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13) To Seek Refuge With Allah From Cowardliness
Narrated Hazrat Amar Bin Maimun Al Audi, Saad used to teach his sons the following words, as a teacher teaches his students the skill of writing and used to say that: "Allah's Apostle (صلى الله عليه وسل) used to seek refuge of Allah (سبحانه وتعالى) from them, (i.e. the evils) at the end of every prayer. The words are: 'O Allah! I seek refuge of You from cowardice, and seek refuge of You from being brought back to a bad stage of old life, and seek refuge of You from the afflictions of the world and seek refuge of You from the punishment in the grave.'" (Sahih Bukhari, Vol. 1, p396)
The Holy Prophet (صلى الله عليه وسل) proclaimed in the Mosque, "If anyone has any doubt about anything they should ask for Dua." It is stated in the tradition that, a person stood up and said, "O Messenger of Allah! I am a coward and a patient of abundance of sleep." The Holy Prophet (صلى الله عليه وسل) made dua for him. Hazrat Fadal (رضي الله عنه) says, "We saw him afterwards, and no one was as brave as him." (Kisaile Nabawi, p134)
This tradition explains that the Holy Prophet (صلى الله عليه وسل) and the Companions (رضي الله عنهم أجمعين) disliked and hated being cowards. They sought refuge in Allah (سبحانه وتعالى) from this as they would do so from kufr, polytheism, hypocrisy, and from the love of this world. Allah (سبحانه وتعالى) had sent him (صلى الله عليه وسل), to wipe out kufr and polytheism from this world, and therefore had bestowed him with courage and bravery. The Holy Prophet (صلى الله عليه وسل) had said, "And I am the wiper, by me Allah will wipe out the kuffar." (Shamaile Tirmizi, p25)
Hazrat Ali (كرم الله وجهه) says, "When the battle was at it's peak and the battlefield was intense with fighting, we would take his side and no one had gone nearer to the enemy than the Prophet (صلى الله عليه وسل). I had seen him in the day of Badr, when we were shielding ourselves behind the Holy Prophet (صلى الله عليه وسل) and he himself was the nearest to the enemy line. That day he had fought the fiercest battle of all." (Norul Yakin, p277)
Abu Ishaq (رضي الله عنه) says, I have heard from Ibn Azib (رضي الله عنه), someone asked, "O Abu Amara (رضي الله عنه), did you all flee the battlefield in the battle of Hunain?" Bara (رضي الله عنه) answered, "No by Allah (سبحانه وتعالى), the Holy Prophet (صلى الله عليه وسل) had never turned his back." (At the end of this hadith it is mentioned), The Holy Prophet (صلى الله عليه وسل) (in the rain of arrows) would recite these couplets, and stand firm, "I am a Prophet not a liar, I am the son of Abdul Muttalib." (Sahih Bukhari, Vol. l, p410)
These Ahadith criticize cowardliness and justify bravery. Cowardliness is criticized when it stops a person going to Jihad and so he also keeps others away from it and always fears confronting others. If a person is born a coward, but despite this, he forces himself into the battlefield, he shall gain more reward than a brave strong Mujahid. He will be rewarded more because his soul was not keen on it, he had struggled with his soul and placed it in such a place where death is all around, up and down, left and right. He surely, will feel fear and have to go through trouble, but to please Allah he stands firm in the field, he will gain more reward than that brave Mujahid who does not feel the fear in the battlefields. As it is mentioned in a hadith, "The brave fights and also the coward, but the coward person gains more reward than the brave person."
It is important to know that, the easv way to build up bravery is to go into the battlefield, because the environment in which we live would turn a lion into a fox. The disease of cowardice has become so common that it is no more considered as a disease, instead it has become good nature. If on hearing a loud and sharp noise, the heart starts beating fast, considering it to be of soft nature will be grateful.
My Muslim brothers! There was a time when the whole world was under your hands, and you had desire and love of Shahadah so much, as a kaafir loves alcohol. Therefore the Muslims all over the East and West were safe and had dignity protected. Today because of cowardice, we are deprived of a peaceful life and even death. All around, we are in the state of darkness and humiliation and slavery, every day our lives and wealth, dignity and culture are endangered. Still there is an opportunity we can choose the path Jihad and throw away the chain of slavery of the kuffaar and gains the life of dignity and freedom and Shahadah!
#17 [Permalink] Posted on 4th March 2011 12:14
14) Both Men In Jannah Because Of Jihad
Narrated Abu Huraira (رضي الله عنه), Allah's Messenger (صلى الله عليه وسلم) said, "Allah welcomes two men with a smile; one of whom kills the other and both of them enter Jannah. One fights in Allah's cause and gets killed. Later on Allah forgives the killer, (i.e. he embraces Islam) who also gets Shaheed (in Allah's cause)." [Sahih al-Bukhari, p396, Vol.1)
An incident similar to this has been stated in Jamul Fawa'id. (p6, Vol.2)
Hazrat Abu Musa (رضي الله عنه) narrated that the Prophet (صلى الله عليه وسلم) was present in a battle when a Muslim confronted a Kaafir challenging him. The mushrik (unbeliever) killed the Muslim. Another Muslim confronted him but was killed. Then the unbeliever asked the Prophet (صلى الله عليه وسلم), 'What is the aim of your fighting?' The Prophet (صلى الله عليه وسلم) answered, 'It is part of our Religion that we fight till they bear witness that, 'their is no God but Allah and the Holy Prophet is Allah's servant and messenger,' and we fulgill the rights of Allah.' The mushrik (polytheist) said, 'This is a beautiful ideology and I bring Imaan (faith) on Allah.' Then he switched towards the Muslims and attacked the Kuffaar (unbelievers) and kept on fighting till he was Shaheed (martyred). The Muslims placed him with the two Muslims whom he had killed. The Prophet (صلى الله عليه وسلم) said, 'They will love each other a lot in Jannah (Paradise).' Bazzaz, Jamul Fawa'id, p6, Vol.2)
It is stated in a hadith that the meaning of Allah (سبحانه وتعالى) laughing is his pleasure and blessing. Some experts of hadith have stated that the explanation of Allah (سبحانه وتعالى) laughing is giving reward. We can conclude from this hadith the greatness of Jihad and the merit of Shahadah and that accepting Imaan (faith) is the condition for Jihad. There is no other prerequisite or attainment of a certain level of 'Imaan for fulfilling the duty of Jihad. We understand from the above hadith that this person had killed Muslims and when he accepted Islam and fought alongside the Muslims and was subsequently Shaheed, he received glad tidings from the Prophet .
The main issue is that when one prepares himself for this noble cause, the rivers of blessings from Allah (سبحانه وتعالى) are showered upon him, but the human's main enemy, the nafs (soul) does not let one prepare for Jihad and somehow raises unacceptable excuses, because Jihad is the way to death for the nafs (soul) and humiliation for Shaitan. The nafs (soul) and Shaitan are determined to distance the Muslim from Jihad. It is therefore a very fortunate person who selects the path of Jihad, thereby exposing himself to the showers of blessings from Allah (سبحانه وتعالى). It is important to note however, that the Mujahid's sole intention in participating in the Jihad, is to fight for the pleasure of Allah (سبحانه وتعالى).
15) The Fast Of A Mujahid
Narrated Abu Saeed (رضي الله عنه), I heard the Prophet (صلى الله عليه وسلم) saying, "Whosoever observes Sawm (fast) for one day for Allah's cause, Allah will keep his face away from the fire of Hell." (A distance covered by a journey of seventy years). (Sahih Bukhari, p93, vol. 1)
Allama Ibn Jawzi (رحمه الله) says that when the term 'Fi Sabillillah (in Allah's path)' is used itself Jihad is meant. (Footnote, Sahih Bukhari).
In the view of Imam Bukhari (رحمه الله), Jihad is meant when the term Fi Sabillillah (in Allah's path), is used in the Quran and hadith. (Tafheemul Bukhari, p80, Vol. 2).
For the respect and honour of the mujahid all the merits of his deeds are doubled. The Mujahid has been given a choice of keeping the fast or leaving it, infact, it is stated in a narration of Bukhari that during an expedition of Jihad, some people observed the fast and some didn't. After reaching their destination the people who had observed the fast were late whereas the people who hadn't observed the fast did a lot of work. The Prophet (صلى الله عليه وسلم) said, "Those who were not observing saum took all the reward." (Sahih Bukhari, p404, Vol. 1).
Similarly, for the tilawat (recitation of the Holy. Quran), the Dhikr, (remembrance of Allah), his Salah and his spending in the cause of Allah, the reward is doubled.
Hazrat Sahal Bin Muaz Al Jahani (رضي الله عنه) narrates from his father that the Prophet (صلى الله عليه وسلم) said, "Whoever recited one thousand verses of the Holy Quran in the path of Allah (Jihad), Allah assigns him with the grade of the Prophets, the Siddiqeen (a high rank for those who are obedient to Allah), the Shuhadah and the pious people." (Sunani Kubra, Baihaqi, p172, Vol. 9)
It is stated in another narration that the Prophet (صلى الله عليه وسلم) said that the Salah, Fast and Dhikr (remembrance of Allah) is upgraded up to 700 times in comparison to spending in the path of Allah. (Sunani Kubra, Baihaqi, p172, Vol. 9)
#19 [Permalink] Posted on 20th April 2011 00:59
16) A Call From All The Doors Of Paradise
Narrated Abu Huraira (radiallahu anh), the Prophet (sallallahu 'alayhi wasallam) said, "Whoever spends two things in Allah''s cause will be called by all the gate keepers of Paradise, who will be saying, O so and so! Come here'.'" Abu Bakr (radiallahu 'anh) said, 'O Allah's Messenger! Such persons will never be destroyed." The Prophet (sallallahu 'alaihi wasallam) said, 'Ihope you will be one of them.' (Sahih Bukhari, Vol. 1, p398)
17) The Reward For Helping A Mujahid
Narrated Zaid Bin Khalid (radiallahu 'anh), Allah's Messenger (sallallahu 'alahi wasallam) said, ""He who prepares a Ghazi (Islamic Warrior), going in Allah's cause, is given a reward equal to that of a Ghazi, and he who looks after the dependents of a Ghazi going in Allah's cause properly, is given a reward equal to that of a Ghazi, (Islamic fighter)." (Bukhari, Vol 1. p399)
Explanation Of Ahadeeth #16-17
The virtues of spending in the cause of Jihad and the warning of not spending in the cause of Jihad have been clearly stated in the Holy Quran in various ways. We bring forth one Quranic Ayat (verse) with brief explanation, followed some Ahadith. Allah ('azza wa jal) says in the Holy Quran:
"And spend in the cause of Allah (i.e. Jihad) and do not throw yourselves into destruction (by not spending your wealth in the cause of Allah) and do good. Truly, Allah loves Al Muhsineen (the good doers)." (2:195)
Maulana Ahsraf Ali Thanwi (rahmatullahi alaih) states in the explanation of this ayah that, "You should also spend your wealth with your lives in the path of Allah (Jihad) and do not throw yourselves into destruction by not spending and being miserly at such occasions (which will result in your weakness and the enemy''s power which is clearly our destruction)." (Ma'ariful Qur'an, Vol. 1, p472)
The author of Tafseer Mazhari, Qazi Thanaullah Pani Pati (rahmatullahi alaih) comments in his tafseer on the term 'Fi Sabeelillah' (in Allah's path), this is referring to Jihad. (Tafseer Mazhari, Vol. 1, p367)
He (rahmatullahi alaih) further states, 'I say that the meaning of this ayah (verse) is that, O Muslims, if you will leave Jihad, your enemy will overpower you then you will perish.' Allama Baghawi (rahmatullahi alaih) says that after the revelation of this verse, Hazrat Abu Ayoob al-Ansari (radiallahu 'anh) carried on by fulfilling the duty of Jihad untill he was Shaheed (martyred) in Istanbul, where he is buried. The Prophet (sallallahu 'alaihi wasallam) said, '"Whoever died and he never did Jihad nor thought about Jihad, died upon a part of hypocrisy." (Tafseer Mazhari, Vol.1, p348)
Imam Bukhari (rahmatullahi alaih) states in the explanation of this ayah that it was revealed regarding spending in the path of Jihad.(Sahih Bukhari, Vol. 1, p648
The commentator in the footnote of Bukhari states upon this explanation of Bukhari (rahmatullahi alaih) that, "the meaning of spending is spending in Jihad because if wealth is not spent in Jihad, the kuffaar will overpower the Muslims and will destroy the Muslims. (Foot note of Bukhari, Arabic version, Vol. 1, p648)
The Cause Of Revelation Of This Verse
Aslam ibn Imran (radiallahu 'anh) says, "'We set out from Madeenah towards Turkey. Our leader at that time was Abdur-Rahman ibn Khalid ibn Waleed (radiallahu 'anhuma). A huge army from the Romans advanced towards us. We were also in a large number, so we positioned ourselves in to rows. Suddenly, a Muslim attacked the Romans and entered their army. People started shouting that he had thrown himself into destruction by his own self (suicide). Hazrat Abu Ayub al-Ansari (radiallahu 'anh) said, 'O People! You are misusing the verse of the Quran. This was revealed concerning us (Ansars). The story it was that when Allah ('azza wa jal) gave victory to Islam and the supporters of Islam were enough, some of us gossiped amongst each other that Allah has given victory to Islam, (so there is no Jihad). A lot of our wealth was destroyed in the fighting days so lets start investing again and looking after it. Allah ('azza wa jal) revealed this verse against this thinking." (Tafseer Ibn Katheer, Vol.1, p172 / Kash Shaf, Vol.1, p237 / Mazhari, Vol.1, p368)
The explanation of the word, ''Tahlukah' (destruction) is investing the money and regaining the loss and leaving the Jihad. (Mazhari, Vol.1, p368)
Mufti Shafi (rahmatullahi alaih) writes, "'It has been clearly proven that the abandoning of Jihad is the cause of destruction for Muslims.' (Ma'ariful Qur'an, Vol.1, p474)
Not To Spend For The Cause Of Jihad Is Destruction
When the wealthy will not spend their wealth on the Mujahideen (Islamic Fighters), to strengthen them, and they will not buy weapons for the Mujahideen from their wealth, then the Mujahideen will become inevitably weak and the enemy will become powerful and suppress the-Muslims. The properties and wealth of the Muslims is then vulnerable and the people are oppressed and expected to comply with Kufr laws (un-Islamic). When this occurs, there will be nothing but shame and sorrow; particularly for the wealthy Muslims, who refused to equip the Mujahideen.
The Needs Of Jihad Is Also Wealth
The need of wealth sometimes exceeds the need of men in Jihad as Jihad cannot take place without war equipment. This is why numerous virtues have been stated in the Islamic Shari'ah for wealth given in the cause of Jihad as wealth plays a fundamental role in Jihad.
When the Prophet (peace and blessings of Allah be upon him) used to make the call for Jihad even the poor people (in terms of wealth) used to present themselves. But because of the shortage of mounts e.t.c. they had to turn back crying.
The Quran clearly states their sorrow and grief for not being able to participate in Jihad in this verse:
"Nor (is there blame) on those who came to you to be provided with mounts, and when you said, 'I can find no mounts for you', they turned back, while their eyes are overflowing with tears of grief that they could not find anything (to spend for Jihad)."" (9:92)
This is why it is wajib (compulsory) upon the believers whom Allah ('azza wa jal) has gifted with wealth to use it for the elevation of Allah's's word and for safeguarding 'Iman and Islam and not to be miserly as this could become the reason for a mass destruction.
Allama Abi Saud (rahmatullahi alaih) states, that keeping wealth and loving it is the reason of an ever lasting destruction. This is why ''bukhl'' has been stated as destruction. Let us take a view of some ahadeeth:
The Prophet (sallallahu 'alaihi wasallam) was questioned that, 'O Prophet of Allah! Who is the most virtuous amongst people?'" The Prophet (peace and blessings of Allah be upon him) replied, ""The one who does Jihad with his self and his wealth in Allah's Cause." (Sahih Bukhari)
The Quran also clearly announces this superiority and it is crystal clear that how can those who do not sacrifice compete with those who sacrifice their lives and wealth for Allah'?! Allah's love and blessing is with those who demonstrate their commitment by sacrificing their lives and wealth for Allah ('azza wa jal). No difficulty stops them from their mission of elevating Allah's word by sacrificing their family, lives and wealth.
A Magnificent Reward
Hadrat 'Ali and Hadrat Abu Darda (may Allah be pleased with both of them) narrated from the Prophet (sallallahu 'alaihi wa aalihi wa sallam) that he said, "'Whoever sent wealth to be spent in the path of Allah and stayed behind himself he will be rewarded for every dirham, the reward of 700 dirhams, and whoever fought himself for Allah's pleasure and also spent his wealth in this cause, he will be rewarded for every dirham the reward of 700,000 dirhams." Then the Prophet (peace and blessings of Allah be upon him) recited this ayah (verse):
"The likeness of those who spend their wealth in the Way of Allah, is as the likeness of a grain (of corn); it grows seven ears, and each ear has a hundred grains. Allah gives manifold increase to whom He pleases. And Allah is All-Sufficient for His creatures' needs, All-Knower." (2:261)
An important point to note: Allama Alusi (rahmatullahi alaih) writes that the increasing of reward is only for wealth spent in Jihad whereas the wealth spent in any other cause only multiplies by ten. (Ruh al-Ma'ani, p78)
Hadrat Thawban (radiallahu 'anhu) says that the Prophet (sallallahu 'alayhi wasallam) said, ""The best Dinar is that which is spent on one''s household and that Dinar which is spent on the horse for Jihad and the Dinar which is spent on friends in the path of Jihad." (Ibn Majah, p198)
The Prophet (peace and blessings of Allah be upon him)) said, ""Whoever provides the needs of a Mujaahid, he will receive the reward of a Mujahid and the reward of the Ghazi (Islamic fighter), will not be decreased." (Ibn Majah, p198)
Hadrat Huraim Ibn Fatih (radiallahu 'anh) says that the Prophet (sallallahu 'alaihi wasallam) said, "Whoever spent in the cause of Jihad, his reward will be multiplied 700 times." (Tirmidhi)
Hadrat 'Abdullah Ibn 'Umar (may Allah be pleased with them both) said that the Prophet (peace and blessings of Allah be upon him) said, ""The Ghazi (Islamic fighter) receives the reward of Jihad and the employer or repayer gets the reward of repaying and Jihad." (Abu Dawood)
The virtues outlined above relate to circumstances when Jihad is Fardh-e-Kifayah (collective duty) and there is a group fulfilling this duty on behalf of the Muslims and the other Muslims are aiding them financially and looking after their household. When the kuffaar attack a Muslim country or when Jihad becomes Fardh al-ayn (individual obligatory duty) under any circumstance, then it becomes a requirement upon every Muslim to do Jihad with his self and wealth.
See: The Ruling On Jihad: http://www.muftisays.com/blog/Seifeddine-M/1154_08-02-2011/definition-and-ruling-of-jihad.html
Hadrat Abu Dharr (radiallahu 'anhu) said, that the Holy Prophet (peace and blessings of Allah be upon him) said, "Any Muslim whose three children die, Allah will enter them into Jannah by His grace and whoever spends two pairs from his wealth in Allah's cause, the guards of Jannah run towards them (they stand in honor for them and call them towards Jannah)." (Sunan al-Kubra Baihaqi, Vol. 9, p171)
The explanation of the term ''pairs'' is two servants or two camels or two sheep etc. This is a great virtue for those who spend for the cause of Jihad and the glad tidings of Jannah have been granted to such a person.
Hazrat Abu Ummamah (radiallahu anh) says, that the Prophet (sallallahu 'alaihi wasallam) said, ""The best charity is to provide the shade for the tent in the path of Allah, or to give a slave in the path of Allah or to give a young camel in the path of Allah." (Tirmidhi, Kanzul Ummal, Vol. 4, p283)
The reason for it being the best charity is because all three things mentioned above are a necessity for the Mujahideen. The Mujahideen need the tents to live in and they need men to aid them and mounts to ride upon. Another reason for this great reward is that the above mentioned things are very precious, therefore the reward is also great.
Hazrat 'Umar ibnul Khattab (may Allah be pleased with him) says that, I heard the Prophet (peace and blessings of Allah be upon him) saying, ""Whoever provided a shade to a Mujaahid, Allah will shade him with His shade on the day of Judgment." (Sunan al-Kubra, Baihaqi, Vol. 2, p172)
The reason for Allah providing a shade to such a person is that the Mujahid has set out for the sole purpose of elevating Allah''s word and whoever does an act of kindness for him, Allah ('azza wa jal) will repay that kindness Himself.
The Prophet (sallallahu 'alayhi wasallam) said, ""The person with the most 'Iman (faith) is he who does Jihad with his self and wealth and that person who worships Allah ('azza wa jal) in a valley keeping people away from his mischief." (Abu Dawood, Kanzul Ummal, p287)
The virtue of one spending his wealth with his life has been mentioned in this hadith and it has been stated as full 'Iman (faith). The reason being, that a man loves his life and wealth considerably and when he sacrifices both of these things, then he is granted the sweetness of Iman and the high status of full Iman.
Hadrat Abu Huraira (radiallahu 'anh) narrates that in the night of Isra, the Prophet (peace and blessings of Allah be upon him) passed some people who used to sow seeds one day and cut it the next day. After cutting it, the field used to grow again. The Prophet (sallallahu 'alaihi wasallam) said, "O Jibra'eel! Who are these people?"" Hazrat Jibra'eel (alayhis-sallam) answered, ""They are the Mujahideen, the reward of their deeds are multiplied up to 700, whatever they spend they are repaid for it." (At-Targheeb Wat-Tarheeb)
The reason for the multiplving of reward is that, it is through Jihad that Allah''s word is elevated, falsehood is wiped out, the truth is powerful, the obligation of ordaining good and forbidding evil is revived, the practical system of Islamic laws comes into existence and people enter into Islam in troops by seeing the greatness of Islam. Also the reward of spending for the cause is multiplied because the work of good deeds is positioned high and piety is well spread. The reward for all this is given to the Mujahideen (Islamic fighters) and to the wealthy people who equip them. In addition, Allah ('azza wa jal) Himself repays such a person both in this world and the hereafter.
Quote from Sunniforum:
"For every route there is a shortcut, the shortcut to jannah is jihad"
#21 [Permalink] Posted on 14th March 2013 10:47
18) The Reward Of Spying In Jihaad
Narrated Jabir رضي الله عنه, the Prophet صلى الله عليه وسلم said, "Who will bring me the information about the enemy on the day (of the battle) of al-Ahzaba (the confederates)?" Az-Zubayr رضي الله عنه said, "I will." The Prophet صلى الله عليه وسلم said again, "Who will bring the information about the enemy?" Az-Zubayr رضي الله عنه said, "I will." Then the Prophet صلى الله عليه وسلم said, "Every Prophet had a Hawari (disciple) and my Hawari (disciple) is az-Zubayr." (Saheeh al-Bukhari, p399, vol 1)
The Prophet صلى الله عليه وسلم was a successful commander. One of the names of the Prophet صلى الله عليه وسلم was the Prophet of wars. The Prophet صلى الله عليه وسلم was quoted as saying, "I am Muhammad and Ahmad and the Prophet of mercy and the Prophet of repentance and the last Prophet and the Hashir (the person who will gather everyone on the day of Judgment) and the Prophet of wars."
Shaykhul Hadeeth Maulana Muhammad Zakariyyah رحمه الله states that Malahim is the plural of Mulhama. Mulhama is that war wherein fierce battle takes place. The reason for this title is clear as the number of wars that took place in the time of Nabi and after him with this Ummah, did not take place during the times of the previous Umam. It will always remain so with this Ummah. Sayyiduna Rasoolullah صلى الله عليه وسلم had prophesied that Jihad will always continue in his Ummah till the day of Judgment. The last among the Ummah will go to war against the Dajjaal. (Kasail Nabawi, Urdu version p377, English version p410)
The Prophet صلى الله عليه وسلم was well acquainted with the tactics and weapons of war. With reference to the books Seerah of we learn that the Prophet صلى الله عليه وسلم was an exceptional commander and displayed remarkable knowledge of war strategy. The Prophet صلى الله عليه وسلم developed the Sahaabah (Companions) رضي الله عنهم accordingly and used to say: "War is strategy (to deceive the enemy)," thereby expressing that strategy plays a vital role in wars.
We learn from the narration of Bukhari that the Prophet صلى الله عليه وسلم used to use double meaning words in war affairs, so that the battle tactics would stay a secret.
The Prophet صلى الله عليه وسلم kept his plans of war very secretive at the time of the victory of Makkah and kept a close eye at all incidents on this occasion. When one Sahabi made a mistake and tried to inform the polytheists of Makkah about the plans, the Prophet صلى الله عليه وسلم changed this effort into failure and kept the plans so secretive to the extent that the unbelievers were only informed when the fierce army of the Muslims had reached them. The benefit of this was that Makkah was conquered without bloodshed, with the exception of one or two fronts there was no confrontation. This was a great war strategy.
The Prophet صلى الله عليه وسلم used to fight in the front line in the elevation of Allah's سبحانه وتعالى word and this enabled him to be aware of the plans of the unbelievers. The Prophet صلى الله عليه وسلم was always mindful that the unbelievers were looking for any opportunity to attack him; and due to his understanding of war tactics and general awareness, many schemes of the unbelievers turned into failures. There were the schemes of people such as, Khalid Ibn Sufyan Hozali, Ka'b Ibn Ashraf and the scheme of Masjid-e-Dharar.
Khalid Ibn Sufyan was preparing an army against the Prophet. The Prophet صلى الله عليه وسلم sent a Sahabi (companion) to kill him. Ka'b Ibn Ashraf, who was a Jew, planned to wage the last final war by uniting with the mushrikeen (polytheists). The Prophet صلى الله عليه وسلم appointed Muhammad Ibn Maslama رضي الله عنه, who killed him.
The Masjid-e-Dharar was a well planned scheme of the mushrikeen and the Jews, but it was demolished.
One main aspect of war is spying on the army, and this was requested the Prophet صلى الله عليه وسلم in the earlier-mentioned hadeeth. Az-Zubayr رضي الله عنه complied with this request and for this he received the noble status of Hawari (disciple). The Prophet's صلى الله عليه وسلم keen interest in war tactics was due to Allah's سبحانه وتعالى commandments. The Muslims have the opportunity to revive Allah's سبحانه وتعالى commandments and the way of the Prophet صلى الله عليه وسلم and by doing this they can overpower the enemy and the era of Islamic glory can become a reality once again.
19) Goodness In The Forelocks Of Horses
Sayyiduna 'Abdullaah Ibn 'Umar رضي الله عنهما narrated that the Messenger of Allaah صلى الله عليه وسلم said,
"Good will remain (as a permanent quality) in the forelocks of horses (for Jihaad) until the Day of Judgement." [Saheeh al-Bukhaaree, vol 1, p399]
Note: The explanation of goodness has been stated in another hadeeth of Bukhari as reward and booty. [vol 4, p400]
This hadeeth is from those ahaadeeth in which it has been proven that Jihaad will continue until the Day of Judgement.
#23 [Permalink] Posted on 4th April 2013 11:09
20) The Reward Of Keeping A Horse For Jihaad
Sayyiduna Abu Hurayrah رضي الله عنه narrated that the Prophet صلى الله عليه وسلم said, "If somebody keeps a horse (for Jihaad) in Allaah's cause, motivated by his faith in Allaah and his belief in His promise, then he will be rewarded on the day of resurrection for what the horse has eaten or drank and for it's dung and urine." [Saheeh al-Bukhari, vol 1, p406]
21) The Prophet صلى الله عليه وسلم On An Unsaddled Horse With A Sword Around His Neck
Sayyiduna Anas Ibn Maalik رضي الله عنه narrated that the Prophet صلى الله عليه وسلم was the best and the bravest amongst the people. Once the people of Madeenah got terrified at night, they went in the direction of the noise that had scared them. The Prophet صلى الله عليه وسلم met them (on his way back) after he had found out the truth. He was riding an unsaddled horse belonging to Sayyiduna Abu Talha رضي الله عنه and a sword was round his neck, he was saying, "Don't be afraid! Don't be afraid!" He further said, "I found it (i. e. the horse) very fast", or, "The horse is very fast." (Saheeh al-Bukhaaree, Vol.4, p101)
Explanation Of Ahaadeeth No. 19, 20 and 21
The Muslims have been instructed to provide all things which are used for the purpose of Jihad and a reward has been promised for providing these things because the existence and honour of Islam lies in Jihad. Jihad is necessary for the honour and elevation of Allah's word and in order for Jihad to take place there is the need for provision. So on account of Jihad, reward is also confirmed for the provision for Jihad.
The horse has a special rank within the Jihad. Allah سبحانه وتعالى has instructed the Muslims to train the horse, in the Holy Quran. Allah سبحانه وتعالى says:
"And make ready against them all you can of power, including steeds of war (tanks, planes, missiles, artillery, etc.) to threaten the enemy of Allah and your enemy, and others besides whom, you may not know but whom Allah does know. And whatever you shall spend in the Cause of Allah shall be repaid unto you, and you shall not be treated unjustly." (Soorah al-Anfaal, 8:60)
It is stated in the hadeeth of Muslim that the Prophet صلى الله عليه وسلم was gently placing his fingers on his horse's forelocks and saying, "Goodness has been placed in the horse's forelock till the day of Judgment."
It is stated in a narration of Nasaa'ee that Sayyiduna Anas Ibn Maalik رضي الله عنه narrated that there was nothing more beloved to the Prophet صلى الله عليه وسلم than horses. (Fat-hul Baaree, Vol7, p66)
'Allaamah Ibn Hajr رحمه الله states that there is glad tidings in this hadeeth for the preservation of Islaam and the Muslims till the day of Judgment. The reason being that the goodness being in the forelocks of the horses is an indication that Jihad will continue till the day of judgment and when Jihad will take place the Mujahideen will also exist and obviously the Mujahideen will be Muslims. So we learn that the Religion of Islam and it's followers will remain till the day of Judgment." (Fat-hul Baaree, Vol6, p67)
Ibn Mardaway رحمه الله has stated the following words from the hadeeth of Sayyiduna Ibn 'Abbaas رضي الله عنهما in his tafseer, "Shaytaan cannot come on the forelocks of horses."
Hadrat Tameem ad-Daaree رضي الله عنه says that the Prophet صلى الله عليه وسلم said, "Whoever tied a horse in the path of Allah (Jihad) and prepared the food for the horse, he will be rewarded for every grain." (Ibn Maajah, Fat-hul Baaree, vol 6, p67)
Sayyiduna Abu Huraira رضي الله عنه narrated that the Messenger of Allaah صلى الله عليه وسلم said, "Horses are kept for one of three purposes: For some people they are a source of reward, for some others they are a means of shelter and for some others they are a source of sins. The one for whom they are a source of reward is he who keeps a horse for Allaah's cause (Jihad), tying it with a long tether in a meadow or in a garden, with the result that whatever it cuts from the area of the meadow or garden where it is tied, will be counted as good deeds for his benefit, and if it should break it's rope and jump over one or two hillocks, then all it's dung and it's hoofprints will be written as good deeds for him, and if it passes by a river and drinks water from it, even though he had no intention of watering it, even then he will get the reward for its drinking.
As for the man for whom the horses are a source sins, he is the one who keeps a horse for the sake of pride and pretense and showing enmity for the Muslims. Such a horse will be a source of sins for him." (Saheeh al-Bukhaaree, vol 1, p400)
The Prophet صلى الله عليه وسلم used to ride horses and used to advice the Sahaabah (companions) رضي الله عنهم to do the same. It is stated that mounting an unsaddled horse was beloved to the early Muslims and there is a chapter in Bukhari relating to riding on an unmanageable horse or a stallion.
Sayyiduna Rashid Ibn Sa'd رضي الله عنه said, "The early Muslims preferred to ride stallions, for they were faster and more daring (than mares)." (Saheeh al-Bukhaaree, English version, vol4, p77)
The Prophet صلى الله عليه وسلم mounted on the unsaddled back of the horse of Sayyiduna Abu Talhah and praised the horse." (Saheeh al-Bukhaaree, English version, vol4, p77)
This is a very long topic. A lot can be written on this subject, however, the conclusion is that the reason for these great virtues attributed to riding a horse and tethering it, is because the horse was the best provision for Jihad in that period. We have to understand that whatever articles of weapons are used for Jihad in any particular period in time, there will be a reward for learning about them and maintaining them. Following these Islamic laws, the Muslims should remain experienced in the war tactics and weapons of war. They should keep all sorts of arms and weapons ready in order to benefit from the reward and subsequently would not feel ashamed and inadequate when it is required.
22) The Guarantee Of Jannah
Sayyiduna Abu Huraira رضي الله عنه narrated that the Prophet صلى الله عليه وسلم said, "Allaah assigns for a person who participates (in the battles) in the cause of Allaah, and nothing causes him to do so except belief in Allaah and His Messengers, that he will be recompensed by Allaah either with a reward, or booty (if he survives): or will be admitted to Paradise (if he is killed in the battle as a Shaheed)." The Prophet صلى الله عليه وسلم added, "Had I not found it difficult for my followers, then I would not remain behind any Sariya (an army unit) going for Jihaad and I would have loved to be Shaheed in Allaah's path and then made alive, and then Shaheed and then made alive, and then again Shaheed." (Saheeh al-Bukhaaree, vol 1, p10)
He will either return as a Ghazi (Islamic fighter) with his reward or he will enter Jannah on the high status of Shahaadah. The conclusion is that there is always blessing and victory for a Mujaahid. If he stays alive he is a Ghazi (Islamic fighter). If he is killed then he is a Shaheed. It doesn't matter whether he fights in the face of the enemy or stays behind helping the Mujaahideen. It doesn't matter whether he is killed by the enemy's bullets or if a bullet of a Muslim pierces him by mistake, or if he is killed by the bite of an animal, he is always victorious.
There is only one way the effort of the Mujaahid can be ruined: that is if his intention is not correct and he is fighting for personal fame. With the exception of the above, when the intention of the Mujaahid is solely for elevating Allaah's word and gaining the pleasure of Allaah سبحانه و تعالى then his effort can never be a failure, on the contrary Allaah سبحانه و تعالى has guaranteed him victory. Who can be more fortunate than that person for whom Allaah سبحانه و تعالى has guaranteed Jannah.
Imam Bukhari رحمه الله has chosen the title of, 'Jihaad is a part of Eemaan (faith)' for this hadeeth. He is trying to emphasize the great status of Jihaad in a special manner. May Allaah سبحانه و تعالى grant us the ability to fulfil this part of Eemaan!
Sahih International
Say, "Do you await for us except one of the two best things while we await for you that Allah will afflict you with punishment from Himself or at our hands? So wait; indeed we, along with you, are waiting."
Say: "Do you wait for us (anything) except one of the two best things (martyrdom or victory); while we await for you either that Allah will afflict you with a punishment from Himself or at our hands. So wait, we too are waiting with you." (Soorah at-Tawbah, 9:52)
The 'two best things' mentioned in the above ayah is referring to martyrdom or victory according to Sayyiduna 'Abdullaah Ibn `Abbas رضي الله عنهما, Mujahid رحمه الله, Qatadah رحمه الله, and others. (Tafseer Ibn Katheer)
23) The Inheritance Of The Prophet صلى الله عليه وسلم
Sayyiduna 'Amr Ibn al-Harith رضي الله عنه narrated that the Prophet صلى الله عليه وسلم did not leave anything behind him after his death except a white mule, his arms and a piece of land which he left to be given in charity. (Saheeh al-Bukhaaree)
The mule mentioned was for the use of Jihaad as stated in a hadeeth of Sayyiduna Baraa' Ibn 'Azib رضي الله عنه.
The Prophet صلى الله عليه وسلم did not hoard worldly items, nor did he leave behind him anything after his death, except for some weapons of Jihad and a mule which used to come in use for Jihad as it is stated in a hadeeth of Bukhari narrated by Sayyiduna Baraa' Ibn 'Azib رضي الله عنه.
Jihad is an act of worship from which one can achieve the closeness of Allaah سبحانه وتعالى and by which Islam is given glory. This is why the Prophet صلى الله عليه وسلم used to love the arms of Jihad and he used to buy them. This is why the Prophet صلى الله عليه وسلم only left these war articles behind. May Allah سبحانه وتعالى grant us the ability to truly follow the Prophet صلى الله عليه وسلم in his footsteps.
In the above image: What shape is the red shape ('round' is not a shape)?