Some Fundamental Narrations Relevant to Jihād by the Sword

The above is an exposition by the Holy Qur’ān, and after a Qur’ānic elaboration there remains no need for any further explanation. However, in the consideration that lest a person be led to doubt that perhaps the general historical account is at odds with the Qur’ān, at this juncture, it seems appropriate to include such narrations as shed fundamental light on the initial wars of Islām. Thus, it is narrated that the Holy Prophet(sa) would say to the Companions:

“O ye Muslims! you should not desire to fight the enemy, and remain desirous of the peace and security of God. If however, contrary to your desire, you are compelled to fight an enemy then demonstrate steadfastness.”1

This clearly substantiates that despite the fact that an announcement of war had been made by the disbelievers, the Holy Prophet(sa) had accepted their challenge and that war had begun, the Muslims were still ordered not to desire fighting even in the sub-conflicts of this war. Albeit, if they were confronted by the enemy, then they should fight valiantly.

Then it is narrated:

“It was inquired of the Holy Prophet(sa), that ‘One individual fights in order to demonstrate his courage, another fights due to family and tribal indignation and another fights to show off. Which one from among them would be deemed as fighting in the cause of Allāh?’ The Holy Prophet(sa) responded, ‘None of them. Rather, only that person would be considered as fighting in the cause of Allāh, who strives to uproot the efforts of those disbelievers who wish to suppress the religion of Allāh the Exalted; and so that the religion of God emerges victorious over these efforts of the disbelievers.”2

Then, there is a narration that:

“Barīrah(ra) narrates that whenever the Holy Prophet(sa) would dispatch a company he would advise its commander that, ‘When you are confronted by your enemy, i.e., you encounter a nation against whom a war has broken out, invite them to three options before the commencement of fighting. If they accept even one of the three, then do not fight them. First and foremost, invite them to Islām. If they believe, then accept their proclamation of Islām and withhold your hand from them. Then encourage them to migrate to Madīnah and tell them that if they migrate, they shall be endowed the rights of the Muhājirīn and upon them shall be the responsibilities of the Muhājirīn as well. If they do not agree to migrate then inform them that they would be deemed as having entered Islām, but they shall not receive the rights of the Muhājirīn, because these rights can only be attained through Jihād in the cause of Allāh. If they reject your invitation to Islām altogether then tell them to pay a tax and accept the rule of the Islāmic government. If they accept this option, then do not fight them. However, if they refuse, then fight them in the name of God.’”3

Then, it is narrated that:

“Ḥārith bin Muslim bin Ḥārith relates from his father that the Holy Prophet(sa) once sent us on a campaign. As we reached our point of destination, I spurred on my horse and proceeded ahead of my companions. When the people of the tribe noticed me, they became frightened due to the sudden attack and began to show humility. Upon this I invited them to Islām and they became Muslim. At this, some of my weaker companions began to reproach me saying that I had deprived them of the spoils of war. When we returned to the Holy Prophet(sa) the people informed him of this occurrence. The Holy Prophet(sa) called me and praised my action saying, ‘You have done a very good deed.’ Then he said that, ‘God has appointed such and such spiritual reward in your favour, for every member of this tribe.’ In the fervour of his happiness, he said, ‘Come, I shall dictate a certificate expressing my pleasure, so that my pleasure may always remain with you.’ As such, the Holy Prophet(sa) dictated the certificate for me and placed his seal upon it.”4

Then, it is narrated that:

“‘Āṣim bin Kulaib relates from his father that an Anṣārī Companion narrates that, we set out on a Ghazwah with the Holy Prophet(sa). On one occasion, the people were struck by severe hunger and became very much distressed (since they had no provisions with them). Upon this they caught a few goats from a flock, slaughtered them and began cooking them. Our pots were boiling with their meat when the Holy Prophet(sa) arrived. The Holy Prophet(sa) immediately upset our pots with his bow and angrily began grinding the pieces of meat beneath his feet and exclaimed, ‘Plunder is no better than carrion.’”5

This is a narration of such people about whom it is alleged, that God-forbid, they were given teachings of plunder and pillaging. It is my belief that if today, a European army is faced with such circumstances, where their provisions are exhausted and soldiers become restless in hunger, taking possession of the goats of a grazing flock would be a minor thing. Who knows what else they would declare as being lawful.

Then, it is narrated:

Meaning, “Abū Hurairah narrates that a person came before the Holy Prophet(sa) and submitted, ‘O Messenger of Allāh! There is a man whose actual intention is Jihād in the cause of Allāh, but the thought crosses his mind that he would also receive some wealth and riches in war as well. There is no harm in this is there?’ The Holy Prophet(sa) responded, ‘There is no spiritual reward whatsoever for such a person.’ That person repeated his question three times in astonishment, but the response of the Holy Prophet(sa) remained the same that, ‘There is no spiritual reward whatsoever for such a person.’”6

This Ḥadīth proves that the intention of an individual who partakes in Jihād should be purely religious and even if the slightest thought of anything other than the defense of religion arises in his heart, such a person becomes deprived of spiritual reward. It is absolutely unlawful for a warrior to hope for spoils and worldly wealth and riches.

Then, it is narrated:

“Those warriors who set out to fight in the cause of God and they acquire spoils as a result of war, two-thirds of their reward in the hereafter is decreased, and they shall receive only a third portion of their reward. However, if they do not attain any spoils then they shall receive their full reward in the hereafter.”7

This Ḥadīth is more clear than the previous Ḥadīth because it has mentioned that if a person participates in fighting, purely with the intention of Jihād in the cause of Allāh and there is no trace of worldly desires, and then he consequently receives the wealth of spoils as well, without having any such thought or expectation, since he has received a portion of the wealth of this world, for this reason his reward in the hereafter is decreased. However, a person who goes forth purely with the intention of Jihād, but does not receive the wealth of spoils at all, he shall be worthy of a complete and full reward. As such, where the previous Ḥadīth merely fosters a distaste in the hearts of the Companions for worldly wealth, this second Ḥadīth instills a distance and a kind of hatred. In the presence of such a teaching, not only would a true Muslim abstain from even bringing the thought of spoils, etc. to heart, rather, he would even avoid, insofar as possible, occasions of the acquisition of spoils. His true desire and effort would be that in one way or another, he did not receive spoils, so that his spiritual reward of Jihād was not decreased. Therefore, aside from those people who were weak, the existence of whom can be found in more or less every nation, but who definitely existed in far less a number among the community of the Companions, this verity was understood well by the Companions, and they would strive to act accordingly. Hence, we have already seen in the narration of Abū Dāwūd how Muslim bin Ḥārith converted an enemy tribe by inviting them to Islām, instead of attacking them for spoils. As such, he consequently remained deprived of spoils. The Holy Prophet(sa) greatly praised this deed of his and endowed him a certificate expressing his pleasure.

Then, there is another narration of Abū Dāwūd that on one occasion, when the Holy Prophet(sa) was about to set forth from Madīnah on a Ghazwah, an elderly Anṣārī8 provided a mount, etc. for a poor Companion, Wāthilah bin Asqa‘. After Jihād, Wāthilah bin Asqa‘ came to Ka‘b bin ‘Ujrah and said, “Allāh the Exalted has granted me these camels in my share of spoils. Please take your share.” Ka‘b responded, “O nephew! May Allāh make this blessed for you. I had no intention of spoils, rather, my desire was of spiritual reward.” And thus, he refused to accept his share.9

Then, there is a narration in Nasa’ī that a bedouin accepted the Holy Prophet(sa) and accompanied him in a Ghazwah. When some spoils were acquired, the Holy Prophet(sa) set aside his share as well. When he learnt of this, he presented himself before the Holy Prophet(sa) and said, “O Messenger of Allāh! you have put aside my share. By God, I did not become a Muslim with this intention. My intention was that in the cause of Allāh, an arrow might pierce me here (pointing towards his throat), and I may be admitted to paradise.” The Holy Prophet(sa) stated, “If this person truly desires such an end, then Allāh shall fulfill his desire.” Sometime after, fighting ensued and the individual was martyred by an arrow to the throat. When the Companions brought him to the Holy Prophet(sa), he inquired, “Is this the same person?” The Companions said, “Yes, Messenger of Allāh!” The Holy Prophet(sa) responded, “God has fulfilled his desire.” After this, the Holy Prophet(sa) endowed his own robe to serve as his shroud and especially prayed for him.10

It is a thousand pities that in the presence of these testimonies, there are some people who without fearing God, raise allegations upon the Holy Prophet(sa) and his Companions, that in these wars, their purpose was pillaging, plunder and the acquisition of worldly wealth.