The Meaning of Jihad of the Self and in the Path of Allah
Machine translationRead the Arabic original
The fourth question of Fatwa No. ( 9105 )
Q4: Does the word (jihad) and (in the path of Allah) as mentioned in the Noble Qur'an mean nothing other than fighting? Is it true that there is no such thing as the jihad of the self? Should the jihad of the self, as reported from the Prophet (peace and blessings be upon him) upon his return from the expedition of Tabuk , not be believed in, because the hadith is weak? Who can say that it is of jihad, or in
the path of Allah in light of the Prophetic hadiths?
A4: First: A decision was issued by the Council of the Senior Scholars of the Kingdom regarding the meaning of the phrase:[At-Tawbah 9:60] in the verse on the expenditures of zakah, which is: Decision No. 24, dated 12 \ 8 \ 1394 AH. Praise be to Allah alone, and blessings and peace be upon the one after whom there is no prophet, Muhammad, and upon his family and his Companions, and after that: The Council of Senior Scholars, in its fifth session, held in the city of Ta'if , between the 5th of 8, 94 AH, and the 22nd of 8, 1394 AH, reviewed the research prepared by the Permanent Committee for Scholarly Research and Ifta regarding the meaning of the saying of Allah the Exalted in the verse on the expenditures of zakah: [At-Tawbah 9:60] Is the meaning of this the expeditions in the path of Allah and what is required for them, or is it general for every aspect of righteousness? After studying the prepared research and reviewing the statements of the scholars in this regard, and discussing the evidence of those who interpreted the meaning of "in the path of Allah" in the verse as the expeditionaries and what is required for them, and the evidence of those who expanded the meaning of the verse and did not restrict it to the expeditionaries, but included in it: building mosques, bridges, teaching knowledge
and learning it, sending out preachers and guides.., and other works of righteousness. The majority of the Council members decided to adopt the opinion of the majority of scholars among exegetes, hadith scholars, and jurists, that the meaning of the saying of Allah the Exalted:[At-Tawbah 9:60] is: the volunteer expeditionaries, and what is required for them in terms of preparation, and if they are not found, the entire zakah is distributed to the other categories, and it is not permissible to distribute it in any of the public facilities, unless there is no recipient from the poor and the needy, and the rest of the categories mentioned in the verse. And success is from Allah, and may Allah send blessings and peace upon Muhammad, and upon his family and his Companions. A viewpoint on the meaning of the saying of Allah the Exalted: [At-Tawbah 9:60] Praise be to Allah alone, and blessings and peace be upon the one after whom there is no prophet, Muhammad, and upon his family and his Companions, and after that: By studying the statements of the scholars in interpreting the saying of Allah the Exalted: [At-Tawbah 9:60] from the verse: [At-Tawbah 9:60]
of the verse, and reflecting on the three opinions in determining the meaning of "in the path of Allah," and what the proponents of each opinion relied upon; it became clear to us the validity of the opinion that the meaning of "in the path of Allah" in the saying of Allah the Exalted:[At-Tawbah 9:60] is: aspects of righteousness, and foremost among them is jihad in the path of Allah, and this is for the following reasons: 1 - That the term is general; so it is not permissible to restrict it to some of its individuals without the rest, unless there is evidence, and there is no evidence for that, and what was said regarding the hadith of 'Ata ibn Yasar : Sunan Ibn Majah 1841Sahih (Darussalam) and mentioned among them: (one who goes on an expedition in the path of Allah) indicates: that the path of Allah is the expedition, is not correct, for the utmost that the hadith indicates is: that the mujahid is given from the share of the path of Allah even if he is rich, and the paths of Allah are many and are not restricted to jihad in the path of Allah. 2 - The hadiths and athar came with applying the generality in the meaning of the saying of Allah the Exalted: [At-Tawbah 9:60] The Sunnah considered Hajj and 'Umrah to be in the path of Allah, this is clear from the hadith of Abu Las and the hadith of Umm Ma'qal , and the hadith of Ibn 'Abbas , in which it says: As for you, if you made her perform Hajj for him, it would be in the path of Allah. And the athar came from some of the Companions of the Messenger of Allah (peace and blessings be upon him) considering Hajj to be one of the paths of Allah, for Abu 'Ubayd mentioned in his book Al-Amwal, with his chain of narration to Ibn 'Abbas (may Allah be pleased with them both), that he did not see
any harm in a man giving from his zakah for Hajj, and what Abu 'Ubayd narrated with a sound chain to Ibn 'Umar that he was asked about a woman who bequeathed thirty dirhams in the path of Allah, so it was said to him: Will you make it for Hajj? He said: As for it, it is from the path of Allah. And what al-Qurtubi mentioned in his tafsir, that 'Abd al-Rahman ibn Abi Nu'm said: I was sitting with 'Abd Allah ibn 'Umar, when a woman came to him and said to him: O Abu 'Abd al-Rahman, my husband bequeathed his wealth in the path of Allah.. and in it:.. he ordered her to give it to righteous people to the pilgrims of the Sacred House of Allah , those are the delegation of mercy, those are the delegation of mercy, those are the delegation of mercy. The Sunnah also considered spreading affection among Muslims, pleasing their hearts, and preserving their rights to be one of the paths of Allah, so in Sahih al-Bukhari in the chapter on the oath of blood (qasamah) he said: Narrated to us Abu Nu'aym , narrated to us Sa'id ibn 'Ubayd , from Bashir ibn Yasar ,. Ibn Hajar said: And it occurred
in the narration of Ibn Abi Layla : so he paid the blood money from his side. Some combined the two narrations by saying that the meaning of "from his side" is: the public treasury set aside for public interests, Ibn Hajar said: And some took it at its apparent meaning, so the Qadi Iyad narrated from some scholars, the permissibility of distributing zakah in public interests, and he argued with this hadith and others. I say: something of that has been mentioned previously in the book of zakah, and in the discussion of the hadith of Abu Las , he said:, and on this basis, the meaning of "from my side" is: that it is under his command and his judgment, and to avoid making the blood money on the Jews or others. Al-Qurtubi said in (Al-Mufhim): The Prophet (peace and blessings be upon him) did that in accordance with his generosity, and his good policy, and bringing about the benefit, and repelling the harm, on the way of reconciliation, especially when it is difficult to reach the fulfillment of the right. End of quote. And al-Nawawi mentioned in the context of his explanation of the hadith of qasamah: And the Imam Abu Ishaq al-Marwazi from our companions said: It is permissible to distribute it from the zakah camels for this hadith, so he took it at its apparent meaning. End of quote. And the scholar of this Ummah, 'Abd Allah ibn 'Abbas (may Allah be pleased with them both), held the view that it is permissible to free slaves from zakah, so in Sahih al-Bukhari, under the chapter of the saying of Allah the Exalted: [At-Tawbah 9:60]: and it is mentioned
from Ibn 'Abbas (may Allah be pleased with them both): He frees from his zakah, and gives for Hajj, then he recited:[At-Tawbah 9:60] the verse, in: Whom you give, it suffices. Ibn Hajar said: And Abu 'Ubayd connected it in the book of Al-Amwal from the way of Hassan ibn Abi al-Ashras , from Mujahid , from him, that he did not see any harm in a man giving from his zakah for Hajj, and freeing a slave from it, and he narrated from Abu Bakr ibn 'Iyash , from al-A'mash , from Ibn Abi Najih , from Mujahid , from Ibn 'Abbas , he said: Free from your zakah. End of quote. 3 - That the expression of the Prophet (peace and blessings be upon him) with the partitive "min" in the hadith of Ma'qal in his saying: Sunan al-Bayhaqi 10:66, indicates that the path of Allah mentioned in the verse on the expenditures of zakah is in its generality, and that it encompasses a set of matters, and that Hajj is among them. And in the same expression as his (peace and blessings be upon him), Ibn 'Umar expressed, so he said about Hajj: As for it, it is from the path of Allah. And on this basis, our viewpoint is summarized in the following: That with regard to not neglecting the other expenditures of zakah, the share of the path of Allah includes all public interests, and foremost among them in priority is the preparation for fighting the enemies of Islam, by purchasing weapons of all kinds, equipping the expeditionaries, feeding the soldiers, and so on, if there is not in the public treasury what can do that or suffice for it. And among the greatest of public interests: sending out delegations for calling to Islam,
and explaining its rulings, and fighting the callers of misguidance and atheism, and destructive principles. And success is from Allah, and may Allah send blessings and peace upon Muhammad, and upon his family and his Companions. Second: Striving against the self—by compelling it to do what Allah has commanded and restraining it from what Allah has forbidden—is prescribed, but the claim that the greatest jihad and fighting the disbelievers is the lesser jihad is not correct, and the hadith reported on this matter is not authentic. And Allah knows best. And success is from Allah, and may Allah send prayers and blessings upon our Prophet Muhammad, his family, and his Companions.
Q4: Does the word (jihad) and (in the path of Allah) as mentioned in the Noble Qur'an mean nothing other than fighting? Is it true that there is no such thing as the jihad of the self? Should the jihad of the self, as reported from the Prophet (peace and blessings be upon him) upon his return from the expedition of Tabuk , not be believed in, because the hadith is weak? Who can say that it is of jihad, or in
the path of Allah in light of the Prophetic hadiths?
A4: First: A decision was issued by the Council of the Senior Scholars of the Kingdom regarding the meaning of the phrase:
for the cause of Allah
وَفِي سَبِيلِ اللَّهِfor the cause of Allah
وَفِي سَبِيلِ اللَّهِand learning it, sending out preachers and guides.., and other works of righteousness. The majority of the Council members decided to adopt the opinion of the majority of scholars among exegetes, hadith scholars, and jurists, that the meaning of the saying of Allah the Exalted:
for the cause of Allah
وَفِي سَبِيلِ اللَّهِfor the cause of Allah
وَفِي سَبِيلِ اللَّهِfor the cause of Allah
وَفِي سَبِيلِ اللَّهِZakah expenditures are only for the poor and for the needy
إِنَّمَا الصَّدَقَاتُ لِلْفُقَرَاءِ وَالْمَسَاكِينِof the verse, and reflecting on the three opinions in determining the meaning of "in the path of Allah," and what the proponents of each opinion relied upon; it became clear to us the validity of the opinion that the meaning of "in the path of Allah" in the saying of Allah the Exalted:
for the cause of Allah
وَفِي سَبِيلِ اللَّهِCharity is not permissible for a rich man except in five cases
لا تحل الصدقة لغني إلا لخمسة..for the cause of Allah
وَفِي سَبِيلِ اللَّهِany harm in a man giving from his zakah for Hajj, and what Abu 'Ubayd narrated with a sound chain to Ibn 'Umar that he was asked about a woman who bequeathed thirty dirhams in the path of Allah, so it was said to him: Will you make it for Hajj? He said: As for it, it is from the path of Allah. And what al-Qurtubi mentioned in his tafsir, that 'Abd al-Rahman ibn Abi Nu'm said: I was sitting with 'Abd Allah ibn 'Umar, when a woman came to him and said to him: O Abu 'Abd al-Rahman, my husband bequeathed his wealth in the path of Allah.. and in it:.. he ordered her to give it to righteous people to the pilgrims of the Sacred House of Allah , those are the delegation of mercy, those are the delegation of mercy, those are the delegation of mercy. The Sunnah also considered spreading affection among Muslims, pleasing their hearts, and preserving their rights to be one of the paths of Allah, so in Sahih al-Bukhari in the chapter on the oath of blood (qasamah) he said: Narrated to us Abu Nu'aym , narrated to us Sa'id ibn 'Ubayd , from Bashir ibn Yasar ,
It was claimed that a man from the Ansar, whose name was Sahl ibn Abi Hathmah, informed him that a group of his people set out for Khaybar, and they dispersed therein, and they found one of them killed. They said to the one found among them: "You killed our companion." They said: "We did not kill him, nor do we know who killed him." So they went to the Prophet (peace and blessings be upon him) and said: "O Messenger of Allah, we set out for Khaybar and found one of us killed." He said: "The oath, the oath." He said to them: "Will you bring proof against the one who killed him?" They said: "We have no proof." He said: "Then they will swear an oath." They said: "We do not accept the oaths of the Jews." The Messenger of Allah (peace and blessings be upon him) disliked that his blood be invalidated, so he paid the blood money from one hundred camels of the zakat.
زعم أن رجلاً من الأنصار يقال له: سهل ابن أبي حثمة، أخبره أن نفرًا من قومه انطلقوا إلى خيبر، فتفرقوا فيها، ووجدوا أحدهم قتيلاً، وقالوا للذي وجد فيهم: قتلتم صاحبنا، قالوا: ما قتلنا ولا علمنا قاتلاً، فانطلقوا إلى النبي صلى الله عليه وسلم فقالوا: يا رسول الله، انطلقنا إلى خيبر فوجدنا أحدنا قتيلاً، فقال: الكبر الكبر فقال لهم: تأتون بالبينة على من قتله؟، قالوا: ما لنا بينة، قال: فيحلفون، قالوا: لا نرضى بأيمان اليهود، فكره رسول الله صلى الله عليه وسلم أن يبطل دمه، فوداه مائة من إبل الصدقةin the narration of Ibn Abi Layla : so he paid the blood money from his side. Some combined the two narrations by saying that the meaning of "from his side" is: the public treasury set aside for public interests, Ibn Hajar said: And some took it at its apparent meaning, so the Qadi Iyad narrated from some scholars, the permissibility of distributing zakah in public interests, and he argued with this hadith and others. I say: something of that has been mentioned previously in the book of zakah, and in the discussion of the hadith of Abu Las , he said:
The Prophet (peace and blessings be upon him) carried us on the camels of the zakat during the Hajj.
حملنا النبي صلى الله عليه وسلم على إبل الصدقة في الحجand for freeing captives [or slaves] and for those in debt and for the cause of Allah
وَفِي الرِّقَابِ وَالْغَارِمِينَ وَفِي سَبِيلِ اللَّهِfrom Ibn 'Abbas (may Allah be pleased with them both): He frees from his zakah, and gives for Hajj, then he recited:
Zakah expenditures are only for the poor
إِنَّمَا الصَّدَقَاتُ لِلْفُقَرَاءِFor indeed, the Hajj is in the cause of Allah
فإن الحج من سبيل اللهand explaining its rulings, and fighting the callers of misguidance and atheism, and destructive principles. And success is from Allah, and may Allah send blessings and peace upon Muhammad, and upon his family and his Companions. Second: Striving against the self—by compelling it to do what Allah has commanded and restraining it from what Allah has forbidden—is prescribed, but the claim that the greatest jihad and fighting the disbelievers is the lesser jihad is not correct, and the hadith reported on this matter is not authentic. And Allah knows best. And success is from Allah, and may Allah send prayers and blessings upon our Prophet Muhammad, his family, and his Companions.
Source
www.alifta.gov.sa
The Arabic text is copied verbatim from the original source, without any edits.