A Grave and Mistaken Understanding
That Must Be Corrected
- In the Name of Allah,
the Beneficent, the Merciful
Praise be to Allah, Alone, and may
prayers and peace be upon the one after whom there is no
Prophet.
As for what follows:
For a long time, I have been noticing a mistaken attitude held
by some of the youth who carry zeal and enthusiasm for the
affairs of Jihad, where you would see them out of
emotion, fanaticism, and ignorance rejecting every statement
even if correct that goes against that which the people of the
frontlines and Jihad are upon. In their eyes, the truth
is that which the people of the frontlines and Jihad are
upon, even if they might do that which is in opposition to the
Book and Sunnah. It is unacceptable to them for it to be
said of a fighting Mujahid that he made a mistake, and
that the correct opinion is such-and-such. It is as if they are
saying that the Mujahidin are infallible and can never
make mistakes, whether they have knowledge or do not have
knowledge. They do not accept any statement or opinion even if
true and correct from anyone who is not fighting even if he
is from the people of taqwa and knowledge against he
who is fighting, even if he is prone to ignorance and mistakes!
So, the Mujahid,as long as he is fighting, is always upon
the truth and that which is right, and anyone else who might go
against him even if they are from the people of knowledge,
virtue, and taqwa then, they are always mistaken and upon
falsehood!
Sometimes, they reject the clear texts of the Book and Sunnah
out of the desires of their own souls, and out of the
desire to blot out the truth under the pretense that they are
upon the opinions of the Mujahidin and the people of the
frontlines! Their proof for all that has been mentioned is their
incorrect understanding of Allahs Saying: {"And those who
strove hard in Our Cause, We shall guide them to Our Paths, and
verily, Allah is with the good-doers."} [al-'Ankabut;
69]
So, they say that this is a proof that Allah the Exalted
took it upon Himself to guide the fighting Mujahidin to
the paths of truth and correctness, in exclusion to everyone
other than them. Therefore, if there is a dispute between them
and others, then the truth is automatically and unrestrictedly
with them, and those who differ with them are upon falsehood.
They say this without even investigating the proofs and
evidences of both sides, and which side's opinions and
statements are more in accordance with the proofs and intents of
the Book and Sunnah!
This is a mistaken understanding of the noble verse and its
intended meaning, as what the majority of the people of
knowledge and Tafsir are upon is that what is intended by
His Saying {"And
those who strove hard in Our Cause..."}
is those who strive hard against themselves in seeking the
Pleasure of Allah, and force themselves to adhere to the
commands, and force themselves towards obedience, going against
their desires, and seeking knowledge - thereby loving the truth,
commanding the good, and forbidding the evil. And what they use
as a proof for this intending meaning is that this verse was
revealed in Makkah i.e., it was revealed before the
legislation of and permission to engage in fighting.
Here are some of their sayings on this issue:
Ibn Atiyyah al-Andalusi said, in his explanation of this verse:
"It was revealed before the well-known (physical) Jihad.
Rather, it is in reference to the general Jihad of
following the Religion of Allah the Exalted and seeking His
Pleasure."
as-Suddi, and other than him, said: "This verse was revealed
before the obligation of fighting."
al-Hasan al-Basri said: "This verse is referring to the
worshippers."
Ibn Abbas, al-Hasan, and Ibrahim bin Adham said: "It is
referring to those who act upon what they know."
Abu Sulayman ad-Darani said: "The Jihad mentioned in this
verse is not limited to fighting. Rather, it is any form of
giving victory to the Religion, repelling the spreaders of
falsehood, dominating the oppressors, commanding the good and
forbidding the evil, and from it is to struggle against the soul
in the obedience of Allah."
And ad-Dahhak said: "The meaning of the verse is that those who
struggled by making hijrah will be guided to the paths of
firmness upon faith."
And Ibn Kathir said, in his 'Tafsir': "{"And those
who strove hard in Our Cause"} means the Messenger and
his Companions, and those who follow them until the end of
time."
And Ibn Abi Hatim narrated from 'Abbas al-Hamdani: "{"And
those who strove hard in Our Cause"} are those who act
according to what they know, and Allah will guide them to what
they do not know."
ash-Shawkani said, in his explanation of this verse: "{"And
those who strove hard in Our Cause"} meaning: those who
strove for Allah, seeking His Pleasure, hoping for what is with
Him of good, We shall guide them to Our Paths, i.e., the path
that connects to Us."
al-Alusi said, in 'Ruh al-Maani': "{"And those who
strove hard in Our Cause"} are those who strove in Our
Affair, and for Our Sake, and sincerely seeking Our Face. And
the term 'mujahadah' encompasses both the outer and inner
enemies, and all of their types."
And from the people are those who interpret the term 'strove' to
mean only Jihad, and leave the phrase We shall guide
them upon its apparent meaning. as-Suddi said: "The meaning is
that those who strive firmly upon faith, We shall guide them to
Our Paths to Paradise. And it is said that the meaning is that
those who strove in battle, We shall guide them to the paths to
martyrdom and forgiveness, but, what was mentioned first is more
correct."
al-Qurtubi said: "{"And those who strove hard in Our
Cause"} meaning: fought against the disbelievers,
seeking Our Pleasure. And as-Suddi and others said that this
verse was revealed before the obligation of fighting. Ibn 'Atiyyah
said that it was before the well-known Jihad, and that it
is a general striving in the Religion of Allah, and seeking His
Pleasure."
And we do not deny that from the people of knowledge and
Tafsir are those who included striving and fighting against
the enemy in the Path of Allah in the meaning of {"And
those who strove hard in Our Cause"}, and from the
Salaf are those who said: "If you see the people differing,
then it is upon you to look to what the people of the frontlines
are doing." However, what we do reject and do not accept is the
limitation of the meaning of the verse to the Jihad of
fighting, in exclusion to all other types of Jihad,
especially since we now know that the verse was revealed in
Makkah, before the legislation of and permission for Jihad
of fighting.
And from what also supports this meaning that we lean towards is
His Saying: {"And have taqwa of Allah, and Allah Teaches
you, and Allah is Knowledgeable of all things."} [al-Baqarah;
282], and the taqwa of Allah is more general than
striving and fighting against the enemy, as it includes Jihad
against both the enemy and the soul, and forcing it to be
submissive, obedient, and conforming both inwardly and
outwardly to the texts of the Shari'ah. Therefore,
Allah the Exalted will Teach one and increase him in
knowledge and virtue, making him a proof against others, in
accordance with how much that person fulfills the obligation of
taqwa according to its general meaning in himself.
And what can also be used as proof is the Saying of Allah: {"And
it is not for the believers to go out to fight all together. Of
every group of them, only a party should go forth, so that those
who are left behind may get instruction in the Religion, and so
that they may warn their people when they return to them, so
that they may be aware."} [at-Tawbah; 122] So,
this noble verse showed that the group that remained with the
Messenger of Allah, seeking knowledge and understanding (fiqh)
in the Religion from him may the peace and blessings of his
Lord be upon him and did not go out to fight, they are the
ones who taught and explained the Religion to those who went out
to fight when they returned to them, since they were taught by
the Prophet. In other words, the one who sits back from Jihad
to seek knowledge, he teaches and provides explanation to
those who go out to fight in Jihad when they return to
him.
Likewise, we say: the four Imams Abu Hanifah, Malik,
ash-Shafii, and Ahmad, may Allah have Mercy upon them were
not of the people of Jihad in its military sense and
they were not of the people of the frontlines. Despite this,
they were the references for the Ummah in terms of
knowledge and Fiqh, and their opinions and statements are
still references for the Ummah all over the world, and
the people including those manning the frontlines all
acknowledge their knowledge and understanding, and nobody says
that their statements are rejected because they did not spend a
single day in Jihad or on the frontlines!
Conversely, al-Hajjaj bin Yusuf ath-Thaqafi was of the people of
Jihad and the frontlines, and many of the enemy's lands
were conquered by his hands. Despite this, he is only remembered
negatively, and is associated with oppression and tyranny, and
nobody says that one should take knowledge or Fiqh from
him let alone claim that he was more knowledgeable than those
who were not on the frontlines, such as the four Imams and other
than them!
Likewise, it should be said that infallibility is only for our
Prophet (peace and blessings be upon him), and anyone other than
him be they from the people of the frontlines, or not from
them may be right or wrong; one can take from them in
situations, and not take from them in other situations. And in
the case of there being difference and dispute between the
people, what is the flawless criterion? What is the reference
that should serve as the judge during differing and dispute?
The answer is known to all: the Book of Allah, and the Sunnah
of His Prophet, as He Said: {"And if you differ in
anything amongst yourselves, refer it to Allah and His
Messenger, if you believe in Allah and in the Last Day. That is
better and a more suitable interpretation."} [an-Nisa';
59] and He did not say refer it to the people of the
frontlines. Rather, He Said: {"
refer it to Allah and His
Messenger, if you believe in Allah and in the Last Day
"}
i.e., if you are truthful in your faith. And if you do not refer
it to Allah and His Messenger, then this is a proof of your
false claim of being a believer in Allah and the Last Day.
Allah also Said: {"But no, by your Lord, they can have no
faith until they make you the judge in all disputes between
them, and find in themselves no resistance to your decisions,
and accept them with full submission."} [an-Nisa';
65]
It can also be said, as a result of our travels throughout the
lands, that we have found many of the Mujahidin and
people of the frontlines possessing many habits and behaviors
that go against the teachings of Islam. And thanks to Allah, it
has been made possible for the author of these words to be from
the first if not the first of those who traversed the land
of Jihad in Afghanistan in the year 1981, and from what I
saw there was that from the Mujahidin fighters were those
who would hang charms and amulets containing pictures, images,
and polytheistic words. They believed out of ignorance that
these would help and protect them, and repel harm from them.
Similarly, they would turn to graves when supplicating, and seek
blessings from these graves, among other false practices.
The question that begs to be asked is: is it permissible
according to the Shari'ah to remain silent regarding
these evils and false practices under the pretense that these
are people of Jihad and the frontlines, and that they are
more knowledgeable and understanding, and that it is not allowed
for those who are not fighting or on the same level of Jihad
as they are to advise them and command them to good and
forbid them from evil?
I do not think that anyone in their right mind would say this,
let alone one who has knowledge of the Religion and its rulings,
and respects himelf, his religion, and his intellect. We have
come across clear-cut proofs from the Book and Sunnah
that encourage this form of advising, and commanding the good
and forbidding the evil without differentiating between one
group or another, or one group of the people of knowledge in
exclusion to another. Everyone is upon a frontline of the
frontlines of Islam, and it is upon everyone to protect the
frontline that he has been made responsible for.
Allah Said: {"And who is better in speech than one who
calls to Allah, does good deeds, and says: 'I am one of the
Muslims'?"} [Fussilat; 33]
And He also Said: {"And say: 'Act! For Allah, His
Messenger, and the believers shall See your actions, and you
will be returned to the world of the Unseen and the Seen, and
you will be informed of that which you used to do.'"} [at-Tawbah;
105]
In conclusion, what we consider to be most correct according to
the evidences in the texts of the Quran and Sunnah is
that a person should try his best to have true taqwa, act
according to his knowledge, oppose his desires, and be far away
from that which is forbidden. He should take it upon himself to
engage in both inner and outer Jihad in order to conform
to Islamic teachings in regards to every aspect of his life
this includes fighting the enemy with weapons, if he is able. He
should make his life completely for Allah, the Lord of the
Worlds, and should be one who commands the good, forbids the
evil, advises the Muslims, conforming to the truth, and
distancing himself from the oppressive tyrants and their palaces
and gatherings. With all of this, he should take it upon himself
to seek knowledge from those sources that are trustworthy. The
more knowledgeable and wise he becomes, the greater his share of
beneficial fiqh will be than those who are less than him in
regards to the previously mentioned characteristics, and Allah
Knows best.
And our final call is that all praise is due to Allah, the Lord
of the Worlds.
'Abd al-Mun'im Mustafa Halimah (Abu Basir at-Tartusi)
