sandra canada
Laa ilaha illa Allah
Unity
Battle at Kruger
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If the enemy captures a single Muslim, it becomes wajib (obligatory) on every one who has the ability, to rush to their rescue ). It is apparent that it is compulsory on everyone, similar to the situation where the enemy invades our land. Moreover, saving our brothers is of a higher priority, as the sanctity of a Muslim is greater (than the sanctity of a State). - Ibn Hajar Al-Haithami Rahimahullah
Let us learn a lesson from the buffaloes.
When is it waajib for a person to ask his parents’ permission to go to Jihad?
When is it waajib for a person to ask his parents permission to go to Jihad? Is permission still required if the parents are young, healthy, and make alot of money, and have no need for their son? Does he still then need permission?
Praise be to Allaah.
The basic principle with regard to jihaad is that it is fard kifaayah, i.e. if a sufficient number of people undertake this duty, then there is no sin on the rest of the community. If it is fard kifaayah, then the mujaahid is obliged to seek permission before going for jihaad. He has to seek his parents’ permission if they are Muslim, regardless of whether they are rich or not and regardless of whether they can do without his help or not, because the texts clearly state that he has to seek his parents’ permission. One such text was reported in al-Saheehayn from ‘Abd-Allaah ibn ‘Amr, who said that a man came to ask the Prophet (peace and blessings of Allaah be upon him) for permission to go for jihaad. He said, ‘Are your parents still alive?’ [The man said] ‘Yes.’ He said, ‘Then your jihaad is with them.’ Imaam Ahmad, Abu Dawood and Ibn Hibbaan narrated from Abu Sa’eed that the Messenger of Allaah (peace and blessings of Allaah be upon him) sent a man who had made hijrah from the Yemen back to his parents. He (the Prophet (peace and blessings of Allaah be upon him)) said, ‘Did they give you permission?’ [The man] said, ‘No.’ He said, ‘Go back to them and seek their permission, and if they give you permission, then go for jihaad, otherwise honour and respect them.’
The above applies in cases where jihaad has not become obligatory on every single person, i.e., fard ‘ayn. If jihaad becomes fard ‘ayn, then it is not obligatory to seek permission, because in the case of things which are fard ‘ayn, there is no need to seek the permission of anyone. Jihaad becomes fard ‘ayn when a person is in the battlefield, if the enemy invades a Muslim country, if the imaam appoints a person or urges him to fight, or if his particular skills are needed because he has good knowledge of military matters or weapons and so is needed by the mujaahideen, and there is no one else with this knowledge or these skills. And Allaah knows best.
Islam Q&A
Sheikh Muhammed Salih Al-Munajjid
Punishments for neglecting jihad for the sake of Allaah
Is there a specific punishment that is deserved by those who neglect jihad for the sake of Allaah?.
Praise be to Allaah.
The command to wage jihad for the sake of Allaah, and the warning against neglecting jihad, appear in many verses of the Qur’aan and ahaadeeth.
If the Muslims neglect jihad for the sake of Allaah, and prefer a life of ease, and focus only on this world, they will face humiliation and scorn, and all their affairs will be corrupted. They expose themselves to the wrath and anger of Allaah, and they expose Islam to loss and defeat at the hands of kufr. Hence neglecting jihad is a major sin.
Ibn Hajar said in al-Zawaajir:
The 390th, 391st and 392nd major sins are neglecting jihad when it becomes an obligation, which is when aggressors enter the Muslim land or when they seize a Muslim, and it is possible to rescue him from them and the people neglect jihad altogether and when the people in a region neglect to fortify their borders so that there is a risk of the kuffaar overrunning them because of that.” end quote.
Hence it was well known and well established among the Sahaabah that no one refrains from taking part in jihad when it becomes fard ‘ayn (an individual obligation) except one who is weak and is therefore excused or one who is a hypocrite. This is what was narrated by Ka’b ibn Maalik (may Allaah be pleased with him) when he stayed behind from the campaign of Tabook: “When I came out to the people after the Messenger of Allaah (peace and blessings of Allaah be upon him) had gone out, I went around among them and was distressed to see no one except a man who was known to be a hypocrite or weak men whom Allaah had excused.” Narrated by al-Bukhaari, 4066; Muslim, 4973.
The evidence also states some of the punishments that result from that. For example:
1 – Neglecting jihad leads to doom in this world and in the Hereafter.
In this world the craven coward is humiliated and enslaved, he is a follower, not a leader. In the Hereafter, neglecting jihad will be a cause of Allaah's punishment.
Allaah says (interpretation of the meaning):
“And spend in the Cause of Allaah (i.e. Jihad of all kinds) and do not throw yourselves into destruction (by not spending your wealth in the Cause of Allaah), and do good. Truly, Allaah loves Al-Muhsinoon (the good-doers”
[al-Baqarah 2:195]
al-Tirmidhi (2972) narrated that Aslam Abu ‘Imraan said: We were in the city of the Byzantines (i.e., Constantinople) and a great troop of the Byzantines came out to us. One of the Muslim men attacked the Byzantine ranks until he penetrated them, and the people shouted and said “Subhaan-Allaah, he has thrown himself into destruction.” Abu Ayyoob al-Ansaari stood up and said: “O people, you misinterpret this verse in this way; rather this verse was revealed concerning us, the Ansaar. When Allaah caused Islam to prevail and its supporters increased, we said to one another in secret, without speaking to the Messenger of Allaah (peace and blessings of Allaah be upon him): ‘Our wealth is neglected. Allaah has caused Islam to prevail and its supporters have increased. Why don’t we stay with our property and improve it?’ Then Allaah revealed Qur’aan to His Prophet (peace and blessings of Allaah be upon him), refuting what we had said: “And spend in the Cause of Allaah (i.e. Jihad of all kinds) and do not throw yourselves into destruction” [al-Baqarah 2:195]. This destruction was our staying with our property to improve it, and neglecting to fight (in jihad). Abu Ayyoob never stopped fighting for the sake of Allaah until he was buried in Constantinople. Classed as saheeh by al-Albaani in Saheeh al-Tirmidhi.
It says in Tuhfat al-Ahwadhi:
This hadeeth indicates that what is meant by throwing oneself into destruction is taking care of one’s family and wealth at the expense of jihad.
2 – Neglecting jihad is a cause of humiliation and scorn
Abu Dawood (3462) narrated that Ibn ‘Umar said: I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say: “When you engage in ‘aynah transactions (a kind of transaction intended to circumvent the prohibition on riba or usury), and you take hold of the tails of oxen and you are content with agriculture (at the time when jihad is obligatory), and you give up jihad, then Allaah will send upon you humiliation that will not be dispelled until you return to your religion, Allaah will send upon you humiliation that will not be dispelled until you return to your religion, Allaah will send upon you humiliation that will not be dispelled until you return to your religion.” Classed as saheeh by al-Albaani in Saheeh Abi Dawood.
Our Messenger (peace and blessings of Allaah be upon him) indeed spoke the truth, for the one who looks at the state of the Muslims today will see that they have become very careless about their religion. They consume riba and they are focused on this world, and they have neglected jihad for the sake of Allaah. And what is the result? Allaah has subjected them to humiliation, and they turn to the east and to the west, humiliated and lowly, asking them for support against their enemies, and they do not realize [?] that this humiliation will not be lifted from them until they go back to their religion as the truthful Messenger (peace and blessings of Allaah be upon him) said.
Allaah has indeed spoken the truth:
“Give to the hypocrites the tidings that there is for them a painful torment.
Those who take disbelievers for Awliyaa’ (protectors or helpers or friends) instead of believers, do they seek honour, power and glory with them? Verily, then to Allaah belongs all honour, power and glory”
[al-Nisa’ 4:138-139 – interpretation of the meaning]
3 – Neglecting jihad is a cause of Allaah's punishment in this world and in the Hereafter
Abu Dawood (2503) narrated from Abu Umaamah that the Prophet (peace and blessings of Allaah be upon him) said: “Whoever does not fight or does not equip a warrior or support the family of a warrior in his absence, Allaah will strike him with calamity before the Day of Resurrection.” Classed as hasan by al-Albaani in Saheeh Abi Dawood.
Al-Qaari’ah (translated here as calamity) means a disaster that occurs suddenly.
And Allaah says (interpretation of the meaning):
“O you who believe! What is the matter with you, that when you are asked to march forth in the Cause of Allaah (i.e. Jihaad) you cling heavily to the earth? Are you pleased with the life of this world rather than the Hereafter? But little is the enjoyment of the life of this world as compared to the Hereafter.
If you march not forth, He will punish you with a painful torment and will replace you by another people; and you cannot harm Him at all, and Allaah is Able to do all things”
[al-Tawbah 9:38-39]
The punishment of which He warns them is not only punishment in the Hereafter, rather it is punishment in this world and in the Hereafter, the punishment of humiliation that befalls those who do not engage in jihad, the punishment of being deprived of the good things from which the kaafir enemy benefits. In addition to all of that, those who forsake jihad will lose more lives and more wealth than would be lost in jihad, and they offer more sacrifices than those required to retain their honour and dignity. No ummah forsook jihad but Allaah sent humility upon them, thus the cost was far greater than that that may have been required in jihad against the enemy.
Al-Zilaal, 3/1655.
Al-Sa’di (may Allaah have mercy on him) said (p. 532):
“O you who believe” do you not know the requirements of faith, which is that you should hasten to obey the command of Allaah and to seek His pleasure, and to fight His enemies in jihad for the sake of your religion? So “What is the matter with you, that when you are asked to march forth in the Cause of Allaah (i.e. Jihaad) you cling heavily to the earth?” meaning, why are you so lazy and so inclined towards this world.
“Are you pleased with the life of this world rather than the Hereafter?” Your case is that of those who are content with this world and who strive for worldly purposes, caring nothing for the Hereafter because they do not believe in it.
“But little is the enjoyment of the life of this world” towards which you are inclined and which you prefer. Hasn’t Allaah given you reason with which to weigh up matters and see which deserves to be shown preference?
Is not this world – from beginning to end – as nothing in comparison to the Hereafter?
What is a man's lifespan in comparison to the lifespan of this world, so as to make worldly gain his ultimate goal and concern and restrict all his efforts and focus to this short life that is filled with distress and risk?
How can you possibly prefer it to the Hereafter which includes every kind of delight that a person could desire, where you will abide forever? No person who prefers this world to the Hereafter has faith rooted in his heart and he cannot be regarded as a man of wisdom and understanding. Then Allaah warns them if they do not march forth, as He says:
“If you march not forth, He will punish you with a painful torment” – in this world and in the Hereafter, for not marching forth when ordered to do so is a major sin that deserves the most severe punishment, because it causes a great deal of harm, because the one who stays behind(from jihad) has disobeyed Allaah and done something that He has forbidden, and he has not helped to support the religion of Allaah or to protect the Book of Allaah and His Law. He has not helped his Muslim brothers against the enemy who wants to uproot them and eradicate their religion. Perhaps others who are weak in faith will follow his example, and he may even discourage those who are involved in fighting the enemies of Allaah. Thus he will be like those whom Allaah has warned of a severe punishment: “If you march not forth, He will punish you with a painful torment” Allaah has promised to support His religion and make His word supreme regardless of whether you obey the command of Allaah or not.
“and Allaah is Able to do all things” He is not incapable of doing anything that He wants, and none can overwhelm Him.
We ask Allaah to bring the Muslims back to their religion and to remove humiliation from them.
And Allaah knows best.
http://www.islamqa.com/en/ref/46807
Ruling on jihad and kinds of jihad
In this day and Age is Jihad Fard on every able bodied Man?
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 categories: those with whom there was a truce or peace treaty; those with whom he was at war; and those who lived under the rule and protection of the Islamic state.”
(Zaad al-Ma’aad, 3/159)
Thirdly:
The ruling on physical jihad against the kaafirs is that this is an obligation on the community as a whole (fard kafaayah).
Ibn Qudaamah said:
“Jihaad is an obligation upon the community; if some people undertake it, the rest are relieved of the obligation.”
What fard kafaayah means is that if it is not undertaken by enough people, then all the people are guilty of sin, but if enough people undertakes it, the rest will be relieved of blame. Initially the command is addressed to all of them, as in the case of an individual obligation (fard ‘ayn), but then in the case of fard kafaayah the obligation is dropped if enough of the people undertake to do it, unlike the case with fard ‘ayn where the obligation is not dropped if someone else does it. Jihad is a fard kafaayah, according to the majority of scholars.”
(al-Mughni, 9/163)
Shaykh ‘Abd al-‘Azeez ibn Baaz said:
“We have previously explained on more than one occasion that jihad is fard kafaayah, not fard ‘ayn. All Muslims are enjoined to support their brothers with their selves (i.e., physically, by joining them), or with money, weapons, da’wah and advice. If enough of them go out (to fight), the rest are freed from sin, but if none of them do that then all of them are sinners.
The Muslims in Saudi Arabia, Africa, North Africa and elsewhere are obliged to do their utmost, and if there is a jihad in one country, the surrounding countries should hasten to help them, the closest then the next closest. If one or two states, or three or more, manage to fulfil the obligation, then the rest are freed of responsibility. They deserve to be supported, and it is obligatory to help them against their enemies, because they are oppressed. Allaah has enjoined jihad upon all Muslims, and they must fight against the enemies of Allaah until their brothers are victorious. If they fail to do that then they are sinners, but if sufficient people undertake to do that, then the rest are absolved of sin.”
(Fataawa al-Shaykh Ibn Baaz, 7/335)
Fourthly:
Physical jihad against the kaafirs becomes obligatory in four cases, which are:
1 – When the Muslim is present in a jihad situation.
2 – When the enemy has come and attacked a Muslim land
3 – When the ruler mobilizes the people, they must respond.
4 – When a person is needed and no one else can do the task except him.
Shaykh Ibn ‘Uthaymeen said:
Jihad is obligatory and becomes fard ‘ayn if a person is present where fighting is going on. This is the first of the situations in which jihad becomes an individual obligation, because Allaah says (interpretation of the meaning):
“O you who believe! When you meet those who disbelieve, in a battlefield, never turn your backs to them.
And whoever turns his back to them on such a day — unless it be a stratagem of war, or to retreat to a troop (of his own), — he indeed has drawn upon himself wrath from Allaah. And his abode is Hell, and worst indeed is that destination!”
[al-Anfaal 8:16]
The Prophet (peace and blessings of Allaah be upon him) said that running away on the day when the army is advancing is one of the sins that doom a person to Hell. He said: “Avoid the seven sins that doom a person to Hell…” among which he mentioned running away on the day when the army is advancing (agreed upon). But Allaah has made exceptions in two cases:
1- When it is a military manoeuvre, in the sense that he is leaving to bring reinforcements.
2- When he is going to join another group, when he has been told that there is a group of Muslims elsewhere who are about to be defeated, so he goes to join them in order to strengthen their numbers. This is subject to the condition that there is no risk to the group he is in; if there is a risk to the group that he is in, then it is not permissible for him to go to the other group. In this case (jihad) is an individual obligation upon him (fard ‘ayn) and it is not permissible for him to leave.
The second situation (in which jihad becomes an individual obligation) is when a city is besieged by the enemy. Then he has to fight in defence of the city, because when the city is besieged there is no alternative but to defend it, for if the enemy is going to prevent people from leaving the city or entering it, and prevent provisions from reaching it, and other things which are well known, then in this case the people of the city are obliged to fight in order to defend their city.
The third situation is when the leader tells the people to mobilize; the leader (imam) is the highest authority in the state, but he need not necessarily be the leader of all the Muslims, because there has been no leader of all the Muslims (khaleefah) for a long time. The Prophet (peace and blessings of Allaah be upon him) said: “Listen and obey, even if you are ruled by an Abyssinian slave.” So if a man becomes a leader, then his word is to be heeded and his commands are to obeyed.
(al-Sharh al-Mumti’, 8/10-12).
Islam Q&A
Sheikh Muhammed Salih Al-Munajjid
Is it permissible to rebel against the ruler?
There are people who think that because some of the rulers commit acts of kufr and sin, we are obliged to rebel against them and attempt to change things even if that results in harming the Muslims in that country, at a time when there are many problems in the Muslim world. What is your opinion?
Praise be to Allaah.
The basic comprehensive principle of sharee’ah is that it is not permitted to remove an evil by means of a greater evil; evil must be warded off by that which will remove it or reduce it. Warding off evil by means of a greater evil is not permitted according to the scholarly consensus (ijmaa’) of the Muslims. If this group which wants to get rid of this ruler who is openly committing kufr is able to do so, and can bring in a good and righteous leader without that leading to greater trouble for the Muslims or a greater evil than the evil of this ruler, then that is OK. But if rebellion would result in greater trouble and lead to chaos, oppression and the assassination of people who do not deserve to be assassinated, and other forms of major evil, then that is not permitted. Rather it is essential to be patient and to hear and obey in matters of good, and to offer sincere advice to the authorities, and to pray that they may be guided to good, and to strive to reduce evil and increase good. This is the correct way which should be followed, because that is in the general interests of the Muslims, and because it will reduce evil and increase good, and because this will keep the peace and protect the Muslims from a greater evil.
Majmoo’ Fataawa wa Maqaalaat Mutanawwi’ah li Samaahat al-Shaykh al-‘Allaamah ‘Abd al-‘Azeez ibn ‘Abd-Allaah ibn Baaz (may Allaah have mercy on him), vol. 8, p. 202
for sharing this with us, and like many have said this makes me feel sooo guilty...what will i say to my Lord when the people of Gaza cry out to Him on the day of ressurection and say yaa Allah the ummah of Muhammad 
abandoned us in times of oppression and desperation?