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Sahih Muslim

by Imam Muslim, translation by Abdul Hamid Siddiqui

Volume: The Book of Jihad and Expedition (Kitab Al-Jihad wa'l-Siyar)

The word Jihad is derived from the verb jahada which means:" he exerted himself". Thus literally, Jihad means exertion, striving; but in juridico-religious sense, it signifies the exertion of one's power to the utmost of one's capacity in the cause of Allah. This is why the word Jihad has been used as the antonym to the word Qu, ud (sitting) in the Holy Qur'an (iv. 95). Thus Jihad in Islam is not an act of violence directed indiscriminately against the non-Muslims; it is the name given to an all-round struggle which a Muslim should launch against evil in whatever form or shape it appears. Qital fi sabilillah (fighting in the way of Allah) is only one aspect of Jihad. Even this qital in Islam is not an act of mad brutality. It has its material and moral functions, i. e. self-preservation and the preservation of the moral order in the world. The verdict of all religious and ethical philosophies-ancient and modern-justify war on moral grounds. When one nation is assailted by the ambitions and cupidity of another, the doctrine of non-resistance is anti-social, as it involves non-assertion, not only of one's own rights, but of those of others who need protection against the forces of tyranny and oppression. A Muslim is saddled with the responsibilities to protect himself and all those who seek his protection. He cannot afford to abandon the defenceless people, old man, women and children to privation, suffering and moral peril. Fighting in Islam, therefore, represents in Islamic Law what is known among Western jurists as" just war".

The very first revelation in which the permission to wage war against the forces of evil sums up the aims and objects of qital in Islam:

" Permitted'are those who are fought against, because they have been oppressed. and verily God is more Powerful for their aid. Those who have been driven from their homes unjustly only because they said: 'Our Lord is Allah, ' for had it not been for 'Allah's repelling someone by means of others, cloisters and churches and mosques, wherein the name of Allah is oft-mentioned, would assuredly have been pulled down. Verily Allah helps one who helps Him. Lo! Allah is Strong. Almighty" (xxii. 39. 41).

These verses eloquently speak of 'the fact that it is neither for the acquisition of territory nor for the love of power and distinction that the Muslims have been permitted to raise arms against the enemy. They were allowed to do so because their very existence had been made difficult by the high-handedness of the Meccans. The Holy Qur'an has elucidated this point in the following verse:

" And what reason have you not to fight in the way of Allah and for the oppressed among men and women and children who say: Our Lord! take us forth from the town whereof the people are oppressors and grant us from Thee a friend and grant us from Thee a helper" (iv. 75).

The war in Islam is waged with a view to securing liberty and freedom for those who are groaning under the oppression of heartless tyrants. It is the bounden duty of the Muslims to alleviate their sufferings and create for them an atmosphere of peace and security.

Then in the succeeding verse a distinction is also drawn between two types of war: one which is fought for the sake of Allah and the other which is waged for evil ends:

" Those who believe fight in the way of Allah and those who disbelieve fight in the way of devil. So fight against the friends of Satan; verily weak indeed is the strategy of the devil" (iv. 76).

It has been made clear that those people who fight for self-glorification or for the exploitation of the weak are in fact friends of the devil; wheres those who raise arms to curb tyranny and aggression, to eradicate evil from the human society, fight in the way of Allah. Mere fighting is not, therefore, Jihad in Islam; it is the noble objective alone which makes it a sacred pursuit like devotion and prayer. It is narrated on the authority of Abu Musa Ash'ari that once a man went to the Holy Prophet (may peace be upon him) and said: One man fights for the sake of spoils of war, the second one fights for fame and glory and the third to display his courage and skill; which among them is the fighter for the cause of Allah? Upon this the Holy Prophet (may peace be upon him) replied: He who fights with the sole objective that the word of Allah should become supreme is a Mujahid in the cause of the Lord.

A Mujahid is thus a noble person who offers his life for the achievement of lofty ends. He is actuated by human considerations lifts arms not under the impulse of fury and revenge, but with will, fore-thought, tenacity and fellow-feeling, and his conduct bears the imprint of human intellect, human sympathy and sense of justice.

The Holy Qur'an has explained this point in Sura Anfal in these words:

" O you who believe, when you meet an enemy, be firm, and remember Allah much, that you may be successful. And obey Allah and His Apostle. And fall with no disputes, lest ye falter and your strength fail; but be steadfast! For Allah is with those who patiently persevere. Be not as those who came forth from their dwellings boastfully. And to be seen of men and debar (men) from the way of Allah. And Allah encompasses what they do" (viii. 45-46).

Here the Muslims have been exhorted to observe five principles of war:

Be steadfast in the face of the enemy.

Have full reliance on the help of Allah and remember Him much.

Have the unity of purpose and solidarity of corporate life always before your eyes.

Be fully aware of the lofty purpose before you in fighting.

Don't be proud and boastful in your attitude and behaviour.

Islam has purified even war of all its cruelty and horrors and has made it a" reformative process" to deal with evil. The Holy Qur'an bserves:

" And fight in the way of Allah against those who fight against you and transgress not the limits. Verily Allah loves not the transgressors" (ii. 190).

The Holy Prophet (may peace be upon him) has given clear instructions about the behaviour of the Muslim army. He observed:

" Set out for Jibad in the name of Allah and for the sake of Allah. Do not lay hands on the old verging on death, on women, children and babes. Do not steal anything from the booty and collect together all that falls to your lot in the battlefield and do good, for Allah loves the virtuous and the pious."

So great is the respect for humanly feelings in Islam that even the wanton destruction of enemy's crops or property is strictly forbidden. The righteous Caliphs followed closely the teachings of Allah and those of His Apostle in letter and spirit the celebrated address which the first Caliph Abu Bakr (Allah be pleased with him) gave to his army while sending her on the expedition to the Syrian borders is permeated with the noble spirit with which the war in Islam is permitted. He said:

" Stop, O people, that I may give you ten rules for your guidance in the battlefield. Do not commit treachery or deviate from the right path. You must not mutilate dead bodies. Neither kill a child, nor a woman. nor an aged man. Bring no harm to the trees, nor burn them with fire, especially those which are fruitful. Slay not ary of the enemy's flock. save for your food. You are likely to pass by people who have devoted their lives to monast ic services; leave them alone"

It is said that once at the time of conquest, a singing girl was brought to al-Muhajir b. Abu Umayya who had been publicly singing satirical poems about Hadrat Abu Bakr. Muhajir got her hand amputated. When the Caliph heard this news, he was shocked and wrote a letter to Muhajir in the following words:

" I have learnt that you laid hands on a woman who had hurled abuses on me, and, therefore, got her hand amputated. God has not sought vengeance even in the case of polytheism, which is a great crime. He has not permitted mutilation even with regard to manifest infidelity. Try to be considerate and sympathetic in your attitude towards others in future. Never mutilate, because it is a grave offence. God purified Islam and the Muslims from rashness and excessive wrath. You are well aware of the fact that those enemies fell into the hands of the Messenger of Allah (may peace be upon him) who had been recklessly abusing him; who had turned him out of his home; and who fought against him, but he never permitted their mutilation."

Another letter written by hadrat 'Umar the Second Caliph, which is addressed to sa'd b. Abu Waqqas, speaks eloquently of the noble spirit with which the Muslims have bear exhorted to take up arms:

" Always search your minds and hearts and stress upon your men the need of perfect integrity and sincerity in the cause of Allah. There should be no material end before them in laying down their lives. but they abould deem it a means whereby they can please their Lord and entitle them. selves to His favour: such a spirit of selflessness should be inculcated in the minds of those who unfortunately lack it. Be firm in the thick of the battle as Allah helps man according to the perseverance that he shows in the cause of His faith and he would be rewarded in accordance with the spirit of sacrifice which he displays for the sake of the Lord. Be careful that those who have been entrusted to your care receive no harm at your hands and are never deprived of any of their legitimate rights.

Such in fact is the humane and noble attitude which Islam exhorts its followers to adopt on the battlefield where passions are generally let loose. It is an attitude the like of which is not to be found in the history of any other nation. Has the world any code of military ethics more noble and compassionate than this?" The moral tone adopted by the Caliph Abu Bakr in his instructions to the Syrian army was," says a Christian historian," so unlike the principles of the Roman government that it must have commanded profound attention from the subject people-such a proclamation announced to Jews and Christians sentiments of justice and principles of toleration which neither Roman emperors nor orthodox bishops had ever adopted as the rule of conduct."

Western scholars have indulged in a good deal of mud-slinging on the question of the use of the sword in Islam. But if one were to reflect calmly on this point one would be convinced that the sword has not been used recklessly by the Muslims; it has been wielded purely with humane feelings in the wider interest of humanity. Utmost regard was always shown to human life, honour and property even on the battlefield. That is why in all the eighty-two encounters between the Muslims and the non-Muslims during the life of the Holy Prophet (may peace he upon him), only 1018 persons lost their lives on both sides. Out of this 259 were Muslims, whereas the remaining 759 belonged to the opposite camp. One wonders at the audacity of these writers only when one compares the religious wars of Charles the Great, in which 4300 pagan Saxons were killed in cold blood, when one recalls the" famous answer by which the Papal Legate, in the Albigensian war, quieted the scruples of a too conscientious general, 'Kill all, God will know His own'.... When we recall the Spanish Inquisition, the conquest of Mexico and Peru, the massacre of St. Bartholomew, and the sack of Magdeburg by Tilly."

It is indeed strange that the criticism on the use of sword by Muslims emanates from those whose hands are soiled in the blood of countless innocent human beings, by those who exult in the techniques of homicide, who have depersonalised warfare to such an extent that millions of innocent men and women are put to death and numberless are thrown into concentration camps and flogged with steel rods and ox-hide whips, and all this is done without any qualm of conscience. As human beings. we hang our heads down in shame when we think of the horrifying atrocities which have been perpetrated by the modern civilised men. It is estimated that. in the First World War, ten million soldiers were killed and an equal number of civilians lost their lives, and twenty million died on account of widespread epidemics and famines throughout the world as an aftermath of this war. Economic costs are estimated at $ 338,000,000,000 of which $ 186,000,000,000 were direct costs.

The losses in the Second World War were staggeringly greater as compared to those in the first one. Twenty-two million persons were killed and thirty-four million were wounded. The estimated cost of the war was $ 1, 348. 000,000,000 of which $ 1, 167,000,000,000 consisted of direct military costs.

It is significant that in the Korean War, the first instance in which an international organisation for establishing peace utilised military force to suppress aggression, more than one million persons were killed which added to the civilian deaths in Korea and totalled about five millions.

The list of all chapters in this volume are given below.


List of chapters
REGARDING PERMISSION TO MAKE A RAID, WITHOUT AN ULTIMATUM, UPON THE DISBELIEVERS WHO HAVE ALREADY BEEN INVITED TO ACCEPT ISLAM
APPOINTMENT OF THE LEADERS OF EXPEDITIONS BY THE IMAM AND HIS ADVICE TO THEM ON ETIQUETTES OF WAR AND RELATED MATTERS
COMMAND TO SHOW LENIENCY AND TO AVOID CREATING AVERSION (TOWARDS RELIGION)
PROHIBITION (DENUNCIATION) OF BREACH OF FAITH
JUSTIFICATION FOR THE USE OF STRATAGEM IN WAR
ONE SHOULD NOT DESIRE AN ENCOUNTER WITH THE ENEMY, BUT IT IS ESSENTIAL TO SHOW PATIENCE DURING THE ENCOUNTER
DESIRABILITY OF PRAYING FOR VICTORY AT THE TIME OF CONFRONTATION WITH THE ENEMY
PROHIBITION OF KILLING WOMEN AND CHILDREN IN WAR
PERMISSIBILITY OF KILLING WOMEN AND CHILDREN IN THE NIGHT RAIDS, PROVIDED IT IS NOT DELIBERATE
JUSTIFICATION FOR CUTTING DOWN THE TREES AND BURNING THEM
THE SPOILS OF WAR ESPECIALLY MADE LAWFUL FOR THIS UMMA
SPOILS OF WAR
REGARDING THE RIGHT OF THE FIGHTER TO THE BELONGINGS OF THE ONE KILLED BY HIM IN THE FIGHT
ADDITIONAL AWARD TO THE FIGHTERS AND REPATRIATION OF THE ENEMY PRISONERS AS A RANSOM FOR THE MUSLIMS
FAI' (PROPERTY TAKEN FROM THE ENEMY WITHOUT A FORMAL WAR)
THE SAYING OF THE PROPHET (MAY PEACE BE UPON HIM):" WE (PROPHETS) DO NOT HAVE ANY HEIRS; WHAT WE LEAVE BEHIND IS (TO BE GIVEN IN) CHARITY"
DISTRIBUTION OF THE SPOILS AMONG THE FIGHTERS
THE HELP WITH ANGELS IN BADR AND THE PERMISSIBILITY OF THE SPOILS OF WAR
BINDING THE PRISONERS AND PUTTING THEM IN CONFINMENT AND JUSTIFICATION FOR SETTING THEM FREE WITHOUT ANY RANSOM
EVACUATION OF THE JEWS FROM THE HIJAZ
JUSTIFICATION FOR KILLING THOSE GUILTY OF BREACH OF TRUST AND MAKING THE PEOPLE OF THE FORT SURRENDER ON THE ARBITRATION OF A JUST PERSON
SHOWING PROMPTITUDE IN JIHAD AND GIVING PRECEDENCE TO THE MORE URGENT OF THE TWO ACTIONS WHILE MAKING A CHOICE BETWEEN THEM
RETURN OF THEIR GIFTS TO THE ANSAR BY THE MUHAJIRS WHEN THE LATTER GREW RICH AS A REBULT OF THE CONQUESTS
JUSTIFICATION FOR TAKING FOOD IN THE LAND OF THE ENEMY
THE HOLY PROPHET'S (MAY PEACE BE UPON HIM) LETTER TO HIRAQL (CEASAR) INVITING HIM TO ISLAM
LETTERS OF THE HOLY PROPHET (MAY PEACE BE UPON HIM) TO THE KINGS OF DISBELIEVERS INVITING THEM TO ALLAH, THE EXALTED AND GLORIOUS
THE BATTLE OF HUNAIN
THE BATTLE OF TA'IF
THE BATTLE OF BADR
THE CONQUEST OF MECCA
REMOVAL OF THE IDOLS FROM THE VICINITY OF THE KA'BA
NO QURAISHITE WILL BE KILLED BOUND HAND AND FOOT AFTER THE CONQUEST OF MECCA
THE TREATY OF HUDAIBIYA
KEEPING A COVENANT
THE BATTLE OF AHZAB OR THE BATTLE OF THE DITCH
THE BATTLE OF UHUD
WRATH OF ALLAH UPON A PERSON WHO IS KILLED BY THE PROPHET HIMSELF (MAY PEACE BE UPON HIM)
THE PERSECUTION OF THE HOLY PROPHET (MAY PEACE BE UPON HIM) AT THE HANDS OF THE INFIDELS AND HYPOCRITES
ABOUT TAE HOLY PROPHET'S (MAY PEACE BE UPON HIM) CALLING FOR ALLAH'S HELP AND HIS PATIENCE OVER THE PERSECUTION OF THE HYPOCRITES
THE MURDER OF ABU JAHL
THE MURDER OF KA'B B. ASHRAF, (THE EVIL GENIUS) OF THE JEWS
THE BATTLE OF KHAIBAR
THE BATTLE OF AHZAB OR KHANDAQ (THE TRIBES OR THE DITCH)
DHU QARAD AND OTHER BATTLES
REGARDING THE WORD OF GOD, THE EXALTED:" IT IS HE WHO RESTRAINED THEIR HANDS FROM YOU" TO THE END OF THE VERSE
FIGHTING OF WOMEN SIDE BY SIDE WITH MEN
WOMEN PARTICIPANTS IN JIHAD TO BE GIVEN A PRIZE BUT NOT A REGULAR SHARE IN THE BOOTY, AND PROHIBITION TO KILL CHILDREN OF THE ENEMY
THE NUMBER OF WARS WAGED BY THE HOLY PROPHET (MAY PEACE BE UPON HIM)
THE EXPEDITION CALLED DHAT-UR-RIQA'
DISAPPROVAL OF SEEKING HELP FROM A DISBELIEVER ON A MILITARY CAMPAIGN

Islamic Art Oil Paintings

List of Volumes
The Book of Faith (Kitab Al-Iman)
The Book of Purification (Kitab Al-Taharah)
The Book of Menstruation (Kitab Al-Haid)
The Book of Prayers (Kitab Al-Salat)
The Book of Zakat (Kitab Al-Zakat)
The Book of Fasting (Kitab Al-Sawm)
The Book of Pilgrimage (Kitab Al-Hajj)
The Book of Marriage (Kitab Al-Nikah)
The Book of Divorce (Kitab Al-Talaq)
The Book of Transactions (Kitab Al-Buyu`)
The Book Pertaining to the Rules of Inheritance (Kitab Al-Farai`d)
The Book of Gifts (Kitab Al-Hibat)
The Book of Bequests (Kitab Al-Wasiyya)
The Book of Vows (Kitab Al-Nadhr)
The Book of Oaths (Kitab Al-Aiman)
The Book Pertaining to the Oath, for Establishing the Responsibility of Murders, Fighting, Requital and Blood-Wit (Kitab Al-Kitab Al-Qasama wa'l-Muharaba wa'l-Qisas wa'l-Diyat)
The Book Pertaining to Punishments Prescribed by Islam (Kitab Al-Hudud)
The Book Pertaining to Judicial Decisions (Kitab Al-Aqdiyya)
The Book of Jihad and Expedition (Kitab Al-Jihad wa'l-Siyar)
The Book on Government (Kitab Al-Imara)
The Book of Games and the Animals which May be Slaughtered and the Aninals that Are to be Eaten (Kitab-us-Said wa'l-Dhaba'ih wa ma Yu'kalu min Al-Hayawan)
The Book of Sacrifices (Kitab Al-Adahi)
The Book of Drinks (Kitab Al-Ashriba)
The Book Pertaining to Clothes and Decoration (Kitab Al-Libas wa'l-Zinah)
The Book on General Behaviour (Kitab Al-Adab)
The Book on Salutations and Greetings (Kitab As-Salam)
The Book Concerning the Use of Correct Words (Kitab Al-Alfaz min Al-Adab wa Ghairiha)
The Book of Poetry (Kitab Al-Sh`ir)
The Book of Vision (Kitab Al-Ruya)
The Book Pertaining to the Excellent Qualities of the Holy Prophet (may Peace be upon them) and His Companions (Kitab Al-Fada'il)
The Book Pertaining to the Merits of the Companions (Allah Be Pleased With Them) of the Holy Prophet (May Peace Be Upon Him) (Kitab Al-Fada'il Al-Sahabah)
The Book of Virtue, Good Manners and Joining of the Ties of Relationship (Kitab Al-Birr was-Salat-I-wa'l-Adab)
The Book of Destiny (Kitab-ul-Qadr)
The Book of Knowledge (Kitab Al-`Ilm)
The Book Pertaining to the Remembrance of Allah, Supplication, Repentance and Seeking Forgiveness (Kitab Al-Dhikr)
The Book of Heart-Melting Traditions (Kitab Al-Riqaq)
The Book Pertaining to Repentance and Exhortation to Repentance (Kitab Al-Tauba)
Pertaining To The Charateristics Of The Hypocrites And Command Concerning Them (Kitab Sifat Al-Munafiqin Wa Ahkamihim)
The Book Giving Description of the Day of Judgement, Paradise and Hell (Kitab Sifat Al-Qiyamah wa'l Janna wa'n-Nar)
The Book Pertaining to Paradise, Its Description, Its Bounties and Its Intimates (Kitab Al-Jannat wa Sifat Na'imiha wa Ahliha)
The Book Pertaining to the Turmoil and Portents of the Last Hour (Kitab Al-Fitan wa Ashrat As-Sa`ah)
The Book Pertaining to Piety and Softening of Hearts (Kitab Al-Zuhd wa Al-Raqa'iq)
The Book of Commentary (Kitab Al-Tafsir)
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