Chapter 3
Rulings on Jihaad
39344: Ruling on a non-Muslim who dies defending
his homeland
Question:
If a Christian is killed in battle defending his
homeland, is he regarded as a martyr (shaheed)? What is the
ruling in this case?.
Answer:
Praise be to Allaah.
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.
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13241: Treatment of prisoners-of-war in Islam
Question:
How are prisoners of war treated in Islam?
Answer:
Praise be to Allaah.
Islam is the religion of mercy and justice; it
commands us to call others to the religion of Allaah in a kind
and good manner, and to encourage people to enter this
great religion. If some people persist in rejecting the
religion of Allaah and stand in the way of ruling by that
which Allaah has revealed on earth, or they fight against
the call to Allaah, then we give them the choice of three things:
Either they become Muslim; or if they refuse they
pay the jizyah (whereby they pay a specified amount to
the Muslims in return for being allowed to remain their
land, and the Muslims undertake to protect them); or, if
they refuse that, there is nothing left but the way which
they themselves have chosen, which is fighting and
dealing violently with those who have persecuted the
Muslims and put obstacles in the path of the Islamic da'wah.
In this way the Muslims will gain the upper hand and
the enemies will be humiliated; then when we have
killed and wounded many of them and gained the upper
hand over them, we may take prisoners and bind a bond
firmly on them [cf. Muhammad 47:4], because in that case it
is more in tune with the idea of mercy by choice (not
because we are afraid of them); at that point war should
not continue any longer than is necessary. War in Islam
should not be waged for the sole purpose of shedding blood
or seeking vengeance. If the Muslims capture them and
take them to a place that has been prepared for them,
they should not harm them or torture them with
beatings, depriving them of food and water, leaving them out
in the sun or the cold, burning them with fire,
or putting covers over their mouths, ears and eyes and
putting them in cages like animals. Rather they should treat
them with kindness and mercy, feed them well and
encourage them to enter Islam.
Thumaamah ibn Athaal _ the leader of Bani Haneefah
_ was brought (to Madeenah) as a prisoner and tied to
one of the pillars of the mosque. The Messenger (peace
and blessings of Allaah be upon him) came to him and
said, "What do you think, O Thumaamah?" He said, "What
I think, O Muhammad, is good. If you kill me, you
will kill one with blood on his hands _ i.e., I will deserve
to be killed because I have killed Muslims _ and if
you release me you will release one who will be grateful.
If you want money, then ask, and I will give you
whatever you want." The Messenger of Allaah (peace and
blessings of Allaah be upon him) left him for three days, and
each day he would come and ask him similar questions,
and Thumaamah would give similar answers. After the
third day, he commanded that he should be
released. Thumaamah went to a stand of date-palms near
the mosque where he bathed (did ghusl), then he came to
the Prophet (peace and blessings of Allaah be upon him)
and said, "I bear witness that there is no god except
Allaah and I bear witness that Muhammad is the slave of
Allaah and His Messenger." Then he said: "O Messenger
of Allaah, by Allaah there was no one on earth whose
face was more hateful to me than yours, but now your face
is the most beloved of all faces to me. By Allaah, there
was no religion that was more hateful to me than your
religion, but now your religion has become the most beloved
of all religions to me. By Allaah, there was no land
more hateful to me than your land, but now your land
has become the most beloved to me. Your cavalry
captured me when I was on my way to perform `Umrah, so
what do you think I should do?"
The Messenger of Allaah (peace and blessings of
Allaah be upon him) congratulated him, and told him to go
for `Umrah. When he came to Makkah, someone asked
him, "Have you changed your religion?" He said, "No, but
I have submitted with the Messenger of Allaah (peace
and blessings of Allaah be upon him), and by Allaah you
will not get a grain of wheat from al-Yamaamah unless
the Messenger of Allaah (peace and blessings of Allaah
be upon him) gives permission."
Think about this story, may Allaah bless you, and
how the kind treatment of Thumaamah led to his
embracing Islam, which could not have happened were it
not primarily by the grace of Allaah, and also the
kind treatment which Thumaamah received.
In the Qur'aan, Allaah says of the righteous
(interpretation of the meaning):
"And they give food, in spite of their love for it (or for
the love of Him), to the Miskeen (the poor), the orphan,
and the captive,
(Saying): `We feed you seeking Allaah's Countenance
only. We wish for no reward, nor thanks from you'"
[al-Insaan 76:8-9]
Ibn Katheer (may Allaah have mercy on him) said:
"Ibn `Abbaas said: in those days their prisoners
were mushrikeen; on the day of Badr the Messenger of
Allaah (peace and blessings of Allaah be upon him)
commanded them to be kind to their prisoners, so they used to
put them before themselves when it came to food…
Mujaahid said, this refers to the one who is detained, i.e., they
would give food to these prisoners even though they
themselves desired it and loved it."
The ruling on tying up prisoners:
It is well known that if prisoners are able to escape
they will not hesitate to do so, because they may be afraid
of dying and they do not know what awaits them. Hence
the Muslims were commanded to tie up their prisoners
and to tie their hands to their necks, lest they run away.
This is something that still happens and is well known to
all people.
The wisdom behind permitting the taking of prisoners
is so as to weaken the enemy and ward off his evil by
keeping him away from the battlefield so that he cannot
be effective or play any role; it also creates a means of
freeing Muslim prisoners by trading the prisoners whom we
are holding.
Detaining prisoners
Prisoners should be detained until it is decided what
is the best move. The ruler of the Muslims should
detain prisoners until he decides what is in the Muslims'
best interests. He may ransom them for money, or
exchange them for Muslim prisoners, or release them for
nothing in return, or distribute them among the Muslims as
slaves, or kill the men, but not the women and children,
because the Prophet (peace and blessings of Allaah be upon
him) forbade killing the latter. The purpose behind
detaining prisoners is so that the Muslims may be protected
from their evil. The Prophet (peace and blessings of Allaah
be upon him) used to enjoin the Muslims to treat
prisoners well, whereas the Romans and those who came
before them the Assyrians and Pharaohs, all used to put out
their prisoners' eyes with hot irons, and flay them alive,
feeding their skins to dogs, such that the prisoners preferred
death to life. Ahkaam al-Sijn wa'l-Sujana' wa Mu'aamalat
al-Sujana' fi'l-Islam by Hasan Abi'l-Ghuddah, 256
(www.islam-qa.com)
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10138: Deception in war
Question:
Does Islam permit deception in war? Is this
considered to be betrayal and treachery?
Answer:
Praise be to Allaah.
Allaah has forbidden treachery and has condemned
those who do it. Allaah says (interpretation of the meaning):
"They are those with whom you made a covenant,
but they break their covenant every time and they do not
fear Allaah" [al-Anfaal 8:56]
And the Prophet (peace and blessings of Allaah be
upon him) said: "Every betrayer will have a banner on the
Day of Resurrection, by which he will be known."
(Narrated by al-Bukhaari, 6966; Muslim, 1736)
Al-Bukhaari narrated that Ibn `Umar (may Allaah
be pleased with him) said: `The Messenger of Allaah
(peace and blessings of Allaah be upon him) said: `There
are four characteristics, whoever has them all is a
pure hypocrite: when he speaks, he lies; when he makes
a promise he breaks it; when he is entrusted with
something he betrays that trust; and when he argues, he speaks in
an obscene manner. Whoever has one of these traits has
a trait of hypocrisy until he gives it up." (Narrated by
al-Bukhaari, 3878; Muslim, 58)
And it was narrated that Maalik said: "I heard that
`Abd-Allaah ibn `Abbaas said: `There is no people who
betrays their covenant but Allaah gives their enemies power
over them." (al-Muwatta', Baab ma jaa'a fi'l-wafa'
bi'l-`ahd)
Yet despite this condemnation of betrayal, Islam
allows deception in war in order to attain victory.
Al-Nawawi said: "The scholars are agreed that it is permissible
to deceive the kuffaar in war in any way possible, except
if that would mean breaking the terms of a treaty or trust,
in which case it is not permitted.
The Prophet (peace and blessings of Allaah be upon
him) said: "War is deceit." (Narrated by al-Bukhaari,
3029; Muslim, 58). One of the most dangerous elements
of deceit is taking the enemy by surprise and catching
them unawares before they can get ready to fight. When
the Messenger (peace and blessings of Allaah be upon
him) wanted to head for Makkah in order to conquer it,
he ordered the Muslims to get ready without telling
anyone of his intention until after they had set out for
Makkah, and after taking all precautions to prevent news of
that reaching the mushrikeen.
And the Prophet (peace and blessings of Allaah be
upon him) used to send out many raiding parties, and he
would tell them to travel by night and conceal themselves
by day so that they could catch the enemy unawares.
Although it is permissible to use deception in war,
we say that Islam has attained a high standard of ethics
with regard to the use of these tricks in war. Among the
most prominent examples of that are the following:
`Umar ibn al-Khattaab wrote to the commander of an
army that he had sent out: "I have heard that some men
among you look for kaafirs, then when they run to hide in
difficult mountainous terrain they say, `Do not be afraid,'
then when they catch up with them they kill them. By the
one in whose hand is my soul, if I hear that anyone has
done that I will chop off his head."
It was narrated that Abu Muslimah said: " `Umar ibn
al-Khattaab said: `By the One in Whose hand is my soul,
if any one of you were to point to the sky [i.e., a gesture
to imply that he will not harm him] to make a mushrik
come down to him and then kill him, I would kill him for that.'"
Islam has forbidden treachery, and treachery is not one
of the kinds of tricks and deception that are permitted
in war.
This Islamic sharee'ah makes a distinction between
the kinds of deceit that are permitted and that which
involves treachery and breaks treaties.
See al-`Allaaqaat al-Khaarijiyyah fi Dawlat
al-Khilaafah, 197.
Islam Q&A. Sheikh Muhammed Salih
Al-Munajjid (www.islam-qa.com)
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21932: Islamic ruling on self-defence
Question:
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?
Answer:
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.
Shaykh `Abd al-Kareem al-Khudayr. (www.islam-qa.com)
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20214: Ruling on jihad and kinds of jihad
Question:
In this day and Age is Jihad Fard on every able
bodied Man?
Answer:
Praise be to Allaah.
Firstly:
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 Islam & Muslims: 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).
Islam Q&A. Sheikh Muhammed Salih
Al-Munajjid (www.islam-qa.com)
Search Inside This Book At Google Book Search - (136 pages)
5275: Is jihad invalid if there is no khaleefah?
Question:
Can we really participate in Jihaad when we don't
have any khalifa to organise us, or we don't have the
strength to fight them? Do we behave like the Prophet (SM)
did having patience and trust in Allah (S) before gaining
the strength to fight the kuffar?
Answer:
Praise be to Allaah.
Jihaad for the sake of Allaah is the pinnacle of Islam,
and is one of the principles of the religion. It does not
depend on there being an imaam (khaleefah or ruler)…
But obviously jihaad requires preparation and
organization, and the existence of a leader of the army who can
weigh up the pros and cons. This strikes the balance
between those who are reckless and pay no attention to
the regulations of sharee'ah, and those who neglect this
duty and ignore it completely.
It is obligatory to follow the example of the Prophet
(peace and blessings of Allaah be upon him) in all his
affairs, which includes preparation and equipping oneself.
Shaykh Muhammad Aal `Abd al-Lateef (www.islam-qa.com)
Search Inside This Book At Google Book Search - (136 pages)
8961: Ruling on jihaad
Question:
Is jihaad considered to be fard `ayn [obligatory on
all individuals] now, when the rights of Muslims have
been violated by foreign invasions and in other ways? What
is the ruling on those who are not engaged in jihaad,
who cannot do anything, but if they were called upon
they would respond and fight in jihaad for the sake of
Allaah, but they are prevented by the current circumstances
of the ummah, such as the lack of rule according
to sharee'ah? Please respond, with evidence (daleel).
Answer:
Praise be to Allaah.
Jihaad to make the word of Allaah supreme, to
protect the religion of Islam, to enable spreading the faith and
to protect the things it holds sacred, is an obligation
upon everyone who is able to do it. But this
necessitates organizing and sending armies, lest it result in
chaos leading to bad consequences. So initiating it is one of
the tasks of the Muslim ruler, and the `ulamaa'
should encourage it. If jihaad begins and the Muslims
are mobilized, then everyone who is able should answer
the call, sincerely for the sake of Allaah, hoping for truth
to prevail and to protect Islam. Whoever holds back
from that when the call has been made, with no valid
excuse, is a sinner.
And Allaah is the source of strength. May Allaah
bless our Prophet Muhammad and his family and
companions, and grant them peace.
Fataawaa al-Lajnah al-Daa'imah, 12/12
(www.islam-qa.com)
Search Inside This Book At Google Book Search - (136 pages)
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