Some Fundamental Narrations Relevant to Jihad by the Sword — Seal of the Prophets Vol. 2
Introduction
In this discourse from The Life & Character of the Seal of the Prophets (Volume 2), Hazrat Mirza Bashir Ahmad (ra) details the historical events and scholarly insights surrounding Some Fundamental Narrations Relevant to Jihad by the Sword.
Book Series: The Life & Character of the Seal of the Prophets (Volume 2)
Author: Hazrat Mirza Bashir Ahmad (ra)
Section: II – Commencement of Jihad by the Sword and Fundamental Discussion on Jihād
Pages: Book pp. 69–76 (PDF pp. 93–100)
Navigation: Book Table of Contents | « Previous: [Some Additional Qur’anic Verses Relevant to Jihad] | Next: [Manner of War in Arabia] »
Historical Account
ِرِیَاءً اَیَّ ذٰلِكَ فِیْ سَ بِیْلِ اللّٰهِ قَالَ مَنْ قَاتَلَ لِتَكُ وْنَ كَلِمَةُ اللّٰهِ ھِیَ الْعُلْیَا فَھُوَ فِیْ سَ بِیْل
اللّٰهِ
“It was inquired of the Holy Prophetsa, that ‘One individual fights in order to demonstrate his courage, another fights due to family and tribal indignation and another fights to show off. Which one from among them would be deemed as fighting in the cause of Allāh?’ The Holy Prophetsa responded, ‘None of them. Rather, only that person would be considered as fighting in the cause of Allāh, who strives to uproot the efforts of those disbelievers who wish to suppress the religion of Allāh the Exalted; and so that the religion of God emerges victorious over these efforts of the disbelievers.”
[Ṣaḥīḥul-Bukhārī, Kitābut-Tauhīd, Bābu Qaulihī Ta‘ālā Wa Laqad Sabaqat Kalimatunā Li- ‘Ibādinā…..,Ḥadīth No. 7458 * Ṣaḥīḥu Muslim, Kitābul-Imārati, Bābu Man Qātala Li-Takūna Kalimatullāhi Hiyal-‘Ulyā….., Ḥadīth No. 4919 * Sunanu Abī Dāwūd, Kitābul-Jihād, Bābu Man Qātala Li-Takūna Kalimatullāhi Hiyal-‘Ulyā….., Ḥadīth No. 2517 * Sunanut-Tirmidhī, Kitābu Fadā’ilil-Jihād, Bābu Mā Jā’a (Fī Man) Yuqātilu Riyā’an Wa Lid-Dunyā, Ḥadīth No. 1646 * Sunanun-Nasa’ī, Kitābul-Jihād, Bābu Man Qātala Li-Takūna Kalimatullāhi Hiyal-‘Ulyā, Ḥadīth No. 3136]
Then, there is a narration that:
َعَنْ سُ لَیْمَانَ بْنِ بَرِیْرَةَ رَضِ یَ اللّٰهُ عَنْ اَبِیْهِ قَالَ كَانَ رَسُ وْلُ اللّٰهِ صَ لَّی اللّٰهُ عَلَیْهِ وَسَ لَّم
قَالَ اِذَا لَقِیْتَ عَدُوَّكَ مِنَ الْمُشْ رِكِیْنَ فَادْعُھُمْ اِلیٰ ثَلٰثِ خِ لَالٍ فَاِنْ اَجَ ابُوْكَ فَاقْبَلْ
مِنْھُمْ وَكُفَّ عَنْھُمْ اُدْعُھُمْ اِلیٰ الْاِسْ لَامِ فَاِنْ اَجَ ابُوْكَ فَاقْبَلْ مِنْھُمْ وَكُفَّ عَنْھُمْ۔ ثُمَّ
ادْعُھُمْ اِلیٰ التَّحَ وُّلِ مِنْ دَارِھِمْ اِلیٰ دَارِالْمُھَاجِ رِیْنَ وَاَخْ بِرْھُمْ اَنَّھُمْ اِنْ فَعَلُوْا ذَالِكَ فَلَھُمْ
مَا لِلْمُھَاجِ رِیْنَ وَعَلَیْھِمْ مَا عَلَیْھِمْ فَاِنْ اَبَوْا اَنْ یَتَحَ وَّلُوْا مِنْھَا فَاَخْ بِرْھُمْ اَنَّھُمْ یَكُ وْنُوْنَ
كَاَعْرَابِ الْمُسْ لِمِیْنَ یَجْ رِیْ عَلَیْھِمْ حُ كْ مُ اللّٰهِ تَعَالیٰ الَّذِیْ یَجْ رِیْ عَلیٰ الْمُوْمِنِیْنَ
وَلَا یَكُ وْنُ لَھُمْ فِی الْغَنِیْمَةِ وَالْفَیءِ شَ یْ Ѯٌ اِلَّا اَنْ یُجَ اھِدُوْا مَعَ الْمُسْ لِمِیْنَ وَاِنْ ھُمْ
ِاَبَوْا فَسَ لْھُمُ الْجِ زْیَةَ فَاِنْ ھُمْ اَجَ ابُوْكَ فَاقْبَلْ مِنْھُمْ وَكُفَّ عَنْھُمْ فَاِنَ اَبَوْا فَاسْ تَعِنْ بِاللّٰه
وَقَاتِلْھُمْ
“Barīrahra narrates that whenever the Holy Prophetsa would dispatch a company he would advise its commander that, ‘When you are confronted by your enemy, i.e., you encounter a nation against whom a war has broken out, invite them to three options before the commencement of fighting. If they accept even one of the three, then do not fight them. First and foremost, invite them to Islām. If they believe, then accept their proclamation of Islām and withhold your hand from them. Then encourage them to migrate to Madīnah and tell them that if they migrate, they shall be endowed the rights of the Muhājirīn and upon them shall be the responsibilities of the Muhājirīn as well. If they do not agree to migrate then inform them that they would be deemed as having entered Islām, but they shall not receive the rights of the Muhājirīn, because these rights can only be attained through Jihād in the cause of Allāh. If they reject your invitation to Islām altogether then tell them to pay a tax and accept the rule of the Islāmic government. If they accept this option, then do not fight them. However, if they refuse, then fight them in the name of God.’”
[Ṣaḥīḥu Muslim, Kitābul-Jihād Was-Siyar, Bābu Ta’mīril-Imāmil-Umarā’a ‘Alal-Bu‘ūth, Ḥadīth No. 4522 * Sunanu Abī Dāwūd, Kitābul-Jihād, Bābu Fī Du‘ā’il-Mushrikīn, Ḥadīth No. 2612 * Sunanut-Tirmidhī, Kitābus-Siyar, Bābu Mā Jā’a Fī (Waṣiyyatihīsa) Fil-Qitāl, Ḥadīth No. 1617]
Then, it is narrated that:
ُحَ دَّثَنِیْ مُسْ لِمُ بْنُ الْحَ ارِثِ بْنِ مُسْ لِمٍ التَّمِیْمِیُّ عَنْ اَبِیْهِ قَالَ بَعَثْنَا رَسُ وْلُ اللّٰهِ صَ لَّی اللّٰه
عَلَیْهِ وَسَ لَّمَ فِیْ سَ رِیَّةٍ فَلَمَّا بَلَغْنَا الْمَغَارَ اسْ تَحْ ثَثْتُ فَرَسِیْ فَسَ بَقْتُ اَصْ حَ ابِیْ فَتَلَقَّانِیْ اَھْلُ
�آ اِلٰهَ اِلّا اللّٰهُ فَقَالُوْھَا فَلَامَنِیْ اَصْ حَ ابِیْ فَقَالُوْا اَحَ رَمْتَنَاَالْحَ یِّ بِالرَّنِیْنِ فَقُلْتُ لَھُمْ قُوْلُوْا ل
ُالْغَنِیْمَةَ فَلَمَّا قَدِمْنَا عَلیٰ رَسُ وْلِ اللّٰهِ صَ لَّی اللّٰهُ عَلَیْهِ وَسَ لَّمَ اَخْ بَرُوْهُ بِالَّذِیْ صَ نَعْت
فَدَعَانِیْ فَحَ سَّ نَ لِیْ مَا صَ نَعْتُ ثُمَّ قَالَ لِیْ اَمَا اِنَّ اللّٰهَ تَعَالیٰ قَدْ كَتَبَ لَكَ مِنْ اَجْ رِ
كُلِّ اِنْسَ انٍ مِنْھُمْ كَذَا كَذَا مِنَ الْاَجْ رِ وَقَالَ اَمَا اِنِّیْ سَ اَكْ تُبُ لَكَ بِالْوَصَ اةِ بَعْدِیْ فَفَعَلَ
َّوَخَ تَمَ عَلَیْهِ وَ دَفَعَهٗ اِلَی
“Ḥārith bin Muslim bin Ḥārith relates from his father that the Holy Prophetsa once sent us on a campaign. As we reached our point of destination, I spurred on my horse and proceeded ahead of my companions. When the people of the tribe noticed me, they became frightened due to the sudden attack and began to show humility. Upon this I invited them to Islām and they became Muslim. At this, some of my weaker companions began to reproach me saying that I had deprived them of the spoils of war. When we returned to the Holy Prophetsa the people informed him of this occurrence. The Holy Prophetsa called me and praised my action saying, ‘You have done a very good deed.’ Then he said that, ‘God has appointed such and such spiritual reward in your favour, for every member of this tribe.’ In the fervour of his happiness, he said, ‘Come, I shall dictate a certificate expressing my pleasure, so that my pleasure may always remain with you.’ As such, the Holy Prophetsa dictated the certificate for me and placed his seal upon it.”
[Abū Dāwūd referenced by Talkhīsuṣ-Ṣiḥāḥ * Sunanu Abī Dāwūd, Kitābul-Adab, Bābu Mā Yaqūlu Idhā Aṣbaḥa, Ḥadīth No. 5080 [Publishers]]
Then, it is narrated that:
ِعَنْ عَاصِ مِ بْنِ كُلَیْبٍ عَنْ اَبِیْهِ عَنْ رَجُ لٍ مِنَ الْاَنْصَ ارِ قَالَ خَ رَجْ نَا مَعَ رَسُ وْلِ اللّٰه
صَ لَّی اللّٰهُ عَلَیْهِ وَسَ لَّمَ فِیْ سَ فَرٍ فَاَصَ ابَ النَّاسَ حَ اجَ ةٌ شَ دِیْدَةٌ وَجَ ھْدٌ فَاَصَ ابُوْا غَنَمًا
فَانْتَھَبُوْھَا فَاِنَّ قُدُوْرَنَا لَتَغْلِیْ اِذْ جَ اءَ رَسُ وْلُ اللّٰهِ صَ لَّی اللّٰهُ عَلَیْهِ وَسَ لَّمَ یَمْشِ یْ بِاِكْ فَاءِ
الْقُدُوْرَنَا بِقَوْسِهٖ ثُمَّ جَ عَلَ یُرَمِّلُ اللَّحْ مَ بِالتُّرَابِ ثُمَّ قَالَ اِنَّ النَّھْبَةَ لَیْسَ تْ بِاَحَ لَّ مِنَ
الْمَیْتَةِ
‘“Āṣim bin Kulaib relates from his father that an Anṣārī Companion narrates that, we set out on a Ghazwah with the Holy Prophetsa. On one occasion, the people were struck by severe hunger and became very much distressed (since they had no provisions with them). Upon this they caught a few goats from a flock, slaughtered them and began cooking them. Our pots were boiling with their meat when the Holy Prophetsa arrived. The Holy Prophetsa immediately
upset our pots with his bow and angrily began grinding the pieces of meat beneath his feet and exclaimed, ‘Plunder is no better than carrion.’”
[Sunanu Abī Dāwūd, Kitābul-Jihād, Bābu Fin-Nuhba Idhā Kāna Fit-Ta‘āmi Qillatun….., Ḥadīth No. 2705 * Sunanut-Tirmidhī, Kitābus-Siyar, Bābu Mā Jā’a Fī Karāhiyatin-Nuhbah, Ḥadīth No. 1600]
This is a narration of such people about whom it is alleged, that Godforbid, they were given teachings of plunder and pillaging. It is my belief that if today, a European army is faced with such circumstances, where their provisions are exhausted and soldiers become restless in hunger, taking possession of the goats of a grazing flock would be a minor thing. Who knows what else they would declare as being lawful.
Then, it is narrated:
َعَنْ اَبِیْ ھُرَیْرَةَ اَنَّ رَجَ لاً قَالَ یَارَسُ وْلَ اللّٰهِ رَجُ لٌ یُرِیْدُ الْجِ ھَادَ فِیْ سَ بِیْلِ اللّٰهِ وَھُو
یَبْتَغِیْ عَرَضً ا مِنَ الدُّنْیَا فَقَالَ النَّبِیُّ صَ لَّی اللّٰهُ عَلَیْهِ وَسَ لَّمَ لَا اَجْ رَ لَهُ فَاَعْظْ مَ ذَالِکَ
النَّاسُ ۔وَقَالُوْا لَلرَّجُ لِ: عُدْ لِرَسُ ولِ اللّٰهِ صَ لَّی اللّٰهُ عَلَیْهِ وَسَ لَّمَ فَلَعَلَّکَ لَا تُفْھَمْ فَقَالَ لَا
اَجْ رَ لَهُ۔فَقَالُوْا لَلرَّجُ لِ: عُدْ لِرَسُ ولِ اللّٰهِ صَ لَّی اللّٰهُ عَلَیْهِ وَسَ لَّمَ فَلَعَلَّکَ لَا تُفْھَمْ فَقَالَ لَا
اَجْ رَ لَهُ۔فَقَالَ لَهُ ثَالِثَةُ فَقَالَ لَهُ اَجْ رَ لَهُ۔
Meaning, “Abū Hurairah narrates that a person came before the Holy Prophetsa and submitted, ‘O Messenger of Allāh! There is a man whose actual intention is Jihād in the cause of Allāh, but the thought crosses his mind that he would also receive some wealth and riches in war as well. There is no harm in this is there?’ The Holy Prophetsa responded, ‘There is no spiritual reward whatsoever for such a person.’ That person repeated his question three times in astonishment, but the response of the Holy Prophetsa remained the same that, ‘There is no spiritual reward whatsoever for such a person.’”
[Sunanu Abī Dāwūd, Kitābul-Jihād, Bābu Fī Man Yaghzū Wa Yaltamisud-Dunyā, Ḥadīth No. 2516 * Sunanun-Nasa’ī, Kitābul-Jihād, Bābu Man Ghazā Yaltamisul-Ajra Wadh-Dhikra, Ḥadīth No. 3140]
This Ḥadīth proves that the intention of an individual who partakes in Jihād should be purely religious and even if the slightest thought of anything other than the defense of religion arises in his heart, such a person becomes
deprived of spiritual reward. It is absolutely unlawful for a warrior to hope for spoils and worldly wealth and riches.
Then, it is narrated:
ِمَا مِنْ غَازِیَةٍ تَغْزُوْ فِیْ سَ بِیْلِ اللّٰهِ فَیُصِ یْبُوْنَ غَنِیْمَةً اِلَّا تَعَجَّ لُوْا ثُلُثَیْ اَجْ رِھِمْ مِنَ الْاٰخِ رَة
وَیَبْقٰی لَھُمُ الثُّلُثُ فَاِنْ لَمْ یُصِ یْبُوْا غَنِیْمَةً تَمَّ لَھُمْ اَجْ رُھُمْ
“Those warriors who set out to fight in the cause of God and they acquire spoils as a result of war, two-thirds of their reward in the hereafter is decreased, and they shall receive only a third portion of their reward. However, if they do not attain any spoils then they shall receive their full reward in the hereafter.”
[Ṣaḥīḥu Muslim, Kitābul-Imārah, Bābu Bayāni Qadri Thāwabi Man Ghazā Fa-Ghanima….., Ḥadīth No. 4925 * Sunanu Abī Dāwūd, Kitābul-Jihād, Bābu Fis-Sariyyati Tukhfiqu, Ḥadīth No. 2497 * Sunanun-Nasa’ī, Kitābul-Jihād, Bābu Thawābis-Sariyyatillatī Tukhfiqa, Ḥadīth No. 3125 Note: The text quoted above is according to the narration as it appears in Abū Dāwūd, Kitābul- Jihād]
This Ḥadīth is more clear than the previous Ḥadīth because it has mentioned that if a person participates in fighting, purely with the intention of Jihād in the cause of Allāh and there is no trace of worldly desires, and then he consequently receives the wealth of spoils as well, without having any such thought or expectation, since he has received a portion of the wealth of this world, for this reason his reward in the hereafter is decreased. However, a person who goes forth purely with the intention of Jihād, but does not receive the wealth of spoils at all, he shall be worthy of a complete and full reward. As such, where the previous Ḥadīth merely fosters a distaste in the hearts of the Companions for worldly wealth, this second Ḥadīth instills a distance and a kind of hatred. In the presence of such a teaching, not only would a true Muslim abstain from even bringing the thought of spoils, etc. to heart, rather, he would even avoid, insofar as possible, occasions of the acquisition of spoils. His true desire and effort would be that in one way or another, he did not receive spoils, so that his spiritual reward of Jihād was not decreased. Therefore, aside from those people who were weak, the existence of whom can be found in more or less every nation, but who definitely existed in far less a number among the community of the Companions, this verity was understood well by the Companions, and they would strive to act accordingly. Hence, we have already
seen in the narration of Abū Dāwūd how Muslim bin Ḥārith converted an enemy tribe by inviting them to Islām, instead of attacking them for spoils. As such, he consequently remained deprived of spoils. The Holy Prophetsa greatly praised this deed of his and endowed him a certificate expressing his pleasure.
Then, there is another narration of Abū Dāwūd that on one occasion, when the Holy Prophetsa was about to set forth from Madīnah on a Ghazwah, an elderly Anṣārī1 provided a mount, etc. for a poor Companion, Wāthilah bin Asqa‘. After Jihād, Wāthilah bin Asqa‘ came to Ka‘b bin ‘Ujrah and said, “Allāh the Exalted has granted me these camels in my share of spoils. Please take your share.” Ka‘b responded, “O nephew! May Allāh make this blessed for you. I had no intention of spoils, rather, my desire was of spiritual reward.” And thus, he refused to accept his share.
[Sunanu Abī Dāwūd, Kitābul-Jihād, Bābu Fir-Rajuli Yukrī Dābbatuhū ‘Alan-Niṣf….., Ḥadīth No. 2676]
Then, there is a narration in Nasa’ī that a bedouin accepted the Holy Prophetsa and accompanied him in a Ghazwah. When some spoils were acquired, the Holy Prophetsa set aside his share as well. When he learnt of this, he presented himself before the Holy Prophetsa and said, “O Messenger of Allāh! you have put aside my share. By God, I did not become a Muslim with this intention. My intention was that in the cause of Allāh, an arrow might pierce me here (pointing towards his throat), and I may be admitted to paradise.” The Holy Prophetsa stated, “If this person truly desires such an end, then Allāh shall fulfill his desire.” Sometime after, fighting ensued and the individual was martyred by an arrow to the throat. When the Companions brought him to the Holy Prophetsa, he inquired, “Is this the same person?” The Companions said, “Yes, Messenger of Allāh!” The Holy Prophetsa responded, “God has fulfilled his desire.” After this, the Holy Prophetsa
endowed his own robe to serve as his shroud and especially prayed for him.
[Sunanun-Nasa’ī, Kitābul-Janā’iz, Bābuṣ-Ṣalāti ‘Alash-Shuhadā’, Ḥadīth No. 1953]
It is a thousand pities that in the presence of these testimonies, there are some people who without fearing God, raise allegations upon the Holy Prophetsa and his Companions, that in these wars, their purpose was pillaging, plunder and the acquisition of worldly wealth.
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Book Series: The Life & Character of the Seal of the Prophets (Volume 2)
Section: II – Commencement of Jihad by the Sword and Fundamental Discussion on Jihād | Navigation: « Previous: [Some Additional Qur’anic Verses Relevant to Jihad] | Next: [Manner of War in Arabia] »