Ibn Taymiyyah played a pivotal role in leading jihad against the invading Tartars in the 8th century. He issued a fatwa classifying non-Muslims into categories and declaring jihad obligatory against the Tartars who had invaded Muslim lands. Ibn Taymiyyah addressed the public, urging them to defend Islam against its enemies. He outlined the virtues of jihad and cited hadith to prove jihad's necessity until the Day of Judgment. Ibn Taymiyyah mobilized resistance and led from the front, setting an example of courage in confronting the Tartars to expel them from Muslim territories.
This article shares three "untold stories" from Ahmadi Muslim missionaries around the world:
1) A man named Ibrahim who was searching for Ahmadis rediscovered the community after seeing missionaries distributing flyers. His parents had taught him about Ahmadiyyat when he was younger.
2) A missionary named Shahrukh shared his experience distributing flyers to Hispanic communities in California, finding them very open to learning about Islam.
3) Azhar helped distribute flyers in Guatemala, where despite a language barrier they were able to revive two lost contacts with the community and two new people accepted Ahmadiyyat.
This document provides a biography of the Islamic scholar Ibn Taymiyyah. It discusses his early life and education in Damascus, his scholarly works and fatwas challenging popular beliefs and practices, and his numerous imprisonments for his controversial views. It also outlines his courageous opposition to the invading Tatars and advocacy for military action. While facing persecution, Ibn Taymiyyah maintained a forgiving attitude towards his opponents. The document concludes by introducing the creed he wrote for a judge requesting a reference on correct beliefs.
This document provides summaries of positions held by several prominent Islamic scholars from the Hijaz region who lived between 1330-1410 AH/1912-1989 CE.
The scholars are reported to have held the following beliefs:
1) Allah is free of all attributes of creation such as body parts or occupying space.
2) It is permissible to ask Allah for things through prophets and righteous Muslims.
3) Visiting the prophet's grave and seeking blessings from his relics is praised and practiced by Muslims throughout history.
4) Commemorating the prophet's birth is a good innovation that brings rewards.
The document is a magazine that contains the following articles:
1. A message on peace by Hazrat Mirza Ghulam Ahmad.
2. A response from Hazrat Mirza Masroor Ahmad on the reaction to the Charlie Hebdo attacks in France.
3. An article on untold stories.
4. An article examining the opposing views on free speech and moral duty.
5. A reflection on a visit to Qadian, India where the Ahmadiyya Muslim community was founded.
6. An article on Islam's role in abolishing slavery by Hazrat Mirza Bashir Ahmad.
7. A piece on the life of the Prophet Muhammad
The document discusses the history of Jews in Madinah during the time of the Prophet Muhammad. It describes how Jews originally came to settle in Madinah and outlines some of the tensions that arose between early Muslims and Jews, including the Jewish tribes' opposition to Islam and violations of treaties with Muslims. It also provides examples of how the Prophet dealt justly with Jews and promoted tolerance, such as standing up out of respect for a Jewish funeral procession and mortgaging his armor to a Jewish person.
Ibn Taimiyah was a renowned 14th century Islamic scholar born in Harran, modern-day Turkey. His family fled to Damascus to escape invading Tatars. In Damascus, Ibn Taimiyah studied under great scholars and became a professor at a young age. He issued fatwas without following a traditional legal school and defended sound hadiths. Ibn Taimiyah fought heresies and innovations in religion, and led military campaigns against the Tatars. However, his progressive opinions angered opponents and he was imprisoned multiple times until dying in prison, though he was honored at his large funeral. Ibn Taimiyah wrote over 350 works on Islamic sciences and established himself as one of Islam
The Islamic dilemma - The Review of Religions July 2015muzaffertahir9
This article discusses the story of a man in Merida, Mexico who was formerly an atheist but converted to Islam after learning about the Ahmadiyya Muslim Community. He began regularly attending their "Coffee, Cake and Islam" classes and showed a deep interest in their teachings about God and the universal message of Islam. After many in-depth discussions, he signed an oath of allegiance in December 2014 and has since been a devoted member of the Community. His conversion story illustrates how the Community's teachings transformed his worldview and led him to believe in God.
His Holiness Hazrat Mirza Masroor Ahmad addressed guests in Copenhagen, Denmark about common misconceptions regarding Islam. He explained that Islam teaches humanity, compassion, and establishing true peace in the world. It emphasizes fulfilling the rights of all people and treating everyone with respect, regardless of beliefs. His Holiness sought to clarify that Islam advocates for discarding hatred and uniting under a banner of love and justice. It counsels establishing peace and justice in society and between all people.
This article shares three "untold stories" from Ahmadi Muslim missionaries around the world:
1) A man named Ibrahim who was searching for Ahmadis rediscovered the community after seeing missionaries distributing flyers. His parents had taught him about Ahmadiyyat when he was younger.
2) A missionary named Shahrukh shared his experience distributing flyers to Hispanic communities in California, finding them very open to learning about Islam.
3) Azhar helped distribute flyers in Guatemala, where despite a language barrier they were able to revive two lost contacts with the community and two new people accepted Ahmadiyyat.
This document provides a biography of the Islamic scholar Ibn Taymiyyah. It discusses his early life and education in Damascus, his scholarly works and fatwas challenging popular beliefs and practices, and his numerous imprisonments for his controversial views. It also outlines his courageous opposition to the invading Tatars and advocacy for military action. While facing persecution, Ibn Taymiyyah maintained a forgiving attitude towards his opponents. The document concludes by introducing the creed he wrote for a judge requesting a reference on correct beliefs.
This document provides summaries of positions held by several prominent Islamic scholars from the Hijaz region who lived between 1330-1410 AH/1912-1989 CE.
The scholars are reported to have held the following beliefs:
1) Allah is free of all attributes of creation such as body parts or occupying space.
2) It is permissible to ask Allah for things through prophets and righteous Muslims.
3) Visiting the prophet's grave and seeking blessings from his relics is praised and practiced by Muslims throughout history.
4) Commemorating the prophet's birth is a good innovation that brings rewards.
The document is a magazine that contains the following articles:
1. A message on peace by Hazrat Mirza Ghulam Ahmad.
2. A response from Hazrat Mirza Masroor Ahmad on the reaction to the Charlie Hebdo attacks in France.
3. An article on untold stories.
4. An article examining the opposing views on free speech and moral duty.
5. A reflection on a visit to Qadian, India where the Ahmadiyya Muslim community was founded.
6. An article on Islam's role in abolishing slavery by Hazrat Mirza Bashir Ahmad.
7. A piece on the life of the Prophet Muhammad
The document discusses the history of Jews in Madinah during the time of the Prophet Muhammad. It describes how Jews originally came to settle in Madinah and outlines some of the tensions that arose between early Muslims and Jews, including the Jewish tribes' opposition to Islam and violations of treaties with Muslims. It also provides examples of how the Prophet dealt justly with Jews and promoted tolerance, such as standing up out of respect for a Jewish funeral procession and mortgaging his armor to a Jewish person.
Ibn Taimiyah was a renowned 14th century Islamic scholar born in Harran, modern-day Turkey. His family fled to Damascus to escape invading Tatars. In Damascus, Ibn Taimiyah studied under great scholars and became a professor at a young age. He issued fatwas without following a traditional legal school and defended sound hadiths. Ibn Taimiyah fought heresies and innovations in religion, and led military campaigns against the Tatars. However, his progressive opinions angered opponents and he was imprisoned multiple times until dying in prison, though he was honored at his large funeral. Ibn Taimiyah wrote over 350 works on Islamic sciences and established himself as one of Islam
The Islamic dilemma - The Review of Religions July 2015muzaffertahir9
This article discusses the story of a man in Merida, Mexico who was formerly an atheist but converted to Islam after learning about the Ahmadiyya Muslim Community. He began regularly attending their "Coffee, Cake and Islam" classes and showed a deep interest in their teachings about God and the universal message of Islam. After many in-depth discussions, he signed an oath of allegiance in December 2014 and has since been a devoted member of the Community. His conversion story illustrates how the Community's teachings transformed his worldview and led him to believe in God.
His Holiness Hazrat Mirza Masroor Ahmad addressed guests in Copenhagen, Denmark about common misconceptions regarding Islam. He explained that Islam teaches humanity, compassion, and establishing true peace in the world. It emphasizes fulfilling the rights of all people and treating everyone with respect, regardless of beliefs. His Holiness sought to clarify that Islam advocates for discarding hatred and uniting under a banner of love and justice. It counsels establishing peace and justice in society and between all people.
This document provides an introduction and table of contents to a booklet about the strategic significance of Ramadan and Isra' and Miraj in Islam. The booklet is divided into two sections, with the first focusing on Ramadan and the second on Isra' and Miraj. It discusses topics like the objectives and laws of fasting in Islam, its physical and spiritual effects, and its links to concepts like religion, morality, freedom and charity. For the second event, it examines the event's possible real or dream nature and its psychological, epistemological, scientific, theological, political and spiritual significance.
The document discusses the symptoms of jahiliyyah (ignorance) in pre-Islamic Arabia and compares them to modern times. It outlines five main symptoms: intellectual enslavement through exclusivity of education available only to elites; social disintegration due to materialism, denial of the afterlife, and fanaticism based on tribalism; moral degeneration including alcohol consumption and adultery; economic exploitation; and religious bankruptcy. Specific examples are given of how each symptom manifested in pre-Islamic Arabia and continues today through modern ideologies and social issues. Islam promotes intellectual freedom, social unity regardless of attributes, prohibitions against intoxicants and extramarital relations, economic justice, and submission to
The article discusses Hazrat Mirza Masroor Ahmad's historic visit to New Zealand in October 2013. Some key points:
- He inaugurated a new mosque in Auckland and gave a speech in parliament, meeting many Ahmadi Muslims.
- He visited a sacred Maori complex and met the Maori King, presenting the first Maori translation of the Quran.
- The author recalls meeting the translator of the Quran into Maori in 2005 and the Ahmadiyya goal of spreading its message worldwide.
- The visit highlighted the community's efforts to translate the Quran into many languages to share its wisdom universally.
The document discusses the role and responsibilities of a caliph in Islam. It explains that a caliph acts as a successor or vicegerent to the Prophet Muhammad and is elected democratically by the people. The caliph's role is to judiciously rule over people according to Islamic law and serve the interests of the community. The four caliphs that succeeded the Prophet - Abu Bakr, Umar, Uthman, and Ali - are held up as exemplary models. The caliph is meant to uphold justice, avoid oppression, and can be removed if failing to perform duties competently and justly.
This document provides a biography of the Islamic scholar Ibn Taymiyyah. It discusses his life, education, writings, and contributions. The summary is:
Ibn Taymiyyah was a prominent 13th century Islamic scholar born in Harran, modern-day Turkey. He studied hadith and became a professor at a young age. He issued fatwas independently of the traditional legal schools and fought heretical innovations. Ibn Taymiyyah defended the prophetic traditions and was imprisoned multiple times for his views. Despite difficulties, he wrote over 350 works covering Islamic law, theology, and other subjects. Ibn Taymiyyah was a highly influential scholar praised for his contributions to Islamic jurisprudence
The document provides a brief overview of the life of the Prophet Muhammad (PBUH) in 3 sentences:
Muhammad (PBUH) was born in 570 CE in Mecca and began receiving revelations from God at age 40, facing opposition from Meccans but finding support from Muslims in Medina, and spent his later years uniting the Arabian Peninsula under the religion of Islam and establishing the first Islamic community and state.
This document contains a series of essays examining Israel's foreign policy and actions. The author argues that Israel has pursued a three stage master plan to realize a messianic destiny of ruling the world from the Holy Land. The first stage involved British colonial wars that liberated Palestine and established Israel. The second stage was American dominance and protection of Israel. The current stage involves Israel recklessly pursuing nuclear attacks on Iran and Pakistan to destroy any threats and ignite a new world order with Israel in control. The author believes Islam alone offers resistance to Israeli oppression and that a prophecy foretells Israel's eventual punishment at the hands of Muslims.
Significance and importance of studying the life of prophet (autosaved)Huba Akhtar
A PDF document file easy to understand and efficient.. A detailed document of studying tha Life of our beloved Holy Prophet Muhammad (PBUH).. Including Qurani quotes for better knowledge.. Thank you.. :)
His Holiness Hazrat Mirza Masroor Ahmad, the worldwide head of the Ahmadiyya Muslim Community, visited Canada in January 2017. The document provides a summary of his visit, including keynote addresses given at various mosques promoting peace and interfaith harmony. It also profiles the life and works of Hazrat Mirza Ghulam Ahmad, the founder of the Ahmadiyya Muslim Community and the Review of Religions magazine. The document contains writings from various faiths on the importance of friendship, righteousness, and avoiding corrupt company.
Hazrat Khalifatul Masih V addressed guests at the 41st Annual Convention of the Ahmadiyya Muslim Community in Germany. He noted that the world's peace is fragile, as conflict and uncertainty are increasing globally despite greater connectivity. Recent terrorist attacks in Europe have damaged society and increased fear of Islam. However, the Ahmadiyya Muslim Community is gathering with the intention of increasing spirituality and religious knowledge, not to cause fear or harm. His Holiness emphasized that establishing justice and impartiality is the only way to eliminate hatred and achieve lasting peace.
The document discusses the life and teachings of the Prophet Muhammad (PBUH). It describes how he showed mercy and compassion to all people and creatures. It provides examples of his kindness toward children, the poor, captives, and animals. The Prophet advocated for justice, forgiveness, and good treatment of all humanity.
Ibn Taymiyyah was an influential Muslim scholar born in 661 Hijri in Haran, Syria. Some of his major accomplishments include memorizing the entire Quran from a young age, starting to write books at age 17, and writing over 591 books in total covering subjects like tafsir, hadith, fiqh, history and more. He faced imprisonment multiple times throughout his life for some of his controversial fatwas and writings. Ibn Taymiyyah died in 728 Hijri in Damascus at age 66, with over 300,000 people attending his janazah prayer. He is considered one of the most influential Muslim scholars.
This document is an introduction to the book "Prophet of Doom" which aims to examine Islam's scriptures and analyze Muhammad's teachings and actions based on early Islamic sources. The author conducted extensive research over 10,000 hours and will present quotes from the Quran, Hadith, and early Islamic histories to argue that Muhammad conceived Islam for power, sex and money and that the religion inspires terrorism. He cautions readers that the evidence may be shocking but comes directly from Islam's foundational texts. The book is structured chronologically to tell the story of Muhammad and Islam from its origins.
Notions that must be corrected by shaykh muhammad alawi al maliki al hasanitopbottom1
The document discusses various Islamic doctrinal matters including:
- The prohibition of carelessly accusing others of disbelief or misguidance.
- Distinguishing between the station of the Creator versus creation.
- The reality of ascribing actions to servants of Allah.
- Whether glorification is a form of worship or etiquette.
- The meaning and permissibility of tawassul (seeking means to Allah).
- Visiting the grave of the Prophet and seeking blessings through relics.
The author aims to correct mistaken notions that have arisen in communities and clarify the views of scholars on these issues.
This document provides background information on the Islamic creed "Principles of Islamic Faith (Al-`Aqidah Al-Wasitiyah)" written by Sheikh Al-Islam Ahmad Ibn Taimiyah. It discusses Ibn Taimiyah's life and extensive writings. The creed was written at the request of a judge who wanted a reference on Islamic faith for himself and family living under oppressive Mongol rule, to help strengthen their beliefs.
This document contains summaries of articles from the November 2014 issue of The Review of Religions magazine focused on the Islamic pilgrimage of Hajj. It includes summaries of pieces on the institution and rites of Hajj, the philosophy behind pilgrimage in different faiths and the goal of universal brotherhood in Hajj. It also briefly profiles the founder of The Review of Religions magazine and his role in establishing the Ahmadiyya Muslim Community.
The document contains tables and charts showing monthly spending data over several months. It includes categories like utilities, food, mortgage, and total spending. The charts show spending amounts increasing each month for most categories. Additional tables calculate the percentage increase in spending from January to July for each category and in total, with most seeing large triple digit increases and the total seeing over a 2600% increase.
Falsos dilemas del emprendedor. EntrepreneurshipRoberto Garcia
Este documento explora varios falsos dilemas sobre el trabajo y el éxito, argumentando que el éxito depende más de la acción que de la capacidad, que todos somos empleadores de alguna forma, y que el empleo de por vida ya no existe, por lo que debemos abrazar el cambio y aprender del fracaso.
El documento describe los trabajos realizados por Ponce Guillen Jeniffer Liliana en la Maquina 9. Estos incluyeron la creación de un andamio usando columnas, pilas y ajustes de texto, e insertando imágenes. También se realizó un texto con formatos como subrayado, superíndice y subíndice, y se insertaron comentarios y letras capitales. Finalmente, se creó un archivo de dibujo con efectos de relleno como textura, degradado y preestablecido.
Report on The need for a common fiscal policy in the eurozoneJulio Mateo Castillo
This report discusses the need for a common fiscal policy in the eurozone to overcome the current economic crisis. It argues that the lack of coordinated fiscal policies between eurozone countries has exacerbated the crisis and allowed for speculation. The report recommends the creation of new common institutions that can make joint decisions on economic governance and fiscal policy. This would help prevent future crises and ensure the long-term viability of the eurozone.
Es de sobra conocido que en las clases de ciclo indoor (spinning) se suda muchísimo. De hecho, muchas personas se interesan por practicar ciclo indoor precisamente por eso, por que se suda mucho, como si eso fuera sinónimo de un entrenamiento eficaz. Desde CIM Formación os explicamos el porqué de este hecho.
This document provides an introduction and table of contents to a booklet about the strategic significance of Ramadan and Isra' and Miraj in Islam. The booklet is divided into two sections, with the first focusing on Ramadan and the second on Isra' and Miraj. It discusses topics like the objectives and laws of fasting in Islam, its physical and spiritual effects, and its links to concepts like religion, morality, freedom and charity. For the second event, it examines the event's possible real or dream nature and its psychological, epistemological, scientific, theological, political and spiritual significance.
The document discusses the symptoms of jahiliyyah (ignorance) in pre-Islamic Arabia and compares them to modern times. It outlines five main symptoms: intellectual enslavement through exclusivity of education available only to elites; social disintegration due to materialism, denial of the afterlife, and fanaticism based on tribalism; moral degeneration including alcohol consumption and adultery; economic exploitation; and religious bankruptcy. Specific examples are given of how each symptom manifested in pre-Islamic Arabia and continues today through modern ideologies and social issues. Islam promotes intellectual freedom, social unity regardless of attributes, prohibitions against intoxicants and extramarital relations, economic justice, and submission to
The article discusses Hazrat Mirza Masroor Ahmad's historic visit to New Zealand in October 2013. Some key points:
- He inaugurated a new mosque in Auckland and gave a speech in parliament, meeting many Ahmadi Muslims.
- He visited a sacred Maori complex and met the Maori King, presenting the first Maori translation of the Quran.
- The author recalls meeting the translator of the Quran into Maori in 2005 and the Ahmadiyya goal of spreading its message worldwide.
- The visit highlighted the community's efforts to translate the Quran into many languages to share its wisdom universally.
The document discusses the role and responsibilities of a caliph in Islam. It explains that a caliph acts as a successor or vicegerent to the Prophet Muhammad and is elected democratically by the people. The caliph's role is to judiciously rule over people according to Islamic law and serve the interests of the community. The four caliphs that succeeded the Prophet - Abu Bakr, Umar, Uthman, and Ali - are held up as exemplary models. The caliph is meant to uphold justice, avoid oppression, and can be removed if failing to perform duties competently and justly.
This document provides a biography of the Islamic scholar Ibn Taymiyyah. It discusses his life, education, writings, and contributions. The summary is:
Ibn Taymiyyah was a prominent 13th century Islamic scholar born in Harran, modern-day Turkey. He studied hadith and became a professor at a young age. He issued fatwas independently of the traditional legal schools and fought heretical innovations. Ibn Taymiyyah defended the prophetic traditions and was imprisoned multiple times for his views. Despite difficulties, he wrote over 350 works covering Islamic law, theology, and other subjects. Ibn Taymiyyah was a highly influential scholar praised for his contributions to Islamic jurisprudence
The document provides a brief overview of the life of the Prophet Muhammad (PBUH) in 3 sentences:
Muhammad (PBUH) was born in 570 CE in Mecca and began receiving revelations from God at age 40, facing opposition from Meccans but finding support from Muslims in Medina, and spent his later years uniting the Arabian Peninsula under the religion of Islam and establishing the first Islamic community and state.
This document contains a series of essays examining Israel's foreign policy and actions. The author argues that Israel has pursued a three stage master plan to realize a messianic destiny of ruling the world from the Holy Land. The first stage involved British colonial wars that liberated Palestine and established Israel. The second stage was American dominance and protection of Israel. The current stage involves Israel recklessly pursuing nuclear attacks on Iran and Pakistan to destroy any threats and ignite a new world order with Israel in control. The author believes Islam alone offers resistance to Israeli oppression and that a prophecy foretells Israel's eventual punishment at the hands of Muslims.
Significance and importance of studying the life of prophet (autosaved)Huba Akhtar
A PDF document file easy to understand and efficient.. A detailed document of studying tha Life of our beloved Holy Prophet Muhammad (PBUH).. Including Qurani quotes for better knowledge.. Thank you.. :)
His Holiness Hazrat Mirza Masroor Ahmad, the worldwide head of the Ahmadiyya Muslim Community, visited Canada in January 2017. The document provides a summary of his visit, including keynote addresses given at various mosques promoting peace and interfaith harmony. It also profiles the life and works of Hazrat Mirza Ghulam Ahmad, the founder of the Ahmadiyya Muslim Community and the Review of Religions magazine. The document contains writings from various faiths on the importance of friendship, righteousness, and avoiding corrupt company.
Hazrat Khalifatul Masih V addressed guests at the 41st Annual Convention of the Ahmadiyya Muslim Community in Germany. He noted that the world's peace is fragile, as conflict and uncertainty are increasing globally despite greater connectivity. Recent terrorist attacks in Europe have damaged society and increased fear of Islam. However, the Ahmadiyya Muslim Community is gathering with the intention of increasing spirituality and religious knowledge, not to cause fear or harm. His Holiness emphasized that establishing justice and impartiality is the only way to eliminate hatred and achieve lasting peace.
The document discusses the life and teachings of the Prophet Muhammad (PBUH). It describes how he showed mercy and compassion to all people and creatures. It provides examples of his kindness toward children, the poor, captives, and animals. The Prophet advocated for justice, forgiveness, and good treatment of all humanity.
Ibn Taymiyyah was an influential Muslim scholar born in 661 Hijri in Haran, Syria. Some of his major accomplishments include memorizing the entire Quran from a young age, starting to write books at age 17, and writing over 591 books in total covering subjects like tafsir, hadith, fiqh, history and more. He faced imprisonment multiple times throughout his life for some of his controversial fatwas and writings. Ibn Taymiyyah died in 728 Hijri in Damascus at age 66, with over 300,000 people attending his janazah prayer. He is considered one of the most influential Muslim scholars.
This document is an introduction to the book "Prophet of Doom" which aims to examine Islam's scriptures and analyze Muhammad's teachings and actions based on early Islamic sources. The author conducted extensive research over 10,000 hours and will present quotes from the Quran, Hadith, and early Islamic histories to argue that Muhammad conceived Islam for power, sex and money and that the religion inspires terrorism. He cautions readers that the evidence may be shocking but comes directly from Islam's foundational texts. The book is structured chronologically to tell the story of Muhammad and Islam from its origins.
Notions that must be corrected by shaykh muhammad alawi al maliki al hasanitopbottom1
The document discusses various Islamic doctrinal matters including:
- The prohibition of carelessly accusing others of disbelief or misguidance.
- Distinguishing between the station of the Creator versus creation.
- The reality of ascribing actions to servants of Allah.
- Whether glorification is a form of worship or etiquette.
- The meaning and permissibility of tawassul (seeking means to Allah).
- Visiting the grave of the Prophet and seeking blessings through relics.
The author aims to correct mistaken notions that have arisen in communities and clarify the views of scholars on these issues.
This document provides background information on the Islamic creed "Principles of Islamic Faith (Al-`Aqidah Al-Wasitiyah)" written by Sheikh Al-Islam Ahmad Ibn Taimiyah. It discusses Ibn Taimiyah's life and extensive writings. The creed was written at the request of a judge who wanted a reference on Islamic faith for himself and family living under oppressive Mongol rule, to help strengthen their beliefs.
This document contains summaries of articles from the November 2014 issue of The Review of Religions magazine focused on the Islamic pilgrimage of Hajj. It includes summaries of pieces on the institution and rites of Hajj, the philosophy behind pilgrimage in different faiths and the goal of universal brotherhood in Hajj. It also briefly profiles the founder of The Review of Religions magazine and his role in establishing the Ahmadiyya Muslim Community.
The document contains tables and charts showing monthly spending data over several months. It includes categories like utilities, food, mortgage, and total spending. The charts show spending amounts increasing each month for most categories. Additional tables calculate the percentage increase in spending from January to July for each category and in total, with most seeing large triple digit increases and the total seeing over a 2600% increase.
Falsos dilemas del emprendedor. EntrepreneurshipRoberto Garcia
Este documento explora varios falsos dilemas sobre el trabajo y el éxito, argumentando que el éxito depende más de la acción que de la capacidad, que todos somos empleadores de alguna forma, y que el empleo de por vida ya no existe, por lo que debemos abrazar el cambio y aprender del fracaso.
El documento describe los trabajos realizados por Ponce Guillen Jeniffer Liliana en la Maquina 9. Estos incluyeron la creación de un andamio usando columnas, pilas y ajustes de texto, e insertando imágenes. También se realizó un texto con formatos como subrayado, superíndice y subíndice, y se insertaron comentarios y letras capitales. Finalmente, se creó un archivo de dibujo con efectos de relleno como textura, degradado y preestablecido.
Report on The need for a common fiscal policy in the eurozoneJulio Mateo Castillo
This report discusses the need for a common fiscal policy in the eurozone to overcome the current economic crisis. It argues that the lack of coordinated fiscal policies between eurozone countries has exacerbated the crisis and allowed for speculation. The report recommends the creation of new common institutions that can make joint decisions on economic governance and fiscal policy. This would help prevent future crises and ensure the long-term viability of the eurozone.
Es de sobra conocido que en las clases de ciclo indoor (spinning) se suda muchísimo. De hecho, muchas personas se interesan por practicar ciclo indoor precisamente por eso, por que se suda mucho, como si eso fuera sinónimo de un entrenamiento eficaz. Desde CIM Formación os explicamos el porqué de este hecho.
La homosexualidad y la falta de aceptación en la sociedad mexicanaRoberto Velasco
El presente trabajo describe algunos antecedentes de la aceptación de los matrimonios homosexuales en el mundo y de la situación en México y sobre la tesis jurisprudencial 43/2015.
El resumen del documento es el siguiente:
1) La obra de teatro trata sobre las relaciones entre un nieto y su abuelo y cómo expresan las contradicciones generacionales a pesar del amor que los une.
2) Explora también los amores frustrados del abuelo y su amor de juventud, y cómo se reencuentran a través del romance entre sus nietos.
3) El objetivo es demostrar que el amor puede vencer las dificultades cuando está bien fundamentado, y la importancia de confiar en la experiencia de los mayores.
Este documento resume los principales temas de la codificación en España, incluyendo la codificación penal, mercantil y civil. Explica que la codificación surgió de las ideas liberales y del deseo de crear un sistema legal unificado. Detalla los diferentes códigos penales, mercantiles y civiles aprobados en España desde 1822 hasta 1996, y cómo reflejaban las ideologías dominantes de cada época. También resume brevemente las principales instituciones políticas de la monarquía española.
Descubriendo África: qué lugares ver en UgandaViajes Etnias
Este documento presenta varios lugares turísticos populares para visitar en Uganda, incluyendo el Parque Nacional Queen Elizabeth para safaris, el volcán Elgo y sus impresionantes vistas, y el Lago Victoria, el lago más grande de África. También recomienda excursiones a las montañas Ruwenzori, el Parque Nacional de las Cascadas de Murchison, el Bosque Nacional Kibale para ver chimpancés, y las Cascadas de Bujagali. Uganda ofrece una gran belleza natural y cultural que sorprenderá a los visitantes.
Minera Alumbrera trabaja en el marco de políticas sustentables que generan beneficios
para los empleados y para la comunidad toda, aun en el largo plazo.
Esta publicación tiene como fin explicar a todos los empleados y contratistas de Minera Alumbrera la naturaleza de la operación de la empresa, con claridad y simpleza.
Minera Alumbrera es una empresa socialmente responsable, comprometida con el desarrollo sustentable, que se desempeña con transparencia en su operación, en materia de seguridad y en la aplicación diaria de políticas de medio ambiente.
BENISON Media is the publisher of Think Grain Think Feed – the magazine for feed technology. It covers the complete value chain of feed industry, starting from feed crop production to feed additives and premixes, till processing and storage technology for poultry, dairy and aqua sector.
August 2016 - Think Grain Think Feed
Wbi brasil pesquisa e-mail marketing 2009MarketingImob
A pesquisa analisou o uso de e-mail marketing por corporações brasileiras. Ela mostrou que a maioria armazena contatos em software individual, mas há tendência de integrá-los aos sites. A pesquisa também revelou que a maioria das empresas envia e recebe dezenas de e-mails por dia e verifica caixas de entrada diariamente.
Este documento proporciona una introducción al teléfono XPERIATM X1, incluyendo instrucciones sobre cómo insertar la tarjeta SIM y la batería, cómo cargar la batería, cómo activar y desactivar el teléfono, cómo navegar por los menús, cómo cerrar aplicaciones, cómo personalizar el teléfono y cómo sincronizarlo con un equipo. También ofrece información sobre el uso de aplicaciones como la cámara, los juegos, la mensajería y la navegación por Internet, así como sobre la
El documento habla sobre la importancia de concientizar a los estudiantes sobre el cuidado del agua. Explica que el agua es indispensable para la vida y su desarrollo, pero que está sufriendo presiones en muchas partes del mundo. También describe cómo el agua es fundamental en la agricultura, la industria, la energía, el saneamiento e higiene, y propone soluciones para usarlo de manera más sostenible en cada sector.
Este documento describe una herramienta de software llamada "La Caja de Herramientas", que permite la gestión de redes de apoyo vecinal a través de una plataforma multiplataforma. La herramienta permite a los vecinos intercambiar bienes, servicios y ayuda; unirse a grupos de interés común; y conocer mejor a otros vecinos.
El documento habla sobre la piratería china de artesanías mexicanas como banderas, rebosos y talaveras hechas en China en lugar de México. El objetivo es entender por qué la piratería china ha alcanzado este nivel e investigar si China está permitido a hacer estas artesanías, si México tiene leyes para proteger a los artesanos mexicanos, y hacer un comparativo de precios, calidad y ventas entre las artesanías hechas en México y China.
No a la ley del aborto. No a la muerte, sí a la vida. No al PSOE, no a Bibiana Aído. Dile que NO al aborto, envíale una carta:
Ministra de Igualdad Bibiana Aído
Ministerio de Igualdad
C/ Alcalá, 27
28014 Madird
This document provides an overview of the principles of Islamic faith according to Sheikh Al-Islam Ahmad Ibn Taimiyah. It discusses Allah's names and attributes as described in the Quran and hadith. It covers core Islamic beliefs including belief in the hereafter, the trials of the grave and resurrection, divine decree, prophets and their families. It emphasizes following the path of Ahl Al-Sunnah Wal-Jama'ah and promoting brotherhood among Muslims.
This document contains a summary of Islamic principles of faith known as the Al-'Aqidah Al-Wasitiyah, written by Sheikh Al-Islam Ahmad Ibn Taimiyah. It was written at the request of a Shafi'ite judge to serve as a reference on core beliefs. The creed discusses Allah's names and attributes based on the Quran and hadith, beliefs in the afterlife including the Day of Judgment, divine decree, prophets and their families, and the path of the righteous forefathers. It aims to clarify correct Islamic doctrine.
This document provides an overview of the principles of Islamic faith according to Sheikh Al-Islam Ahmad Ibn Taimiyah. It discusses Allah's names and attributes as described in the Quran and hadith. It covers core Islamic beliefs including belief in the hereafter, the trials of the grave and resurrection, divine decree, prophets and their families. It emphasizes following the path of Ahl Al-Sunnah Wal-Jama'ah and promoting brotherhood among Muslims.
The first converts to Islam included Khadija, the first believer and strongest supporter of the Prophet; Ali, the first child believer; and Abu Bakr, the first free male believer who was very active in inviting people to Islam. Other early converts included Bilal, who was tortured for his faith but remained steadfast; and Talha, who was praised by the Prophet for being worthy of paradise. The early Muslim community was characterized by their faith, righteous deeds, supporting each other, patience, humility, remembrance of Allah, and treating each other with mercy.
This document contains an introduction to Ibn Taymeeyah's Letters from Prison. It provides background information on Ibn Taymeeyah, including that he was a 14th century Islamic scholar born in Harran who came from a family of scholars. It describes the political and intellectual environment of his time, including the Mongol invasions. It highlights Ibn Taymeeyah's dedication to knowledge, defending Islam, and concern for the Muslim masses. The introduction explains that the letters contained in the document come from when Ibn Taymeeyah was imprisoned in Egypt and were written to various recipients.
The document provides an overview of the history, values, and culture of Islam. It discusses how Islam began in the 7th century AD under the prophet Muhammad in Mecca and spread throughout the Middle East and other parts of the world. It outlines the key beliefs and practices of Muslims, including the five pillars of faith, and discusses Islamic teachings on warfare, treatment of non-Muslims, and important sects like Sunni and Shia.
The document provides an overview of the history, values, and culture of Islam. It discusses how Islam began in the 7th century AD under the prophet Muhammad in Mecca and spread throughout the Middle East and other parts of the world. It outlines the five pillars of Islam, including the declaration of faith, prayer, charitable giving, fasting during Ramadan, and pilgrimage to Mecca. It also discusses Islamic views on warfare, treatment of prisoners, and relationships with other faiths.
The document provides an overview of the history, values, and culture of Islam. It discusses the founding of Islam by Muhammad in the 7th century, the subsequent expansion of the Islamic empire and dynasties under caliphs like Abu Bakr, Umar ibn al-Khattab, and the Umayyad and Abbasid dynasties. It outlines the five pillars of Islam and key Islamic values like charity, social justice, science and knowledge. The document also examines Islam's relationship with other faiths, the conduct of war, and the contributions of Islamic civilization to fields like medicine, philosophy and science over several centuries.
Radde Wahabiya (English Translation) - by Ayatullah Al Uzma Syed Ali Naqi Naq...Jamal Mirza
Ayatullah Sayed Ali naqi Naqvi (t.s.), an Islamic jurist (Mujtahid) from lucknow, India, who graduated from Najaf, Iraq. He wrote more than 100 books including Tafseer e Quran and Tareekh e Islam and and 1000 booklets in Arabic, Persian and Urdu. His books were published in 12 Indian languages. He is among the most learned Islamic scholars in Indian History.
His first book published in Arabic was in Najaf during his days as a student and was among the first books written against Wahabis. It was entitled 'Kashfun Naqab an Aqaid Abdul Wahhab Najdi'. His second book in Arabic was in defense of the mourning acts for martyrdom of Imam Husain (a.s),entitled 'Aqalatalaashir fi Eqamatalshaaer'. Since the actual book is in Arabic, from which people of India and Pakistan cannot benefit in general, therefore, he revised it with additions in Urdu language. This English edition is the translation of Urdu version.
We are grateful to Syed mansoor Hussain Rizvi for sponsoring the translation of this beneficial book.
English Translation and notes by:
Syed Athar Husain Rizvi
This document provides an overview of the history, values, and culture of Islam. It discusses Islam's origins in 7th century Arabia and the life of the prophet Muhammad. It outlines the main beliefs of Islam including the five pillars, monotheism, and relations with other faiths. The document also describes the expansion of the Islamic empire under early caliphates and the contributions of Muslim civilizations to science, medicine, and other fields over 800 years.
Hal Qowl as-Sahabah
Hujjah fi Deen?
Are the Sayings of the Sahabah a Source of Evidence in Islaam?
ﻫﻞ ﻗﻮﻝ ﺍﻟﺼﺤﺎﺑﺔ ﺣﺠﺔ ﰲ ﺍﻟﺪﻳﻦ؟
Sheikh Omar Bakri Muhammad
Letters from our prophet (saas) (pbuh). Communicating Islam. englishHarunyahyaEnglish
Our Prophet Muhammad (saas) effectively communicated Islam through letters sent to various rulers. One letter was sent to Mukavkis, the governor of Egypt, inviting him to accept Islam for security, peace and reward from Allah. In response, Mukavkis sent gifts and many Egyptians converted to Islam. Another letter was sent to the Byzantine Emperor Heraklius, inviting him to accept the shared beliefs of monotheism found in Islam and Christianity. Heraklius was impressed by the virtues and increasing following of the Prophet. A third letter was sent to the Negus of Abyssinia, who protected Muslim refugees and expressed admiration for the Prophet.
This document summarizes the history and significance of the Caliphate in early Islam following the death of the Prophet Muhammad. It focuses on the first four Caliphs - Abu Bakr, Umar, Uthman, and Ali - who are considered the "Rightly Guided Caliphs". The document discusses Abu Bakr's election as the first Caliph, his life and virtues, and the challenges he faced in establishing the new Islamic state, including suppressing revolts, fighting false prophets, and defending against threats from neighboring empires while upholding Islamic principles.
The document discusses revelation and inspiration in various religions. It provides extracts from Hazrat Mirza Ghulam Ahmad on the nature of revelation and how it is granted according to an individual's capacity and abilities. It notes that revelation descends upon those with inner light and a close relationship with God. It also discusses how different religions acknowledge wisdom and knowledge.
This document provides a foreword and introduction to the book "Reading the Muslim Mind" by Hassan Hathout. It discusses some key aspects of Islam including:
1) Islam derives its name from the Arabic words "taslim" meaning submission and "salam" meaning peace, representing the relationship between humans and God and between humans.
2) Islam teaches tolerance and mercy in relationships between humans, as seen in teachings of the Prophet Muhammad.
3) The Islamic civilization made major contributions across many fields of knowledge and had a precise starting date with the revelation to Muhammad, unlike other civilizations.
4) Some pre-Islamic Arab customs were integrated into Islamic law by early jurists and
Early Jewish contact with Arabia occurred when Jews scattered throughout the world after Nebuchadnezzar destroyed Jerusalem in 587 BCE, with some tribes settling in north Arabia. Later, some Jews returned to Judea after Cyrus freed them from Babylon. Christianity arrived in southern Arabia through Ethiopia and Egyptian monks in the 4th-6th centuries CE. Conflict arose between Christians and Jews in Yemen under the Jewish king Dhu Nuwas in the 5th century. Ibn Ishaq was an 8th century Arab historian and biographer of Muhammad known for documenting early Islamic history and traditions in his work The Sira of Muhammad.
Essay On The Heart By Ibn Taymiyyah (Commentary By Dr. Bilal Philips) || Aust...Muhammad Nabeel Musharraf
In this brief treatise, Ibn Taymiyyah, systematically dissects the primary role of the heart in the life of a true Muslim. After discussing the heart’s purpose and function, the author discusses the prominence given to the heart in all affairs by Allah and His Prophet (pbuh) in the various texts of the Qu’ran and Sunnah. He then goes on to identify the right of the heart in relationship to Allah; remembrance and consciousness of its Lord. Ibn Taymiyyah also categorized the various types of hearts that exist relative to their states and conditions and concluded his treatise with the worst state for the heart to be in, lost, along with advice on how to avoid it.
Shaykh Muhammad ibn gaalih al-’Uthaymeen
Language: English | Format: PDF| Pages: 134 | Size: 1 MB
Before you is a complete translation of the great classical treatise “Thalaathat-ul-Usool” [The Three Fundamental Principles] of Imaam Muhammad bin ‘Abdil-Wahhaab. The source used for this translation was a booklet with the title “The Creed of the Saved Sect” printed by Maktab-ul-Islamee in 1993 [5th Edition] with checking by Zuhair Shawaish. This book is not to be confused with “al-Usool-uth-Thalaatha” which is another work written by Imaam Ibn ‘Abdul-Wahhaab. This treatise needs no introduction, as it is one of the Islamic works that is most studied and taught throughout the world. In fact, many of the scholars recommend the students of knowledge to begin their path of learning by studying and mastering this booklet. The reason for this is because it was written by the author in a simple manner and comprising of the basic fundamentals of this Religion in brief. The material contained in the treatise was designed to be easily memorized and understood. It is our intent, by producing this treatise, to provide the English audience with the source of this tremendous work so that they may study it in gatherings and use it as a reference. There are several explanations available for “The Three Fundamental Principles” that were written in recent times, such as that of Imaam Muhammad bin Saalih Al-‘Uthaimeen, Shaikh Zayd Al-Madkhalee and Shaikh Saalih Aali Shaikh.
The document discusses proofs for the appointment of Imams by Prophet Muhammad (pbuh). It discusses four main hadiths and narratives as evidence:
1) The hadith of Thaqalayn which says to follow both the Quran and the Prophet's descendants.
2) The hadith of Safinah which compares the Prophet's household to Noah's Ark, saying those who follow them will be saved.
3) The verse of wilayah which discusses obeying Allah, the Prophet and believers, referring to Imam Ali when revealed.
4) The important hadith of Ghadir Khumm which the document says it will discuss in more detail
The document provides an overview of the key aspects of the Islamic religion, including its origins in Saudi Arabia under the prophet Muhammad, the holy book of the Quran, and the five pillars of faith. It discusses the two main sects of Islam - Sunni and Shi'a - and the rapid spread of the religion from the 7th century through conquest and trade, establishing large empires from India to Spain within 100 years. However, political unity was short-lived as divisions emerged over leadership of the Muslim world.
Similar to The Religious And Moral Doctrine Of Jihaad (20)
By Shaykh Ashraf Ali Thanvi (رحمه الله)
(مولانا اشرف علی تھانوی)
This book contains a collection of most famous Islamic Duas/Azkar
(دعاؤں اور اذکار کا ایک بہترین اور مقبول مجموعہ)
Title: Dealing with the Coronavirus
Author:Shaykh-ul-Hadith Hadrat Mawlana Muhammad Saleem Dhorat Hifzahullah
Publisher: Islamic Da'wah Academy
Website: www.idauk.org
The document discusses the benefits of exercise for mental health. Regular physical activity can help reduce anxiety and depression and improve mood and cognitive functioning. Exercise causes chemical changes in the brain that may help boost feelings of calmness, happiness and focus.
This message is for every Christian who is willing to search for the truth with a sincere desire, and a broad mind to provide him with answers to questions that would otherwise take him long time to find.
CONTENTS:
• Foreword
• The divine purpose
• Who deserves to be worshiped?
• The birth of Mary
• The birth of Jesus
• The infant speaks
• People's reaction
• Jesus' privileges and miracles
• The reaction of the Children of Israel
• What is more difficult and miraculous, the creation of Adam, or the birth of Jesus?
• Cross-Examination
• Important points to remember
• Check and compare
• The Last Supper
This document discusses the conflict between Islam and secularism. It argues that secularism is a contemporary manifestation of jahiliyyah (ignorance) and is fundamentally at odds with Islamic monotheism. Secularism restricts Islam to the mosque and seeks to govern society without Islamic law, which constitutes polytheism. The document outlines how secularism entered Muslim lands through the influence of hypocritical secularists, using Turkey as an example. It concludes that secularism has no place in Muslim societies due to Islam's all-encompassing nature and the historical compatibility of Islam with science.
نور الاقتباس في مشكاة وصية النبي صلى الله عليه وسلم لابن عباس
(ابن رجب الحنبلي)
Nurul Iqtibas fi Mishkat Wasiyyah Al-Nabi li Ibn 'Abbas
Prophet Muhammad's (ﷺ) Advice to Ibn Abbas (رضي الله عنه)
-------
The spiritual and wordly life of a Muslim is focused on Allah. Success in both entails knowing Allah, loving Him, trusting Him and worshipping Him alone. It requires the Muslim to learn his religion, discipline his soul and refine his conduct. The Muslim must have firm faith that everything that happens to him in this life is good for him, that his Lord would never decree anything that would be detrimental and, as such, he is required to be patient and steadfast in the face of adversity and grateful at times of ease.
In this treatise, the author, ibn Rajab sets out to explain the advice the Prophet (SAW) imparted to ibn Abbas (radiyAllahu’anhuma), ‘Safeguard Allah and He will safeguard you. Safeguard Allah and you will find Him in front of you. Know Allah in times of ease and He will know you in times of hardship. When you ask, ask Allah. When you seek aid, turn to Allah. The Pen has dried (after having written) all that will occur…’
It would not be an exaggeration to say that if a Muslim was to understand this hadith and follow it closely, he would be well on his way to fulfilling the goals highlighted above. It is for this reason that ibn al-Jawzi said, ‘I pondered this hadith and it struck me with awe; I was so astounded that I almost became light headed… The prevailing ignorance of this hadith and the lack of understanding thereof is truly distressing!’.
‘Abdu’l-Qadir al-Jilani said, ‘Every believer should make this hadith a mirror to his heart, his axiom, his shelter and his topic of conversation. He should act by it in all times of motion and stillness so that he can be saved in this world and in the Hereafter.’
Imam ibn Rajab al-Hanbali (d.795H) was a scholar praised extensively for his vast knowledge, ascetism and expertise in the Hanbali school of thought as well as in hadith and its related sciences. His writings, gatherings and sermons were full of blessings and he was loved by all. He has written numerous monographs explaining individual hadiths of which this one, a series of which is currently being published by Daar us-Sunnah Publishers.
The translator has added appendices which comprise further explanations to the hadith by Mulla Ali al-Qari, ibn ‘Allan, and ibn ‘Uthaymin
The document discusses downloading the Tajwidi Quran. It provides a resource for obtaining a digital copy of the Quran with Tajweed rules included to help with proper recitation. The document likely contains a link or instructions for accessing the Tajwidi Quran in an electronic format.
3. The Religious and
Moral Doctrine of
Jihaad
Taken from the book:
ا ا
وا إ حا ا
‘Governance According to Allaah’s Law in Reforming
the Ruler and his Flock’
by Shaykh ul-Islaam
Taqi ud-Deen Ahmad ibn Taymiyyah
2
4. The Author
Taqi ud-Deen Abu-l-'Abbas Ahmad ibn 'Abd al-Haleem ibn
'Abd as-Salam ibn Taymiyyah al-Harrani al-Hanbali, was
born on Monday the 10th of Rabi' al-Awwal 66l H./22nd of
January 1263 C.E. at Harran. His father fled with his family
from Harran to Damascus in the year 667 H. /1268 C.E. out
of fear of the Tartars who invaded the land of Islaam and
were very close to Harran. In Damascus, the centre of
Islaamic studies at that time, Ahmad ibn Taymiyyah followed
in the footsteps of his father who was a scholar of Islaamic
studies by studying with the great scholars of his time, among
them four women including Zainab bint al-Makki who
taught him hadeeth.
He completed his studies when he was a teenager and at the
age of nineteen he became a teacher of Islamic doctrines. He
was well versed in Quraanic studies, hadeeth, fiqh, theology,
Arabic grammar and scholastic theology. He started giving
fataawa on religious legal matters without following any of
the traditional legal schools. He defended the sound
prophetic traditions by arguments, which, although taken
from the Quraan and the Sunnah, had hitherto been
unfamiliar to people of his time.
This was a time when the entire world of Islaam was
trembling with fright as an imminent target of Tartar
oppression. Iraq, Iran, and Khurasaan continued to be
despotically ruled by the Tartars. The Mamluke Turks ruled
Egypt, Sudan, Syria, and Hijaz. Simultaneously, a large
Christian evangelical movement was mounting to censure
Islaam. The crusaders were incessantly attacking Palestine
and the European Christians residing in Syria and Cyprus
had become emboldened to criticize the prophethood of
Rasoolullah ρ, compose works on the alleged truthfulness of
Christianity, and to invite theological debate.
3
5. Ibn Taymiyyah responded at every possible level. He fought
heretical innovations in religion which were wide spread
during his time all over the Muslim world, especially certain
acts and beliefs of some Sufi orders, like saint worship and
visiting saints' tombs seeking help from them, his refutations
on shirk and bid`ah caused him to be persecuted by the
authorities whose leaders were under the influence of certain
scholars.
Ibn Taymiyyah’s fight was not limited to the people who
followed the heretical innovations; in addition, he fought
against the Tartars who attacked the Muslim world and
almost reached Damascus. The people of Syria sent him to
Egypt to urge the Mamluke Sultan, the Sultan of Egypt and
Syria to lead his troops to Syria to save it from the invading
Tartars. When he realized that the Sultan was hesitant to do
what he asked of him, he threatened the Sultan by saying: “If
you turn your back on Syria we will appoint a Sultan over it
who can defend it and enjoy it at the time of peace”.
He was present at the battle of Shaqhab near Damascus
against the Tartars which took place during the fasting
month of Ramadhaan and gave a fatwa to the army to break
their fast in order to help them against their enemy, as the
Prophet Muhammad ρ did during the battle of the liberation
of Makkah. The Muslims won the battle against the Tartars
and drove them away from Damascus and all Syria.
In 699 AH, when the Egyptian army was unsuccessful in
holding of the Tartar army from Damascus, almost all of the
inhabitants of the city had fled and so the few remaining
patricians of the city, among them Ibn Taymiyyah, decided to
meet the Tartar king and ask for the peace of the city.
Not one of the ‘ulamaa dared to say anything to the king
except Ibn Taymiyyah. While the others trembled in his
4
6. presence and would not dare to speak out, Ibn Taymiyyah
was uninhibited and strongly defended truth and justice.
One of his companions in the delegation recounts Ibn
Taymiyyah's courage: “I was with the Shaykh on this
occasion. He set forth in his address to the King the Quraanic
verses and ahadeeth enjoining fairness and just conduct. His
voice gradually rising, he was drawing nearer to the king
until his knees were about to touch those of Qazaan who was
attentively listening to the Shaykh but didn't appear to be
displeased with him. He was straining his ears as if struck
with awe. At last he asked, ‘Who is he? I have never seen a
man like him - so brave and courageous; none has made a
dent in my heart as he!’ The Shaykh was then introduced to
the King. The Shaykh said to the King:
‘You claim to be a Muslim. I have been told that you have
with you a Qaadhi (judge) and an Imam, a Shaykh and a
mu’adhdhin (caller to prayer); yet you have deemed it proper
to march upon Muslims. Your forefathers were heathens, but
they always abstained from breaking the promise once made
by them. They redeemed the pledges they made, but you
violate the word of honour given by you. You trample
underfoot your solemn declarations in order to lay a hand on
the servants of Allaah!’”1
Ibn Taymiyyah often used to say: ‘Only he fears who has a
sickness of heart.’2
Ibn Taymiyyah’s participation in Jihaad against the enemies
of Islaam did not soften his opponents. His daring and
progressive opinions on many legal and social issues angered
1 al-Kawaakib ud-Durriyah, p. 25
2 Abul Hasan an-Nadwi, Saviors of Islamic Spirit, p. 31
5
7. his opponents, the authorities imprisoned him many times
during his lifetime and even his death was in imprisonment.
However when Ibn Taymiyyah had the chance to punish his
opponents who caused him all kinds of trouble and
imprisoned many times, he showed the utmost of
magnanimity and forgave them. When the Sultan an-Nasser
Ibn Qalawoon gave him the chance to do so. He said: “If you
kill them you will never find scholars like them.” The Sultan
said: “They harmed you many times and wanted to kill you!”
Ibn Taymiyyah said: “Whoever harmed me is absolved, and
who harmed the cause of Allaah and His Messenger, Allaah
will punish him.”3
Whilst in prison he completed 80 recitals of the Quran and
wrote several books and treatises. When the authorities
confiscated paper and writing materials from him he wrote
with charcoal on any loose sheets of paper he could find. He
completed a 40-volume tafseer called al-Bahr al-Muheet. He
wrote in total over 500 books according to Imam adh-
Dhahabi, most of them in prison.
The Muslim scholars and historians, like Ibn al-Qayyim, adh-
Dhahabi, Ibn Katheer, Ibn al-‘Imad al-Hanbali and many
others praised Ibn Taymiyyah and considered him one of the
greatest scholars of Islaam of all time.
He was given the title Shaykh ul-Islaam and his numerous
fataawa4are a vast source of inspiration and Islaamic legal
opinion. In particular, his verdicts with regards to Jihaad
and against whom it must be carried out are filled with a sea
of Islaamic knowledge that outlines fighting not only the
enemy aggressor, but also the apostates and even those who
3 Abu Zahra, p.62
4 Collected together in Majmoo’a al-Fataawa and al-Fataawa al-Kubraa
6
8. oppose clear-cut rulings of Islaam, despite their claims to be
Muslim.
Ibn Taymiyyah died in jail in Damascus on the night of
Sunday-Monday 20th Dhu-l-Qa'dah 728 H./26-27
September 1328 C.E. It is estimated that a train of 60,000 to
100,000 people, of which at least 15.000 were women, joined
the funeral procession.
7
9. The Role of Shaykh ul-Islaam
Ibn Taymiyyah in Jihaad Against the Tartars
Ibn Taymiyyah's most significant achievement in his life was
his Jihaad against the Tartars after he unmasked the
corruptions in their beliefs and their deceptive claims of
embracing Islaam. At that time, the Tartars were the greatest
danger facing the whole Muslim nation. They had the largest
military power and the most terrible warfare.
He was not satisfied with addressing the princes and leaders
only, but he also addressed the public and gave fatwas
(religious verdict) necessitating the defending of Islaam
against its enemy, the Tartars. He held that the protection of
Islaam should be the primary objective of all Muslims and
the condition to complete their faith.
His first letter of Jihaad that was addressed to the public
stated the following:
“After Bismillah ar-Rahman ar-Raheem , To whom ever this
reaches from the faithful and the Muslims, may Allaah have
mercy upon them in this life and the Hereafter. May He grant
them perceived and concealed blessings, and may He grant
them the dignified victory and great triumphs. Peace and
blessing of Allaah be with you all. We praise Allaah Almighty
on your behalf, the One and Only God, the All-Capable.”
He then started his letter by classifying the kuffar into a
number of categories. He said that the first group of kuffar
are the original kuffars , e.g. the Christians, Armenians, and
the like. With this group, it is permissible to hold peace
agreements with, eat from their food (that has been
slaughtered by them), marry from their women, can be
8
10. released if they fell as fell as prisoners of war, and their
women are not to be killed unless they were fighting.
The second group consists of murtaddoon (apostates) who
return to their infidel ways, like some Arab tribes, Persians,
and Romans. These murtaddoon are worse than the original
kuffar. Therefore, fighting them is obligatory if they do not
return to Islaam and no peace agreement nor covenant of
security can be given to them. Their prisoners are not to be
released, their food is not to be eaten, the Muslim man can
not marry their women, and they are all to be fought and
killed.
The third group consists of those who claim to belong to
Islaam, but do not perform the Islaamic duties and practices,
such as salaah, zakaah, hajj, nor do they carry out Jihaad or
take jiziyah (tributes) from the People of the Book and the
Sabbians, nor do they cease from killing Muslims and taking
their money. This group, under the consensus opinion of
Muslims, must be fought in the same way that Abu Bakr as-
Sideeq (τ) fought the people who refused to pay zakat. Some
of them are worse than kuffaar, even if they prayed and
fasted such as the khawaarij who Ali (τ) fought and the
Prophet (ρ) foretold about them: “they are the most evil of
people amongst Allaah's creation.” And non of the
companions or their successors disagree about the necessity
to fighting them.
As for the fourth group, they are the most evil of all the
groups. They are a group that rejected Islaam while still
claiming to belong to it. They are infidels, who reverted from
Islaam because they entered Islaam without following its
Shari’ah. It is agreed upon, that they should be fought totally
until they return to practice the fundamentals of Islaam and
to prevent fitnah so that the religion (worship) will all be for
9
11. Allaah Alone.
All these conditions are to be applied to them in their
homelands. If they invaded the lands of Muslims and attack
them for no other reason than to inflict injustice and injury
upon the Muslim nation?
أ ُ َ ُِ ن َ ْ ً َ َُ ا أ ْ َ َ ُ ْ و َ ا ِِ ْ َاج ا ُ ل و ُ ْ َ َ ُو ُ ْ َول َ ة
ٍ َ ِ َه ء آ أ ِ َه َ َ َ
َ ِ ِ ْ ُ ْ ُ ُ ْأ َ ْ َ ْ َ ُ ْ َ ُ أ َ أنْ َ ْ َ ْ ُ إن
ِ آ َ َ َ
“Will you not fight a people who have violated their
oaths (pagans of Makkah) and intended to expel the
Messenger, while they did attack you first? Do you
fear them? Allaah has more right that you should
fear Him, if you are believers.”5
This verse clearly illustrates the truth about the Tartars and
their contemporary sect, the Baatiniyyah6, and others who
tried to corrupt the creed of Islaam.
Following these words, Ibn Taymiyyah began to show the
merits of the Mujahideen, and the virtues of Jihaad in the
cause of Allaah. He explained that Jihaad will be ongoing till
the day of judgment, by using the following authentic
hadeeth as a proof:
ُْ ُ َ
ه ْ ِ َ َال ِ َ َ ٌ ِ ْ أ ِ ُ َ ُِ ن ََ أ ْ ِ ا ِ َ ِ ِ َ ِ َ ُو
ه ه َ َ ُ ُ
َ َِ ْ َ َ َ ُ ْ َ َ ْ ِ َ ُ ا َ و ُ ْ ََ ذ
َ َه
5Surah at-Tawbah: 13
6Heretical sect who kept ‘hidden’ the true nature of their beliefs. Sideing
with the enemies of Islaam they sought to propagate their creed based on
Magian doctrines and Platonic concepts.
10
12. “There will always remain a group of people from my
nation fighting upon the truth. Subjugating their enemies
They will never be agonised by those who disagree with
them until the Final Hour is upon them.”7 And Ibn
Taymiyyah regarded those people to be the Mujahideen of
Shaam.8
Ibn Taymiyyah then narrated the different Ahadeeth9 and
Ayaat10showing the importance of Jihaad and the inevitable
victory of the Muslims. He then started mentioning those
faithful groups (mu’minoon), and their role at his time. There
is the at-taai'fah al-mansourah11(the Victorious Group), the
Mujahideen warriors. He proved that there is nothing higher
in status than Jihaad and no rank can rise above the level of
Mujahideen and Martyrs in the path of Allaah.
He concluded his message and soon after that, he took the
responsibility to training the armies and to organise the
Mujahideen groups. He was responsible for raids against the
Tartar military camps. He also attacked the region where the
The Baatiniyyah people in the mountains of Shaam resided,
because they betrayed the Muslims and secretly cooperated
with the enemies of Islaam, the Tartars and the Crusaders.
Although the Baatini sect succeeded in deceiving Ibn
Taymiyyah when they pretended to repent and abandon their
7 Saheeh Muslim
8
Present day Syria, Jordan, Palestine and Lebanon.
9 Plural of hadeeth – Prophetic sayings
10 Plural of Aayah – Quraanic verses
11 Based upon the hadeeth of the Messenger of Allaah ρ:
َُ َُ م ا
َ َ ْ ُ ََ َ ْ َ ْ ُ ُ َ
ه َ َْ ُ ر
ِ ِ َ َال َ ِ َ ٌ ِ ْ أ
ُ ُ
“There will always be a group of my nation victorious upon the truth,
those who abandon them will not harm them until the Hour (Day of
Judgement).”
Related by Tirmidhi, Ibn Maajah, Ahmad and others with different
words.
11
13. crooked creed and beliefs, it was later proven to him that they
used taqqiyyah (calculated deception), and that they
remained on their strong animosity to Islaam and Muslims.
He did not hesitate to fight and hound them, and passed
fataawa exposing their hidden beliefs and called for the
necessity to fight them.
Ibn Taymiyyah also partnered Sultan an-Nasser Ibn
Qalawoon in his war against Qazaan who claimed to be
Muslim and named him self Mahmood. It was proven to Ibn
Taymiyyah other wise, because Qazaan refused to completely
uphold Islaamic Shari’ah and he disrespected Allaah's laws.
He governed the Islaamic country by the book of al-Yaasiq
which was a mixture of laws from Christianity, Judaism,
Islaam and the laws of Jengiz Khan himself. He discarded the
laws that was sent down to the Muslims in the Qur'an and the
Sunnah.
In the year 702 after hijrah , the news of the return of the
Tartars to Shaam spread. Ibn Taymiyyah made haste to the
sultan in Egypt seeking his help against the danger of the
Tartars and their monstrosities which they were so famous
for, especially when the rulers of Halab (Allepo) and Hama
abandoned their cities and escaped to Damascus. By the time
the Tartars reached Hims and Ba’albek, Ibn Taymiyyah
recruited the remains of the army that left Hama and the
other cities. He united the army and started the march to
Damascus to be at the forefront of the ranks, until the armies
of the Khaleefah al-Mustakfi and Sultan an-Nasser Ibn
Qalawoon reached Damascus. On Saturday, the second of
Ramadhaan, the Muslim army was complete, and the
organisation for the battle had begun outside Damascus to
safeguard the city from any damage. The site of the battle was
in Marj as-Safar.
12
14. When the Tartars heard of their massing, they made haste to
meet them outside Damascus. Hence the first plan of Ibn
Taymiyyah was successful in that he distracted the Tartars
from further damaging the city as the Tatar's first concern
was to destroy the army of the Muslims, leaving the city
unmolested.
The two armies then met, each had in mind the destruction of
the other, and the battle started at once. It was Dhuhur time
and the Muslims in that army were fasting that day, every
one of them wishing from Allaah either Shahaadah
(martyrdom)or victory. In their minds are the Prophet
companions (ψ) and their righteous successors. Their
intentions were to defend Islaam and to destroy the Tatarian
enemy once and for all, making sure they never return to the
land of Islaam with their corruption, unlike the first time
when the Tartars regrouped themselves after their defeat in
the battle of ‘Ain Jaloot12 and returned to attack the land of
the Muslims.
Therefore, the main worry of the Khaleefah and the Sultan
was to destroy the Tartars and eliminate their danger once
and for all. When the Tartars saw the Muslims apparent
devotion and commitment to war, all their numbers came
down to the battle, displaying their machinery and armour.
They were the bounty of the Muslims by the end of the day.
With this battle, the Khaleefah once again re-established his
role as the leader of the Muslims, and so did the Sultan.
While Shaykh ul-Islaam delivered his role as the advisor. He
was at the head of the army, sharpening the Muslims
12 lit. The Spring of Goliath – Historic battle where the Mongols were
routed by the Mamlukes under the command of Saif ud-Deen Qutuz, thus
smashing the notion of their invincibility and leading to their decline and
eventual assimilation with Islaam and the Muslims
13
15. purpose, while on the other hand he would fight the enemy
courageously, sending them reeling back to their homes.
When the army saw their Khaleefah, Sultan and Imam at the
head of their ranks, they started to crush the Tartars,
eliminating their danger and ridding the Muslims from their
threat. Consequently, they left the enemy no hope to ever
return to the land of Islaam. The battle of Shaqhab was the
last battle ever between the Tartars and the Muslim.
This battle had a fundamental role in Ibn Taymiyyah's reply
to the cowardly Murji’ah, Sufis, and others who tried to
hinder and discourage the resolution of the Muslims. They
either tried to scare the Muslims by exaggerating the might
and strength of the enemy, or they used to proclaim that the
Tartars were Muslims, and hence, an excuse not to fight
them.
Ibn Taymiyyah's response to the Muslims who were deceived
by what was said about the prohibition of fighting the
Tartars, was his statement: “If you find me in the ranks of the
Tartars then kill me!”
His response on the battlefield was clearer in that he started
fighting the Tartars, hence leaving no room for the Muslims
who were deceived or had a second thought about the right
decision in fighting their enemy.
14
16. “…And what can my enemies do to me: for my
imprisonment is meditation and my killing is
martyrdom and expelling me from my residence is
but a vacation…”
Ibn Taymiyyah
15
17. Publisher’s Forward
و ور أ ذ و و و إن ا
أن ه دي و أ و ا تأ
ا ور ا أن وأ إ إ ا و
ا د و آ ا و ه ا و و أداء ا
. إ ه آ ره ء ا ى و
Indeed all praise is due to Allaah. We praise Him and seek
His aid and seek His forgiveness and we seek refuge in Him
from the evil that is within ourselves and from the evil
consequenses of our sinful actions. Whomsoever Allaah
guides there is none that can lead (him) astray, and
whomsoever Allaah leads astray, there is none that guide
(him). I bear witness that there is no deity worthy of worship
except Allaah Alone, he has no partners, and I bear witness
that Muhammad is His servant and Messenger, who
conveyed the Message (of Islaam) and discharged the Trust
(from Allaah) and advised the nation (of Muslims) and
fought in the way of Allaah as he ought to have. And he left
us, may the prayers and peace of Allaah be upon him, upon
the clear path – the day of it is like the night of it, none turns
away from it except that he is destroyed.
This book is a translation of a section from the chapter
entitled “Jihaad al-Kuffaar: Al-Qitaal al-Faasil13” from the
13 Jihaad against the disbelievers: The Decisive Fight
16
18. book entitled “As-siyaasah as-shar’iyyah fee islaah ar-
raa’ee wal ra’iyyah14” by Imaam Ibn Taymiyyah.
It was written specifically as a guideline for the governance of
Muslim lands and those who ruled them, detailing evidence
from the Book of Allaah Υ, the Sunnah of His Messenger ρ
and the concensus of the first community of Muslims ψ.
The Book was based on the verse from the Quraan in Surah
an-Nisaa directed at the rulers:
ِن ا َ َ ْ ُ ُ ُ ْ أنْ ُ َدوا ا َ َ ت إَ أهِْ َ وإ َا َ َ ْ ُ ْ َ ْ َ ا س أنْ َ ْ ُ ُ ا
َِ َِذ َ ِِ َ آ إ
َ ِ (َأ َ اَ ) ِ ْ َ ْل ِن ا َ ِ ِ َ ِ ُ ُ ْ ِ ِ ِن ا َ َ ن َ ِ ً َ ِ ًا
َ آ إ ِإ
َ ُ ا أ ِ ُ ا ا َ وأ ِ ُ ا ا ُ ل وأوِْ ا ْ ِ ِ ْ ُ ْ َِنْ َ َ ز ْ ُ ْ ِ َ ْء
ٍ َ َُ َ ََ َ
ٌ ْ َ َ َِ ُدو ُ إَ ا ِ َا ُ ل إنْ ُ ُ ْ ُ ْ ُِ ن ِ ِ َا ْ َ ْم ا ِ ِ ذ
َ ِ و َ ِِ آ و ِ
( ) وأ ْ َ ُ َ ْو
ِ ََ
”Indeed Allaah commands you to render trusts to
whom they are due and when you judge between
people to judge with justice. Excellent is that which
Allaah instructs you. Indeed Allaah is All-Hearing
and All-Seeing. O you who believe! Obey Allaah and
obey the Messenger (Mohammad ρ) and those of you
(Muslims) who are in authority. And if you differ in
anything amongst yourselves, refer it back to Allaah
and His Messenger, if you believe in Allaah and the
Last Day. That is better and more suitable for the
final determination15
14 Governance According to Allaah’s Law in Reforming the Ruler and his
Flock
15 Surah an-Nisaa: 58-59
17
19. The scholars have stated that the first verse was written with
regards to those in authority, in order for them to correctly
discharge their trusts to whom they were due, and that when
they judge between men that they do so with justice and
equality.
The second of the two verses refers to the commanders of
armies and others that they should obey Muslim rulers in
authority (who govern by the Shari’ah and protect the
Muslim lands), fulfil their pledges to them, accept their
rulings in warfare and so on – excpet in disobedience to
Allaah Υ, and if they were ordered to disobey Allaah Υ then
the words of the Messenger of Allaah ρ remind us:
ّ َ َ ْ َِ ِ ا ِ َ و
َ ِ َ َ َ ِ َ ُْ ق
ٍ َ
“There is no obedience to creation in disobediance of Allaah,
the Mighty and the Sublime.”16
We ask Allaah Υ to aid His religion with His angels in
formated ranks in order to bring victory to His warriors with
whom He is pleased and they are pleased with Him. So that
the religion is all for Him and that there is justice and
tranquility everywhere, and His name is made Supreme in
the heavens and in the earth.
Abu Umamah – 1421 A.H.
1616 Narrated by ‘Umraan ibn Husayn τ – Recorded by Ahmad
18
20. The Religious and Moral Doctrine of
Jihaad
The penalties that the Shari’ah has introduced for those who
disobey Allaah Υ and His Messengers are of two kinds:
1. The punishment of those who are under the sway [of
the imam], both individuals and collectives, as has been
mentioned before [in the chapter on criminal law],
2. The punishment of recalcitrant groups, such as those
that can only be brought under the sway of the Imam by a
decisive fight. That then is the Jihaad against the
unbelievers (kuffaar), the enemies of Allaah Υ and His
Messenger. For whoever has heard the summons of the
Messenger of Allaah ρ, and has not responded to it, must
be fought
ِ ُِ َ ُ ن ِ َْ ٌ وَ ُ ن ا
َ َ َ َ ْ ُ ُِ َ و
َ ه
“…until there is no more fitnah and the religion is
entirely for Allaah.”17
When Allaah Υ sent His Prophet ρ and ordered him to
summon the people to His religion, He did not permit him to
kill or fight anyone for that reason before the Prophet ρ
emigrated to Madeenah.
Thereafter, He Υ gave him and the Muslims permission with
the words:
َ ِ أذن ِ ِ َ ُ َ َُ ن َِ ُ ْ ُِ ُ ا وِن ا َ ََ َ ْ ِ ِ ْ َ َ ِ ٌ )93( ا
ه َإ َ َ ُِ
أ ْ ِ ُ ا ِ ْ د َ ر ِ ْ ِ َ ْ ِ َ إ أنْ َ ُ ُ ا ر َ ا ُ وَ ْ د ْ ُ ا ِ ا س
َ َ َ َ َ ِ ِ ِه ُ
17 Surah al-Baqarah:193, Surah al-Anfaal:39
19
21. ِ َ ْ َ ُ ْ ِ َ ْ ٍ َ ُ َ ْ َ َا ِ ُ و ِ َ ٌ و ََ َا ٌ و َ َ ِ ُ ُ ْ َ ُ ِ َ ا ْ ُ ا
آ َ ت َ َ
ٌ ِ َ َ ِ ًا وَ َ ُ َن ا ُ َ ْ َ ُ ُ ُ ِن ا َ َ َ ِي
إ َ آ
ة و َ ْا ا َ ة وأ َ ُوا
ََ َ آ َ َ )04( ا ِ َ إنْ َ ُ ْ ِ ا رْض أ َ ُ ا ا
َِ ه ِ
(41)ِ ْ َ ْ ُوف و َ َ ْا َ ْ ا ْ ُ ْ َ ِ وِ ِ َ ِ َ ُ ا ُ ر
ِ َ َ ِ
“Permission is given to those who are fought
because they were wronged - indeed Allaah is
able to help them - who were expelled from
their habitations without right, except that
they say ‘Our Lord is Allaah.’ For had it not
been that Allaah checks one set of people by
means of another, monasteries, churches,
synagogues and mosques, wherein the Name
of Allaah is mentioned much, would surely
have been pulled down. Assuredly Allaah will
help him who helps (His cause) - Indeed Allaah
is All-Strong, All-Mighty – Those (Muslim
rulers) who, if We give them power in the land,
establish the prayer, and pay the Zakaah, and
enjoin good and forbid evil; and unto Allaah
belongs the issue of all affairs.”18
Then, after that, He Υ imposed fighting to them with the
following words:
َ َ ُ ِ َ ََ ْ ُ ْ ا ْ ِ َ ل و ُ َ ُ ْ ٌ َ ُ ْ و َ أنْ َ ْ َ ُ ا َ ْ ً و ُ َ َ ْ ٌ َ ُ ْ و
َ َه ه َ َ ُ َه آ آ
(216) أنْ ُ ِ ا َ ْ ً و ُ َ َ َ ُ ْ َا ُ َ َْ ُ وأ ْ ُ ْ َ َْ ُ ن
َ ََ و َه َ
“Fighting is prescribed for you, though it be
hateful to you. Yet it may happen that you will
hate a thing that is better for you; and it may
happen that you love a thing that is worse for
you. Allaah knows and you know not.”19
18 Surah al-Hajj: 39-41
19 Surah al-Baqarah: 216
20
22. He has emphasized this command and glorified Jihaad in
many of the Madinan chapters. He has criticized those who
fail to participate in it and called them hypocrites and sick in
their hearts. Allaah Υ has said:
ٌ ُ ْ إنْ َ ن َ ؤ ُ ْ وأ ْ َ ؤ ُ ْ وإ ْ َا ُ ُ ْ وأزْ َا ُ ُ ْ و َ ِ َ ُ ُ ْ وأ ْ َا
ََ ل َ ََ و َِ ِ آ َ ُآ ََ ُآ
ِ ا ْ َ َ ْ ُ ُ َ و ِ َ ر ٌ َ ْ َ ْن َ َ د َ و َ َ ِ ُ َ ْ َ ْ َ َ أ َ إَ ْ ُ ْ ِ ْ ا
ِ َ َ آ َه َ آ ه َ َة
ور ُ ِ ِ و ِ َ د ِ َ ِ ِ ِ َ َ َ ُ ا َ َ ْ ِ َ ا ُ َِ ْ ِ ِ َا ُ َ ْ ِي ا ْ َ ْم
َ و ٍ َ ََ
(24) َ ِ ِ َ ْ ا
“Say: ‘If your fathers, and your sons, and your
brothers, and your wives, and your clan, and
your wealth that you have gained, and the
commerce you fear may decline, and the
dwellings that you love - are dearer to you than
Allaah and His Messenger and Jihaad in His
way, then wait till Allaah brings His command
(punishment); Allaah guides not the
rebellious.’”20
And:
ْ ِ ِإ َ ا ْ ُ ْ ُِ ن ا ِ َ َُ ا ِ ِ ور ُ ِ ِ ُ َ ْ َ ْ َ ُ ا و َ َ ُوا َِ ْ َا
َ ه ََ َ ِ
(15) وأ ُ ِ ِ ْ ِ َ ِ ِ ا ِ أوَْ ِ َ ُ ْ ا د ُ ن
َ ِ ه ُ ََ
“Only those are the believers who have
believed in Allaah and His Messenger, then
have not doubted, and have made Jihaad with
their possessions and their selves in the way of
Allaah; those - they are the truthful.”21
And:
20 Surah at-Tawbah; 24
21 Surah al-Hujaraat: 15
21
23. ٌ َ َ ْ ِ ِ ُُ ِ َ ِ َ ِ َا أ َِ ْ ُ ر ٌ ُ ْ َ َ ٌ وذ ِ َ ِ َ ا ْ ِ َ ل رأ ْ َ ا
ض ََ ُ َ ُآ َة ُ ذ
ٌ ْ َ َ ُ ُون إَ ْ َ َ َ َ ا ْ َ ْ ِ ََ ْ ِ ِ ْ ا ْ َ ْت ََوَْ َ ُ ْ)02( َ َ ٌ و
َ ل ِ َِ
(21) ْ ُ َ َ ْ ُو ٌ َِ َا َ َم ا َ ْ ُ ََ ْ َ َ ُ ا ا َ َ َ ن َ ْ ًا
َ َ ف ذ
“Then, when a clear surah is sent down, and
therein fighting is mentioned, you see those in
whose heart is sickness looking at you as one
who faints of death; but better for them would
be obedience and words honourable. Then
when the matter is resolved, if they were true
to Allaah, it would be better for them.”22
There are numerous similar verses in the Quraan and equally
frequent is the glorification of Jihaad and those who
participate in it, [for instance] in Surah ‘the Ranks’:
َ أ َ ا ِ َ َ َُ ا َ ْ أد ُ ْ ََ ِ َ رة ُ ِ ُ ْ ِ ْ َ َاب أِ ٍ)01( ُ ْ ِ ُ ن
َ ٍَ ٍَ َُ ه َ
ِْ ِ ور ُ ِ ِ و ُ َ ِ ُون ِ َ ِ ِ ا ِ َِ ْ َاِ ُ ْ وأ ُ ِ ُ ْ ذِ ُ ْ َ ْ ٌ َ ُ ْ إن
ِ َ ََ َ َ ه ََ
ُ ُ ْ َ َْ ُ ن )11( َ ْ ِ ْ َ ُ ْ ذ ُ َ ُ ْ و ُ ْ ِ ْ ُ ْ َ ت َ ْ ِي ِ ْ َ ْ ِ َ ا َ ْ َ ر
ُ ٍ َ ُ َ آ
ٌ ْ َ َ َ ِ ُ و َ َ ِ َ َ َ ً ِ َ ت َ ْن ذِ َ ا ْ َ ْز ا ْ َ ِ ُ )21( وأ ْ َى
َُ ُ ٍَ ِ َ آ
(13) َ ِ ِ ْ ُ ْ ِ َ ا ِ و َ ْ ٌ َ ِ ٌ و َ ْ ا
َ َ
“O You who believe, shall I direct you to a
commerce that shall deliver you from a painful
torment? That you believe in Allaah and His
Messenger, and make Jihaad in the way of
Allaah with your wealth and your lives. That is
better for you, if you but knew. He will forgive
you your sins and admit you into gardens
underneath which rivers flow, and to dwelling
places goodly in Gardens of Eden; that is the
supreme success; and other things you love,
22 Surah Muhammad: 20-21
22
24. help from Allaah and victory is near. And give
good tidings to the believers.”23
And [elsewhere] He Υ has said:
أ َ َ ْ ُ ْ ِ َ َ َ ا ْ َ ج و ِ َ رة ا ْ َ ْ ِ ِ ا ْ َ َام َ َ ْ َ َ ِ ِ َا ْ َ ْم
ِ و ِآ ََ َ َ
ا ِ ِ و َ َ َ ِ َ ِ ِ ا ِ َ ْ َ ُون ِ ْ َ ا ِ َا ُ َ ْ ِي ا ْ َ ْم
َ و َ َ ه
ْ ِ ِا ِ ِ َ )91( ا ِ َ َُ ا و َ َ ُوا و َ َ ُوا ِ َ ِ ِ ا ِ َِ ْ َا
َ ه َه
ْ ُ ُ َ ُ (20)َ وأ ُ ِ ِ ْ أ ْ َ ُ در َ ً ِ ْ َ ا ِ وأوَْ ِ َ ُ ْ ا ْ َ ِ ُون
ه ه َُ ََ َ ََ
َ ِ ِ َ (21)ٌ ِ ُ ٌ ِ َ َ ِ ْ ُ َ ر ُ ْ ِ َ ْ َ ٍ ِ ْ ُ ور ْ َان و َ ت
ٍ َ ٍ َِ َ
(22) ٌ ِ َ ٌ ْ ِ َ أ َ ًا ِن ا َ ِ ْ َ ُ أ
َ َ إ
“Do you reckon the giving of water to pilgrims
and taking care of the Holy Mosque as the
same as one who believes in Allaah and the
Last Day and makes Jihaad in the way of
Allaah? Not equal are they in Allaah’s sight;
and Allaah guides not the evildoers. Those who
believe, and have emigrated, and have made
Jihaad in way of Allaah with their wealth and
their lives are mightier in rank with Allaah;
and those - they are the triumphant; their Lord
gives them good tidings of mercy from Him
and good pleasure; for them await gardens
wherein is lasting bliss, therein to dwell for
eternity; surely with Allaah is a great
reward.”24
And:
ْ ُ ِ ُ َ أ َ ا ِ َ َُ ا َ ْ َ ْ َ ِ ْ ُ ْ َ ْ دِ ِ ِ َ َ ْف َ ْ ِ ا ُ ِ َ ْم
ٍ َ َ
و ُ ِ َ ُ أذ ٍ ََ ا ْ ُ ْ ِ ِ َ أ ِ ة ََ ا ْ َ ِ ِ َ ُ َ ِ ُون ِ َ ِ ِ ا ِ و
َ َ ه ٍ َ َِ َ
(54) ٌ َِ ٌ ِ َ َ ُ ن َ ْ َ َ ِ ٍ ذِ َ َ ْ ُ ا ِ ُ ْ ِ ِ َ ْ َ َ ء َا ُ َا
ُو و َ َ
23 Surah as-Saff: 10-13
24 Surah at-Tawbah: 19-21
23
25. “O You who believe, whosoever of you turns
from his religion, Allaah will assuredly bring a
people He loves, and who love Him, humble
towards the believers, stern towards the
unbelievers, fighting in the path of Allaah, not
fearing the blame of any blamer. That is
Allaah’s bounty; He gives it unto whom He
will.”25
And He Υ has said:
ذِ َ َِ ُ ْ ُ ِ ُ ُ ْ َ ٌَ و َ َ ٌ و َ ْ َ َ ٌ ِ َ ِ ِ ا ِ و َ َُ ن
َ َ َ َ َ
َ ْ ِ ً َ ِ ُ ا ْ ُ ر و َ َ ُ ن ِ ْ َ ُو َ ًْ إ ُ ِ َ َ ُ ْ ِ ِ َ َ ٌ َ ِ ٌ ِن
إ ِ آ َ َ َ
َ ِِ ْ ُ ْا َ ُ ِ ُ أ ْ َ ا
َ
ْ ُ َ َ ِ ُ )021( و ُ ِ ُ ن َ َ َ ً َ ِ َة و َ ِ َة و َ ْ َ ُ ن َاد ً إ
َو ِ ِ آ َ ً ً َ آ َ َ
(121) ِ َ ْ ِ َ ُ ْ ا ُ أ ْ َ َ َ ُ ا َ ْ َُ ن
َ آ َ
“That is because they are smitten neither by
thirst, nor fatigue, nor emptiness in the way of
Allaah, neither tread they any tread enraging
the unbelievers, nor gain any gain from any
enemy, but a righteous deed is thereby written
to their account; Allaah leaves not to waste the
wage of the good-doers. Nor do they expend
any sum, small or great, nor do they traverse
any valley, but it is written to their account,
that Allaah may recompense them the best of
what they were doing.”26
Thus He has mentioned [the reward] resulting from their
deeds and the deeds they must practice.
The command to participate in Jihaad and the mention of its
merits occur innumerable times in the Quraan and the
25Surah al-Maaidah: 54
26 Surah at-Tawbah: 120-121
24
26. Sunnah. Therefore, it is the best voluntary [religious] act that
man can perform. All scholars agree that it is better than the
hajj (greater pilgrimage) and the ‘umrah (lesser pilgrimage),
than voluntary salaah and voluntary fasting, as the Quraan
and the Sunnah indicate.
The Prophet ρ has said:
ة وذرْوة َ َ ِ ِ ا ْ ِ َ د
ُ َُ ِ َ ُ رأْس ا َ ْ ِ ا ِ ْ م و َ ُ د ُ ا
ُ َ ُ ُ َ
“The head of the affair is Islaam, its central pillar is the
salaat and the summit is the Jihaad.”27
And he (ρ) has said:
ِ ْ ََ َِ ِ ا ِ َ َ ْ َ ا ر
َ ِ َ ِ ِ َ ُ ْ ِ ُ ِن ِ ا ْ َ ِ ِ َ َ در َ ٍ أ َ َ ا
ه ََ َ ه إ
َ َ َ ْ َ ا َ ء َا َرْض
ِ ِو آ
“In Paradise there are a hundred grades with intervals as
wide as the distance between the sky and the earth. All these
Allaah has prepared for those who take part in Jihaad.”28
Al-Bukhaari has transmitted that he (ρ) has said:
َ ِ ِ ا ِ َ َ ُ ا ُ ََ ا ر
ِ ِ ُ َ َ َ َْ ْ ا ْ َ ت
“He whose feet have become dusty in the way of Allaah [i.e.
Jihaad] Allaah will save from hellfire.”
And, as related by Muslim, he (ρ) has said:
ر َ ُ َ ْم وَ َْ ٍ َ ْ ٌ ِ ْ ِ َ م َ ْ ٍ و ِ َ ِ ِ وإنْ َ ت َ َى ََ ْ ِ َ َُ ُ ا ِي
َ َِ َ ِ َ ٍ ِ ط
َن
َ آ
َ ْ َُ ُ وأ ْ ِي
َ َُ
ََ ْ ِ رزْ ُ ُ وأ ِ َ ا ْ َ ن
َ ََ ِ
“A day and a night spent in ribaat [remaining at the
frontiers of Islaam with the intention of defending Islaamic
territory against the enemies] are better than one month
27 Collected by Ahmad and Tirmidhi.
28 Agreed upon
25
27. spent in fasting and vigils. If he dies [in the fulfillment of this
task], he will receive the recompense of his deeds and
subsistence, and he will be protected from the Angel of the
Grave.”
It is related in the Sunan that:
َُ ِ ِ ا ِ َ ْ ٌ ِ ْ أ ْ ِ َ ْم ِ َ ِ َا ُ ِ ْ ا ْ َ َ زل
ِِ ٍ َ ِ ر َ ُ َ ْم
ٍ ِ ط
“A day spent in ribaat in the way of Allaah is better than
thousand days spent elsewhere.”29
He (ρ) has (also) said:
ِ َِ ِ َ َ ُ َ ا ر َ ْ ٌ َ َ ْ ِ ْ َ ْ َ ِ ا ِ و َ ْ ٌ َ َ ْ َ ْ ُس
ُ َ ُ َ َْ ن
ِ
ِ ا
“Two eyes will not be touched by the fire: the eye that has
wept out of fear for Allaah and the eye that has spent the
night on the watch in the way of Allaah.” Al-Tirmidhi has
said about this tradition that it is good (hasan).
In the Musnad of Ahmad ibn Hanbal we find:
َ َ ِ ِ ا ِ َ َ َ أ ْ َ ُ ِ ْ أ ْ ِ َ َْ ٍ ُ َ م َ ُْ َ و ُ َ م َ َ ر
َ ُ ُه ُ َ َ ِ ٍ َْ َ َ َس
ُ
“A night spent on the watch in the way of Allaah is better
than a thousand nights and days spent in nightly vigils and
fasting.”
In the Saheeh of al-Bukhaari as well as the Saheeh of Muslim
we find: “A man said: ‘O Messenger of Allaah, tell me of an
act that equals Jihaad in the way of Allaah.’ He answered:
‘You will not be capable of it.’ The man said: ‘Tell me
anyway.’ The Messenger of Allaah said: ‘Can you, when a
Jihaad warrior has gone out on expedition, fast without
interruption and spend the night in continuous prayer?’ The
29 Tirmidhi, Nisaai, Ahmad and Daarimi
26
28. man said: ‘No.’ Then the Messenger of Allaah said: ‘This
then is what equals Jihaad.’”
In the Sunan we find that Mohammad ρ has said:
ا د ا أ و أ إن
“Indeed every nation has its’ tourism and the tourism of my
nation is Jihaad in the path of Allaah.”30
This is a vast subject, unequalled by other subjects as far as
the reward and merit of human deeds is concerned. This is
evident upon closer examination.
The [first] reason is that the benefit of Jihaad is general,
extending not only to the person who participates in it but
also to others, both in a religious and a temporal sense.
[Secondly,] Jihaad implies all kinds of worship, both in its
inner and outer forms. More than any other act it implies
love and devotion for Allaah Υ, Who is exalted, trust in Him,
the surrender of one’s life and property to Him, patience,
asceticism, remembrance of Allaah Υ and all kinds of other
acts [of worship]. And individual or community that
participates in it, finds itself between two blissful outcomes:
either victory and triumph or martyrdom and Paradise.
[Thirdly,] all creatures must live and die.
Now, it is in Jihaad that one can live and die in ultimate
happiness, both in this world and in the Hereafter.
Abandoning it means losing entirely or partially both kinds of
happiness. There are people who want to perform religious
and temporal deeds full of hardship in spite of their lack of
benefit, whereas actually Jihaad is religiously and temporally
more beneficial than any other deed full of hardship. Other
people [participate in it] out of a desire to make things easy
30 Mustadrak al-Haakim – graded Saheeh
27
29. for themselves when death meets them, for the death of a
martyr is easier than any other form of death. Infact, it is the
best of all manners of dying.
Since lawful warfare is essentially Jihaad and since its aim is
that the religion is entirely for Allaah Υ [2:189, 8:39] and the
word of Allaah Υ is uppermost [9:40], therefore, according to
all Muslims, those who stand in the way of this aim must be
fought.
As for those who cannot offer resistance or cannot fight, such
as women, children, monks, old people, the blind,
handicapped and their likes, they shall not be killed, unless
they actually fight with words [e.g. by propaganda] and acts
[e.g. by spying or otherwise assisting in the warfare]. Some
[jurists] are of the opinion that all of them may be killed, on
the mere ground that they are unbelievers, but they make an
exception for women and children since they constitute
property for Muslims.
However, the first opinion is the correct one, because we may
only fight those who fight us when we want to make the
religion of Allaah Υ victorious. Allaah Υ, has said in this
respect:
ِ َْ ُ ُْ ِ ا َ َ ِ ِ ا ِ ا ِ َ ُ َ ُِ َ ُ ْ و َ ْ َ ُوا ِن ا
إ َ ِ و َ ُِ ا
َ
(190)َ
“And fight in the way of Allaah those who fight you,
but transgress not: Allaah loves not the
transgressors.”31
In the Sunan it is reported from the Messenger of Allaah ρ:
“That he once passed by a woman who had been slain. The
Messenger of Allaah halted and said: ‘She was not one who
23Surah al-Baqarah: 190
28
30. would have fought.’ Then he said to one of [his companions]:
‘Catch up with Khaalid ibn al-Waleed and tell him not to kill
women, children and serfs.’”32
It is also reported in the Sunan that he ρ used to say: “Do not
kill very old men, nor small children or women.” The reason
is that Allaah has [only] permitted to shed blood if that is
necessary for the welfare of the creation. He has said:
ِ ْ َ ْ َا ْ ِ ْ َ ُ أ َ ِ ْ ا
َ و
“Fitnah is more grievous than slaying.”33
This means that, although there is evil and abomination in
killing, there is greater evil and abomination in the
persecution of the unbelievers. Now, the unbelief of those
who do not hinder the Muslims from establishing the religion
of Allaah Υ is only prejudicial to themselves. In the same
vein, the jurists have said that the one who propagates
innovations (bid`aat) that are contrary to the Quraan and the
Sunnah must be punished much more severely than the
person [who holds such beliefs but] remains silent.
ت إذا و إ إذا أ إن ا
تا
“A mistake that is kept secret,” says a Tradition, “only harms
the person who has committed it, but if it becomes public
and is not denounced, it harms the community.”34
The Shari’ah enjoins fighting the unbelievers, but not the
killing of those who have been captured. If a male unbeliever
is taken captive during warfare or otherwise, e.g. as a result
of a shipwreck, or because he lost his way, or as a result of a
32 Sunan Abu Dawood
25 Surah al-Baqarah: 191
34 Majmu’a az-Zawaaid of Haafidh al-Haythami
29
31. ruse, then the head of state (imaam) may do whatever he
deems appropriate: killing him, enslaving him, releasing him
or setting him free for a ransom consisting in either property
or people. This is the view of most jurists and it is supported
by the Quraan and the Sunnah.
There are, however, some jurists who hold that the options of
releasing them or setting them free for a ransom have been
abrogated. As for the People of the Book (Ahl ul-Kitaab)and
the Zoroastrians (Majoos), they are to be fought until they
become Muslims or pay the tribute (jizyah) out of hand and
have been humbled. With regard to the others, the jurists
differ as to the lawfulness of taking tribute from them. Most
of them regard it as unlawful of taking tribute from them.
Most of them regard it as unlawful to accept it from
[heathen] Arabs.
If a rebellious group, although belonging to Islaam, refuses to
comply with clear and universally accepted commands, all
Muslims agree that Jihaad must be waged against them, in
order that the religion will be for Allaah Υ in totality. Thus
Abu Bakr as-Siddeeq and other Companions ψ, have fought
those who refused to pay zakaat. Initially some of the
Companions hesitated in fighting them, but eventually they
all agreed. ‘Umar ibn al-Khattaab said to Abu Bakr, ψ:
“How can you fight these people? Has the Messenger of
Allaah ρ, not said: ‘I have been ordered to fight people until
they profess that there is no Allaah and that Mohammad is
Allaah’s Messenger. If they say that, their lives and
properties will be inviolable for me, unless there is a rule of
law that allows taking them. [For their actions] they must
render account to Allaah’ Abu Bakr then said: “The
[obligation to pay] zakaat is such a rule. By Allaah, if they
refuse to give me one she-kid which they used to give to the
30
32. Messenger of Allaah ρ, I shall fight them for this refusal.”
`Umar said: “Then I realized immediately that Allaah had
opened his heart for fighting and I knew that that was
right.”35
There are various authentic Traditions according to which
the Prophet ρ, has ordered to fight the Kharijites. In the
Saheeh of al-Bukhaari as well as the Saheeh of Muslim it is
reported on the authority of ‘Alee ibn Abee Taalib τ, that he ρ
said: “I have heard the Messenger of Allaah ρ (say): ‘Towards
the end of time a group will emerge, young of age and
simple of minds, who will speak the most beautiful words,
but whose faith does not go deeper than their throats. They
will abandon the religion just like an arrow pierces and then
abandons a game animal. Wherever you will find them you
must kill them since those who kill them will be rewarded on
the Day of Resurrection.’”
Muslim has reported that `Alee τ: “I have heard the
Messenger of Allaah, ρ: ‘A group of people will emerge from
amongst my community, who will recite the Quraan [very
well]. Your recitation is nothing compared to theirs.
Likewise your way of performing salaat and your way of
fasting are nothing compared with theirs. They will recite
the Quraan believing that it[s text] supports them, whereas
[in reality] it condemns them. Their recitation does not go
deeper than their collarbones. They will abandon the
religion just like an arrow pierces and then abandons a
game animal. If the army that reaches them would know
how much [reward] the Prophet has promised them, they
would rely on this deed [alone and not worry about other
good deeds].”
35 Saheeh al-Bukhaari
31
33. In another version of this Tradition, transmitted on the
authority of Abu Sa`eed from the Prophet ρ we find the
following words:
َ ْ ُُ ن أهْ َ ا ِ ْ م و َ َ ُ ن أهْ َ ا َوْ َ ن َ ِ ْ أ َ أدْرآْ ُ ُ ْ َ ْ َُ ُ ْ َ ْ َ َ د
ٍ َ َ َ ِ ََ َ ِ ََ
“They will fight the people of faith and leave the idolaters. If
I live long enough to meet them, I shall kill them in the
manner the tribe of `Aad was killed.” There is unanimity
about the authenticity of this tradition.
In another Tradition reported by Muslim it is said:
َ ْ ِ ْ ُ َْ ُ ن ِ أ ِ ِ ْ َ َ ن َ َ ْ ُج ِ ْ َ ْ ِ ِ َ َ ر َ ٌ َِ َ َْ ُ ْ أو
َ ه ِ ُ ِ ُ ُ
“My community will fall apart into two parties. From
36. The party that is closest to truth will be in charge of
killing them.”
These were the people that were killed by the Commander of
the Faithful ‘Alee τ, when the breach between the people of
Iraq and the people of Syria took place. They were called
hurooriyyah37. The Prophet ρ, has made it clear that both
parties into which the community had fallen apart, belonged
to his community and that the partisans of ‘Alee were closer
to the truth. He incited to fight only those heretics that had
abandoned Islaam and had left the community and that had
permitted the taking of the lives and properties of the other
Muslims.
It has been established on the authority of the Quraan, the
Sunnah, and the Consensus of the Community, that those
who depart from the law of Islaam must be fought, even if
they pronounce the two professions of faith.
36Those who leave the religion
37This was a group from amongst the Khawaarij from the town of
Huroora and they were the followers of Najdah al-Khaariji
32
34. The jurists disagree about the permissibility to fight
rebellious groups that abandon an established
supererogatory act of worship (Sunnah raatibah), such as the
two [extra] rak`ahs of dawn prayer. There is, however,
unanimity that it is allowed to fight people for [not
observing] unambiguous and generally recognized
obligations and prohibitions, until they undertake to perform
the explicitly prescribed prayers, to pay zakaah, to fast during
the month of Ramadaan, to make the pilgrimage to Makkah
and to avoid what is prohibited, such a marrying women in
spite of legal impediments, eating impure things, acting
unlawfully against the lives and properties of Muslims and
the like.
It is obligatory to take the initiative in fighting those people,
as soon as the Prophet’s summons with the reasons for which
they are fought has reached them. But if they first attack the
Muslims, then fighting them is even more urgent, as we have
mentioned when dealing with the fighting against rebellious
and aggressive bandits.
The most serious type of obligatory Jihaad is the one against
the unbelievers and against those who refuse to abide by
certain prescription of the Shari’ah, like those who refuse to
pay zakaah, the Kharijites and the like. This Jihaad is
obligatory if it is carried out on our initiative and also if it is
waged as defence. If we take the initiative, it is a collective
duty, [which means that] if it is fulfilled by a sufficient
number [of Muslims], the obligation lapses for all others and
the merit goes to those who have fulfilled it, just as Allaah Υ
has said:
ِ ِ َ ِ َ ْ َ ِي ا ْ َ ِ ُون ِ ْ ا ْ ُ ْ ِ ِ َ َ ْ ُ أوِْ ا َر َا ْ ُ َ ِ ُون
َ ه ِو ُ َ
َ ِ ِ َ ْ ا ِ َِ ْ َاِ ِ ْ وأ ُ ِ ِ ْ َ َ ا ُ ا ْ ُ َ ِ ِ َ َِ ْ َاِ ِ ْ وأ ُ ِ ِ ْ ََ ا
ََ ه ََ
33
35. در َ ً و ُ و َ َ ا ُ ا ْ ُ ْ َ و َ َ ا ُ ا ْ ُ َ ِ ِ َ ََ ا ْ َ ِ ِ َ أ ْ ًا
َ ه َ َ َ َ َآ
(96) ً ِ َ ِ ً )59( در َ ت ِ ْ ُ و َ ْ ِ َة ور ْ َ ً و َ ن ا ُ َ ُ ًا ر
َ ر َ َآ ََ ً َ ٍ ََ
“Such believers as sit at home - unless they have an
injury - are not equals of the Mujahideen in the path
of Allaah with their wealth and their lives. Allaah has
preferred in rank the Mujahideen in the path of
Allaah with their wealth and their lives over the ones
who sit at home; yet to each Allaah has promised the
reward most fair; and Allaah has preferred the
Mujahideen over the ones who sit at home for the
bounty of a mighty wage, in ranks standing before
Him, forgiveness and mercy.”38
But if the enemy wants to attack the Muslims, then repelling
him becomes a duty for all those under attack and for the
others to help them. Allaah Υ says:
ُْ ِ َ ََ ْ ُ ْ ا وإنْ ا ْ َ َ ُو ُ ْ ِ ا
آ َِ
“Yet if they seek your help for religion’s sake, it is
your duty to help them.”39
In the same vein the Prophet ρ has ordered Muslims to help
fellow Muslims. The assistance, which is obligatory both for
the regular professional army and for others, must be given,
according to everybody’s possibilities, either in person, by
fighting on foot or on horseback, or through financial
contributions, be they small or large.
When the Muslims were attacked by the enemy in the year of
the Trench, Allaah Ι did not permit anybody to abandon
Jihaad, although He did allow them not to take part in Jihaad
[after the siege was lifted [in order to pursue the enemy. At
38Surah an-Nisaa: 95-96
39 Surah al-Anfaal: 72
34
36. that occasion He divided them into two categories, those who
sat at home and those who marched out, and He criticized
those who were asking the Prophet for leave [not to take part
in Jihaad]:
ْ ُ ْ ِ ٌ ِ َ وإذْ َ َ ْ َ ِ َ ٌ ِ ْ ُ ْ َ أهْ َ َ ْ ِب ُ َ م َ ُ ْ َ رْ ِ ُ ا و َ ْ َ ْذن
ُِ َ َ َ َ َِ
(13) ا ِ َ ُ ُ ن ِن ُ ُ َ َ َ ْر ٌ و َ ِ َ ِ َ ْرة إنْ ُ ِ ُون إ ِ َا ًا
ر َِ ِ ٍَ َة َ ه َإ
“[And a part of them were asking leave of the
Prophet,] saying, ‘Our houses are exposed’; yet they
were not exposed; they desired only to flee.”40
So the latter [form of Jihaad] consists in defense of the
religion, of things that are inviolable, and of lives. Therefore
it is fighting out of necessity. The former [type of Jihaad],
however, is voluntary fighting in order to propagate the
religion, to make it triumph and to intimidate the enemy,
such as was the case with the expedition to Tabuk and the
like.
Now, this form of punishment [i.e. Jihaad] must be
administered to rebellious people. As for inhabitants of the
territory of Islaam who are not rebellious ]but refuse to carry
out religious duties], they must be forced to carry out their
obligations such as the five fundamental duties of Islaam and
others like the delivering of trusts to their owners and the
preserving of covenants in social relations.
40 Surah al-Ahzaab: 13
35