Exegesis of the saying of Allah the Exalted: “So fight in the cause of Allah. You are not held responsible except for yourself…”
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Abu Malik: But the question is…
The Shaykh: Go ahead.
Abu Malik: Our brother Abd al-Rahman cites the obligation of jihad as an individual duty based on the saying of Allah the Exalted:[An-Nisa 4:84] He says: This Quranic verse speaks to the obligation of jihad for the individual, so we want to understand the jurisprudence of this verse, O Shaykh, and may Allah reward you with good?
The Shaykh : By Allah, I do not see that the verse needs explanation, but I say: why does he not attack the Jews alone, since he understands that this verse means this meaning? Glory be to Allah, it never occurred to my mind at all that this verse means this individual jihad, and he knows that the texts of the Book and the Sunnah command us to prepare, the preparation that the imam who manages the affairs of the community believes, in his opinion, is sufficient to fight the Muslims. And we also return to the biography of the Messenger (peace be upon him), because it is in reality our model and our methodology, as our Lord (Mighty and Majestic) said:[Al-Ahzab 33:21] We know that the Prophet (peace and blessings be upon him) did not attack the Muslims in their own land—excuse me, he did not attack the polytheists in their own land—and the first battle that took place was the Muslims defending themselves against the polytheists who invaded the Muslims in their home in al-Madinah al-Munawwarah. So why did the Messenger not fight the polytheists when he was in Makkah? And why did the polytheists torment his Companions (peace be upon him) and also try to attack the person of the Messenger (peace and blessings be upon him)? I mean, if the narrator were not trustworthy regarding such a report from this brother, I would not have believed that he says in the interpretation of the verse that the address is to the individual, because he would be the first to contradict his understanding, and I do not say the verse, he would be the first to contradict his understanding of this verse. And on this occasion, I have a general knowledge, and I want now to clarify from some of our brothers present here, perhaps they will benefit us with knowledge. At one time, Saddam overpowered and invaded Kuwait. What did the Salafi parliamentarians do? Did they fight, or did they travel and go to Saudi Arabia? I want to understand this fact. Is there an answer that reassures?
The questioner : By Allah, O Shaykh, what I know is that some of them went to Saudi Arabia, and some of them stayed, and they did not fight?
The Shaykh : Very good.
The questioner : Yes, but they helped the oppressed Muslims, the Kuwaitis, in treatment and in distributing food and provisions, and so on!
The Shaykh : Yes, exactly.
The questioner : And some of them were cautious for themselves, that they stayed in their homes and did not interfere in these matters, preserving themselves, their honor, and their dignity. Yes, that is so, O Shaykh.
The Shaykh : If you understand that among them, can we say that some of them turned their backs and went to Saudi Arabia, or can we not?
The questioner : No, we can, O our Shaykh.
The Shaykh : Good, and some of them settled in their country, but did they take up arms?
The questioner : No, O Shaykh, according to my personal knowledge, I did not see anyone do so!
The Shaykh : I am asking on the basis that the people of Makkah know its valleys best!
The questioner : May Allah reward you.
The Shaykh : And the host knows best what is in his house!
The questioner : No, O Shaykh, I do not know that any of them took up arms!
The Shaykh : How does this understanding of the verse
The questioner : RatherThe Shaykh : Abd al-Rahman also went out with me, meaning I and he went out together!
The Shaykh : You went out like those who turned their backs!
The questioner : But I was not one of the parliamentarians, O Shaykh, but we held fast to “Be in your homes” as you informed us in your tape!
The Shaykh : But I did not flee and I did not go to Saudi Arabia.
The questioner : No, I went to preserve myself and my honor. Yes, indeed.
The Shaykh : And was Abd al-Rahman with you?
The questioner : My Shaykh, we confronted himThe Shaykh : Abd al-Rahman in al-Hafar al-Batin!
The Shaykh : Meaning he was among
The questioner : Those who
The Shaykh : So glory be to Allah, a theoretical problem, yes.
Ali Hasan: We ask Allah not to test us!
The Shaykh : Yes, by Allah, we ask Allah. Jihad, excuse me, did we give the text of the verse from its beginning to its end?
Abu Malik:[An-Nisa 4:84]
The Shaykh : May Allah reward you.
Abu Malik:[Al-Anfal 8:65].
The Shaykh : Glory be to Allah.
Abu Malik:[An-Nisa 4:84].
The Shaykh : Have you seen now how this verse is like the one that forbids prayer and says: then they do not complete it, or then they do not complete it. Abd al-Rahman reaches this chasm, falls into this chasm, and says: I do not believe it, if not for me being the narrator, our brother Abu Malik!
The questioner : He said it to me too, O Shaykh!
The Shaykh : Good, and where is the continuation of the verse?
The questioner : Allah knows best.
The Shaykh : This is first. Second, the biography of the Messenger from its beginning to its end: did he fight alone? I understand from the verse, after reminding of its context and what precedes it, “You are not held responsible except for yourself” means that those who do not want to, do not let them fight and wage jihad with him. He is not responsible for them, because Allah knows their intentions, as we said earlier, as happened exactly in the Battle of Tabuk. The nobles, or some of the nobles of the Companions, like Ka'b ibn Malik, did not go on the Battle of Tabuk with the Messenger (peace be upon him). So he does not have control except over himself. But he was commanded to fight with him, commanded to incite the believers. Why? So that they may fight and wage jihad with him. How does Abd al-Rahman interpret this verse with this rigid interpretation that contradicts the context and what precedes it first, then contradicts the biography and the entire Islamic history second, then contradicts the reality of his life second, the reality of his life is second.
Abu Malik: Which he put in his own mind.
The Shaykh : Yes, why did he not fight? Why did he not wage war? And the land of the Muslims, which is Kuwait, was attacked by that arrogant tyrant. Why? Because he cannot, and does not carry a weapon, and so on.
The Shaykh: Go ahead.
Abu Malik: Our brother Abd al-Rahman cites the obligation of jihad as an individual duty based on the saying of Allah the Exalted:
So fight, [O Muhammad], in the cause of Allah; you are not held responsible except for yourself.
فقاتل في سبيل الله لا تكلف إلا نفسكThe Shaykh : By Allah, I do not see that the verse needs explanation, but I say: why does he not attack the Jews alone, since he understands that this verse means this meaning? Glory be to Allah, it never occurred to my mind at all that this verse means this individual jihad, and he knows that the texts of the Book and the Sunnah command us to prepare, the preparation that the imam who manages the affairs of the community believes, in his opinion, is sufficient to fight the Muslims. And we also return to the biography of the Messenger (peace be upon him), because it is in reality our model and our methodology, as our Lord (Mighty and Majestic) said:
There has certainly been for you in the Messenger of Allah an excellent pattern
لقد كا لكم في رسول الله أسوة حسنةThe questioner : By Allah, O Shaykh, what I know is that some of them went to Saudi Arabia, and some of them stayed, and they did not fight?
The Shaykh : Very good.
The questioner : Yes, but they helped the oppressed Muslims, the Kuwaitis, in treatment and in distributing food and provisions, and so on!
The Shaykh : Yes, exactly.
The questioner : And some of them were cautious for themselves, that they stayed in their homes and did not interfere in these matters, preserving themselves, their honor, and their dignity. Yes, that is so, O Shaykh.
The Shaykh : If you understand that among them, can we say that some of them turned their backs and went to Saudi Arabia, or can we not?
The questioner : No, we can, O our Shaykh.
The Shaykh : Good, and some of them settled in their country, but did they take up arms?
The questioner : No, O Shaykh, according to my personal knowledge, I did not see anyone do so!
The Shaykh : I am asking on the basis that the people of Makkah know its valleys best!
The questioner : May Allah reward you.
The Shaykh : And the host knows best what is in his house!
The questioner : No, O Shaykh, I do not know that any of them took up arms!
The Shaykh : How does this understanding of the verse
The questioner : RatherThe Shaykh : Abd al-Rahman also went out with me, meaning I and he went out together!
The Shaykh : You went out like those who turned their backs!
The questioner : But I was not one of the parliamentarians, O Shaykh, but we held fast to “Be in your homes” as you informed us in your tape!
The Shaykh : But I did not flee and I did not go to Saudi Arabia.
The questioner : No, I went to preserve myself and my honor. Yes, indeed.
The Shaykh : And was Abd al-Rahman with you?
The questioner : My Shaykh, we confronted himThe Shaykh : Abd al-Rahman in al-Hafar al-Batin!
The Shaykh : Meaning he was among
The questioner : Those who
The Shaykh : So glory be to Allah, a theoretical problem, yes.
Ali Hasan: We ask Allah not to test us!
The Shaykh : Yes, by Allah, we ask Allah. Jihad, excuse me, did we give the text of the verse from its beginning to its end?
Abu Malik:
So fight, [O Muhammad], in the cause of Allah; you are not held responsible except for yourself.
فقاتل في سبيل الله لا تكلف إلا نفسكThe Shaykh : May Allah reward you.
Abu Malik:
urge the believers to battle
وحرض المؤمنين على القتالThe Shaykh : Glory be to Allah.
Abu Malik:
So fight, [O Muhammad], in the cause of Allah; you are not held responsible except for yourself. And encourage the believers [to join you] that perhaps Allah will restrain the [military] might of those who disbelieve. And Allah is greater in might and stronger in [exemplary] punishment.
فقاتل في سبيل الله لا تكلف إلا نفسك وحرض المؤمنين عسى الله أن يكف بأس الذين كفروا والله أشد بأسا وأشد تنكيلاThe Shaykh : Have you seen now how this verse is like the one that forbids prayer and says:
Woe to the praying ones
فويل للمصلينDo not approach prayer
لا تقربوا الصلاةThe questioner : He said it to me too, O Shaykh!
The Shaykh : Good, and where is the continuation of the verse?
The questioner : Allah knows best.
The Shaykh : This is first. Second, the biography of the Messenger from its beginning to its end: did he fight alone? I understand from the verse, after reminding of its context and what precedes it, “You are not held responsible except for yourself” means that those who do not want to, do not let them fight and wage jihad with him. He is not responsible for them, because Allah knows their intentions, as we said earlier, as happened exactly in the Battle of Tabuk. The nobles, or some of the nobles of the Companions, like Ka'b ibn Malik, did not go on the Battle of Tabuk with the Messenger (peace be upon him). So he does not have control except over himself. But he was commanded to fight with him, commanded to incite the believers. Why? So that they may fight and wage jihad with him. How does Abd al-Rahman interpret this verse with this rigid interpretation that contradicts the context and what precedes it first, then contradicts the biography and the entire Islamic history second, then contradicts the reality of his life second, the reality of his life is second.
Abu Malik: Which he put in his own mind.
The Shaykh : Yes, why did he not fight? Why did he not wage war? And the land of the Muslims, which is Kuwait, was attacked by that arrogant tyrant. Why? Because he cannot, and does not carry a weapon, and so on.
Source
www.al-albany.com
The Arabic text is copied verbatim from the original source, without any edits.