قال الله تعالىٰ: {وَقَٰتِلُواْ ٱلمُشرِكِينَ كَآفَّة كَمَا يُقَٰتِلُونَكُم كَآفَّة وَٱعلَمُوٓاْ أَنَّ ٱللَّهَ مَعَ ٱلمُتَّقِينَ} [التوبة 36]، وقال تعالىٰ: {كُتِبَ عَلَيكُمُ ٱلقِتَالُ وَهُوَ كُره لَّكُمۖ وَعَسَىٰٓ أَن تَكرَهُواْ شَئا وَهُوَ خَير لَّكُمۖ وَعَسَىٰٓ أَن تُحِبُّواْ شَئا وَهُوَ شَرّ لَّكُم وَٱللَّهُ يَعلَمُ وَأَنتُم لَا تَعلَمُونَ} [البقرة 216]، وقال تعالىٰ: {ٱنفِرُواْ خِفَافا وَثِقَالا وَجَٰهِدُواْ بِأَموَٰلِكُم وَأَنفُسِكُم فِي سَبِيلِ ٱللَّهِ} [التوبة41]، وقال تعالىٰ: {إِنَّ ٱللَّهَ ٱشتَرَىٰ مِنَ ٱلمُؤمِنِينَ أَنفُسَهُم وَأَموَٰلَهُم بِأَنَّ لَهُمُ ٱلجَنَّةَ يُقَٰتِلُونَ فِي سَبِيلِ ٱللَّهِ فَيَقتُلُونَ وَيُقتَلُونَۖ وَعدًا عَلَيهِ حَقّا فِي ٱلتَّورَىٰةِ وَٱلإِنجِيلِ وَٱلقُرءَانِ وَمَن أَوفَىٰ بِعَهدِهِۦ مِنَ ٱللَّهِ فَٱستَبشِرُواْ بِبَيعِكُمُ ٱلَّذِي بَايَعتُم بِهِۦ وَذَٰلِكَ هُوَ ٱلفَوزُ ٱلعَظِيمُ} [التوبة 111]، وقال الله تعالىٰ: {لَّا يَستَوِي ٱلقَٰعِدُونَ مِنَ ٱلمُؤمِنِينَ غَيرُ أُوْلِي ٱلضَّرَرِ وَٱلمُجَٰهِدُونَ فِي سَبِيلِ ٱللَّهِ بِأَموَٰلِهِم وَأَنفُسِهِم فَضَّلَ ٱللَّهُ ٱلمُجَٰهِدِينَ بِأَموَٰلِهِم وَأَنفُسِهِم عَلَى ٱلقَٰعِدِينَ دَرَجَة وَكُلّا وَعَدَ ٱللَّهُ ٱلحُسنَىٰ وَفَضَّلَ ٱللَّهُ ٱلمُجَٰهِدِينَ عَلَى ٱلقَٰعِدِينَ أَجرًا عَظِيما * دَرَجَٰت مِّنهُ وَمَغفِرَة وَرَحمَة وَكَانَ ٱللَّهُ غَفُورا رَّحِيمًا} [النساء 95_96]، وقال تعالىٰ: {يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُواْ هَل أَدُلُّكُم عَلَىٰ تِجَٰرَة تُنجِيكُم مِّن عَذَابٍ أَلِيم * تُؤمِنُونَ بِٱللَّهِ وَرَسُولِهِۦ وَتُجَٰهِدُونَ فِي سَبِيلِ ٱللَّهِ بِأَموَٰلِكُم وَأَنفُسِكُم ذَٰلِكُم خَير لَّكُم إِن كُنتُم تَعلَمُونَ * يَغفِر لَكُم ذُنُوبَكُم وَيُدخِلكُم جَنَّٰت تَجرِي مِن تَحتِهَا ٱلأَنهَٰرُ وَمَسَٰكِنَ طَيِّبَة فِي جَنَّٰتِ عَدن ذَٰلِكَ ٱلفَوزُ ٱلعَظِيمُ * وَأُخرَىٰ تُحِبُّونَهَاۖ نَصر مِّنَ ٱللَّهِ وَفَتح قَرِيب وَبَشِّرِ ٱلمُؤمِنِينَ} [الصف 10_13]، والآياتُ في الباب كثيرةٌ مَشْهُورةٌ.
Allah Almighty says: {And fight against the disbelievers collectively as they fight against you collectively. And know that Allah is with the righteous.} [Surat at-Tawbah: 36] He also says: {Battle has been enjoined upon you while it is hateful to you. But perhaps you hate a thing and it is good for you; and perhaps you love a thing and it is bad for you. And Allah knows, while you do not know.} [Surat al-Baqarah: 216] He also says: {Go forth, whether light or heavy, and strive with your wealth and your lives in the cause of Allah.} [Surat at-Tawbah: 41] Allah Almighty also says: {Allah has purchased from the believers their lives and their wealth, and in return they will have Paradise; they fight in the cause of Allah and they kill or are killed. This is a true promise, given by Him in the Torah, the Gospel and the Qur’an. Who is more faithful to his promise than Allah? Rejoice then in the transaction you have made with Him; that is the supreme triumph.} [Surat at-Tawbah: 111] He also says: {Not equal are those believers who stay behind – except those forced by necessity – and those who fight in the way of Allah with their wealth and their lives. Allah has given a higher rank to those who fight with their wealth and their lives than those who stay behind. To each Allah has promised a fine reward, but Allah has favored those who fight over those who stay behind with a great reward, degrees [of high position] from Him and forgiveness and mercy, and Allah is All-Forgiving, Most Merciful.} [Surat an-Nisā’: 95-96] He also says: {O you who believe, shall I tell you about a trade that will save you from a painful punishment? It is to believe in Allah and His Messenger, and to struggle in the way of Allah with your wealth and your lives. That is better for you, if only you knew. He will forgive you your sins and admit you to gardens under which rivers flow, and pleasant dwellings in Gardens of Eternity. That is the supreme triumph. And [He will grant you] another favor that you love: help from Allah and an imminent conquest. Give glad tidings to the believers.} [Surat as-Saff: 10-13] There are many other well-known verses in this regard.
1) إغراء المؤمنين بقتال عامة الكافرين، لإعلاء كلمة الله، وإذلال الكفر وأهله.
1) They incite the believers to fight the disbelievers as a whole so as to make Allah’s word supreme and humiliate disbelief and its people.
2) الجهاد، وإن كان من مكروهات النفوس، فإن فيه من المصالح العظيمة ما يجعله خيراً للمؤمنين، فالله تَعَالىٰ قد يجري بقضائه وقدره وحكمته شيئاً تكرهه النفوس، ثُمَّ تكون العاقبة خيراً.
2) Although the human self is disinclined to Jihad, it serves such great interests that render it good and beneficial for the believers. Indeed, Allah Almighty may predestine, out of His wisdom, something that seems unpleasant to the human self, yet it turns out to have good consequences.
3) الجهاد المأمور به هو الجهاد بالنفس والمال، لإعلاء دين الله تَعَالىٰ، لا رياء ولا عصبية.
3) The required and commendable Jihad is that conducted with one’s life and wealth for the purpose of elevating the word of Allah, not for show-off or tribal or national affiliation.
4) إظهار صفقة الجهاد العظيمة: المشتري هو الله سبحانه، والبائع هم أهل الإيمان، والعِوض من المؤمنين الأنفس والأموال، والعوض من الله الجنة، والوثيقة المثبتة للبيع والشراء هو وعد من الله في أعظم الكتب المنزلة، فما أعظمها من صفقة! فأين التجار الراغبون في الربح؟
4) They demonstrate the profitable transaction of Jihad: Allah is the buyer, the seller is the believers, the sold item is the believers’ lives and wealth, the price is Paradise, and the document recording the deal is the promise of Allah which He makes in His greatest revealed Book. What a great deal! Where are the traders who desire gains?
5) المعذورون في تخلفهم عن الجهاد هم أولو الضرر،من الضعفاء والعاجزين بأبدانهم أو أموالهم، أو من قعد للتفقه في دين الله، فمن ترك مصلحة الجهاد الكفائي لمصلحة العلم والدعوة إلىٰ الله تَعَالىٰ، فهو علىٰ خير.
5) Valid excuses for not participating in Jihad include physical weakness or disability, financial inability, and devotion to studying the religion of Allah. If a person abandons the collective duty of Jihad for the sake of knowledge and Da‘wah, he has chosen a good cause.
6) الجهاد هو التجارة الرابحة التي ينال العبد بها كل مطلوب، ويدفع عَنْهُ كل مرهوب، لكن لا يعقلها إلَّا العالمون!.
6) Jihad is the profitable deal with Allah Almighty by which a person attains all that he desires and avoids everything he apprehends. But only the knowledgeable are aware of this!
ذكر العلماء ــ رحمهم الله تَعَالىٰ ــ أن الجهاد ثلاثة أقسام:
The scholars (may Allah have mercy upon them) divided Jihad into three categories:
جهاد النفس، وجهاد المنافقين، وجهاد الكفار المحاربين.
Self-Jihad, Jihad against hypocrites, and Jihad against combatant disbelievers.
فالمقدَّم منها جهاد النفس والهوىٰ والشيطان، فإن نال العبد ذلك، ووفّقه الله تَعَالىٰ لتحقيقه ينبني عليه جهاد المنافقين وجهاد الكافرين، وإن عجز عَنْ جهاد نفسه وهواه والشيطان فهو عن باقي الأنواع أشد عجزاً، فلْيحرصِ المؤمن علىٰ جهاد نفسه، وذلك بحملها علىٰ القيام بالواجبات، وترك المحرمات، وهذا يحتاج منه إلىٰ علم وبصيرة، ثم مثابرة ومرابطة، ومعاناة ومجاهدة، حَتَّىٰ تأتي نفسه راغبةً في الخير وتاركةً للشر، فإن صَدَقَ في هذا الجهاد أكرمه الله تَعَالىٰ بجهاد الكافرين، ووعده بالنصر العظيم، وأما من عجز عَنِ المرابطة علىٰ صلاة الجماعة مثلاً، وخان أمانة (حي علىٰ الصلاة)، فكيف يلبّي (حي علىٰ الجهاد)؟
Prior amongst them is Jihad against oneself, personal inclinations, and against the devil. If a person achieves this type of Jihad successfully by the grace of Allah, he moves to Jihad against hypocrites and disbelievers on its basis. Yet, if he fails to conduct Jihad against his self, his personal inclinations, and the devil, then he is in greater failure when it comes to other types of Jihad. So, the believer should be keen to struggle against his self, by bringing it to fulfill the obligations and shun the prohibitions. This requires knowledge and insight on his part and then perseverance and struggle. He continues in this course until his self begins to desire goodness and abandon evil. If he proves truthful in this kind of Jihad, Allah will honor him with Jihad against the disbelievers and promise him a great victory. However, if a person fails to attend the congregational prayer, for example, and neglects to respond to the call to "Come to Prayer", how would he respond to the call to "Come to Jihad"!
وأما الأحاديث في فضل الجهاد فأكثر من أن تحصر، فمن ذلك:
Hadīths on the merit of Jihad are too many to be counted. They include the following:
1/1285ــ عَنْ أبي هُرَيْرَة رضي الله عنه قَالَ: سُئل رَسُولُ الله صلى الله عليه وسلم: أيُّ الأعمال أفضلُ؟ قَالَ: «إيمانٌ بالله ورسوله» قيل: ثُمَّ ماذا؟ قَالَ: «الجهادُ في سبيل الله» قيل: ثُمَّ ماذا؟ قَالَ: «حَجٌّ مَبْرُورٌ». متفق عليه.
1285/1 - Abu Hurayrah (may Allah be pleased with him) reported: The Prophet (may Allah’s peace and blessings be upon him) was asked: “Which deed is the best?” He replied: “Belief in Allah and His Messenger.” It was asked: “Then what?” He said: “Jihad in the cause of Allah.” It was asked: “Then what?” He said: “An accepted Hajj.” [Narrated by Al-Bukhāri and Muslim]
2/1286 ــ وَعَنِ ابنِ مَسْعُودٍ رضي الله عنه قَالَ: قُلْتُ: يَا رَسُولَ الله، أَيُّ العَمَلِ أَحَبُّ إلىٰ الله تَعَالىٰ؟ قَالَ: «الصّلاةُ عَلىٰ وَقْتِهَا» قُلْتُ: ثُمَّ أَيُّ؟ قالَ: «بِرُّ الوَالِدَيْنِ» قُلْتُ: ثُمَّ أَيُّ؟ قَالَ: «الجِهَادُ في سَبِيلِ الله». متفقٌ عليهِ.
1286/2 - Ibn Mas‘ūd (may Allah be pleased with him) reported: I asked the Messenger of Allah: “Which deed is the best?” He said: “Offering prayer at its time.” I said: “Then what?” He said: “Kindness to one’s parents.” I said: “Then what?” He said: “Jihad in the cause of Allah.” [Narrated by Al-Bukhāri and Muslim]
3/1287 ــ وعن أبي ذرٍّ رضي الله عنه قَالَ: قلتُ: يارسولَ الله، أيُّ العَمَل أفضلُ؟ قَالَ: «الإيمانُ باللهِ، والجهادُ في سبيلِهِ». متفق عليه.
1287/3 - Abu Dharr (may Allah be pleased with him) reported: I said: “O Messenger of Allah, which deed is the best?” He said: “Belief in Allah and Jihad in His cause.” [Narrated by Al-Bukhāri and Muslim]
1) الجهاد في سبيل الله تَعَالىٰ من أحب وأفضل الأعمال إلىٰ الله تَعَالىٰ.
1) Jihad in the cause of Allah is one of the dearest and best acts in the sight of our Lord.
2) تنوع أعمال الخير والبر لأهل الإيمان، فكلٌّ ينافس فيما يقدر عليه من الطاعات. وهذا من كمال هذه الشريعة.
2) Acts of worship and piety are varied, and every believer can compete in doing what he is able to do. How perfect this Shariah is!
4/1288ــ وعن أنس رضي الله عنه أنَّ رَسُولَ الله صلى الله عليه وسلم قَالَ: «لَغدْوَةٌ في سبيلِ اللهِ، أوْ روحةٌ، خيرٌ من الدُّنْيا وما فيها». متفق عليه.
1288/4 - Anas (may Allah be pleased with him) reported that the Messenger of Allah (may Allah’s peace and blessings be upon him) said: “Setting out in the cause of Allah in the morning or at the end of daytime is better than the world and all that is in it.” [Narrated by Al-Bukhāri and Muslim]
غدوة: الخروج أول النهار.
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روحة: الخروج آخر النهار.
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1) الجهاد في سبيل الله تَعَالىٰ من أفضل القُرَب، فهو خير من الدنيا وما فيها من أنواع النعيم.
1) Jihad in the cause of Allah is one of the best acts of piety. It is better than the world and all the bliss it contains.
2) الترغيب في إخلاص الجهاد لله تَعَالىٰ؛ بأن يكون في سبيل الله، لا في سبيل العصبية وأنواع الجاهلية.
2) It exhorts us to conduct Jihad purely for the sake of Allah, not for tribal affiliation or any other cause related to the pre-Islamic time of ignorance.
5/1289 ــ وعَنْ أَبي سَعِيدٍ الخُدْرِيِّ رضي الله عنه قَالَ: أَتىٰ رَجُلٌ رَسُولَ الله صلى الله عليه وسلم، فَقَالَ: أَيُّ النَّاسِ أَفْضَلُ؟ قَالَ: «مُؤْمِنٌ يُجَاهِدُ بِنَفْسِهِ وَمَالِهِ فِي سَبيلِ الله». قال: ثُمَّ مَنْ؟ قَال: «مُؤْمِنٌ في شِعْبٍ مِنْ الشِّعَابِ يَعْبُدُ اللهَ، وَيَدَعُ النَّاسَ مِنْ شَرِّه». متفق عليهِ.
1289/5 - Abu Sa‘īd al-Khudri (may Allah be pleased with him) reported: A man came to the Prophet (may Allah’s peace and blessings be upon him) and said: “Who are the best among people?” He said: “A believer who conducts Jihad in the cause of Allah with his self and wealth.” He said: “Then who?” He said: “A believer who worships Allah in a mountain pass and keeps people safe from his evil.” [Narrated by Al-Bukhāri and Muslim]
1) الجهاد المطلوب هو الجهاد بالنفس والمال، وذلك أعز ما يملكه الإنسان.
1) The required Jihad is to be conducted with a person’s life and wealth, which are the dearest of one’s all possessions.
2) إن العزلة في زمن الفتن والشرور والخوف من الوقوع في المعاصي خير من الخلطة.
2) It is better for a person to seclude himself at times of temptations, trials, and fear of committing sins than to mix with people.
6/1290ــ وَعَنْ سَهْلِ بنِ سَعْدٍ رضي الله عنه أَنَّ رَسُولَ الله صلى الله عليه وسلم قَالَ: «رِبَاطُ يَوْمٍ في سَبيلِ الله خَيْرٌ من الدُّنْيَا وَمَا عَلَيْهَا، وَمَوْضِعُ سَوْطِ أحَدِكُمْ مِنَ الجَنَّةِ خَيْرٌ مِنَ الدُّنْيَا وَمَا عَلَيْهَا، والرَّوْحَةُ يَرُوحُها العَبْدُ في سَبيلِ الله تَعَالىٰ، أَوِ الغَدْوَةُ، خَيْرٌ مِنَ الدُّنْيَا وَمَا عَلَيْهَا». متفق عليه.
1290/6 - Sahl ibn Sa‘d (may Allah be pleased with him) reported: The Messenger of Allah (may Allah’s peace and blessings be upon him) said: “Observing Ribāt (guarding the Muslims’ frontiers) for one day in the cause of Allah is better than the world and everything therein. A place in Paradise as small as that occupied by the whip of one of you is better than the world and everything therein. A morning’s or an evening’s journey that one travels in the cause of Allah is better than the world and everything therein.” [Narrated by Al-Bukhāri and Muslim]
1) إظهار فضيلة عظيمة للمرابطة والجهاد في سبيل الله تَعَالىٰ.
1) It shows a great merit for observing Ribāt and conducting Jihad in the cause of Allah Almighty.
2) الدنيا بما فيها لا تعدل عند الله شيئاً، ولا خير فيها، إلَّا ما كان سبباً يقرِّب إلىٰ الله تَعَالىٰ، فأيسر قدر من الجهاد أعظم من جميع ما في الدنيا.
2) The world and all that it contains is worthless in the sight of Allah and there is no good in it, except for something that draws us close to our Lord. So, the least amount of Jihad is better than the whole world.
3) إن سبب التخلف عَنِ الجهاد هو التعلق بالدنيا والتثاقل إليها، فهل عرفنا لماذا هجرنا الجهاد؟!.
3) The reason for refraining from Jihad is deep attachment to worldly life and strong inclination to it. Do we now know why we have abandoned Jihad?!
7/1291 ــ وَعَنْ سَلْمَانَ رضي الله عنه قالَ: سَمِعْتُ رَسُولَ الله صلى الله عليه وسلم يَقُولُ: «رِباطُ يَوْمٍ وَلَيْلَةٍ خَيْرٌ مِنْ صِيَامِ شَهْرٍ وَقِيَامِهِ، وَإنْ ماتَ فيهِ جَرَىٰ عَلَيْه عَمَلُهُ الَّذِي كانَ يَعْمَلُ، وَأُجْرِيَ عَلَيْهِ رِزْقُهُ، وَأَمِنَ الفتَّانَ». رواهُ مُسلمٌ.
1291/7 - Salmān (may Allah be pleased with him) reported: I heard the Prophet (may Allah’s peace and blessings be upon him) say: “Observing Ribāt for a day and a night is better than fasting and standing for night prayer for a whole month. If a person dies in it, he will receive the reward for his righteous deeds perpetually, will receive his provision, and will be saved from the trials of the grave.” [Narrated by Muslim]
8/1292ــ وعَنْ فضَالَة بن عُبَيْد رضي الله عنه أَنَّ رَسُولَ الله صلى الله عليه وسلم، قالَ: «كُلُّ مَيِّتٍ يُخْتَمُ عَلىٰ عَمَلِهِ إلَّا المُرَابِطَ في سَبِيلِ الله، فإنَّهُ يَنْمِي لَهُ عَمَلُهُ إلىٰ يَوْمِ القِيَامَةِ، وَيُؤَمَّنُ من فِتْنَةِ القَبر». رواه أبو دَاود، والترمذيُّ وقَالَ: حديث حسنٌ صحيحٌ.
1292/8 - Fadālah ibn ‘Ubayd (may Allah be pleased with him) reported that the Messenger of Allah (may Allah’s peace and blessings be upon him) said: “The actions of every dead person come to a halt except the one who is garrisoned on the frontier in the way of Allah. His deeds will keep growing till the Day of Judgment, and he will be secure from the trial in the grave.” [Narrated by Abu Dāwūd and Al-Tirmidhi, who classified it as Hasan Sahīh (sound and authentic)]
الفتان: هو ما يُفتن به الإنسان في القبر من سؤال الملكين له عن معبوده، ودينه، ونبيِّه.
The trial in the grave refers to the questioning by the two angels about the dead person’s deity, religion, and prophet.
1) فضيلة خاصة للمرابط في سبيل الله؛ أنه يُنَمَّىٰ له عمله ولا ينقطع، وهذا مما يشوق النفوس المؤمنة إلىٰ الجهاد في سبيل الله تَعَالىٰ.
1) They show a special merit for those garrisoned on the frontiers in the cause of Allah, as their good deeds are increased and never come to an end. This makes the believers’ souls long for Jihad in the cause of Allah.
2) إثبات فتنة القبر وأن المرابط في سبيل الله يعصمه الله تَعَالىٰ منها.
2) They establish the trial of the grave and inform that a person who observes Ribāt will be saved from it.
9/1293 ــ وعن عثمان رضي الله عنه قَالَ: سمعْتُ رَسُولَ الله صلى الله عليه وسلم يقول: «رباطُ يوم في سبيل الله خيرٌ من ألْف يومٍ فيما سواهُ من المَنازل». رواه الترمذي وقال: حديثٌ حسنٌ صحيحٌ.
1293/9 - ‘Uthmān (may Allah be pleased with him) reported: I heard the Prophet (may Allah’s peace and blessings be upon him) say: “Observing Ribāt in the cause of Allah for one day is better than a thousand days in any other activity.” [Narrated by Al-Tirmidhi; he classified it as Hasan Sahīh (sound and authentic)]
1) بيان مضاعفة الحسنات للمرابط في سبيل الله، وهذا من شرف الجهاد وفضيلته.
1) It points out that rewards are multiplied for those who observe Ribāt in the cause of Allah, which stems from the honor and merit of Jihad.
2) الموفَّق مَن وفّقه الله تَعَالىٰ لأن يكون علىٰ رتبةٍ من رتب الجهاد في سبيل الله تَعَالىٰ.
2) The fortunate believer is one whom Allah enables to occupy one of the ranks of Jihad in the cause of Allah Almighty.
10/1294ــ وَعَنْ أَبِي هُريرةَ، رضي الله عنه قَالَ: قَالَ رسولُ الله صلى الله عليه وسلم: «تَضَمَّنَ اللهُ لِمَنْ خَرَجَ في سَبِيلِهِ، لا يُخْرِجُهُ إلا جِهَادٌ في سَبِيلي وَإِيمانٌ بي وَتَصْدِيقٌ بِرُسُلي، فهوَ ضامنٌ عليَّ أَن أُدْخِلَهُ الجَنَّةَ، أَوْ يُرْجِعَهُ إلىٰ مَنْزِلِهِ الَّذِي خَرَجَ مِنْهُ بِما نَالَ مِنْ أَجْرٍ، أَوْ غَنِيمَةٍ. وَالَّذِي نَفْسُ مُحَمَّدٍ بِيَدِهِ، ما مِنْ كَلْمٍ يُكْلَمُ في سَبِيلِ الله إلَّا جاءَ يَوْمَ القِيَامَةِ كَهَيْئَتِهِ يَوْمَ كُلمَ، لَوْنُهُ لَوْنُ دَمٍ، وَرِيحُهُ رِيحُ مِسْكٍ. وَالَذِي نَفْسُ مُحَمَدٍ بِيَدِهِ، لَوْلا أَنْ أَشُقَّ عَلىٰ المُسْلِمِينَ مَا قَعَدْتُ خِلاَفَ سَرِيَّةٍ تَغْزُو في سَبِيلِ الله أَبَداً، ولكِنْ لا أَجِدُ سَعَةً فأَحْمِلَهُمْ، وَلا يَجِدُونَ سَعَةً، وَيَشُقُّ عَلَيْهِمْ أَن يَتَخَلَّفُوا عَنِّي. وَالَّذِي نَفْسُ مُحَمَّد بِيدهِ، لَوَدِدْتُ أَني أَغْزُو في سَبِيلِ الله فَأُقْتَلُ، ثُمَّ أَغْزُو، فَأُقْتَلُ، ثُمَّ أَغْزُو، فَأُقتَلُ». رواهُ مسلم، وروىٰ البخاريُّ بَعْضَهُ.
1294/10 - Abu Hurayrah (may Allah be pleased with him) reported that the Prophet (may Allah’s peace and blessings be upon him) said: “Allah guarantees for the one who sets out to fight in His way, ‘going out solely for Jihad in My way, belief in Me, and belief in My Messengers, then I guarantee that I will admit Him to Paradise,’ or He will send Him back to his home from where he set out with what he earned of reward or share of booty. By Him in Whose hand Muhammad’s soul is, if a person is wounded in the cause of Allah, he will come on the Day of Resurrection with his wound in the same condition as it was on the day when he sustained it; its color will be the color of blood but its smell will be the smell of musk. By Him in Whose hand Muhammad’s soul is, were it not to be too hard upon the Muslims, I would not lag behind any expedition to fight in the cause of Allah, but I have neither abundant means to provide them riding mounts nor other Muslims have it, and it will be hard on them to remain behind when I go forth. By Him in Whose hand Muhammad’s soul is, I would love to fight in the way of Allah and get killed, then to fight again and get killed, then to fight again and get killed.” [Narrated by Muslim; partially narrated by Al-Bukhāri]
«الكَلْمُ»: الجرحُ.
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1) إنَّ تحقق الإخلاص في الجهاد أمر عظيم مقصود، حَتَّىٰ يفوز العبد بالأجر الموعود.
1) Having sincerity while conducting Jihad is something great and required for winning the promised reward.
2) المجاهد له إحدىٰ الحسنيَيْن، إما الشهادة، وإما الظفر بالنصر، والعود سالماً إلىٰ أهله.
2) A fighter in the cause of Allah gets either of two prizes: martyrdom or return to his family safe and victorious.
3) تمنىٰ الرسول صلى الله عليه وسلم الشهادة في سبيل الله، وذلك لما يعلم من عظم مرتبة الشهيد عند الله تَعَالىٰ!.
3) The Prophet (may Allah’s peace and blessings be upon him) wished to die as a martyr in the cause of Allah because of what he knows about the high rank of martyrs in the sight of Allah.
4) جواز الحلف بقول الرجل: «والذي نفسي بيده»، لأنه قسم بالله تَعَالىٰ، أما الحلف بغير الله تَعَالىٰ وأسمائه وصفاته وكلامه فهو حرام لا يجوز، وقد قَالَ صلى الله عليه وسلم: «من كان حالفاً فَلْيحلفْ بالله أوْ لِيصمُتْ»، رواه البخاري.
4) It is permissible to swear saying “by the One in Whose hand my soul is”, for it is a form of swearing by Allah. But it is prohibited to swear by other than Allah and His names, attributes, and speech. The Prophet (may Allah’s peace and blessings be upon him) said: “Whoever has to take an oath should swear by Allah or remain silent.” [Narrated by Al-Bukhāri]
11/1295ــ وعنه قَالَ: قَالَ رَسُولُ الله صلى الله عليه وسلم: «ما من مَكلومٍ يُكلَمُ في سبيل الله إلَّا جاءَ يومَ القيامَة، وكَلْمُهُ يَدْمَىٰ: اللونُ لونُ دم، والريحُ ريحُ مسْك». متفق عليه.
1295/11 - He also reported that the Messenger of Allah (may Allah’s peace and blessings be upon him) said: “No one is wounded in the way of Allah except that he comes on the Day of Judgment with his wound bleeding; the color is that of blood, and the smell is that of musk.” [Narrated by Al-Bukhāri and Muslim]
12/1296ــ وعن معاذ رضي الله عنه عَنِ النَّبيِّ صلى الله عليه وسلم قَالَ: «مَنْ قَاتَلَ في سبيلِ اللهِ مِنْ رجُلٍ مُسلِمٍ فُواقَ نَاقَةٍ وَجَبَتْ له الجَنَّةُ، ومَنْ جُرحَ جُرحاً في سبيل الله أوْ نُكبَ نَكبَةً، فإنَّها تجيءُ يومَ القيامة كأغزَر ما كانت: لونُها الزَّعْفرانُ، وريحُها كالمسكِ». رواه أبو داود، والترمذي وقال: حديثٌ حسنٌ صحيحٌ.
1296/12 - Mu‘ādh (may Allah be pleased with him) reported that the Prophet (may Allah’s peace and blessings be upon him) said: “Paradise is guaranteed for any Muslim man who fights in the cause of Allah for the length of time between two milkings of a camel. If anyone is wounded or suffers any injury in the cause of Allah, this will come on the Day of Judgment bleeding the most it ever bled, with its color like saffron and its fragrance like musk.” [Narrated by Abu Dāwūd and Al-Tirmidhi, who classified it as Hasan Sahīh (sound and authentic)]
مكلوم: مجروح، والكلم هو الجرح. كلمه يَدمىٰ: جرحه يسيل دماً.
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فُواق ناقة: وقت ما بين الحلبتين من الراحة، والمعنىٰ: ولو بجهاد قليل.
The length of time between two milkings of a camel means: Even if he conducts little Jihad.
نكب نكبة: ما يصيب الإنسان من المصائب ولو كانت يسيرة.
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1) لمّا شهد الشهيد أن دين الله تَعَالىٰ أغلىٰ عنده من روحه؛ شهدت علىٰ صدقه جوارحه، فانبعث دمه يشهد علىٰ صدقه، لونه لون الدم، وريحه ريح المسك، فكان الجزاء من جنس العمل.
1) As a martyr has already confirmed that the religion of Allah is dearer to him than his own soul, his body parts will attest to his truthfulness. So, he will be resurrected with his wounds bleeding; the color is that of blood, and the smell is that of musk. Indeed, recompense for a deed is of the same kind of the deed.
2) ما يحل بالشهيد من جراحة أوْ مصيبة إلَّا كتب الله تَعَالىٰ بها الأجر، وشهدت له بذلك.
2) Whatever wound or injury that befalls a martyr will bring him reward and testify in his favor.
13/1297ــ وَعَنْ أبي هُريرةَ رضي الله عنه قَالَ: مَرَّ رَجُلٌ مِنْ أَصْحَابِ رَسُولِ الله صلى الله عليه وسلم بِشِعْبٍ فيهِ عُيَيْنَةٌ مِن مَاءٍ عَذبَةٌ، فَأَعْجَبتهُ، فَقَال: لو اعتَزَلتُ النَاسَ فَأَقَمْتُ في هذا الشّعبِ، ولَنْ أَفعَلَ حَتىٰ أسْتأذِنَ رَسُولَ الله صلى الله عليه وسلم، فذكَرَ ذلِكَ لِرسُولِ الله صلى الله عليه وسلم، فَقَالَ: «لا تفعلْ، فإنَّ مُقامَ أحَدِكُمْ في سَبِيلِ الله أَفْضَلُ مِنْ صَلاتِهِ في بَيْتِهِ سَبْعِينَ عَاماً، أَلا تُحِبُّونَ أَنْ يَغْفِرَ اللهُ لَكُمْ وَيُدْخِلَكُمُ الجَنَّةَ؟ اغزُوا في سبيلِ الله، مَنْ قَاتَلَ في سَبِيلِ الله فُوَاقَ نَاقَةٍ وَجَبَتْ له الجَنَّةُ». رواهُ الترمذي وقَالَ: حديثٌ حَسَنٌ.
1297/13 - Abu Hurayrah (may Allah be pleased with him) reported: A man from the Prophet’s Companions came upon a valley containing a rivulet of fresh water and was delighted by it. He reflected: “I wish to withdraw from people and settle in this valley; but I won’t do so without the Prophet’s permission.” When he mentioned this to the Prophet (may Allah’s peace and blessings be upon him), he said: “Do not do that, for when any of you remains in the cause of Allah, this is better for him than performing prayer in his house for seventy years. Do you not wish that Allah forgives you and admits you to Paradise? Fight in the cause of Allah, for he who fights in the cause of Allah as little as the time of rest between two milkings of a camel will surely be admitted to Paradise.” [Narrated by Al-Tirmidhi; and he classified it as Hasan (sound)]
«والفُوَاق»: مَا بَيْنَ الحَلْبَتَيْنِ.
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1) تعظيم قدر الجهاد؛ لأن نفعه عام للأمة والأفراد، أما العبادة الخاصة فنفعها قاصر علىٰ العبد غالباً.
1) It points out the high status of Jihad, for its benefit extends to individuals and the whole Ummah. Other acts of worship, on the other hand, mostly benefit individuals only.
2) إن الغزو في سبيل إعلاء كلمة الله، مع الصدق في النية، موجب لدخول الجنة.
2) Fighting for the purpose of elevating the word of Allah, if done with sincere intention, is a reason for entering Paradise.
3) فضيلة صحابة رَسُول الله صلى الله عليه وسلم، حَيْن امتنعوا عن أي عمل ديني دون إذن رَسُول الله صلى الله عليه وسلم.
3) It shows the merit of the Companions (may Allah be pleased with them), as they would not engage in any religious act without the Prophet’s permission.
14/1298ــ وعَنْهُ قالَ: قِيلَ: يا رَسُولَ الله، مَا يَعْدِلُ الجِهَادَ في سَبِيلِ الله ؟ قَالَ: «لا تَسْتَطِيعُونَهُ»: فَأَعَادُوا عليهِ مَرَّتَيْنِ أو ثَلاثاً، كُلُّ ذلِكَ يَقُولُ: «لا تَسْتَطِيعُونَه»! ثمَّ قالَ: «مَثَل المُجَاهِدِ في سَبِيلِ الله كَمَثَلِ الصائِمِ القَائمِ القَانِتِ بآياتِ الله، لا يَفْتُرُ مِنْ صِيامِ ولا صَلاةٍ، حَتىٰ يَرجعَ المجَاهِدُ في سَبِيلِ الله». متفقٌ عليه، وهذا لفظُ مسلِمٍ.
1298/14 - He also reported: It was asked: “O Messenger of Allah, what is equal to Jihad in the cause of Allah?” He replied: “You do not have the strength to do it.” The question was repeated twice or thrice, and every time he answered: “You do not have the strength to do it.” Then he said: “One who goes out for Jihad in the cause of Allah is comparable to a person who keeps fasting, praying, and reciting the verses of Allah unfailingly until the one performing Jihad in the cause of Allah returns.” [Narrated by Al-Bukhāri and Muslim; this is the wording of Muslim]
وفي روايةِ البخاريِّ: أَنَّ رَجلاً قَالَ: يا رَسُولَ الله، دُلَّني عَلىٰ عَمَلٍ يَعْدِلُ الجِهَادَ؟ قالَ: «لا أَجِدهُ».
In another version narrated by Al-Bukhāri: A man came to the Messenger of Allah (may Allah’s peace and blessings be upon him) and said: “O Messenger of Allah, tell me of a deed that is equal to Jihad.” He said: “I do not find one.”
ثمَّ قالَ: «هَلْ تَسْتَطِيعُ إذا خَرَجَ المُجَاهِدُ أَنْ تَدخُلَ مَسجِدَكَ، فَتَقُومَ وَلا تَفتُرَ، وتَصُومَ ولا تُفْطِرَ؟» فقال: ومَنْ يَستطيعُ ذلكَ؟!.
Then, he said: “As soon as a Mujāhid (a person who performs Jihad) sets out, can you enter your mosque and stand in prayer and never rest and fast and never break your fast?” He replied: “Who can do that?!”
1) أجر المجاهد في سبيل الله يعادل أجر المنقطع للعبادة انقطاعاً تاماً.
1) A Mujāhid in the cause of Allah gets a reward similar to one who is totally and continually engaged in worship.
2) فضائل الأعمال هي إحسان من الله تَعَالىٰ لمن شاء من عباده، فالعبد لا يبلغ بعلمه وعمله فقط، ولكن برحمة الله تَعَالىٰ وفضله.
2) Virtuous deeds are favors from Allah Almighty upon those He wills among His servants. Indeed, a person does not reach a high rank by virtue of his knowledge and deeds only, but through the mercy and grace of his Lord.
15/1299ــ وَعَنْهُ أَنَّ رَسُولَ الله صلى الله عليه وسلم قَال: «مِنْ خَيرِ مَعَاشِ النَّاسِ لَهُم رَجُلٌ مُمسِكٌ بِعنَانِ فَرَسِهِ في سَبِيلِ الله، يَطِيرُ عَلىٰ مَتْنِهِ، كُلَّمَا سَمعَ هَيعةً أوْ فَزعَةً طَارَ عليه، يَبْتَغِي القتلَ والمَوْتَ مَظَانَّهُ، أَوْ رَجُلٌ في غُنيْمَةٍ في رأسِ شَعَفَةٍ مِن هذه الشعَفِ، أَو بَطنِ وادٍ من هذِهِ الأودِيَةِ، يقِيمُ الصَّلاةَ ، وَيُؤْتي الزَّكَاةَ، وَيَعْبَدُ رَبَّهُ حَتَّىٰ يَأْتِيَهُ اليقِينُ، لَيْسَ مِنَ النَّاسِ إلا في خَيْرٍ». رواهُ مسلمٌ.
1299/15 - He also reported that the Prophet (may Allah’s peace and blessings be upon him) said: “Among the people who live the best life is the man who holds the reins of his horse (ever ready to march) in the way of Allah, flies on its back whenever he hears the war cry or the command to face the enemy; he flies to it seeking to be killed or to die at places where it is expected. Or a man who lives with some sheep at a hill-top or in a valley, performs prayer regularly, gives Zakah, and worships his Lord until death comes to him. He does not mix with people except for a good cause.” [Narrated by Muslim]
عنان فرسه: الحبل الَّذي يشد به الفرس.
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متنه: ظهره.
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هيعة أوْ فزعة: الصوت ينادي للحرب.
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مظانه: مظان الشيء: المواضع التي يغلب وجوده فيها.
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شعَفَة: أعلىٰ الجبل.
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1) إن طلب الموت في سبيل الله تَعَالىٰ وترقّبه والاستعداد له من خير أحوال العباد.
1) One of the best goals is to seek and expect martyrdom in the cause of Allah Almighty.
2) العزلة عند فساد الناس لابد أن تكون مع القيام بالواجبات الشرعية، ولا تُجعل سبباً في ترك الطاعات، كما يغلط بعض الناس؛ فيعتزل الجماعة والجمعة، بحجة فساد الزمان.
2) Retirement from people when corruption is rife must be associated with fulfillment of religious obligations. It should not be used as a reason not to perform acts of worship, as some people do, abandoning Friday prayer and congregational prayers on the grounds of prevalent corruption.
16/1300ــ وعنه أنَّ رَسُولَ الله صلى الله عليه وسلم قَالَ: «إنَّ في الجَنَّة مائةَ دَرَجَةٍ أعدَّها اللهُ للمُجاهدينَ في سبيل الله، ما بَيْنَ الدَّرجَتَيْن كَمَا بَيْنَ السَّماء والأرْض». رواهُ البخاري.
1300/16 - He also reported that the Prophet (may Allah’s peace and blessings be upon him) said: “In Paradise, there are one hundred degrees that Allah prepared for those who make jihad in the cause of Allah. The distance between each two degrees is like the distance between the heaven and earth.” [Narrated by Al-Bukhāri]
17/1301ــ وعَن أبي سَعِيدٍ الخُدْرِيِّ رضي الله عنه أنَّ رَسُولَ الله صلى الله عليه وسلم قَال: «مَنْ رَضِيَ بِالله رَبّاً، وَبالإسْلامِ دِيناً، وَبِمُحَمَّدٍ رَسُولاً وَجَبَتْ لَهُ الجَنَّةُ» فَعَجِبَ لهَا أبو سَعِيدٍ، فَقَال: أَعِدْها عَلَيَّ يَا رَسُولَ الله، فَأَعَادَهَا عَلَيْهِ، ثُمَّ قَالَ: «وَأخْرَىٰ يَرْفَعُ اللهُ بِهَا العَبْدَ مِئَةَ دَرَجَةٍ في الجَنَّةِ، ما بَيْنَ كُلِّ دَرَجَتَيْنِ كَمَا بَيْنَ السَّماءِ والأرْض» قالَ: وما هِيَ يا رسولَ الله؟ قال: «الجِهادُ في سَبِيلِ الله، الجِهَادُ في سَبِيلِ الله». رواهُ مُسلم.
1301/17 - Abu Sa‘īd al-Khudri (may Allah be pleased with him) reported that the Messenger of Allah (may Allah’s peace and blessings be upon him) said: “Whoever is pleased with Allah as his Lord, with Islam as his religion, and with Muhammad as his Messenger, Paradise is guaranteed for him.” Abu Sa‘īd was delighted by this statement and asked the Prophet (may Allah’s peace and blessings be upon him) to repeat it, which he did and then said: “There is another (deed) by which Allah elevates a person’s position in Paradise by one hundred degrees. And the distance between every two degrees is equal to the distance between heaven and earth.” He said: “What is it, O Messenger of Allah?” He said: “Jihad in the cause of Allah; Jihad in the cause of Allah.” [Narrated by Muslim]
1) بيان عظم سعة الجنة، وما فيها من أنواع النعيم والدرجات العلىٰ لأهل الجهاد.
1) They show the vastness of Paradise and the various types of bliss and the highest ranks therein for the people of Jihad.
2) تفاوت أهل الجنة بحسب تفاوتهم في الإيمان والعمل الصالح، والموفَّق السعيد من كان في الدنيا من أهل الرتب العالية في العبودية، ليفوز في الجنة بالدرجات العلية. {أُوْلَٰٓئِكَ يُجزَونَ ٱلغُرفَةَ بِمَا صَبَرُواْ وَيُلَقَّونَ فِيهَا تَحِيَّة وَسَلَٰمًا}.
2) The dwellers of Paradise differ in rank according to the difference in their level of faith and righteous deeds. Fortunate and blissful are those who occupy the highest rank of servitude to Allah while in this worldly life, so that they will attain the highest ranks in Paradise. {Those will be awarded the Chamber for what they patiently endured, and they will be received therein with greetings and [words of] peace.}
18/1302ــ وعَنْ أَبي بكْرِ بنِ أَبي مُوسىٰ الأشْعَرِيّ قَالَ: سَمِعْتُ أبي رضي الله عنه، وَهُوَ بِحَضْرَةِ العَدُوِّ، يقول: قالَ رَسُولُ الله صلى الله عليه وسلم: «إنَّ أَبْوَابَ الجَنَّةِ تَحْتَ ظِلالِ السُّيُوفِ» فَقَامَ رَجُلٌ رَثُّ الهَيْئَةِ، فَقَالَ: يَا أَبَا مُوسَىٰ، أَأَنْتَ سَمِعْتَ رسولَ الله صلى الله عليه وسلم يقول هذا؟ قالَ:نَعَمْ، قَالَ: فَرَجَعَ إلىٰ أصْحَابِهِ، فَقَالَ: أَقْرَأُ عَلَيْكُمُ السَّلامَ، ثُم كَسَرَ جَفْنَ سَيْفِهِ فَأَلْقَاهُ، ثُمّ مَشَىٰ بسَيْفِهِ إلىٰ العَدُوّ، فَضَرَبَ بِهِ حَتَّىٰ قُتِلَ. رواه مسلمٌ .
1302/18 - Abu Bakr ibn Abi Mūsa al-Ash‘ari reported that he heard his father say in the presence of the enemy: The Messenger of Allah (may Allah’s peace and blessings be upon him) said: “The gates of Paradise are under the shades of swords.” A man with a shaggy appearance got up and said: “O Abu Mūsa, did you hear the Messenger of Allah say that?” Abu Mūsa replied: “Yes,” so he returned to his companions and said: “I bid you farewell.” Then, he broke the scabbard of his sword and threw it away. He rushed towards the enemy with his sword and fought with it till he was killed. [Narrated by Muslim]
رث الهيئة: بالي الثياب.
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جفن سيفه: غمد السيف.
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1) فضيلة الصحابة رضي الله عنهم في امتثالهم العلم بالعمل، فقد مارسوا الجهاد علماً وعملاً.
1) It points out the merit of the Companions, as they used to couple knowledge with application. They conducted Jihad in knowledge and action.
2) وجوب التثبت في صدق النقل عن رسول الله صلى الله عليه وسلم.
2) It is necessary to verify the authenticity of statements reported from the Prophet (may Allah’s peace and blessings be upon him).
3) جواز إظهار الشجاعة والإقدام والخيلاء في ساحات القتال.
3) It is permissible to display bravery, fortitude, and pride in battlefields.
19/1303 ــ وعن أبي عبس عبد الرحمن بن جَبْر رضي الله عنه قَالَ: قَالَ رَسُولُ الله صلى الله عليه وسلم: «ما اغْبرَّتْ قَدَمَا عبْدٍ في سَبيلِ اللهِ فَتَمَسَّه النَّارُ». رواه البخاري.
1303/19 - Abi ‘Abs ‘Abdur-Rahmān ibn Jabr (may Allah be pleased with him) reported: The Messenger of Allah (may Allah’s peace and blessings be upon him) said: “Anyone whose feet get covered with dust in the cause of Allah will not be touched by Hellfire.” [Narrated by Al-Bukhāri]
20/1304ــ وعن أبي هُرَيْرَة رضي الله عنه قَالَ: قَالَ رَسُولُ الله صلى الله عليه وسلم: «لا يلجُ النَّارَ رجُلٌ بَكَىٰ من خَشْية الله حَتَّىٰ يعودَ اللَّبنُ في الضَّرعِ، ولا يجتمعُ علىٰ عَبْد غُبَارٌ في سبيل الله ودَخَانُ جَهَنَّمَ». رواه الترمذي وقال: حديثٌ حسنٌ صحيحٌ.
1304/20 - Abu Hurayrah (may Allah be pleased with him) reported that the Prophet (may Allah’s peace and blessings be upon him) said: “One who weeps out of fear of Allah will not enter Hellfire till milk turns back in the udder; and the dust raised on account of fighting in the way of Allah and the smoke of Hellfire cannot come together.” [Narrated by Al-Tirmidhi; he classified it as Hasan Sahīh (sound and authentic)]
21/1305ــ وعن ابن عبَّاس رضي الله عنهما قَالَ: سمعْتُ رَسُولَ الله صلى الله عليه وسلم يقولُ: «عَيْنَان لا تَمَسُّهُما النَّارَ؛ عينٌ بَكَتْ من خَشْيَةِ اللهِ، وعَيْنٌ بَاتَتْ تَحْرُسُ في سبيلِ اللهِ». رواه الترمذي وقال: حديثٌ حسنٌ.
1305/21 - Ibn ‘Abbās (may Allah be pleased with him and his father) reported: I heard the Prophet (may Allah’s peace and blessings be upon him) say: “Two eyes will not be touched by Hellfire: an eye which wept out of fear of Allah, and an eye which spent the night guarding in the cause of Allah.” [Narrated by Al-Tirmidhi; and he classified it as Hasan (sound)]
لا يلج: لا يدخل.
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يعود اللبن في الضرع: بمعنىٰ استحالة الشيء، أي: كما يستحيل أن يعود اللبن بعد حلبه من الضرع، فكذلك يستحيل أن يدخل النارَ رجلٌ بكىٰ من خشية الله.
“Till milk turns back in the udder” means: This is impossible. Just as milk can never return to the udder, a person who weeps out of fear from Allah will never enter Hellfire.
1) فضل الحراسة والجهاد في سبيل الله تَعَالىٰ، فَلْيهنأ القائمون بواجب المرابطة دفاعاً عن حرمات المسلمين.
1) They point out the merit of guarding and fighting in the cause of Allah. Blissful and blessed are those who perform the duty of defending the Muslim frontiers and sanctities.
2) فضل البكاء من خشية الله تَعَالىٰ، وهذا لا يكون نافعاً إلَّا من صادق إيمان، صاحب هدي وسنة، حاضر دمعة.
2) They highlight the merit of weeping out of fear of Allah Almighty, which can only be beneficial if happens with sincere faith and adherence to the Prophet’s Sunnah and guidance.
22/1306ــ وعن زَيْدِ بنِ خَالدٍ رضي الله عنه أنَّ رَسُولَ الله صلى الله عليه وسلم، قَالَ: «مَنْ جَهَّزَ غَازِياً في سَبِيلِ الله فَقَدْ غَزا، وَمَنْ خَلَفَ غَازِياً في أَهْلِهِ بِخَيْرٍ فَقَدْ غَزَا». متفقٌ عليهِ.
1306/22 - Zayd ibn Khālid (may Allah be pleased with him) reported that the Messenger of Allah (may Allah’s peace and blessings be upon him) said: “Whoever equips a fighter in the cause of Allah has indeed taken part in the fight himself; and whoever looks after the dependents of a fighter in his absence properly has indeed taken part in the fight himself.” [Narrated by Al-Bukhāri and Muslim]
23/1307 ــ وَعَنْ أَبِي أمَامَةَ، رضي الله عنه قَال: قَالَ رَسُولُ الله صلى الله عليه وسلم: «أَفْضَلُ الصَّدَقَاتِ ظِلُّ فُسْطَاطٍ في سَبِيلِ الله، وَمَنِيحَةُ خادِمٍ في سبِيلِ الله، أو طَروقةُ فَحْلٍ في سبيلِ الله». رواه الترمذي وقالَ: حديثٌ حسنٌ صحيحٌ.
1307/23 - Abu Umāmah (may Allah be pleased with him) reported that the Prophet (may Allah’s peace and blessings be upon him) said: “The best charity is providing the shade of a tent in the cause of Allah, or providing a servant for one who strives in the cause of Allah, or providing a young she-camel for one striving in the cause of Allah.” [Narrated by Al-Tirmidhi; he classified it as Hasan Sahīh (sound and authentic)]
24/1308 ــ وَعَن أنس رضي الله عنه أَنَّ فَتىٰ مِنْ أَسْلَمَ قَالَ: يَا رسولَ الله، إنِّي أُرِيدُ الغَزْوَ وَلَيْسَ مَعِي مَا أتجَهَّزُ بِهِ، قَالَ: «ائْتِ فُلاناً، فَإنَّهُ قَدْ كانَ تَجَهَّزَ فَمَرِضَ». فَأَتاهُ فَقَالَ: إنَّ رَسُولَ الله صلى الله عليه وسلم يقْرِئُكَ السَّلامَ، ويقولُ: أَعْطِني الذي تَجَهَّزتَ بِه، قالَ: يَا فُلانَةُ، أَعْطِيْهِ الذي كُنْتُ تَجَهَّزْتُ بِهِ، وَلا تَحْبِسي عَنْهُ شَيْئاً، فَوَاللهِ لا تَحْبِسي مِنْهُ شَيْئاً فَيُبَارَكَ لَكِ فِيه. رَوَاه مسلمٌ.
1308/24 - Anas (may Allah be pleased with him) reported that a young man from Aslam tribe said: “O Messenger of Allah, I wish to engage in battle but I don’t have anything to equip myself with.” The Prophet (may Allah’s peace and blessings be upon him) said: “Go to so-and-so, for he had equipped himself but fell ill.” So, he went to him and said: “The Messenger of Allah sends you his greetings and ask you to give me the equipage that you had prepared for yourself.” The man said: “O so-and-so (female), give him the equipage I had prepared for myself and do not withhold anything from him, for, by Allah, if you withhold anything from him, it may not be blessed for you.” [Narrated by Muslim]
25/1309 ــ وَعن أبي سَعِيدٍ الخُدْرِيِّ رضي الله عنه أَنَّ رَسُولَ الله صلى الله عليه وسلم بَعَثَ إلىٰ بَني لَحيَانَ، فَقَالَ: «لِيَنْبَعِثْ مِنْ كُلِّ رَجُلَيْنِ أَحَدُهُمَا، وَالأَجْرُ بَيْنَهُمَا». رواهُ مسلمٌ.
1309/25 - Abu Sa‘īd al-Khudri (may Allah be pleased with him) reported: The Messenger of Allah (may Allah’s peace and blessings be upon him) prepared a detachment to send to Banu Lahyān tribe and said: “Let one of every two men get ready to go forth, and both will earn the same reward.” [Narrated by Muslim]
وفي روايةٍ لهُ: «لِيَخْرُجْ مِنْ كُلِّ رَجُلَيْنِ رَجُلٌ» ثُمَّ قَالَ لِلقَاعِدِ: «أَيُّكُمْ خَلَفَ الخَارِجَ في أَهْلِهِ وَمَالِهِ بِخَيْرٍ كانَ لَهُ مِثْلُ نِصْفِ أَجْرِ الخَارِجِ».
In another version also narrated by Muslim: “Let one of every two men set out.” Then, he said to those who stayed behind: “If anyone of you looks after the family and property of one of those who set out, he will receive half of the reward of the one who set out.”
ظل فسطاط: بيت من شعر.
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منيحة خادم: ما تمنح علىٰ سبيل العطية والهبة.
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طروقة فحل: الناقة التي بلغت سناً بحيث يأتيها الفحل.
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1) وجوب التعاون بين المسلمين علىٰ تجهيز جيوش الجهاد، فمن جهّز الغازي فله مثل أجره.
1) Muslims are required to cooperate with one another in equipping the armies for Jihad. He who equips a fighter shall get the same reward as him.
2) حسن تدبير النَّبيِّ صلى الله عليه وسلم في أصحابه، فالعاجز عَنْ الجهاد ينوب عَنْهُ القادر عليه.
2) The Prophet (may Allah’s peace and blessings be upon him) managed his Companions properly. He instructed that those who could not join battles should be replaced by others who had the ability to do so.
3) إن القيام بحوائج أسر المجاهدين في سبيل الله لمن أعظم الطاعات التي تعدل أجر الجهاد.
3) Taking care of the families of fighters in the cause of Allah is one of the greatest acts of piety, which is equal in reward to Jihad.
26/1310 ــ وَعَنِ البَراءِ رضي الله عنه قال: «أتىٰ النَّبِيَّ صلى الله عليه وسلم رَجُلٌ مُقَنَّعٌ بِالحَدِيدِ، فَقَالَ: يا رَسُولَ الله أُقاتِلُ وأُسْلِمُ ؟ قَالَ: «أَسْلِمْ، ثُمَّ قَاتِلْ» فَأَسْلَمَ، ثُمَّ قَاتَلَ فَقُتِلَ. فَقَالَ رسولُ الله صلى الله عليه وسلم: «عَمِلَ قَلِيلاً، وَأُجِرَ كَثِيراً». متفقٌ عليه، وهذا لفظُ البخاريّ.
1310/26 - Al-Barā’ (may Allah be pleased with him) reported: A man equipped with armor came to the Prophet (may Allah’s peace and blessings be upon him) and asked: “O Messenger of Allah, should I go and fight and then embrace Islam?” He said: “Embrace Islam and then fight.” He embraced Islam and then fought and got killed. Thereupon, the Prophet (may Allah’s peace and blessings be upon him) said: “He did a little but was greatly rewarded.” [Narrated by Al-Bukhāri and Muslim; this is the wording of Al-Bukhāri]
مقنع بالحديد: مغطىٰ بالسلاح، أوْ علىٰ رأسه ما يشبه الخوذة.
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1) الإسلام شرط لكل عبادة، ولا تصح أي عبادة إلَّا بالإسلام.
1) Being a Muslim is a requirement for the validity of any act of worship.
2) حُرْمة الاستعانة بالمشركين في قتالٍ أبداً، حَتَّىٰ ولو كان قتالاً ضد المشركين، فكيف بمن يستعين بالمشركين الحاقدين علىٰ قتال إخوانه المؤمنين؟
2) It is prohibited to seek help from disbelievers in any battle whatsoever, even if it is against disbelievers. Far worse is to seek help from disbelievers to fight fellow Muslims!
3) العمل اليسير مع صدق النية له ثواب كبير.
3) A small deed which is done with sincerity entails a great reward.
27/1311 ــ وَعَنْ أنسٍ رضي الله عنه أَنَّ النَّبِيِّ صلى الله عليه وسلم قالَ: «مَا أَحَدٌ يَدْخُلُ الجَنَّةَ يُحِبُّ أَنْ يَرْجِعَ إلىٰ الدُّنْيَا وَلَهُ مَا عَلىٰ الأَرْضِ مِنْ شَيْءٍ إلَّا الشَّهِيْد، يَتَمَنَّىٰ أَنْ يَرْجِعَ إلىٰ الدُّنْيَا، فَيُقْتَلَ عَشْرَ مَرَّاتٍ، لِما يَرَىٰ مِنَ الكَرَامَة».
1311/27 - Anas (may Allah be pleased with him) reported that the Prophet (may Allah’s peace and blessings be upon him) said: “No one who enters Paradise would love to return to the life of this world, even if he would be given everything that the world contains, except for the martyr; he will wish to return to the world and be killed ten more times on account of the honor that he finds.”
وفي روايةٍ: «لِمَا يَرَىٰ مِنْ فَضْلِ الشَّهَادَة». متفقٌ عليهِ.
In another version: “on account of the merit of martyrdom that he finds.” [Narrated by Al-Bukhāri and Muslim]
1) إن الجزاء العظيم الذي يراه الشهيد مُقدَّماً، يُنسيه مرارة القتل، وكراهية النفوس للموت.
1) The great reward which the martyr initially sees makes him forget the bitter taste of getting killed.
2) إنَّ الغفلة عَنْ ثواب الله تَعَالىٰ تصرف العبد عن العبادات والمقامات العالية.
2) Heedlessness of Allah Almighty’s reward turns people away from worship and sublime endeavors.
3) لو علم العبد ما له من ثواب الله تَعَالىٰ لسارع إلىٰ الجنة، وخطبها بغالي الأثمان.
3) If a person knew the reward awaiting for him with Allah, he would rush to Paradise and seek it at all costs.
28/1312ــ وعن عبد الله بن عمرو بن العاص رضي الله عنهما أنَّ رَسُولَ الله صلى الله عليه وسلم قَالَ: «يَغْفرُ اللهُ للشَّهيدِ كلَّ ذَنْبٍ إلَّا الدَّينَ». رواه مسلم.
1312/28 - ‘Abdullāh ibn ‘Amr ibn al-‘Ās (may Allah be pleased with him and his father) reported that the Messenger of Allah (may Allah’s peace and blessings be upon him) said: “Allah forgives everything for the martyr except debt.” [Narrated by Muslim]
وفي رواية له: «القَتْلُ في سبيل الله يُكَفِّر كلَّ شيءٍ إلَّا الدَّيْنَ».
In another version: “Getting killed in the cause of Allah expiates everything except (unpaid) debt.”
29/1313ــ وَعَنْ أَبي قَتَادَةَ رضي الله عنه أَنَّ رَسُولَ الله صلى الله عليه وسلم قَامَ فِيهمْ، فَذَكَرَ «أَنَّ الجِهَادَ في سَبِيلِ الله وَالإيمَانَ بِاللهِ أَفْضَلُ الأَعْمَال»، فَقَامَ رَجُلٌ، فَقَالَ: يا رَسُولَ الله، أَرَأَيْتَ إنْ قُتِلْتُ في سَبِيلِ الله، أَتكَفّرُ عَنّي خَطَايَايَ؟ فَقَالَ لَهُ رَسُولُ الله صلى الله عليه وسلم: «نَعَمْ، إنْ قُتِلْتَ في سَبِيلِ الله، وَأَنْتَ صَابِرٌ، مُحْتَسِبٌ، مُقْبِلٌ غَيْرُ مُدْبِرٍ» ثُمَّ قَالَ رَسُولُ الله صلى الله عليه وسلم: «كَيْفَ قُلْتَ؟» قَالَ: أَرَأَيْتَ إنْ قُتِلْتُ في سَبِيلِ الله، أتكَفَّرُ عَنِّي خَطَايَايَ؟ فَقَالَ رَسُولُ الله صلى الله عليه وسلم: «نَعَمْ ، وَأَنْتَ صَابِرٌ، مُحْتَسِبٌ، مُقْبِلٌ غَيْرُ مُدْبِرٍ، إلَّا الدَّيْنَ، فَإنَّ جِبْرِيلَ –عليه السلام_ قالَ لي ذلكَ». رواهُ مسلمٌ.
1313/29 - Abu Qatādah (may Allah be pleased with him) reported that the Messenger of Allah (may Allah’s peace and blessings be upon him) stood up among his Companions and said: “Jihad in the cause of Allah and faith in Allah are the most virtuous of deeds.” A man stood up and said: “O Messenger of Allah, what if I am killed in the cause of Allah, will my sins be expiated?” The Messenger of Allah said: “Yes, if you are killed in the cause of Allah while you are patient, hopeful of the reward, and advancing forward, not fleeing.” Then, he said: “What was your question?” The man said: “What if I am killed in the cause of Allah, will my sins be expiated?” The Messenger of Allah said: “Yes, while you are patient, hopeful of the reward, and advancing forward, not fleeing, except (unpaid) debt. Jibrīl (Archangel Gabriel) told me so.” [Narrated by Muslim]
محتسب: الاحتساب: طلب الثواب من الله تَعَالىٰ.
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1) تحذير النَّبيِّ صلى الله عليه وسلم الأمة من الدَّين، فهو يمنع العبد من دخول الجنة حَتَّىٰ يؤدي حق الناس.
1) The Prophet (may Allah’s peace and blessings be upon him) warned the Ummah regarding debts. A debtor will not enter Paradise until his debt is repaid.
2) الشهادة في سبيل الله تَعَالىٰ تكفِّر ذنوب العبد كلها، بشرط احتساب الثواب والصبر.
2) Martyrdom in the way of Allah expiates all of a person’s sins, provided he remains patient and seeks the reward from his Lord.
30/1314ــ وعن جابر رضي الله عنه قَالَ: قَالَ رجلٌ: أين أنا يارسولَ الله إنْ قُتلتُ؟ قَالَ: «في الجَنَّة»، فألقَىٰ تَمَرَات كُنَّ في يَده، ثُمَّ قَاتَلَ حَتَّىٰ قُتلَ. رواه مسلم.
1314/30 - Jābir (may Allah be pleased with him) reported: A man said: “O Messenger of Allah, where will I be if I get killed?” He replied: “In Paradise.” Thereupon, he threw a few dates that he had in his hand and fought until he got killed. [Narrated by Muslim]
31/1315ــ وعَنْ أَنسٍ رضي الله عنه قَالَ: انْطَلَقَ رَسُولُ الله صلى الله عليه وسلم وَأَصْحَابُهُ، حَتَّىٰ سَبَقُوا المشرِكينَ إلىٰ بَدرٍ، وَجَاءَ المُشرِكُونَ، فَقالَ رسُولُ الله صلى الله عليه وسلم: «لا يقدمَنَّ أَحَدٌ مِنْكُمْ إلىٰ شَيْءٍ حَتَىٰ أَكُونَ أَنا دُونَهُ» فَدَنَا المُشْرِكُونَ، فَقَالَ رَسُولُ الله صلى الله عليه وسلم: «قُومُوا إلىٰ جَنَّةٍ عَرْضُهَا السَّموَاتُ وَالأَرْضُ» قال: يَقولُ عُمَيْرُ بنُ الحُمَامِ الأَنصَارِيُّ رضي الله عنه: يا رسولَ الله جَنَّةٌ عَرْضُهَا السَّمَاواتُ وَالأرْضُ؟ قالَ: «نَعَم» قالَ: بَخٍ بَخٍ! فقالَ رسُولُ الله صلى الله عليه وسلم: «ما يَحمِلُكَ علىٰ قَولكَ بَخٍ بَخٍ ؟» قالَ: لا وَاللهِ يا رَسُولَ الله إلَّا رَجَاءَ أَنْ أَكُونَ مِنْ أَهْلِهَا، قال: «فَإنَّكَ مِنْ أَهْلِهَا»، فَأَخْرَجَ تَمَراتٍ مِنْ قَرَنهِ، فَجَعَلَ يَأْكُلُ مِنْهُنَّ، ثمَّ قَالَ: لَئِنْ أَنا حَيِيتُ، حتَّىٰ آكُلَ تَمَراتي هذِهِ، إنَّهَا لَحَيَاةٌ طَوِيلةٌ، فَرَمَىٰ بمَا كانَ مَعَهُ مِنَ التَّمْرِ، ثم قَاتَلَهُمْ حَتَّىٰ قُتِل. رواه مسلمٌ.
1315/31 - Anas (may Allah be pleased with him) reported: The Prophet (may Allah’s peace and blessings be upon him) set out with his Companions and reached Badr ahead of the polytheists. When the polytheists came, the Prophet said to his Companions: “Let none of you advance ahead of me.” As the polytheists got near, he said: “Now proceed towards a Paradise that is as wide as the heavens and the earth.” ‘Umayr ibn al-Humām al-Ansāri asked: “O Messenger of Allah, a Paradise as wide as the heavens and the earth?” The Messenger of Allah replied: “Yes.” Thereupon, ‘Umayr remarked: “Excellent, excellent!” The Messenger of Allah asked him: “What makes you say ‘excellent, excellent’?” He replied: “Nothing, O Messenger of Allah, but hope that I might become one of its inhabitants.” The Messenger of Allah said: “You are one of them.” Upon that, ‘Umayr took some dates out of his quiver and began to eat them, but after a short time, he said: “If I survive till I eat my dates, it will mean a long life.” So, he threw the dates which he had with him away and then fought the enemy till he was killed. [Narrated by Muslim]
«القَرَن» بفتح القاف والراء:هو جُعْبَةُ النَّشَّابِ.
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بخٍ بخٍ: كلمة تُقال عند المدح والرضىٰ بالشيء، وتُكرر للمبالغة، ومعناها: تعظيم الأمر وتفخيمه.
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1) من طلب الشهادة بصدق بلّغه الله منازل الشهداء، و«إنما يدرك الرجل علىٰ حسب صدق نيته».
1) If a person seeks martyrdom sincerely, Allah will make him reach the status of martyrs. “Indeed, a person attains according to the sincerity of his intention.”
2) فضيلة الصحابة رضي الله عنهم في حرصهم علىٰ الخير والتسابق إليه، فأين أهل الهمم؟!
2) They show the merit of the Companions (may Allah be pleased with them) as they were keen to do good and compete in it. Where are those who would follow their example?
3) استحباب تحريض المؤمنين علىٰ القتال وطلب الشهادة.
3) It is commendable to incite the believers to fight and seek martyrdom.
4) شأن القائد المخلص أن يكون في مقدم الجيش، ليحرّض المجاهدين علىٰ القتال.
4) A true leader would be at the forefront of the army, urging his warriors to fight.
32/1316ــ وعنه قال:جَاءَ ناسٌ إلىٰ النَّبِيِّ صلى الله عليه وسلم أَنِ ابْعَث مَعَنَا رِجَالاً يُعَلِّمُونَا القُرآنَ وَالسُّنَةَ،فَبَعَثَ إلَيْهِمِ سَبعِينَ رَجُلاً مِنَ الأَنْصَارِ، يُقَالُ لَهُمُ:القُرَّاءُ، فِيهِم خَالي حَرَامٌ، يَقْرَؤُونَ القُرآنَ، وَيَتَدَارَسُونَ بِاللَّيْلِ يَتَعَلَّمُونَ، وكانُوا بِالنَّهَارِ يَجِيئُونَ بالمَاءِ، فَيَضَعُونَه في المَسْجِدِ، وَيَحتَطِبونَ فَيَبِيعُونَه، ويَشتَرُونَ بِهِ الطَّعَامَ لأَهْلِ الصُّفَّةِ، ولِلفُقَرَاءِ، فَبَعَثهُمُ النَّبِيُّ صلى الله عليه وسلم، فَعَرَضُوا لهُم، فَقَتَلُوهُمْ قَبْلَ أَنْ يَبْلُغُوا المَكانَ، فَقَالُوا:اللّهم بَلِّغْ عَنَّا نَبِيّنَا أَنّا قَدْ لَقِينَاكَ، فَرَضِينَا عَنْكَ وَرَضِيتَ عَنَّا، وأتىٰ رَجُلٌ حَرَاماً ــ خَالَ أنسٍ ــ مِنْ خَلْفِهِ، فَطَعَنَهُ بِرُمْحٍ حَتَّىٰ أَنْفَذَهُ، فَقَالَ حَرَامٌ: فُزْتُ وَرَبِّ الكَعْبَةِ، فقالَ رسولُ الله صلى الله عليه وسلم: «إِنَّ إخْوَانَكُمْ قَد قُتِلُوا، وإنَّهُم قَالُوا: اللّهم بَلَغْ عَنَّا نَبِيَّنا أنّا قَدْ لَقِينَاكَ، فَرَضِينَا عَنْكَ وَرَضِيتَ عَنَّا». متفقٌ عليه، وهذا لفظ مسلم.
1316/32 - He also reported: Some people came to the Prophet (may Allah’s peace and blessings be upon him) and said: “Send with us some men to teach us the Qur’an and the Sunnah.” So he sent to them seventy men from the Ansār who were called Al-Qurrā’ (the reciters); among them was my maternal uncle, Harām. They used to recite the Qur’an and collectively study it and discuss its meaning at night. During the day, they used to bring water and pour it into containers in the mosque, and they would collect firewood to sell it. With the sale proceeds of the wood, they would buy food for the people of Suffah and the needy. The Prophet (may Allah’s peace and blessings be upon him) sent these reciters with the people who asked for them, but they treacherously attacked them and killed them before they reached their destination. (While dying), they supplicated: “O Allah, convey to our Prophet on our behalf that we have met You while we are pleased with You and You are pleased with us.” A man attacked Harām, Anas’s maternal uncle, from behind and stabbed him with a spear, piercing him; whereupon Harām said: “By the Lord of the Ka‘bah, I have won!” Then, the Messenger of Allah (may Allah’s peace and blessings be upon him) said: “Your brothers have been slain, and they said: ‘O Allah, convey to our Prophet on our behalf that we have met You while we are pleased with You and You are pleased with us.’” [Narrated by Al-Bukhāri and Muslim; this is the wording of Muslim]
1) للشهيد عند الله تَعَالىٰ حياة برزخية ينعم بها قبل نعيم الآخرة {أَحيَآءٌ عِندَ رَبِّهِم يُرزَقُونَ}.
1) A martyr enjoys a blissful life in the period between his death and attaining the bliss in the Hereafter. {Rather, they are alive with their Lord, receiving provision.}
2) «فزت ورب الكعبة»؛ كلمة إيمانية، خرجت من قلبٍ ذاق طعم الإيمان، فكان الموت عندهم، دفاعاً عَنْ دين الله تَعَالىٰ، فوزاً عظيماً، فرضي الله تَعَالىٰ عَنْ صحابة رَسُول الله صلى الله عليه وسلم.
2) “By the Lord of the Ka‘bah, I have won” are words of faith that came out of a heart that tasted the sweetness of faith. That is why they regarded getting killed in defense of Allah’s religion as a great win. May Allah be pleased with the Prophet’s Companions!
33/1317ــ وعنْهُ قالَ: غَابَ عَمِّي أنسُ بنُ النَضْرِ رضي الله عنه عن قِتَالِ بَدرٍ، فقالَ: يا رسولَ الله غِبتُ عن أَوَّلِ قِتَالٍ قَاتَلْتَ المُشْرِكِينَ، لَئِنِ اللهُ أَشْهَدَني قِتَالَ المُشرِكِينَ ليُرِيَنَّ اللهُ مَا أَصنَعُ. فَلَمَّا كانَ يَومُ أُحُدٍ انكَشَفَ المُسلِمُونَ، فقالَ: «اللهم إنّي أَعْتَذِرُ إلَيْكَ مِمَّا صَنَعَ هؤُلاَءِ ــ يَعْني أَصْحَابَهُ ــ وَأَبْرَأُ إليْكَ مِمَّا صَنَعَ هؤُلاَء ــ يعني المُشرِكِينَ ــ ثم تَقَدَّمَ، فَاسْتَقْبَلَهُ سعدُ بنُ مُعَاذٍ فقال: يَا سَعدُ بنَ مُعَاذٍ، الجَنَّةَ وَربِّ النَّضْرِ، إنِّي أَجِدُ رِيحَهَا مِنْ دُونِ أُحُدٍ! قالَ سعدٌ: فمَا استطَعتُ يا رَسُولَ الله مَا صَنَعَ! قالَ أنسٌ: فَوَجَدنَا بِهِ بِضعاً وَثَمَانِينَ ضَربةً بالسَّيفِ، أَوْ طَعْنَةً بِرُمْحٍ، أَوْ رَمْيَةً بِسَهمٍ، وَوَجَدْناهُ قد قُتِلَ وَمَثَّلَ بِهِ المُشرِكُونَ، فَمَا عرَفَهُ أَحَدٌ إلَّا أُختُهُ بِبَنَانِه.قال أنسٌ: كُنَّا نُرَىٰ أَوْ نَظُنُّ أَنَّ هذِه الآية نَزَلَتْ فِيهِ وَفي أَشْبَاهِهِ: {مِّنَ ٱلمُؤمِنِينَ رِجَال صَدَقُواْ مَا عَٰهَدُواْ ٱللَّهَ عَلَيهِۖ فَمِنهُم مَّن قَضَىٰ نَحبَهُۥ} إلىٰ آخرها [الأحزاب23] متفقٌ عليه، وقد سَبَق في (باب المجاهَدَةِ).
1317/33 - He also reported: My paternal uncle Anas ibn al-Nadr was absent from the battle of Badr, and he said: “O Messenger of Allah, I was absent from the first battle you fought against the pagans, and if Allah let me participate in a battle against the pagans, Allah will see what I do.” When it was the battle of Uhud, and Muslims left their positions and were defeated, he said: “O Allah, excuse these people for what they have done, and I am free from what the pagans have done.” Then, he went forward with his sword and met Sa‘d ibn Mu‘ādh (who was turning back) and said to him: “O Sa‘d ibn Mu‘ādh, it is Paradise, by the Lord of Al-Nadr! I can smell its fragrance closer than Mount Uhud.” Sa‘d said: “O Messenger of Allah, what he did was beyond my power.” We saw over eighty wounds on his body caused by the strikes of swords, the stabs of spears, and the piercing of arrows. We found him killed and mutilated by the polytheists. Nobody was able to recognize him except his sister who recognized him by the tip of his finger. We believed that this verse was revealed regarding him and the like of him: {Among the believers are men who were true to what they promised Allah; among them is he who has fulfilled his vow [to the death]...} [Surat al-Ahzāb: 23] [Narrated by Al-Bukhāri and Muslim] It was previously cited in the chapter on struggle.
بضعاً: يُستعمل من الثلاثة إلىٰ التسعة.
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ببنانه: البنان: أطراف الأصابع.
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1) من الكرامات التي يكرم الله تَعَالىٰ بها مَنْ شاءَ مِنْ عباده أن يجد العبد ريح الجنة وهو في الأرض، والجنة في السماء.
1) One of the wonders and honorable things which Allah bestows upon those whom He wills from His servants is smelling the fragrance of Paradise, which is in the heavens, while he is still on earth.
2) إنَّ المغامرة والخوض في صفوف الكفار لإعمال القتل فيهم من مواقف البطولة والشجاعة الإيمانية.
2) Venturing and wading into the ranks of the disbelievers to kill many of them is an act of faith-based heroism and bravery.
3) فضل الصحابة رضي الله عنهم في صدق إيمانهم. وهذا يدل دلالة واضحة أن الله اختار لنبيه صلى الله عليه وسلم أفضل الخلق بعد الأنبياء، وأنه لا كان ولا يكون مثل الصحابة، فرضي الله عنهم.
3) It shows the merit of the Companions whose belief was sincere and true. This gives a clear indication that Allah Almighty chose for His Prophet the best people in virtue and character after the prophets. There were never and there will be never the likes of the Companions, may Allah be pleased with them.
34/1318 ــ وعَنْ سَمُرَةَ رضي الله عنه قالَ: قالَ رَسُولُ الله صلى الله عليه وسلم: «رَأَيْتُ اللَّيْلَةَ رَجُلَيْنِ أَتيانِي،فصَعدَا بِيَ الشَّجَرَةَ، فَأَدْخَلاني دَاراً هِي أَحْسَنُ وَأَفْضَلُ، لَمْ أَرَ قَطُّ أَحْسَنَ مِنْها، قالا: أَمَّا هذِه الدَّارُ فَدَارُ الشُّهَدَاءِ». رواه البخاري وهو بعضٌ من حديثٍ طويلٍ فيه أنواع العلم، سيأتي في (باب تحريمِ الكذِب) إنْ شاءَ الله تَعَالىٰ.
1318/34 - Samurah (may Allah be pleased with him) reported that the Prophet (may Allah’s peace and blessings be upon him) said: “Last night, two men came to me (in a dream) and made me ascend a tree and then admitted me into a superior house better than which I have never seen. They said: ‘This house is the house of martyrs.’” [Narrated by Al-Bukhāri] This is part of a long Hadīth involving the types of knowledge. It will be cited in its entirety in the chapter on the prohibition of lying, Allah willing.
35/1319ــ وعن أنس رضي الله عنه أنَّ أمَّ الرُّبيع بنتَ البراء، وهي أمُّ حارثةَ ابنِ سُراقَةَ، أتت النَّبيَّ صلى الله عليه وسلم، فقالت: يارسولَ الله، ألَّا تُحَدِّثُني عَنْ حارثَةَ ـ وكانَ قُتلَ يومَ بدْر ـ فإنْ كانَ في الجَنَّة صَبَرْتُ، وإنْ كانَ غيرَ ذلكَ اجْتَهَدْتُ عليه في البُكاء؟ فقال: «يا أمَّ حارثَةَ، إنَّها جنانٌ في الجَنَّة، وإنَّ ابنَكِ أصابَ الفردَوْسَ الأعْلىٰ». رواه البخاري.
1319/35 - Anas (may Allah be pleased with him) reported: Um Al-Rubay‘ bint al-Barā’, mother of Hārithah ibn Surāqah, came to the Prophet (may Allah’s peace and blessings be upon him) and said: “O Messenger of Allah, will you not tell me about Hārithah (who was killed in the battle of Badr)? If he is in Paradise, I shall be patient; otherwise, I shall exert myself weeping over him.” He said: “O mother of Hārithah, there are many ranks in the gardens of Paradise, and your son has attained Al-Firdaws al-A‘la (the highest rank).” [Narrated by Al-Bukhāri]
36/1320ــ وعن جابر بن عبد الله رضي الله عنهما قَالَ: جيء بأبي إلىٰ النَّبيِّ صلى الله عليه وسلم، وقد مُثِّلَ به، فوُضعَ بينَ يَدَيْهِ، فذهبتُ أكشفُ عَنْ وجْهِهِ، فَنَهَاني قَوْمي، فقال النَّبيُّ صلى الله عليه وسلم: «ما زَالَت الملائكةُ تُظلُّهُ بأجْنحَتِها». متفق عليه.
1320/36 - Jābir ibn ‘Abdillāh (may Allah be pleased with him and his father) reported: “My father’s mutilated body was brought to the Prophet (may Allah’s peace and blessings be upon him) and placed in front of him. I went to uncover his face but my people stopped me. The Prophet (may Allah’s peace and blessings be upon him) then said: “The angels continue to shade him with their wings.” [Narrated by Al-Bukhāri and Muslim]
1) إنَّ العلم بما أعد الله تَعَالىٰ للشهداء من أصناف النعيم في الجنان مما يُهوِّن مصائب الموت علىٰ المؤمنين.
1) Learning about the various forms of bliss Allah has prepared in Paradise for martyrs makes the grief of the believers over the death of loved ones more tolerable.
2) فضيلة خاصة لعبد الله والد جابر رضي الله عنهما أن الملائكة أظلته بأجنحتها.
2) There is a special merit for ‘Abdullāh, the father of Jābir, which is that the angels shaded him with their wings.
3) جواز البكاء علىٰ الميت من غير نياحة ورفع صوت، وإنما يكون حزن القلب ودمع العين، مع الرضا والتسليم لقضاء الله تَعَالىٰ وقدره.
3) It is permissible to weep over the death of someone, without wailing or loud crying - only sadness within the heart and tears in the eyes, along with contentment with the fate decreed by Allah Almighty and submission to it.
37/1321ــ وعن سهل بن حُنيْف رضي الله عنه أنَّ رَسُولَ الله صلى الله عليه وسلم قَالَ: «مَنْ سَألَ اللهَ تَعَالىٰ الشَّهادةَ بصدْقٍ بلَّغهُ اللهُ مَنَازلَ الشُّهداءِ، وإنْ ماتَ علىٰ فِراشِهِ». رواه مسلم.
1321/37 - Sahl ibn Hunayf (may Allah be pleased with him) reported that the Messenger of Allah (may Allah’s peace and blessings be upon him) said: “Whoever sincerely asks Allah Almighty for martyrdom, Allah will make him reach the status of martyrs even if he dies on his bed.” [Narrated by Muslim]
38/1322ــ وعن أنس رضي الله عنه قَالَ: قَالَ رَسُولُ الله صلى الله عليه وسلم: «مَنْ طَلَبَ الشَّهَادَةَ صَادِقاً أُعطِيَها، وَلو لم تُصِبْهُ». رواه مسلم.
1322/38 - Anas (may Allah be pleased with him) reported that the Messenger of Allah (may Allah’s peace and blessings be upon him) said: “Whoever sincerely asks for martyrdom, it will be granted to him, even if he is not killed.” [Narrated by Muslim]
1) نيّة المؤمن الصادقة تقوم مقام العمل ــ إن حبسه عنه حابس ــ وكأنه قام بالطاعة.
1) The sincere intention of a believer entails the same reward for the deed itself – if he is kept from doing it for some reason – as if he actually did that deed.
2) سؤال العبدِ الشهادةَ بصدق من الأدعية المستحبة في حياة المؤمن.
2) One of the commendable supplications to be made by a believer is to sincerely ask Allah Almighty for martyrdom.
39/1323ــ وعن أبي هُرَيْرَةَ رضي الله عنه قَالَ: قَالَ رَسُولُ الله صلى الله عليه وسلم: «مَا يَجِدُ الشَّهِيدُ مِنْ مَسِّ القتلِ، إلَّا كما يَجِدُ أَحَدُكمْ مِنْ مَسِّ القَرصَةِ». رواه الترمذي وقال: حديثٌ حسنٌ صحيحٌ.
1323/39 - Abu Hurayrah (may Allah be pleased with him) reported that the Prophet (may Allah’s peace and blessings be upon him) said: “The martyr feels nothing from the agony of death except as one of you feels from the sting of an ant.” [Narrated by Al-Tirmidhi; he classified it as Hasan Sahīh (sound and authentic)]
1) يسهّل الله تعالىٰ علىٰ الشهيد القتل، وهذا من إكرام الله إياه، وعاجل البشرىٰ له.
1) To honor the martyr and give him prompt glad tidings, Allah Almighty makes it easy for him to endure killing.
2) روح الشهيد لمّا بُشرت برضوان من الله _عز وجل_ سهل عليها الخروج.
2) As the soul of a martyr receives glad tidings of the pleasure of Allah, it becomes easy for it to depart his body.
40/1324 ــ وعن عبد الله بن أوفىٰ رضي الله عنهما أنَّ رَسُولَ الله صلى الله عليه وسلم في بعض أيامه التي لقي فيها العَدُوَّ، انتظر حَتَّىٰ مالَتِ الشَّمسُ، ثُمَّ قام في النَّاس، فقال: «أَيُّهَا النَّاسُ، لا تَتَمَنَّوا لِقَاءَ العَدُوِّ، وَسَلُوا اللهَ العَافِيَةَ، فإذا لقِيتُمُوهُم فاصْبِرُوا، وَاعلَمُوا أَنَّ الجَنَّةَ تَحْتَ ظِلالِ السيوفِ». ثُمَّ قَالَ: «اللَّهم مُنزِلَ الكِتَابِ، وَمُجْرِيَ السَحَابِ، وَهَازِمَ الأحْزَابِ، اهْزِمْهُمْ وَانْصُرْنَا عَلَيْهم». متفق عليه.
1324/40 - ‘Abdullāh ibn Awfa (may Allah be pleased with him) reported: On one occasion as the Messenger of Allah (may Allah’s peace and blessings be upon him) was in a battle against the enemy, he waited till the sun declined, then he stood up to address the people and said: “O people, do not wish to encounter the enemy. Pray to Allah to grant you safety; but when you encounter them, show patience, and know that Paradise lies under the shades of the swords.” Then, he said: “O Allah, Revealer of the Book, Disperser of the clouds, Defeater of the Confederates, defeat them and support us against them!” [Narrated by Al-Bukhāri and Muslim]
1) الجنة تحت ظلال السيوف، ومُختصرُ طريقِ الجنة: نيل الشهادة بصدق نية.
1) Paradise lies under the shades of the swords. The shortcut to Paradise is to obtain martyrdom with sincere intention.
2) إن سؤال العافية والثبات عند الممات؛ من أحسن ما يسأل العبدُ ربَّه.
2) Asking for safety and steadfastness at the time of death is among the best supplications a person can make to His Lord.
3) الالتجاء إلىٰ الله تَعَالىٰ بالدعاء في مواطن الاضطرار؛ دليل علىٰ فقه العبد والتزامه هدي النَّبيِّ صلى الله عليه وسلم.
3) Turning to Allah with supplication at the time of distress is proof of a person’s sound religious knowledge and his adherence to the guidance of the Prophet (may Allah’s peace and blessings be upon him).
41/1325ــ وعن سهل بن سعد رضي الله عنه قَالَ: قَالَ رَسُولُ الله صلى الله عليه وسلم: «ثِنْتانِ لا تُرَدَّانِ، أوْ قلَّمَا تُرَدَّانِ؛ الدُّعاءُ عندَ النِّداءِ، وعندَ البَأْسِ حينَ يُلْحِمُ بعضُهُمْ بعضاً». رواه أبو داود بإسناد صحيح.
1325/41 - Sahl ibn Sa‘d (may Allah be pleased with him) reported: The Messenger of Allah (may Allah’s peace and blessings be upon him) said: “Two supplications are never rejected, or are rarely rejected: supplication made upon hearing the Adhān and during battle when the two armies are heavily engaged in fighting.” [Narrated by Abu Dāwūd, with an authentic Isnād]
النداء: الأذان.
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البأس: القتال.
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يلحم بعضهم بعضاً: يشتد القتال حَتَّىٰ تلتحم الصفوف.
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1) من مواطن الإجابة: الدعاء عند القتال، وعند النداء إلىٰ الصلاة.
1) Among the situations in which supplications are readily answered are during battle and when the call to prayer is made.
2) بيان تفاضل الأوقات والأحوال في إجابة الدعاء، ومن ذلك: عند الاضطرار، واشتداد القتال.
2) It points out that some times and situations are better than others in terms of answering supplications. These include the time of distress and the time of intense fighting.
42/1326ــ وعن أنس رضي الله عنه قَالَ: كان رَسُولُ الله صلى الله عليه وسلم إذَا غَزَا قَالَ: «اللهم أَنتَ عَضُدِي وَنَصِيرِي، بِكَ أَحُولُ، وَبِكَ أَصُولُ، وَبِكَ أُقاتِلُ». رواهُ أبو داودَ، والترمذيُّ وقالَ: حَدِيث حَسَن.
1326/42 - Anas (may Allah be pleased with him) reported: Whenever the Messenger of Allah (may Allah’s peace and blessings be upon him) went to battle, he would say: “Allahumma anta ‘adudi wa nasīri, bika ahūl, wa bika asūl, wa bika uqātil (O Allah, You are my Supporter and my Helper. With Your help I get strength, and with Your help I pounce upon the enemy, and with Your help I fight).” [Narrated by Abu Dāwūd and Al-Tirmidhi, who classified it as Hasan (sound)]
43/1327ــ وعن أبي موسىٰ رضي الله عنه أنَّ النَّبيَّ صلى الله عليه وسلم كانَ إذَا خَافَ قَوماً قَالَ: «اللهم إنَّا نَجعلُكَ في نُحُورِهِمْ، ونعوذُ بك من شُرورِهِمْ». رواه أبو داود بإسناد صحيح.
1327/43 - Abu Mūsa (may Allah be pleased with him) reported that whenever the Prophet (may Allah’s peace and blessings be upon him) feared any people, he would say: “Allahumma innā naj‘aluka fī nuhūrihim wa na‘ūdhu bika min shurūrihim (O Allah, we ask You to ward them off (from their throats), and we seek Your protection against their evil.” [Narrated by Abu Dāwūd, with an authentic Isnād]
عضدي: من العضد، وهو موضع القوة من الإنسان، والمعنىٰ: أنت نصيري.
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أَحُولُ: من الحول وهو التغير، والمعنىٰ: لا قدرة لي علىٰ الحركة إلَّا بك.
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أَصُولُ: صال عليه إذَا هجم عليه.
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1) الإلحاح علىٰ الله تَعَالىٰ في الدعاء، والاعتصام به سبحانه، من هدي النَّبيِّ صلى الله عليه وسلم الدائم، في حال الرخاء أو البلاء.
1) It is part of the Prophet’s guidance to persistently implore Allah and seek His refuge, both at good and hard times.
2) إن تفويض العبدِ أمره إلىٰ الله سببٌ عظيم للنجاة؛ فالله سبحانه لا يخذل عبداً أقبل عليه، وفوّض أمره إليه.
2) It is a great means of salvation to entrust all affairs to Allah Almighty. Indeed, He never disappoints a servant Who turns to Him and relies upon Him.
44/1328ــ وعن ابنِ عُمرَ رضي الله عنهما أنَّ رَسُولَ الله صلى الله عليه وسلم قَالَ: «الخَيْلُ مَعْقُودٌ في نَوَاصِيْهَا الخَيرُ إلىٰ يَوْمِ القِيَامَةِ». متفقٌ عليه.
1328/44 - Ibn ‘Umar (may Allah be pleased with him and his father) reported that the Prophet (may Allah’s peace and blessings be upon him) said: “Goodness is tied to the forelocks of horses until the Day of Resurrection.” [Narrated by Al-Bukhāri and Muslim]
45/1329ــ وعَن عُرْوَةَ البَارِقِيِّ رضي الله عنه أَنَّ النَّبيَّ صلى الله عليه وسلم قال: «الخَيْلُ مَعْقُودٌ في نَوَاصِيْهَا الخَيرُ إلىٰ يَوْمِ القِيَامَةِ، الأَجْرُ وَالمَغْنَمُ». متفقٌ عليه.
1329/45 - ‘Urwah al-Bāriqi (may Allah be pleased with him) reported that the Prophet (may Allah’s peace and blessings be upon him) said: “Goodness is tied to the forelocks of horses until the Day of Resurrection: reward and attainment.” [Narrated by Al-Bukhāri and Muslim]
نواصيها: الناصية: مقدم الرأس.
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1) الخير في الخيل عامة، ويدخل فيها خيل الجهاد، إذ جعل الله سبحانه فيها الخير إلىٰ قيام الساعة.
1) Goodness lies in horses as a whole and in the horses used for Jihad in particular until the Hour comes.
2) الجهاد ماض إلىٰ يوم القيامة، لأن الخير الَّذي منه: الأجر والمغنم، لا يكون إلَّا مع الجهاد في سبيل الله تَعَالىٰ.
2) Jihad will continue till the Day of Judgment, given that the goodness that stems from it, which is reward and attainment, is not achievable except with Jihad in the cause of Allah.
3) بشرىٰ لأهل الإيمان ببقاء عزّ هذا الدين ورفعته إلىٰ يوم القيامة.
3) They give glad tidings to the believers that the glory and great status of this religion will endure till the Day of Judgment.
46/1330ــ وَعَن أبي هُرَيْرَةَ رضي الله عنه قالَ: قالَ رَسُولُ الله صلى الله عليه وسلم: «مَنِ احتَبَسَ فَرَساً في سَبِيلِ الله، إيمَاناً بِالله، وَتَصْدِيقاً بِوَعْدهِ، فَإنَّ شِبَعَهُ وَرِيَّهُ وَرَوْثَهُ وَبَوْلَهُ في مِيزَانِهِ يَوْمَ القِيَامَة». رواه البخاريُّ.
1330/46 - Abu Hurayrah (may Allah be pleased with him) reported that the Prophet (may Allah’s peace and blessings be upon him) said: “Whoever keeps a horse solely in the cause of Allah, out of faith in Allah and believing in His promise, then its food, water, droppings, and urine will be added to his scale on the Day of Resurrection.” [Narrated by Al-Bukhāri]
احتبس: اتخذه وقفاً للجهاد في سبيل الله تَعَالىٰ.
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ريّه: الري: الشرب حَتَّىٰ الشبع.
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روثه: الفضلات الخارجة.
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1) إظهار الأجر العظيم لمن جعل الخيل وقفاً للجهاد في سبيل الله تَعَالىٰ.
1) It highlights the great reward given to those who keep horses for the sole purpose of Jihad in the cause of Allah Almighty.
2) إنَّ المؤمنَ صادقُ النيّة، يُؤجرُ علىٰ العمل الصالح، وعلىٰ ما يترتب علىٰ عمله من الآثار والعاقبة.
2) A well-intentioned believer is rewarded for his pious acts and the good effects and consequences resulting therefrom.
47/1331 ــ وعَن أبي مَسْعُود رضي الله عنه قالَ: جَاءَ رَجُلٌ إلىٰ النَّبِيِّ صلى الله عليه وسلم بِنَاقَةٍ مَخْطُومَةٍ، فقالَ: هذه في سَبِيلِ الله، فقالَ رَسُولُ الله صلى الله عليه وسلم: «لكَ بِهَا يَومَ القِيَامَةِ سَبْعُمِائَةِ نَاقَةٍ، كُلُهَا مَخطُومَةٌ». رواهُ مسلم.
1331/47 - Abu Mas‘ūd (may Allah be pleased with him) reported: A man brought a bridled she-camel to the Prophet (may Allah’s peace and blessings be upon him) and said: “This is for the sake of Allah.” So the Prophet said: “You will receive seven hundred she-camels in return for it on the Day of Resurrection, all bridled.” [Narrated by Muslim]
مخطومة: جُعل في رأسها الخطام، وهو الحبل الَّذي تُشدّ به الناقة.
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1) إن تضاعفَ الحسنات إلىٰ سبعمائة ضعف، فضلٌ من الله تَعَالىٰ يؤتيه من يشاء.
1) Allah multiplies the reward for good deeds to seven hundred fold. That is a favor from Him which He gives to whomever He wills.
2) الجزاء من جنس العمل، فضاعف الله أجر نفقة الجهاد، لعظيم نفعه في الأمة.
2) Recompense is of the same type of the deed. So, Allah multiplies the reward for spending on Jihad because of its great benefit for the Ummah.
48/1332ــ وعن أبي حَمّاد ــ ويُقال: أبو سُعاد، ويُقَالُ: أبو أَسَدٍ، ويُقال: أبو عامِرٍ، ويُقالُ: أبو عَمْرو، ويُقال: أبو الأسْوَدِ، ويُقالُ: أبو عَبْسٍ ـ عُقْبةَ بنِ عامِرٍ الجُهَنيِّ رضي الله عنه قَالَ: سَمِعْتُ رَسُولَ الله صلى الله عليه وسلم، وَهُوَ عَلىٰ المِنبَرِ، يقولُ: «وَأَعِدُّوا لَهُم ما استَطَعْتُم من قُوَّةٍ، أَلا إنَّ القُوَّةَ الرَّميُ، أَلا إنَّ القُوَّةَ الرَّميُ، أَلا إنَّ القوَّةَ الرَّمْيُ». رواه مسلم.
1332/48 - ‘Uqbah ibn ‘Āmir al-Juhani (may Allah be pleased with him) reported: I heard the Prophet (may Allah’s peace and blessings be upon him) say while he was on the pulpit: “Prepare for them as much strength as you can. Verily, strength is in shooting (arrows); verily, strength is in shooting; verily, strength is in shooting.” [Narrated by Muslim]
1) الرمي نوع من أنواع القوة الواجب أن يعدها أهل الإيمان في إرهاب أهل الكفر والطغيان، وهو من أصول التربية الجهادية.
1) Shooting arrows (archery) is one of the means of strength the believers are required to prepare for the purpose of intimidating the disbelievers and oppressors. This is a basic rule in Jihad education.
2) يتفاوت الرمي بحسب الوقت الَّذي يكون فيه أهل الإيمان، فالواجب اليوم مقابلة الرمي الحديث المتطور بمثله، وهذا من إرشادات القرآن بحسب الزمان والمكان.
2) Shooting differs from time to time. Today, we should keep up with the advanced modern means of shooting. We are thus instructed by the noble Qur’an, according to the age and place we live in.
49/1333ــ وعنه قَالَ: سمعْتُ رَسُولَ الله صلى الله عليه وسلم يقول: «سَتُفتَحُ عليكُمْ أرَضُونَ، ويكْفيكُمُ اللهُ، فلا يَعْجزْ أحَدُكُمْ أن يَلْهُوَ بأسْهُمِهِ». رواه مسلم.
1333/49 - He also reported: I heard the Prophet (may Allah’s peace and blessings be upon him) say: “Lands will be laid open for you, and Allah will spare you the fight. So, let none of you fail to play with his arrows.” [Narrated by Muslim]
1) الجهاد في سبيل الله من أعظم أسباب كفاية المؤمنين في أمور معاشهم وسعة أرزاقهم، لأن رزق هذه الأمة جعل تحت ظل الرماح، ويوم تخلفت الأمة عَنْ الجهاد أذلّها الله تَعَالىٰ وأفقرها. فهل عقل المسلمون اليوم لماذا تنزل بهم الضائقات المالية؟!
1) Jihad in the cause of Allah is one of the best means by which the believers can be self-sufficient in terms of their livelihood and provisions, for the sustenance of this Ummah is laid down under the shades of spears. When the Ummah failed to conduct Jihad, Allah Almighty subjected them to humiliation and poverty. Would Muslims today understand why they are constantly living in financial straits?
2) الإسلام يحث المؤمنين علىٰ الإعداد والاستعداد أبداً، ولو بعد النصر وأداء الفرض، فلا يُلقىٰ السلاح إخلاداً إلىٰ الأرض.
2) Islam urges its followers to be constantly equipped and prepared. Even after victory, we should not lay down our arms and indulge in our worldly life.
50/1334ــ وعنه أنه قَالَ: قَالَ رَسُولُ الله صلى الله عليه وسلم: «مَنْ عُلِّمَ الرَّميَ، ثُمَّ تَرَكَهُ، فليْسَ منَّا، أوْ فَقَدْ عَصَىٰ». رواه مسلم.
1334/50 - He also reported that the Messenger of Allah (may Allah’s peace and blessings be upon him) said: “Whoever was taught shooting and then abandoned it does not belong to us - or has disobeyed.” [Narrated by Muslim]
51/1335ــ وعنهُ رضي الله عنه قالَ: سَمِعْتُ رَسُولَ الله صلى الله عليه وسلم يقولُ: «إنَّ اللهَ يُدخِلُ بِالسَّهمِ الوَاحِدِ ثَلاثَةَ نَفَرٍ الجَنَّةَ؛ صَانِعَهُ يحتَسِبُ في صَنْعَتِهِ الخَيرَ، وَالرَّامِي بِهِ، وَمُنْبِلَهُ. وَارْمُوا وَارْكَبُوا، وَأَنْ تَرمُوا أَحَبُّ إليَّ مِنْ أَنْ تَرْكَبُوا، ومَنْ تَرَكَ الرَّمْيَ بَعْدَ مَا عُلِّمَهُ رَغْبَةً عنه، فَإنَّهَا نِعْمَةٌ تَرَكَهَا». أَوْ قال: «كَفَرَهَا». رواهُ أبو داود[4].
1335/51 - And he reported: I heard the Prophet (may Allah’s peace and blessings be upon him) say: “Indeed, Allah admits three people into Paradise on account of one arrow; its maker who has a good motive in making it, the one who shoots it, and the one who hands it over for shooting. So shoot and ride, but I prefer your shooting over your riding. He who gives up shooting after becoming adept in it for lack of interest, neglects this blessing.” Or he said: “is ungrateful for this blessing.” [Narrated by Abu Dāwūd] [4]
مُنبله: الَّذي يمد الرامي بالنبل، لما ورد في رواية عند ابن ماجه: «صانعه.. والرامي به، والمُمِدّ به».
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1) الحث علىٰ تعلم فنون القتال والرماية، لأن هذا من أكبر أنواع القوة المأمور بها لمقاتلة الكفار.
1) We are instructed to learn the arts of fighting and marksmanship, which are very effective means of strength we are required to possess against the disbelievers.
2) ترك الرماية من المعاصي التي يأثم بها العبد، لأنه نوع من الخذلان والضعف.
2) Abandoning marksmanship is a sin, for it constitutes slackness and weakness.
3) الترغيب في التعاون بين أهل الإيمان علىٰ البر والتقوىٰ ،فالسهم الواحد يدخل بسببه الجنة ثلاثة.
3) The believers are encouraged to cooperate in piety and righteousness. One single arrow may cause three persons to enter Paradise.
52/1336ــ وعن سلمةَ بنِ الأكوعِ رضي الله عنه قَالَ: مَرَّ النَّبيُّ صلى الله عليه وسلم علىٰ نَفَرٍ يَنْتَضلُون، فقال: «ارْموا بَني إسماعيل فإنَّ أبَاكم كانَ رَامياً». رواه البخاري.
1336/52 - Salamah ibn al-Akwa‘ (may Allah be pleased with him) reported: The Prophet (may Allah’s peace and blessings be upon him) once passed by a group of people who were having a shooting match, so he said: “Shoot, O children of Ismā‘īl (Ishmael), for your father was an archer.” [Narrated by Al-Bukhāri]
ينتضلون: يترامون بالسهام أيُّهم يسبق.
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1) حثّ النَّبيِّ صلى الله عليه وسلم جماعة الصحابة علىٰ تعلُّم الرمي، ومدحهم بذلك لما فيه من القوة.
1) The Prophet (may Allah’s peace and blessings be upon him) urged the group of Companions to learn target shooting and praised them for that, given the strength it involves.
2) استحباب اتباع خصال الآباء المحمودة والعمل بمثلها.
2) It is recommended to emulate the good traits in our forefathers.
53/1337ــ وعن عمرو بن عَبَسَةَ رضي الله عنه قَالَ: سمعتُ رَسُولَ الله صلى الله عليه وسلم يقولُ: «مَنْ رَمَىٰ بسَهْمٍ في سَبيل اللهِ فَهُوَ لَهُ عدْلُ مُحَرَّرةٍ». رواه أبو داودَ، والترمذي وقال: حديثٌ حسنٌ صحيحٌ.
1337/53 - ‘Amr ibn ‘Abasah (may Allah be pleased with him) reported: I heard the Messenger of Allah (may Allah’s peace and blessings be upon him) say: “Whoever shoots an arrow in the cause of Allah will receive the same reward of freeing a slave.” [Narrated by Abu Dāwūd and Al-Tirmidhi, who classified it as Hasan Sahīh (sound and authentic)]
54/1338ــ وعن أبي يحيىٰ خُرَيمِ بنِ فاتكٍ رضي الله عنه قَالَ: قَالَ رَسُولُ الله صلى الله عليه وسلم: «مَنْ أنْفق نَفَقَةً في سبيل الله كُتبَ لهُ سبعُمائةِ ضعْفٍ». رواهُ الترمذي وقالَ: حديثٌ حسنٌ.
1338/54 - Abu Yahya Khuraym ibn Fātik (may Allah be pleased with him) reported: The Messenger of Allah (may Allah’s peace and blessings be upon him) said: “Whoever spends something in the cause of Allah, it will be recorded for him as much as seven hundred times.” [Narrated by Al-Tirmidhi; and he classified it as Hasan (sound)]
عدل محررة: مثل من حرر رقبة من الرّقّ.
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1) تعظيم أجر الجهاد في سبيل الله تَعَالىٰ، وتنوع الثواب فيه لتنشط النفوس عليه.
1) The reward for Jihad in the cause of Allah is diversified and multiplied, which is a great motive for the believers.
2) النفقة في سبيل الجهاد تضاعف إلىٰ سبعمائة ضعف.
2) Spending in the cause of Jihad gets multiplied up to seven hundred fold.
55/1339ــ وعن أبي سعيد رضي الله عنه قَالَ: قَالَ رَسُولُ الله صلى الله عليه وسلم: «مَا مِن عبدٍ يَصومُ يَوْماً في سبيل الله إلَّا باعَدَ اللهُ بذلكَ اليوم وجْهَهُ عَنْ النَّارِ سَبْعينَ خَريفاً». متفقٌ عليه.
1339/55 - Abu Sa‘īd (may Allah be pleased with him) reported: The Messenger of Allah (may Allah’s peace and blessings be upon him) said: “Whoever fasts a day in the cause of Allah, Allah will certainly keep his face away from Hellfire by virtue of that day for seventy years.” [Narrated by Al-Bukhāri and Muslim]
56/1340ــ وعن أبي أمامةَ رضي الله عنه عَنِ النَّبيِّ صلى الله عليه وسلم قَالَ: «مَنْ صامَ يوماً في سبيل الله جَعَلَ اللهُ بيْنَهُ وبينَ النَّار خَنْدَقاً، كَمَا بينَ السَّمَاءِ والأرضِ». رواهُ الترمذي وقالَ: حديثٌ حسنٌ صحيحٌ.
1340/56 - Abu Umāmah (may Allah be pleased with him) reported that the Prophet (may Allah’s peace and blessings be upon him) said: “Whoever fasts a day in the cause of Allah, Allah will place between him and Hellfire a trench as wide as the distance between the heavens and earth.” [Narrated by Al-Tirmidhi; he classified it as Hasan Sahīh (sound and authentic)]
خريفاً: الخريف فصل من فصول السنة، والمراد بذلك سَنة.
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1) الأجر العظيم لمن صام يوماً في الجهاد، شريطة ألَّا يؤثر ذلك علىٰ قوته البدنية ونشاطه في القتال.
1) A person who fasts a day during Jihad shall attain a great reward, provided this does not undermine his physical strength and vigor in fighting.
2) مباشرة الأعمال الصالحة زمن الشدة والمعارضات النفسية، سبب لمضاعفة الثواب والمباعدة عَنِ النار.
2) Performing acts of piety at times of hardship and psychological stress is a cause for multiplication of reward and distancing from Hellfire.
57/1341ــ وعن أبي هُرَيْرَةَ رضي الله عنه قَالَ: قَالَ رَسُولُ الله صلى الله عليه وسلم: «مَنْ مَاتَ ولمْ يَغْزُ، ولم يُحَدِّثْ نفسَه بغَزْوٍ، ماتَ علىٰ شُعْبةٍ منَ النِّفَاق». رواهُ مسلمٌ.
1341/57 - Abu Hurayrah (may Allah be pleased with him) reported that the Prophet (may Allah’s peace and blessings be upon him) said: “Whoever dies without having fought or having thought of going out to fight will die while having one of the qualities of hypocrisy.” [Narrated by Muslim]
1) ترك الجهاد بمراتبهِ المختلفة، وعدم تحديث النفس به، سبب لمرض القلب بالنفاق، وسوء الخاتمة.
1) When a person abandons Jihad in all its different forms and does not think of undertaking it, this causes the disease of hypocrisy within his heart and leads him to a bad end.
2) نية المؤمن الصادقة تقوم مقام العمل عند العجز.
2) The sincere intention of a believer suffices in place of action, in case of inability.
58/1342ــ وعَنْ جابر رضي الله عنه قَالَ: كنَّا مَعَ النَّبيِّ صلى الله عليه وسلم في غَزَاة، فَقَال: «إنَّ بِالمَدِينَةِ لَرِجَالاً ما سِرْتُمْ مَسِيراً، وَلا قَطَعْتُمْ وَادِياً إلاّ كانُوا مَعَكُمْ، حَبَسَهُمُ المَرضُ».
1342/58 - Jābir (may Allah be pleased with him) reported: We were with the Prophet (may Allah’s peace and blessings be upon him) on a military expedition, and he said: “Verily, there are men in Madīnah who are with you whenever you cover a distance or cross a valley; they have been detained by illness.”
وفي رواية: «حَبَسَهُمُ العُذْرُ». وفي روايةٍ؛ «إلَّا شَركُوكُمْ في الأَجْرِ». رواهُ البخاري من روايةِ أنسٍ، ورواهُ مُسلمٌ من روايةِ جابرٍ واللفظ له.
In another version: “They have been detained by some excuse.” And in another version: “They will share the reward with you.” [Narrated by Al-Bukhāri as reported by Anas, and by Muslim as reported by Jābir. This is the wording of Muslim’s narration]
1) من اجتهد في القيام بالعمل الصالح، ثُمَّ حُبس عنه لعذر، فإن الله يكتب لَهُ الأجر كاملاً لصدق نيته.
1) If a person strives to perform a certain good deed and then is kept from doing it due to some valid excuse, Allah will record for him the full reward, by virtue of his sincere intention.
2) بيان رحمة الله تَعَالىٰ بالمؤمنين، حيث اعتُبرت النية الصالحة مقام العمل.
2) It shows how Allah is merciful towards the believers, as He regards the sincere intention for an action sufficient in place of the action itself.
59/1343ــ وعنْ أبي مُوسىٰ رضي الله عنه أنَّ أَعْرَابياً أَتَىٰ النَّبيَّ صلى الله عليه وسلم، فَقَالَ: يارسولَ الله، الرَّجُلُ يُقَاتِلُ لِلْمَغْنَمِ، وَالرَّجُلُ يُقَاتِلُ لِيُذْكَرَ، وَالرَّجُلُ يقَاتِلُ لِيُرَىٰ مَكانُهُ؟.
1343/59 - Abu Mūsa (may Allah be pleased with him) reported that a Bedouin came to the Prophet (may Allah’s peace and blessings be upon him) and said: “O Messenger of Allah, one man fights for booty, another fights to win fame, and the third fights for show-off.”
وفي روايةٍ: يقَاتِلُ شَجَاعَةً، وَيُقَاتِلُ حَمِيَّةً.
In another version: “One fights out of bravery, and another fights out of his family pride.”
وفي رواية: وَيُقَاتِلُ غَضَباً، فَمَنْ في سَبِيلِ الله ؟ فَقَالَ رسولُ الله صلى الله عليه وسلم: «مَنْ قَاتَلَ لِتكُونَ كَلِمَةُ اللهِ هِيَ العُلْيَا فَهُوَ في سَبِيلِ الله». متفقٌ عليهِ.
In another version: “and another fights out of anger. Which of them is fighting in the cause of Allah?” The Prophet (may Allah’s peace and blessings be upon him) replied: “He who fights to make the word of Allah supreme is fighting in the cause of Allah.” [Narrated by Al-Bukhāri and Muslim]
1) الجهاد في سبيل الله تَعَالىٰ لإعلاء كلمة الله هُوَ الجهاد الشرعي، وما عداه فإنه قتال في سبُل الشيطان والنفس والعصبيات الجاهلية.
1) Jihad for the purpose of elevating the word of Allah is the legitimate Jihad. Other forms are nothing but fighting for the sake of Satan, personal inclinations, and the affiliations of the time of pre-Islamic ignorance.
2) لا يؤجَر العبد علىٰ العمل ولو تكلَّفه وقام به إلَّا إذَا كَانَ خالصاً لله تَعَالىٰ، وكان علىٰ طريقة السنة النبوية، ومن عمل طاعة علىٰ غير ذلك فقد أتعب نفسه، بعمل غير مأجور ولا مشكور.
2) A person will not be rewarded for a deed he performs, albeit with great effort, unless he does it sincerely for the sake of Allah Almighty and in accordance with the Prophet’s Sunnah; otherwise, he has tired himself uselessly and there is no reward for him.
60/1344ــ وعَنْ عبد الله بن عمرو بن العاص رضي الله عنهما قَالَ: قَالَ رَسُولُ الله صلى الله عليه وسلم: «مَا مِنْ غَازِيَةٍ، أَوْ سَرِيَّةٍ تَغْزُو، فَتَغْنَمُ وَتَسْلَمُ، إلَّا كانُوا قَدْ تَعَجَّلُوا ثُلُثَي أُجورِهِمْ، وَمَا مِنْ غازِيةٍ أَوْ سَرِيَّةٍ تُخفِقُ وَتُصَابُ إلا تَمَّ أُجُورُهُمْ». رواه مسلم.
1344/60 - ‘Abdullāh ibn ‘Amr ibn al-‘Ās (may Allah be pleased with him and his father) reported that the Messenger of Allah (may Allah’s peace and blessings be upon him) said: “No invading group or detachment sets out to fight in the cause of Allah and gets its share of the booty and returns safe and sound except that it has been given two-thirds of its reward in this world. On the other hand, no invading group or detachment returns defeated and injured except that it will receive its full reward in the Hereafter.” [Narrated by Muslim]
1) الغنيمة التي يأخذها المجاهدون جزء من أجر غزوهم، ولو حلَّت لهم!.
1) The booty taken by Mujāhids is part of their reward for Jihad.
2) من أُصيب في سبيل الله، أو سَلِمَ ولم يأخذ من المغنم شيئاً، فقد تمّ أجره كاملاً.
2) If a person is wounded in the cause of Allah or returns safe but without booty, he will receive his reward in full.
61/1345ــ وعَنْ أبي أمامةَ رضي الله عنه أنَّ رجُلاً قَالَ: يارسولَ الله، ائْذنْ لي في السِّيَاحَة، فَقَال النَّبيُّ صلى الله عليه وسلم: «إنَّ سيَاحَةَ أمَّتي الجهادُ في سَبيل الله _عز وجل_». رواه أبو داود بإسناد جيد.
1345/61 - Abu Umāmah (may Allah be pleased with him) reported that a man said: “O Messenger of Allah, allow me to travel in the land.” The Prophet (may Allah’s peace and blessings be upon him) said: “For my Ummah, traveling in the land is to perform Jihad in the cause of Allah Almighty.” [Narrated by Abu Dāwūd, with a good Isnād]
1) خروج هذه الأمة المنصورة المؤيَّدة يكون بالمرابطة دفاعاً عَنْ حمىٰ الدين، وغزواً لإظهاره على الدِّين كله في العالمين.
1) If Muslims travel in the land, they should do so in defense of this religion and its sanctuary and to make it dominant over all else.
2) الإسلام يغيّر المفاهيم الخاطئة في حياة الناس، ويحملهم علىٰ أحسن الأحوال والعادات، أما مجرد الخروج في الأرض، من غير هدف أو مقصد شرعي، فهو من أعمال أهل اللهو وأهل الدنيا المتلعبين.
2) Islam corrects wrong concepts in people’s lives and prompts them to develop the best habits and manners. Traveling aimlessly in the land is an act of dispraised diversion and play.
62/1346ــ وعَنْ عبد الله بن عمرو بن العاص رضي الله عنهما عَنِ النَّبيِّ صلى الله عليه وسلم قَالَ: «قَفْلةٌ كَغَزْوَة». رواه أبو داود بإسناد جيد.
1346/62 - ‘Abdullāh ibn ‘Amr ibn al-‘Ās (may Allah be pleased with him and his father) reported that the Prophet (may Allah’s peace and blessings be upon him) said: “Returning from battle is like going to battle (in terms of reward).” [Narrated by Abu Dāwūd, with a good Isnād]
«القَفْلَةُ»: الرُّجُوعُ، والمراد: الرُّجُوعُ مِنَ الغَزْوِ بَعْدَ فَرَاغِهِ، ومعناه: أنه يُثابُ في رُجُوعِهِ بعد فَرَاغِهِ مِنَ الغَزْوِ.
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1) من خرج للطاعة فإنه يثاب في ذهابه وإيابه، وهذا من فضل الله تَعَالىٰ علىٰ عباده المؤمنين.
1) When a person engages in an act of worship, he gets a reward as he sets out and as he returns. This is a favor from Allah towards His believing servants.
2) كل مَا ترتب علىٰ العمل الصالح فهو داخل في أجر هذا العمل.
2) Any consequence of a good deed is included in the reward for that deed.
63/1347ــ وعنِ السائِبِ بنِ يزيدَ رضي الله عنه قالَ: لمَا قَدِمَ النَّبِيُّ صلى الله عليه وسلم مِنْ غَزْوَةِ تَبُوكَ تَلَقَّاه النَّاسُ، فَتَلَقَّيْتُهُ مَعَ الصِّبْيانِ عَلىٰ ثَنِيَّةِ الوَدَاعِ. رواه أبو داود بإسنادٍ صَحِيحٍ بهذا اللفظ.
1347/63 - Al-Sā’ib ibn Yazīd (may Allah be pleased with him) reported: “When the Prophet (may Allah’s peace and blessings be upon him) returned from the battle of Tabūk, the people received him, and I received him along with the children at Thaniyyat al-Wadā‘.” [Narrated by Abu Dāwūd, with an authentic Isnād]
ورَوَاه البخاريُّ قالَ: ذَهَبْنَا نتَلَقَّىٰ رسولَ الله صلى الله عليه وسلم مَعَ الصِّبيَانِ إلىٰ ثَنِيَّةِ الوَدَاعِ.
Another version by Al-Bukhāri reads: “We went out along with the children to receive the Messenger of Allah (may Allah’s peace and blessings be upon him) at Thaniyyat al-Wadā‘.”
ثنية الوداع: الثنية: مَا ارتفع من الأرض، وثنية الوداع: محل قريب في المدينة النبوية، يقع شماليها من جهة الشام، سُمي بالوداع لأن المسافر شمالاً كَانَ يُودّع عندها.
Thaniyyat al-Wadā‘: a place to the north of Madīnah. It is called 'Wadā‘', which means 'farewell' in Arabic, because when anyone set out to travel north, he would bid farewell there.
1) استحباب استقبال المجاهدين عند رجوعهم من الجهاد، تكريماً لهم، ومشاركة للفرح بنصر الله.
1) It is recommended to receive the Mujāhids upon their return from Jihad, to honor them and share with them the joy of the victory granted by Allah.
2) وصف الحياة الإيمانية التي عاشها المجتمع المسلم في عهد النَّبيِّ صلى الله عليه وسلم، فكان همَّ الجميع نصرُ دين الله، حَتَّىٰ النساء والصبيان يفرحون بالجهاد وأخباره، فما هو اهتمام نسائنا وأطفالنا اليوم؟
2) It describes the faith-based life of the Muslim society during the Prophet’s time. Everyone was chiefly concerned about supporting the religion of Allah and achieving victory for it. Even women and children would rejoice upon hearing the news of Jihad and the victory of Muslims. What are the concerns of our women and children today?
شاع بين بعض الناس أنشودة تذكر في الهجرة النبوية، وهي: أنّ النَّبيَّ صلى الله عليه وسلم لما قدم المدينة خرج النساء والأطفال ينشدون ويضربون بالدف: «طلع البدر علينا من ثنيات الوداع...».
A particular song became common among people in connection with the Hijrah. It is claimed that when the Prophet (may Allah’s peace and blessings be upon him) came to Madīnah, women and children went out to meet him, singing and beating the tambourines. The anthem begins with “the full moon has risen above us, from Thaniyyat al-Wadā‘...”.
وهذه القصة ليس لها سند صحيح عند علماء السيرة والحديث.
This story, however, has no authentic Isnād (chain of narration) in the books of Sīrah (Prophet’s biography) or Hadīth.
ثُمَّ هي غير صحيحة من حيث الواقع، والحديث الذي معنا يدل علىٰ بطلانها؛ لأن ثنية الوداع هي خارج المدينة من ناحية الشام، والقادم من مكة إلىٰ المدينة ــ كحال النَّبيِّ صلى الله عليه وسلم عند هجرته ــ لا يمرّ بها إلَّا إذَا توجه إلىٰ الشام، فكيف يأتيها رَسُولُ الله صلى الله عليه وسلم وهو قادم من جهة مكة؟
Moreover, it is incorrect from a reality perspective, as the Hadīth at hand refutes it. Thaniyyat al-Wadā‘ lies outside Madīnah in the direction of the Levant. A traveler from Makkah to Madīnah, the route of the Prophet’s Hijrah, would not pass by it except if he took the route to the Levant (which he did not). So, how would the Prophet (may Allah’s peace and blessings be upon him) have passed it by when he came from the direction of Makkah?!
64/1348ــ وعَنْ أبي أمَامةَ رضي الله عنه عَنِ النَّبيِّ صلى الله عليه وسلم قَالَ: «مَنْ لمْ يَغْزُ، أو يُجهِّزْ غازياً، أو يَخْلُفْ غازياً في أهلِهِ بخَيرٍ، أصابَهُ اللهُ بقَارعةٍ قبلَ يوْمِ القيَامةِ». رواه أبو داودَ بإسناد صحيح.
1348/64 - Abu Umāmah (may Allah be pleased with him) reported that the Prophet (may Allah’s peace and blessings be upon him) said: “If anyone does not fight in the cause of Allah, or equip a warrior in the cause of Allah, or look after a warrior’s family in his absence, Allah shall afflict him with a calamity before the Day of Judgment.” [Narrated by Abu Dāwūd, with an authentic Isnād]
قارعة: مصيبة كبيرة، ويُحتمل أن معناها مَا ورد في الحديث المتقدم: «مات علىٰ شعبة من النفاق».
A calamity: a disaster; and it may refer to the meaning included in the previous Hadīth: “he will die while having one of the qualities of hypocrisy.”
1) المجتمع المسلم متعاونٌ بمجموعه علىٰ البر والتقوىٰ، فالقاعدون عَنِ الجهاد يحمون أعراض أهل المجاهدين، فهم كالبنيان المرصوص يشد بعضه بعضاً.
1) The Muslim society collectively cooperates in piety and righteousness. So, those who do not take part in Jihad protect the honor of the families of the Mujāhids. They are all like a well-built structure, whose parts cement one another.
2) بيان الوعيد الشديد للأمة لمَّا تتخلف عَنِ الجهاد، فيحلّ بها العذاب الأليم، بقوله تَعَالىٰ: {إِلَّا تَنفِرُواْ يُعَذِّبكُم عَذَابًا أَلِيما}.
2) It gives a stern warning to the Ummah that they will be hit with a painful punishment if they fail to conduct Jihad. Allah Almighty says: {If you do not go forth, He will punish you with a painful punishment.}
65/1349ــ وعَنْ أنسٍ، رضي الله عنه أَنَّ النَّبِيَّ صلى الله عليه وسلم قال: «جَاهِدُوا المُشْرِكِينَ بِأَمْوَالِكُم وَأَنْفُسِكُمْ وَأَلسِنَتِكُم». رواهُ أبو داود بإسناد صحيحٍ.
1349/65 - Anas (may Allah be pleased with him) reported that the Prophet (may Allah’s peace and blessings be upon him) said: “Conduct Jihad against the polytheists with your wealth, lives, and tongues.” [Narrated by Abu Dāwūd, with an authentic Isnād]
1) تنوع أبواب الجهاد بالمال، والنفس، واللسان، وهذا من رحمة الله تَعَالىٰ بعباده، فـكــلٌّ يجاهد بما يستطيعه.
1) Jihad has a variety of forms: Jihad with wealth, life, and tongue. This stems from Allah’s mercy towards His servants, as He allows each one to conduct Jihad with whatever he can.
2) الدفاع عَنِ الإسلام ونصرة الدِّين، ولو بالكلمة الصادقة، والرأي السديد، نوع من الجهاد في سبيل الله، وخاصة: لما كثر الناعقون اليوم ضد الإسلام وأهله، ورموهم بالفظائع والألقاب المنفّرة.
2) Defending Islam and supporting the religion, even if only with a truthful word and good opinion, is a type of Jihad in the cause of Allah, especially as many loudmouth people nowadays oppose Islam and its people and fabricate slanderous lies against them.
3) من فقه الجهاد: أن يعلم العبد أن إبلاغ السنة النبوية إلىٰ الناس أجمعين، لا ينزل رتبة عن إبلاغ السهام إلىٰ الكفار المحاربين.
3) If a person possesses a proper understanding of Jihad, he will know that conveying the Sunnah to all people is no less than shooting arrows at the combatant disbelievers.
66/1350 ــ وعَنْ أبي عَمْرو ـ ويقال: أبو حَكيم ـ النُّعْمَانِ بنِ مُقَرِّنٍ رضي الله عنه قَالَ: شَهدتُ رَسُولَ الله صلى الله عليه وسلم، إذَا لمْ يُقاتلْ مِنْ أوَّلِ النَّهارِ أخَّرَ القتالَ حَتَّىٰ تزُولَ الشَّمسُ، وتهبَّ الرِّياحُ، وينزلَ النَّصْرُ. رواه أبو داود، والترمذي، وقال: حديثٌ حسنٌ صحيحٌ.
1350/66 - Al-Nu‘mān ibn Muqarrin (may Allah be pleased with him) reported: “I witnessed (battles with) the Messenger of Allah, and if he did not start fighting at the early part of the day, he would delay the fighting till the sun passed the meridian and the wind blew, and victory descended.” [Narrated by Abu Dāwūd and Al-Tirmidhi, who classified it as Hasan Sahīh (sound and authentic)]
1) يُستحب اختيار الأوقات المناسبة للقتال، لتكون النفوس في كمال النشاط والقوة.
1) It is recommended to choose the appropriate times for fighting, when fighters will be most active and vigorous.
2) من هدي النَّبيِّ صلى الله عليه وسلم القتال أول النهار، فهو أبلغ إغارة، أو تأخير القتال إلىٰ ما بعد الزوال.
2) It was part of the Prophet’s guidance to fight at the early part of the day, which would make the attack more effective; otherwise, he would delay fighting till the sun had passed the meridian.
67/1351 ــ وعَنْ أبي هُرَيْرَةَ رضي الله عنه قَالَ: قَالَ رَسُولُ الله صلى الله عليه وسلم: «لا تتمَنَّوا لِقَاءَ العَدُوِّ، وَأسْأَلُوا اللهَ الْعَافِيَةَ، فإذا لَقِيتُمُوهُم فَاصْبِرُوا». متفق عليه.
1351/67 - Abu Hurayrah (may Allah be pleased with him) reported that the Prophet (may Allah’s peace and blessings be upon him) said: “Do not wish to encounter the enemy. Pray to Allah to grant you safety; but when you encounter them, be patient.” [Narrated by Al-Bukhāri and Muslim]
1) وصية أهل الإيمان ألا يتمنوا البلاء، بل يسألوا الله العافية.
1) The believers are exhorted not to wish to face afflictions; rather, they should ask Allah Almighty for safety.
2) إذَا لقي المسلمون أعداء الله وجب عليهم الثبات والصبر والمصابرة.
2) If Muslims encounter the enemies of Allah, they are required to show steadfastness, patience, and perseverance.
3) العافية مَعَ الإيمان أحسن مَا يُعطاه المؤمن.
3) Safety along with faith is the best thing a person can ever be given.
68/1352ــ وعنه وعَنْ جابر رضي الله عنهما أنَّ النَّبيِّ صلى الله عليه وسلم قَالَ: «الحَرْبُ خَدْعةٌ». متفقٌ عليه.
1352/68 - He and Jābir (may Allah be pleased with both of them) reported that the Prophet (may Allah’s peace and blessings be upon him) said: “War is a stratagem.” [Narrated by Al-Bukhāri and Muslim]
1) الترغيب في مخادعة الكفار في الحروب، للإيقاع بهم ومفاجأتهم بالغارة أو الكمين ونحوه.
1) We are advised to deceive the disbelievers during wars, set traps for them, and attack them unexpectedly.
2) الإسلام دين المسامحة والرحمة، وهو دين القوة والملحمة، ولكل مقام مَا يناسبه.
2) Islam is a religion of tolerance and mercy, and it is also a religion of power and fight. For every situation is the appropriate aspect.