has to do with jihad in cases where the enemy has not invaded the
Muslim land, in which case jihad becomes obligatory on every able-bodied person,
man or woman, and a woman may then go out without her husband’s permission. Al-Kaasaani
al-Hanafi (may Allaah have mercy on him) said: “But at times of general
mobilization, such as when the enemy is seeking to invade a Muslim land, then it
becomes an individual obligation (fard ‘ayn) on every single Muslim who is able
to fight, because Allaah says (interpretation of the meaning):
“March forth, whether you are light (being healthy, young and wealthy) or heavy
(being ill, old and poor)” [al-Tawbah 9:41]
It was said that this was revealed concerning general mobilization.
And Allaah says (interpretation of the meaning):
“It was not becoming of the people of Al‑Madinah and the bedouins of the
neighbourhood to remain behind Allaah’s Messenger (Muhammad r when fighting in
Allaah’s Cause) and (it was not becoming of them) to prefer their own lives to
his life” [al-Tawbah 9:120]
From Badaa’i’ al-Sanaa’i’, 7/98
It says something similar in al-Sharh al-Sagheer, one of the Maaliki books
(2/274): that if the enemy attacks a Muslim land, then jihad becomes an
individual obligation for every man and woman.
In conclusion:
Jihad is not obligatory for women in principle, except in cases of necessity,
such as if the kuffaar attack a Muslim land, in which case jihad becomes
obligatory for women, according to their abilities. If a woman is not able to
fight then she is not obliged to do so, because Allaah says (interpretation of
the meaning):
“Allaah burdens not a person beyond his scope”
[al-Baqarah 2:286]
And Allaah knows best.
Jihad with One’s
wealth is compulsory for the rich
Question:
I am a Muslim woman and have a great deal of wealth, praise be to Allaah. Is it
obligatory for me to pay some of the wealth to the oppressed Muslims whose
enemies are trying to occupy their land and kill them, as in Chechnya, Palestine
and other Muslim lands?.
Answer:
Praise be to Allaah.
The Muslims are obliged to help their oppressed brothers in all places. Allaah
says (interpretation of the meaning):
“The believers are nothing else than brothers (in Islamic religion)” [al-Hujuraat
49:10]
The Prophet [an error occurred while processing this directive] (peace and
blessings of Allaah be upon him) said: “The Muslim is the brother of his
fellow-Muslim; he does not wrong him or abandon.” Narrated by al-Bukhaari, 2442;
Muslim, 2580. Muslim added in another hadeeth (2546), “and he does not forsake
him.”
Al-Haafiz said: “He does not abandon him” means he does not leave him with
someone who could harm him, or in a situation where he could be harmed, rather
he helps him and defends him… That may be obligatory or it may be recommended,
depending on the situation.
He said in al-Nihaayah: “Abandoning someone” refers to when he leaves him to his
fate and does not protect him from his enemy.
From Tuhfat al-Ahwadhi.
Al-Nawawi said: “And he does not forsake him” – the scholars said: forsaking
means failing to help and support. What this means is that when a person is
asked for help to ward off an oppressor and the like, he must help him if that
is possible and he has no legitimate shar’i excuse (for not doing so).
The jihad in Chechnya, Palestine and other occupied Muslim countries or
countries that the enemy is trying to occupy and take over comes under the
heading of jihad for the purpose of self-defence. We have already discussed the
rulings on that in question no. 34830.
If a man is not able to help his Muslim brothers himself by joining them
physically in jihad, then he must help them and strive in jihad with them by
means of his wealth if he is rich.
Similarly a woman is also obliged to engage in jihad by means of her wealth.
Jihad with one's wealth is mentioned alongside jihad with one’s self in the Book
of Allaah.
Allaah says (interpretation of the meaning):
“March forth, whether you are light (being healthy, young and wealthy) or heavy
(being ill, old and poor), and strive hard with your wealth and your lives in
the Cause of Allaah. This is better for you, if you but knew” [al-Tawbah 9:41]
“Not equal are those of the believers who sit (at home), except those who are
disabled (by injury or are blind or lame), and those who strive hard and fight
in the Cause of Allaah with their wealth and their lives. Allaah has preferred
in grades those who strive hard and fight with their wealth and their lives
above those who sit (at home). Unto each, Allaah has promised good (Paradise),
but Allaah has preferred those who strive hard and fight, above those who sit
(at home) by a huge reward” [al-Nisa’ 4:95]
“Those who believed (in the Oneness of Allaah — Islamic Monotheism) and
emigrated and strove hard and fought in Allaah’s Cause with their wealth and
their lives, are far higher in degree with Allaah. They are the successful”
[al-Tawbah 9:20]
“Only those are the believers who have believed in Allaah and His Messenger, and
afterward doubt not but strive with their wealth and their lives for the Cause
of Allaah. Those! They are the truthful” [al-Hujuraat 49:15]
Abu Dawood (2504) narrated from Anas that the Prophet [an error occurred while
processing this directive] (peace and blessings of Allaah be upon him) said:
“Fight the mushriks by means of your wealth and your selves and your tongues.”
Saheeh Abu Dawood, 2186.
Al-San’aani said in Subul al-Salaam, 4/87
This hadeeth indicates that it is obligatory to fight in jihad with one's self,
which means going out and confronting the kuffaar directly; with one's wealth,
which means spending on what is required for jihad such as weapons etc; and with
one's tongue, by establishing proof against them, calling them to Allaah, and by
raising one’s voices when meeting the enemy and shouting at them and everything
else that will cause harm to the enemies.
Al-Shawkaani said in Nayl al-Awtaar (8/29):
This indicates that it is obligatory to engage in jihad against the enemy with
one’s wealth, one’s hands and one’s tongue. The Qur’aanic command mentions jihad
with one’s self and one’s wealth in several places, and the apparent meaning of
the command is that it is obligatory.
Shaykh al-Islam Ibn Taymiyah said in al-Ikhtiyaaraat, p. 530:
Whoever is unable to take part in jihad physically but is able to take part in
jihad by means of his wealth, is obliged to take part in jihad by means of his
wealth. So those who are well off must spend for the sake of Allaah.
Based on this: it is obligatory for women to take part in jihad by means of
their wealth if they have excess wealth. The same applies to the wealth of
minors if there is a need, just as it is also obligatory to pay zakaah on this
wealth. But if the enemy attacks, there is no room for differences of opinion,
because in that case it is obligatory according to scholarly consensus, to ward
off their harm to religious commitment, lives and honour.
Spending for the sake of Allaah is one of the best kinds of charity, for which
Allaah has promised a great reward. He says (interpretation of the meaning):
“The likeness of those who spend their wealth in the way of Allaah, is as the
likeness of a grain (of corn); it grows seven ears, and each ear has a hundred
grains. Allaah gives manifold increase to whom He wills. And Allaah is
All-Sufficient for His creatures’ needs, All-Knower” [al-Baqarah 2:261]
Al-Sa’di (may Allaah have mercy on him) said:
“The likeness of those who spend their wealth in the way of Allaah” means, in
obedience to Him and seeking His pleasure, foremost among which is spending on
jihad for His sake. “Is as the likeness of a grain (of corn); it grows seven
ears, and each ear has a hundred grains” this gives a vivid image of the
greatness of the multiple reward, as if a person can see that with his own eyes,
so that with strong faith and this vivid image in his mind, a man will be able
to spend in the hope of this great reward from Allaah.
“Allaah gives manifold increase” meaning, this multiplication of the reward, “to
whom He wills”, meaning according to the situation of the giver and his
sincerity and honesty, and according to the situation of what is given, whether
it is halaal and beneficial and whether it is spent in an appropriate manner.
“Allaah gives manifold increase” – more than that, “to whom He wills” – so He
gives them reward without reckoning.
“And Allaah is All-Sufficient” giving abundantly, so the giver should not
imagine that this increase is a kind of exaggeration, because no bounty is too
great for Allaah to give, and giving does not decrease what He possesses of
bounty.
And He is “All-Knower” and knows who deserves that increase and who does not, so
He bestows the increase as appropriate because of His complete knowledge and
wisdom.
End quote.
We ask Allaah to help the Muslims against their enemies.
And Allaah knows best.
Submitted by a Mujahid