Then the next problem is what the author said in
page 7:
Here we are again questioning the author, what is
the basis for this division? According to us, jihad
today is a faridoh (prescription) which is
made obligatory for us for the purpose of raising high
the kalimah of Allah on this earth, with the
capitals that we can use, just as Allah says, which
means "Against them make ready your strength to
the utmost of your power, including steeds of war, to
strike terror into (the hearts of) the enemies…"
(QS Al-Anfal 60) Here, the meant strength is the
strength of iman and the physical strength.
This is based on the stage when jihad is prescribed
where the phases are already complete i.e. we are
obligated to fight the mushrik people even if
they are not fighting us, until they convert to Islam
or pay the jizya - for some groups debated by
the ulama's. The daleel is there in
surah At-Tauba which means "When the
forbidden months are past, then fight and slay the
Pagans wherever ye find them, an seize them, beleaguer
them, and lie in wait for them in every stratagem (of
war)" At-Tauba 5. And there are still many other
nas (texts) but due to limited space we
cannot mention them all here. As for the division of
jihad according to us today it is either the
tholab (offensive) jihad and difa'i
(defensive) jihad, and we believe that in today's
situation it is the the difa'i (defensive)
jihad. Not dividing it into the jihad of goal or
means. So, whatever our present condition is, we must
conduct jihad to fight them as a form of self-defense,
of course with tactics and strategies which are
accurate in order to combat them, unlike what had been
alleged by the author that the people who conduct
jihad today are having "THE MAIN THING IS
JIHAD" as their principle, this allegation is
not true.
Then in page 13 the author mentioned:
Therefore, we must interpret jihad
with 'war', not 'battle'.
It was also differentiated in the Arabic language.
'Battle' is called 'qital',
'harb' or 'ma'rakah'.
As for 'war', the term
'jihad' is used.
So we are asking, from where did the author of the
"Reflection On Aceh Jihad" get the source that he
could differentiate between the words "jihad" and "qital"?
The author said that the word jihad is a war which is
long-term in nature while qital is a
short-term clash, whereas what we understand about the
meaning of jihad is that it is qital just
like what are said in the Qur'an, the terms jihad and
qital are often mentioned in the Qur'an, and
what is meant by jihad there is qital, like
what ALLAH says:
In surah At-Tauba verse 41, which means:
"Go ye forth, (whether equipped) lightly or
heavily, and conduct jihad (strive and struggle), with
your goods and your persons, in the cause of Allah.
That is best for you, if ye (but) knew."
Also in At-Tauba verses 86-88, which means:
"When a Surah comes down, enjoining them to
believe in Allah and to conduct jihad (strive and
fight) along with His Messenger, those with wealth and
influence among them ask thee for exemption, and say:
"Leave us (behind):
we would be with those who sit (at home)."
They prefer to be with (the women), who remain behind
(at home): their hearts are sealed and so they
understand not. But the Messenger, and those who
believe with him, conduct jihad (strive and fight)
with their wealth and their persons: for them are
(all) good things: and it is they who will prosper."
The two verses above are interpreted in such a way
that the meaning of jihad in those verses is qital.
In another verse of ALLAH i.e. in surah As-Saff
4, which means:
"Truly Allah loves those who fight in His Cause in
battle array, as if they were a solid cemented
structure."
Here ALLAH have the word "qital" to interpret
the previous 2 verses which used the word jihad.
Then, in the hadith of Rasulullah, he also
interpreted the meaning of jihad to be the same as
qital, which means:
From Amru bin ‘abasa RA. He said "I was sitting
with Rasulullah when a man said,
'O Rasulullah what is
Islam?' He asnwered
'Your heart feel
safe, and the Muslims also feel safe from feel safe
from your tongue and hands.' The man asked,
'So how is the most excellent Islam like?' He
asnwered 'Iman.'
The mans asked again
'What is iman?' He answered
'You have faith in
ALLAH, His Angels, His Books, His Messengers and the
Resurrection after death.' That man asked
again 'So how is the
most excellent iman like?' He answered
'Hijrah.'
That man asked again
'What is hijrah?' He answered
'You leave the bad
deeds.' That man asked again
'So how is the most
excellent hijrah like?' He answered
'Jihad.'
That man asked again
'What is jihad?' He answered
'You fight the kafirs
if you meet them.'" (HR Ahmad with a
saheeh sanad)
In the above hadith, the one who asked about jihad was
answered by Rasulullah with the term "qital".
Then, if the author is saying that jihad is long-term
in nature while qital is only momentary, this
is contradicts the Shar'ie daleels, amongst
them:
ALLAH says, which means:
"And fight them on until there is no more Fitnah,
and there prevail justice and faith in Allah. but if
they cease, Let there be no hostility except to those
who practise oppression." (Al-Baqara 193)
In the above verse, ALLAH uses the word qital
for fighting the kafir until there is no more
fitnah. And in the tafseer of Ibnu
Kathir, the meaning of fitnah was mentioned
as kufr and shirk. While kufr
and shirk will always be present until the
day of judgement.
And then in the hadiths about the Thaifah Mansurah,
almost all of them are using the word qital,
amongst them:
Jabir ibn Abdullah narrated:
The Prophet (saw) said: 'There will continue in my
Ummah a group that will fight for the haq, you will
know them until the day of judgement, and then 'isa
ibn Maryam will come down, and the people will say
"O Isa, lead the Jama'ah (prayer)" he will
say 'no, you lead
each other, Allah honoured this Ummah that nobody will
lead them except the Prophet Muhammad (saw) and their
own people.'" (HR.Muslim)
Then in a hadith from Salamah bin Nufail Al-Kindi,
which means:
From Salamah bin Nufail Al-Kindi he said: I was
sitting with Rasulullah when a man said: "Oh
Rasulullah! The people have held on to the horses and
laid down their weapons and said: ‘there
is no Jihad for the war has laid down its burdens.'"
So the Rasulullah turned his face away and said:
‘they have lied. Now
the time for fighting has come. There will never cease
to be a group from my Ummah that fights upon the
truth. Allah will deviate the hearts of some by way of
them, and provide for them from them until the
establishment of the hour and until the promise of
Allah comes. Good shall remain in the manes of horses
until the Day of Judgment. It has been revealed to me
that I will die and not remain and that you all will
follow up after me, some striking the necks of others,
and the base of the abode of the believers is in
Sham.'" [Saheehhadith
narrated by An-Nasa'i]
In this hadith Rasulullah used the term "qital"
for the war that is ever-present until the judgment
day, this is just a small part of the nas
(texts) that disputes the definition by the author.
And lastly the one that becomes the focus of our
writing is the kalimah of the author in page
7:
Its basic theory; JIHAD SURELY RESULTS IN
VICTORY IF DONE THE RIGHT WAY
So we are saying, it is very naïve if success or
victory is measured by material, so let us ponder
together what becomes the parameters and yardstick of
victory?
Sheikh rahimahullah Yusuf Al-Uyairi in his
book "Tsawabit ‘alaa darbil jihad" explains
clearly the meanings of victory, which includes:
1. The biggest significance of a victory – is achieved
for certain by anyone who wants to conduct jihad,
whether he be alone or together with the ummah
— is when a Mujahid is able to defeat his nafs
(carnal desires), defeating the satans that
are tempting him, as well as defeating the 'eight
things loved by mankind' and the pleasures that
represent their branches, defeating the worldly
affairs that are attracting him where many Muslims
have failed in this matter, in fact it could even be
said that almost the entire ummah have failed
in defeating these things. Allah mentioned those eight
things in His verse:
"Say: If it be that your fathers, your sons, your
brothers, your mates, or your kindred; the wealth that
ye have gained; the commerce in which ye fear a
decline: or the dwellings in which ye delight - are
dearer to you than Allah, or His Messenger, or the
striving in His cause;- then wait until Allah brings
about His decision: and Allah guides not the fasiq."
(QS 9:24)
2. When a slave goes out to do jihad, he has already
achieved victory and he belongs to the people whom
Allah mentions in His verse:
"And those who conduct jihad in Our (cause),- We
will certainly guide them to our Paths: For verily
Allah is with those who do right." (QS 29:69)
3. When a Mujahid is firm on the path and principles
of jihad, whatever happens to him, whether it be
hardships or worries or demoralizing comments,
basically that is already a victory. Allah Ta‘ala
says:
"Allah will establish in strength those who
believe, with the word that stands firm, in this world
and in the Hereafter; but Allah will leave, to stray,
those who do wrong: Allah doeth what He willeth."
(QS 14:27)
Aren't the people who are firm upon the path of jihad
and continue to implement it, as well as becoming
those who are established like in the verse above,
enough to be called as people who are achieving
victory?
4. Another form of victory is when jihad becomes the
reason that the kafirs are becoming poor and
the reason of their dying in their kufr, as
well as a deterrence for them from obtaining
hidayah. This is amongst the biggest victories.
Their war and hostility towards the religion of Islam
and the Mujahideen become the reason for their being
astray and their falling into kufr until they
die. This was the request of Prophet Musa and Harun AS
to Allah for Firaun and his people, Allah says about
Prophet Musa:
"Moses prayed:
'Our Lord! Thou hast indeed bestowed on Pharaoh and
his chiefs splendour and wealth in the life of the
present, and so, Our Lord, they mislead (men) from Thy
Path. Deface our Lord, the features of their wealth,
and send hardness to their hearts, so they will not
believe until they see the grievous penalty.'"
(QS 10:88)
Prophet Musa's request for these things show that if
the things that he requested materialize it means that
ultimate victory is in hand. What loss is greater than
when Allah hardens the hearts of the kafir
until they encounter a painful adzab
(torment) later when the Mu'mineen are happy
with their position related by Allah in the Qur'an,
when they say to the leaders of the kafir:
"Taste thou (this punishment of the Fire)! Truly
wast thou mighty, full of honour!" (QS 44:49)
5. Included amongst the forms of victory is when Allah
takes some of His slaves as Shuhada's.
So, when a slave is fighting for the sake of Allah
Ta‘ala and he gets wounded, it is actually a
medium for him to obtain a ticket to enter Paradise.
Due to that, Allah Ta‘ala says:
"Such days (of varying fortunes) We give to men
and men by turns: that Allah may know those that
believe, and that He may take to Himself from your
ranks Martyr-witnesses (to Truth). And Allah loveth
not those that do wrong." (QS 3:140)
Martyrdom is a choice which Allah determines for His
slave. Meaning, whoever Allah chooses to able to reach
that degree, he has achieved success and victory.
Martyrdom is the peak of all ambitions because
martyrdom is the choice of Allah, to the extent that
Rasulullah wished for martyrdom up to three times in
his speech:
"Verily, I really wished if could be killed in the
way of Allah, then be brought back to life, and be
killed again, then be brought back to life, and be
killed again."
Allah Ta‘ala says to affirm the meaning of
this victory:
"Think not of those who are slain in Allah's way
as dead. Nay, they live, finding their sustenance in
the presence of their Lord." (QS 3:169)
And He says:
"And say not of those who are slain in the way of
Allah. "They are dead." Nay, they are living, though
ye perceive (it) not." (QS 2:154)
6. Another form of victory is the victory on the
battlefield. This is the victory understood by almost
the entire human race. Most people only restrict the
meaning of victory on this course. That is certainly a
lame understanding. Victory on the battlefield is
nothing but one of the many forms of victory.
Rasulullah SAW had the chance to rejoice in this
victory on the battlefield and Allah showed him this
victory before he passed away, and then He says to him
to remind him of the favor:
"When comes the Help of Allah, and Victory. And
thou dost see the people enter Allah's Religion in
crowds. Celebrate the praises of thy Lord, and pray
for His Forgiveness: For He is Oft-Returning (in Grace
and Mercy)." (QS 110:1-3)
There goes some forms of victory.
Actually there are many other forms of victory and it
is not enough to discuss them all here. We end it by
citing the examples above, all of which are included
in the scope of the Allah SWT's promises Who says:
"We will, without doubt, help (give victory to)
our Apostles and those who believe, (both) in this
world's life and on the Day when the Witnesses will
stand forth." (QS 40:51)
Allah further says:
"And it was due from Us to aid (give victory to)
those who believed." (QS 30:47)
For people with a narrow understanding of victory, he
says: "How could Allah state that it is wajib
(certain) for Him to pronounce the Apostles and the
Believers as winners, while amongst the Apostles,
there are those who were killed, who did not procure
power and kingship, in fact there were those who did
not procure even a follower to enter Islam along with
him?"
May this note be useful and increase our discourse,
particularly in Da'wah and Jihad.
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