« The Book of Jihad » est le livre 17 de Al-Kafi, le recueil de ash-Shaykh Muhammad ibn Ya'qub al-Kulayni. Il contient 150 hadiths — Hadith 8 156–8 205 selon la numérotation standard. Chacun est présenté ci-dessous dans l'arabe original avec une traduction, sa référence complète, et l'authentification donnée par les savants du hadith lorsqu'elle a été enregistrée. Il est suffisamment long pour être divisé en 3 pages afin que chacune se charge rapidement ; les parties se suivent dans l'ordre et sont liées au bas de la page.
1. A number of our people have narrated from Ahmad ibn Muhammad from Ali ibn al-Hakam from ‘Umar ibn Aban from abu ‘Abd Allah ‘Alayhi al-Salam, who has said the following: “The Messenger of Allah has said, ‘All good things are with the sword, under the shadow (protection) of sword and people cannot be improved without the sword. Swords are the key to paradise or hellfire.’”
2. Ali ibn Ibrahim has narrated from his father, from al-Nawfaliy from al-Sakuniy who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said that the Messenger of Allah has said, ‘In paradise there is a door which is called ‘the door of people serving in the army’. They walk to it and it is open and they have their swords fixed on them ready and in place. The angels welcome them.’ He then said, ‘Whoever ignores joining the army, Allah, the Most Majestic, the Most Glorious, dresses him up with humiliation, poverty and his religion is destroyed. Allah, the Most Majestic, the Most Glorious, makes my followers self-sufficient through the hooves of their horses and the points of their spears.’”
3. Through the chains of his narrator Ali ibn Ibrahim has narrated the following: “The Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, has said, ‘The horses of the people serving in the army are their horses in paradise, and the gowns of the fighters for the cause of Allah are their swords. The Holy Prophet has said, ‘ Jibril (Gabriel) has told me something which has made my eyes and heart delightful, “O Muhammad, whoever of your followers fights for the cause of Allah, thereafter even if a drop from the sky falls on him or he experiences a flu, Allah, the Most Majestic, the Most Glorious, lists him as a martyr.’”
4. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from al-Hassan ibn Mahbub from certain individuals of his people who has said the following: “Abu Ja‘far, ‘Alayhi al-Salam, once wrote in a letter to a certain individual of the Amawide rulers the following: “Of his neglectfulness one example is his disregard of the duty of Jihad (serving in the army) which Allah, the Most Majestic, the Most Glorious, has given preference over all other good deeds. He (Allah) has given preference to those serving in the army over the doers of good deeds a very clear preference in matters of high positions, their receiving forgiveness and mercifulness. This is because by serving in the army religion is supported to become public and it is defended thereby as well. By means of Jihad (a person’s serving in the army) Allah has purchased believers’ souls and property as their payment for paradise which is a gainful bargain indeed. He (Allah) has set upon them the condition of their abiding by the rules of armed engagement. Of such rules is calling to the obedience of Allah, the Most Majestic, the Most Glorious, instead of obedience to people (servants of Allah), to the worship of Allah instead of worshipping other servants of Allah and to accept guardianship of Allah instead of seeking guardianship of the servants of Allah. Those who are asked to pay taxes but refuse are executed and their families are taken into custody. “There is no calling of servants of Allah to the obedience of other servants of Allah. Those who agree to pay taxes are not violated, their covenant is safe guarded, and is not burdened beyond what he can afford. “The properties captured from the enemies belong to all Muslims and not to a particular group. If an armed confrontation takes place and people are captured, the whole issue is dealt with according to his (the Holy Prophet’s) dealings and traditions which are of religion’s rules in such issues. He (the particular ruler) then placed the burden of serving in the army upon such people as those with disabilities like blind or lame and those who do not have the means to serve in the army, after being excused by Allah, the Most Majestic, the Most Glorious, and those who cannot afford. The residents of a city are required to fight only the nearby enemy with fairness and justice exercised in issues of mobilization. All such laws were disregarded and people are made to live in one of the two conditions: To live like the person who offers a certain service but instead of receiving wages is made to pay, although Allah has already purchased his services; and a person who asks to rent or hire an item but the party of other side of his contract is bankrupt and indebted, although Allah has excused him. He has ignored al-Hajj in disregard and people are left in poverty. Who then is more crooked than this that has made such straightforward laws seem crooked and who is more straightforward than him who properly follows them? Instead he has made people to serve in the army (unduly) and has made such a service an extra burden and this is a great mistake and sin.’”
5. A number of our people have narrated from Ahmad ibn Muhammad ibn Khalid from certain individuals of his people from ‘Abd Allah ibn ‘Abd al-Rahman al-Asamm from Haydarah who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said that Jihad (serving in the army) is the most virtuous task except obligatory (prayers) matters.”
6. Ahmad ibn Muhammad ibn Sa‘id has narrated from Ja’far ibn ‘Abd Allah al-‘Alawiy and Ahmad ibn Muhammad al-Kufiy from Ali ibn al-‘Abbas, from Isma’il ibn Ishaq, all from abu Faraj ibn Qurrah, who has narrated from Mas’adah ibn Sadaqah. He has said that narrated to him ibn abu Layla’ from abu ‘Abd al-Rahman al-Sullamiy who has said that Amir al-Mu’minin, ‘Alayhi al-Salam, has said who has said the following: “Thereafter, (my praising Allah) you must take notice that Jihad (serving in the army) is one of the doors to paradise. Allah has opened it for His special friends whom He has made to deserve it through His generosity toward them and a bounty, which He has stored. Jihad is the garment of piety and it is Allah’s invincible gown and strong shield. If one ignores it in disregard Allah dresses him up in humiliation. Misfortune engulfs him, small and worthless issues humiliate him and barriers block his heart. Truth moves away from him due to his disregard of Jihad. Hardship disturbs him and he is denied justice. I certainly have been asking you days and nights, privately and in public to fight those people (supporters of Mu‘awiyah), saying, ‘Attack them before they do so. By Allah, a people attacked in their own territory are always humiliated.’ You kept postponing my calls in betrayal until attacks were launched upon you and territories were captured. It is the brother of Ghamid (Sufyan ibn ‘Awf, Mu‘awiyah’s hit-man) whose troops have entered al-Anbar and have murdered Hassan ibn Hassan al-Bakriy (the governor appointed by Amir al-Mu’minin). Your troops were dislodged from their fortifications. I am informed that their men violate Muslimah women as well as tax-payers’ women, took away their bracelets, earrings and their other ornaments and they had no means of defense against them except begging for mercy and saying ‘to Allah we return.’ They then left with plenty of wealth and none of them suffered any injuries or lost a single drop of blood. If a Muslim would die in sorrow and anguish due to this tragedy he should not be blamed and in my opinion it is worthwhile of him. It indeed is shocking, by Allah, it is shocking. It causes the heart to melt and fills it up with sorrow to see how those people are united around their falsehood and your suffering discord despite your having the truth with you. It is a shame and a disgrace that despite your being their target of attack, you do not counter-attack them. They fight you but you do not fight. Allah is disobeyed and you condone such disobedience. When I command you to march against the enemy during summer you say, ‘It is very hot. Give us time until the heat is reduced.’ When I command you to march against them during winter, you say, Tt is very cold. Give us time until the cold season is over.’ All of such excuses are just to run away from hot and cold elements. If you run away from hot and cold seasons, from swords, by Allah, you will run away much faster. O you, who look like a man, you are not a man of courage. You in wish-fullness are like children and your power of reason is like that of the house- maidens. I wish I had not seen you and had not know you at all. It by Allah has brought only regret and sorrow. I wish Allah fights against you for filling up my heart with sadness as if it is filled with puss and my chest with anguish as if you have made me breathe blows of sorrow with every breath. You have turned my decision to no effect due to your disobedience and betrayal, so much so that Quraysh says, The son of abu Talib is a brave man but he does not know how to fight a war.’ One should for the sake of Allah, judge what they say. Has anyone among them dealt with wars with greater intensity than the way I have dealt with them or has anyone among them been involved with wars for such a long time as I have been facing wars? I stood firm in wars when I was not yet in my twenties and now I am in my sixties but one who is not obeyed has no opinion.”
7. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from Ali ibn al-Hakam from abu Hafs al-Kalbiy who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said that Allah, the Most Majestic, the Most Glorious, sent His Messenger with al-Islam to people. For ten years no one accepted al-Islam. Thereafter He commanded him to fight back. Goodness is with the sword and under the sword. The matter one day will return to how it was in the beginning (Allah’s religion will become powerful as it was in the times of the Holy Prophet).”
8. A number of our people have narrated from Ahmad ibn Muhammad ibn Khalid from abu al-Bakhtariy who has said the following: “Abu ‘ Abd Allah, ‘Alayhi al-Salam, has said that the Messenger of Allah has said, ‘ Jibril informed me of something and it brought delightfulness to my eyes and happiness to my heart. He said, “O Muhammad, anyone of your followers who fights the enemy for the cause of Allah, even if a drop of rain falls on him from the sky or he experiences a headache, he will, on the Day of Judgment, receive for it a reward equal to that for martyrdom.’””
9. Through the same chain of narrators as that of the previous Hadith the following is narrated: “One for conveying the message of a fighter for the cause of Allah, receives a reward equal to that for setting free a slave and will have a share in the reward for his fighting for the cause of Allah.”
10. Ali ibn Ibrahim has narrated from his father, from al-Nawfaliy from al-Sakuniy from abu ‘Abd Allah, ‘Alayhi al-Salam, who has said the following: “If one back-bites a believing person who is fighting for the cause of Allah or troubles the fighter’s family in his absence by evil manners, he will, on the Day of Judgment, be brought to justice. All of his good deeds will become invalid and he will then be sent into hell, if the fighter has fought in obedience to Allah, the Most Majestic, the Most Glorious.’”
11. Ali ibn Ibrahim has narrated from his father from ibn Mahbub in a marfu’ the following: “Amir al-Mu’minin, ‘Alayhi al-Salam, has said, ‘Allah, the Most Majestic, the Most Glorious, has made Jihad obligatory, considered it great and has made it His victory (support) and supporter. By Allah, the worldly affairs as well as religious affairs are never enhanced without Jihad.”
12. Ali ibn Ibrahim has narrated from his father from Harun ibn Muslim from Mas’adah ibn Sadaqah who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said that the Messenger of Allah has said, ‘Fight (for the cause of Allah) and leave glory as your legacy for your children.’”
13. Through the same chain of narrators the following is narrated: “On the day of ‘Uhud, abu Dujanah al-Ansariy wore his turban and left one end hanging between his shoulders on his back and began walking as if puffed up with pride. The Messenger of Allah said, ‘This is a kind of walking that Allah, the Most Majestic, the Most Glorious, dislikes very much except during fighting for the cause of Allah.”
14. Ali has narrated from father, from al-Nawfaliy from al-Sakuniy who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said that the Messenger of Allah has said, ‘You must do Jihad; you will benefit.’”
15. “Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn al-Hajjal from Tha’labah from Mu’ammar form abu Ja‘far, ‘Alayhi al-Salam, who has said the following: “All goodness is in the sword, under the sword and under the shadow of the sword.” “I heard him saying, ‘Goodness, all of it, is tied to the forehead of the horses (and it remains so) up to the Day of Judgment (horses of the fighters for the cause of Allah).”’
1. Ali ibn Ibrahim has narrated from his father from abu al-Jawza’ from al-Husayn ibn ‘Ulwan from Sa‘d ibn Tarif from af-Asbagh ibn Nubatah who has said the following: “Amir al-Mu’minin, ‘Alayhi al-Salam, has said, ‘Allah has made Jihad obligatory upon man and woman. Jihad of man is making his wealth and soul available until he is killed in the way of Allah. Jihad of woman is exercising patience when facing hardships caused by her husband and because of his showing strong al-Ghirah (protective feelings) for her. In another Hadith it is said that Jihad of a woman is to maintain good wife and husband relationship.”
1. Ali ibn Ibrahim has narrated from his father and Afi ibn Muhammad af-Qasaniy all from al-Qasim ibn Muhammad from Sulayman ibn Dawud al-Minqariy from Fudayl ibn ‘Iyad who has said the following: “This is concerning my question before abu ‘ Abd Allah, ‘Alayhi al-Salam, Ts Jihad Sunnah (optional) or obligatory?’ He replied, ‘Jihad is of four kinds. Two kinds of Jihad are obligatory and there is an optional Jihad which cannot be established without obligatory Jihad. ‘Of the two obligatory Jihad is one’s Jihad (struggle) against his soul’s desires to disobey Allah, the Most Majestic, the Most Glorious, and this is the greatest form of Jihad. Jihad against the unbeliever (declared) enemies nearby is also obligatory. ‘The kind of optional Jihad, which cannot be established without an obligatory Jihad, is when it becomes obligatory upon the whole nation to fight the enemy; and if they disregard such Jihad torment descends upon them. This is the punishment for the nation. Only for the Imam this is optional. He faces the enemy with the support of the nation to fight. ‘The optional Jihad is every optional institution for the establishment of which one strives hard to accomplish and revive. Working and the pursuit of such task is of the most excellent deeds; it is reviving of a tradition. The Messenger of Allah has said, ‘Whoever establishes a noble tradition he gains the reward therefor and a reward equal to the reward of those who act upon such noble tradition up to the Day of Judgment without any reduction in the rewards of anyone of them.’”
2. Through the same chain of narrator he has narrated from al-Minqariy from Hafs ibn Ghiyath who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said that once a man asked my father, ‘Alayhi al-Salam, about the wars in which Amir al-Mu’minin, had taken part. The man asking the question was of our followers. Abu Ja‘far, ‘Alayhi al-Salam, replied, ‘Allah sent Muhammad, ‘Alayhi al-Salam, with five swords. Three of them are taken out of their sheath and they are not sheathed until war is no more. The day without war will not come until the sun rises from the west. When the sun rises from its westerly direction all people will enjoy peace on that day. On that day a soul’s belief will be of no benefit if it did not exist before or has not gained any good thereby. One of those swords is withheld and the other one remains in its sheath and he has uncovered it on people other than us but it is up to us to decide. ‘Allah, the Most Majestic, the Most Glorious has said, “Destroy the pagans wherever you find them; capture, detain them and set up surveillance over their activities. If they repent (accept the faith), perform Salat (prayer) and pay Zakat, they are your brothers in religion.” (9:11) The choice for such people is only acceptance of al-Islam or destruction. Their properties and offspring are held and detained and are dealt with in the way the Messenger of Allah had done. He detained, forgave or released them in exchange for ransom. ‘The second sword is in matters of dealing with the taxpayers. Allah, the most Blessed, the most High, has said, “Speak to people good words.” (2:83). This verse was revealed about the tax payers. Later it was amended by the following verse, “Fight those, who do not believe in Allah and in the Day of Judgment and do not consider unlawful what Allah and His Messenger have made unlawful. Thus, they do not follow the true religion. However, they are of the followers of the book. (This is the case) until they agree to pay taxes by their own hands with humbleness.” (9:30) Those of them who live in the Muslims lands must pay taxes or be destroyed, their offspring detained and no Fay ’ (ransom) is accepted from them. But if they agree to pay taxes it becomes unlawful for us to detain them or touch their properties. It becomes lawful to marry from them. Those of such people who live in the war zones can be detained and their properties withheld. It is not lawful to marry from them and they are given the choices of either moving to the lands of the Muslims, pay taxes or be destroyed. ‘The third sword is to deal thereby with non- Arab pagans, such as al-Turk, al-Daylam and al-Khazar. Allah, the Most Majestic, the Most Glorious, in the beginning of the Chapter that speaks of “those who disbelieve” has stated their story and said, “It, then, is to strike their necks until they are subdued and captured, thereafter either freed as a favor or in exchange for ransom until the war is no more.” (47:4) His words, “freed as a favor” means after they are detained and His words, “or in exchange for ransom” means in exchange for protection of the interests of the Muslim people. In the case of such people the choice is either destruction or acceptance of al-Islam. It is not lawful for us to marry from them as long as they live in the war zone. ‘The withheld sword is to deal thereby with the rebels and people who raise the issue of interpretations of the texts of the law. Allah, the Most Majestic, the Most Glorious, has said, “If two groups of believers fight each other, you must establish reconciliation between them. If one group rebels against the other then you must fight the rebellious one until it submits to the command of Allah.” (49:9) When this was revealed the Messenger of Allah said, “Among you there will be those who fight to establish proper interpretation of (the text of law) just as their fighting to establish the revelation of the text of the law.” The Holy Prophet then was asked, “Who will be such fighters?” He (the Messenger of Allah) replied, “One who is stitching his shoes”, meaning thereby Amir al-Mu’minin, ‘Alayhi al-Salam. ‘Ammar ibn Yasar has said, “I have fought under this banner alongside the Messenger of Allah three times and this is the fourth time. I swear by Allah, if they beat us to make us retreat even all the way to the twigs of Bahrain, we will still remain certain of our truthfulness and their following falsehood. Dealings by ’Amir al-Mu’minin ‘Alayhi al-Salam, with them were just like those of the Holy Prophet toward the people of Makkah on the day of its conquest. Their offspring were not detained, and he said, ‘Those who keep their doors closed are protected.’ Those who put down their arms are protected. So also did Amir al-Mu’minin, ‘Alayhi al-Salam, on the day of Basra. He announced among them, ‘You must not detain any of their offspring, you must not attack the wounded, you must not pursue the fleeing and those who close their doors and put down their arms are all protected.’” ‘The sword in the sheath is the sword whereby retaliation for a slain person takes place. Allah, the Most Majestic, the Most Glorious, has said, “A soul for a soul and an eye for an eye . . .” (5:45) He has made it ready for the heirs of the slain person but the application of its rule is left up to us to decide. These are the swords that Allah sent to Muhammad, O Allah grant salawat (favors and compensation to Muhammad and his family worthy of their services to your cause). Whoever rejects them or anyone of them or anything of their characteristics or rules has rejected what Allah has revealed to Muhammad, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause.’”
3. Ali ibn Ibrahim has narrated from his father from al-Nawfaliy from al-Sakuniy who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said that the Messenger of Allah once mobilized a group of people against the enemy. When they returned back he said, ’I welcome a people who have just come back after completion of the minor Jihad and who yet have to complete the major Jihad.’ Someone then asked, ‘What is the major Jihad, O Messenger of Allah?’ He replied, ‘It is Jihad against the desires of one’s own soul to disobey Allah.’”
1. Ali ibn Ibrahim has narrated from his father from Bakr ibn Salih from al-Qasim ibn Burayd from abu ‘ Amr al-Zubayriy who has said the following: “This is concerning my question before abu ‘ Abd Allah, ‘Alayhi al-Salam, ‘Instruct me about calling to Allah and Jihad for His cause. Is it only for a certain group besides whom for others it is not permissible or it is permissible for all who believe in Allah, the Most Majestic, the Most Glorious and in the Messenger of Allah? Whoever is as such has permission to call to Allah, the Most Majestic, the Most Glorious, to His obedience and do Jihad for His cause? “He (the Imam) replied, ‘It is for a certain people only. It is not lawful for others beside them. No one other than one who is of these certain people has the right to do Jihad? I then asked, ‘Who are these people?’ He (the Imam) replied, ‘They are those who stand by the stipulations of Allah, the Most Majestic, the Most Glorious during the war and Jihad is done by the army. Such people have permission to call to Allah, the Most Majestic, the Most Glorious. Those who do not stand up to the stipulations of Allah, the Most Majestic, the Most Glorious, in war about the soldiers, do not have permission for Jihad and calling to Allah until they make Allah’s stipulations about Jihad rule and govern them? I then said, ‘Explain it to me. I pray to Allah to grant you favors? “He (the Imam) said, ‘Allah, the most Blessed, the most High, informed His prophet in His book how to call people to Him and has described it therein. He has made Jihad of degrees, which can be understood by means of one another and one leads to the other. He, the most Blessed, the most High, has informed that He Himself calls to His own-self and to His obedience and to following His commands. He has begun with Himself saying, “Allah calls to the house of peace and guides whomever He wants to the right path.” (10:25) He then has enjoined upon His Messenger and has said, “O Muhammad, call to the path of your Lord with wisdom, good advice and reason with them with that which is good.” (16:125) It means that he should reason with them by means of the Holy Quran. One who opposes the commands of Allah, the Most Majestic, the Most Glorious, is not calling to Allah. He only calls to Allah by that which is other than with which He has commanded in His book to call thereby and it is that in which He has commanded not to call by any means other than this (book). About His Holy Prophet He has said, “You certainly guide to the right path.” (42:52) It “guide” means you call to the right path. He, the most Blessed, the most High, has joined a third party for this task which is His book saying, “This Quran guides (calls) to that which is upright and gives glad news to the believers.” (17:9) “He then has mentioned those who after His own self, His prophet and His book have permission to call to Him saying, ‘Among you there must exist people who call to goodness, command (people) to do what is good and prohibit (people) from committing evil deeds; such are the successful ones? (3:104) He has given more information about who this ’Ummah (nation) is that it is of the offspring of Ibrahim and Isma’il, of the residents of the sacred land, of the ones who never worshipped anyone besides Allah. They are those on whom it is obligatory to call. It is the call of Ibrahim and Isma’il of the people of al-Masjid about whom Allah has spoken in His book that He has removed from them all rijs and has cleansed them thoroughly. They are those whom we have mentioned when speaking of the followers of Ibrahim, ‘Alayhi al-Salam who are meant to be the ones about whom Allah, the most Blessed, the most High, speaks in the following verse, “I call to Allah with awareness on my part as well as those who follow me.” (12:108) It is a reference to those who followed him in belief in him and affirmation of his truthfulness about whatever he had brought from Allah, the Most Majestic, the Most Glorious. They are of the ‘Ummah in whom he was sent and to whom he belonged and to whom he was sent before the creation of those who never considered anyone as partner of Allah and who never mixed their belief with injustice which is paganism. He then has mentioned the followers of His prophet and the followers of this ’Ummah which He has described in His book as the ones who command people to do good and prohibit them from committing evil and has considered them as the callers to Him and has given them permission to call to Him saying, “O prophet, Allah is sufficient (support for you) and those who follow you of the believers.” (8:64) He then has described the followers of His prophet of the believers and He, the Most Majestic, the Most Glorious, has said, “Muhammad is the Messenger of Allah and those who are with him are stern against the unbelievers. They are compassionate to each other. You can see them performing Ruku’s and Sajdah, to seek extra favors from Allah, and pleasure. Their marks are found on their faces because of frequent Sajdah. This is how they are described in the Torah and their description in the bible is. . . .” (48:29) ‘He has also said, “On the day when Allah will not fail the prophet and the believers. They will have their light run in front of them and on their right sides.” (66:8) It is a reference to the believers. Allah has said, “Believers are indeed successful.” (23:2) He then has praised and described them in a very special way so that no one other than those who are like them can consider themselves as one of them. In their praise and in their description He has said, “They are those who are khashV (very humble) in their Salat (prayer), those who stay away from useless matters. . . . they are the ones who inherit, those who inherit paradise wherein they live forever.” (23:3-11) He has also said in their praise and in their description, “They are those who do not pray to anyone besides Allah as the Lord and who do not destroy any soul that Allah has prohibited to destroy except for a truthful purpose, who do not commit fornication and those who do so have committed a sin. His punishment, on the Day of Judgment, will double and they live therein forever in humiliation. ”(24: 68-69) ‘He then has said that He has purchased from these believers their souls and those who possess likewise of their qualities, “Their souls and properties in exchange for paradise; They fight for the cause of Allah so they destroy the enemy and themselves become martyrs. It is a promise to them in all truth in the Torah, the bible and al-Quran.” He then has mentioned their standing by their promise and covenant and their pledging allegiance saying, “Who is more firm in his promise than Allah? Your deal of selling (your souls) is glad news for you and this is the great success.” (9:111) ‘When this verse (9:111) was revealed a man stood up before the Holy Prophet and said, “O Holy Prophet of Allah, do you think, a man who takes up his sword and fights until he is killed, is considered a martyr?” Allah, the Most Majestic, the Most Glorious, then revealed the following verse to His prophet, “The repenting, those who praise (Allah) who fast, perform Ruku’ and Sajdah, who command people to do good and prohibit them from committing evil, who protect the laws of Allah, (you can) give glad news to the believing people.” (9:112) The Holy Prophet, ‘Alayhi al-Salam, then interpreted it as a reference to those of the believers who possess such qualities and praise as martyrs deserving paradise. He said that it means repenting from sins, the worshippers who worship only Allah without considering anything as His partner. Praising (Allah) are those who praise Allah in all conditions; in hardships and in ease. Sa’ihun are those who fast. Performing Ruku ’ and Sajdah are those who regularly perform their five times’ daily Salat (prayer), who protect them and safe guard Ruku’, Sajdah in proper humbleness in their proper times. They thereafter command people to do good and prohibit from committing evil and themselves stay away there-from. He said, “Give glad news of paradise and martyrdom to those who are killed while they stand by these conditions.” He, the most Blessed, the most High, then has informed that He has not commanded anyone who does not possess these qualities to do Jihad. ‘He, the Most Majestic, the Most Glorious, said, “Those who are subjected to injustice are given permission to fight and Allah has the power to help them, those who are expelled from their towns without any good reason, except their saying that Allah is our Lord.” (22:39-40) ‘This is because everything between the earth and the sky belongs to Allah, the Most Majestic, the Most Glorious, His Messenger and their believing followers who have these qualities. Whatever of the worldly things exist in the hands of the pagans, unbelievers, unjust people and sinful people of those opposing the Messenger of Allah and who turn to disobey them, whatever is found in their hands is because of their doing injustice to the believers who possess those qualities. They have suppressed them (the believers) in matters of what Allah has returned (granted) to His Messenger. Thus, it is of their (believers’) rights that Allah has returned to them as Fay ’. The meaning of al-Fay’ is whatever goes in the hands of the pagans and then returns whatever, through their suppression of others, they had taken. So whatever of words or deeds returns back to its place is in the condition of al-Fay’ as it is mentioned in the words of Allah, the Most Majestic, the Most Glorious, “Those who swear to stay away from their women must wait for four months but if they go back Allah is forgiving and merciful.” (2:226) The word “fa”u” signifies “to return”. He then has said, “If they decide to divorce, Allah is hearing and knowledgeable.” (2:227) He has also said, “If two groups of believing people fight each other you must arrange reconciliation between them. If one group rebels against the other you must fight the rebellious ones until they “tafi’u” (go back) to submit themselves to the command of Allah. If they submitted (returned) then arrange reconciliation between them with justice; Allah loves those who practice justice.” (49:10) He by his word “tafi’u” has meant “return”. This is proof that al-Fay’ is whatever returns to the place where it was or it belonged. It then is said about the sun when it declines toward the west, “fa” at al-Shams”. It is said so when the shadow of an object goes back to increase after decreasing. So also is what returns to the believing people from the unbelievers. It is so because of being of the rights of the believing people, which is returned to them after injustice was done to them by the unbelievers. Of such issues are His words, “Permission is granted to the fighters because of injustice done to them.” Believers in general do not qualify for such permission. Such permission is given to those believers who stand by the conditions of their faith and belief, which we already have described. This is because a believer does not have such permission unless injustice is done to him and he cannot be an oppressed one unless he is a believer. He cannot be a believer unless he stands by the stipulations of his belief and faith which Allah, the Most Majestic, the Most Glorious, has set upon the believers and those who do Jihad. When the stipulations of Allah, the Most Majestic, the Most Glorious, are accomplished in him, he becomes a believer. When he is considered a believer he is oppressed and when he becomes oppressed, permission is given to him to do Jihad because of the words of Allah, the Most Majestic, the Most Glorious, “Permission to fight is given to them because of injustice done to them and Allah has the power to help them.” If he is not up to the stipulations of belief, he is unjust, and of those against whom doing Jihad is obligatory until he repents. He does not have permission to do Jihad or call to Allah, the Most Majestic, the Most Glorious; he is not of the believers to whom injustice is done and to whom permission to fight is given in the al-Quran. When this verse, “permission to fight . . .” was revealed about Muhajirin (immigrants) who were expelled from Makkah, their homeland and their properties it became lawful, He made it lawful for them to fight.’” “I then said, ‘This was revealed about Muhajirin because of the injustice of the pagans of Makkah. On what basis did they fight Kisra’ and Qaysar (Persians and Romans) and others such as pagan Arab tribes?’ “He (the Imam) replied, ‘If permission to fight was given only because of the injustice done to them by the pagans of Makkah, they then had no reason to fight such multitudes like Kisra’, Qaysar and people other than the people of Makkah of the Arab tribes. This is because those who did injustice to them (al-Muhajirun) were not these people. Instead they were the people of Makkah who had expelled them (al-Muhajirun) from their homeland and had dispossessed them of their properties without good reason. If the verse applied only to al-Muhajirun who were oppressed by the people of Makkah, this verse would remain without any applicable effect to others thereafter al-together; no one of the oppressors and the oppressed would have existed anymore. The obligation mentioned in it would have been lifted entirely after those people; the oppressed and the oppressors would have ceased to exist. In fact, it is not the way you thought it was and not the way I mentioned either. However, al-Muhajirun were oppressed in two ways. People of Makkah oppressed them by expelling them from their homeland and dispossessed them of their properties. Thus, they fought them by the permission of Allah. Kisra’ and Qaysar and others besides such people as the Arab and non- Arab tribes who oppressed them by keeping what rightfully belonged to the believing people. They fought them by the permission of Allah, the Most Majestic, the Most Glorious, in this matter. Based on the authority of this verse (22:39), the believing people of all times have the permission to fight. Allah, the Most Majestic, the Most Glorious, however, has given permission to the believing people who stand up to the stipulations which Allah, the Most Majestic, the Most Glorious, has described and fulfill the requirements they need to have in belief and Jihad. Whoever then stands up to such stipulations is a believer, an oppressed and has permission to do Jihad in the sense mentioned. Those otherwise are oppressors and are not oppressed ones. Such ones do not have the permission to fight, to prohibit from committing evil or command people to do good. It is because they are not qualified for such tasks and do not have the permission to call to Allah, the Most Majestic, the Most Glorious. He cannot do Jihad against people like his own-self or call to Allah. One against whom believing people are commanded to do Jihad is not the one who does Jihad; he is prohibited to do Jihad due to lack of qualification. Such people the like of whom is commanded to repent cannot call to Allah, the Most Majestic, the Most Glorious, call to the truth, command others to do good or prohibit others from committing evil. One about whom a command to command him to do good is issued or a command to prohibit him from committing evil is issued cannot prohibit others against evil. ‘Only those in whom the stipulations of Allah, the Most Majestic, the Most Glorious, which He has described as the qualified ones among the companions of the Holy Prophet, are complete, are of the oppressed ones. They have the permission to do Jihad just as they (al-Muhajirun) were given permission for Jihad. This is because the commands of Allah, the Most Majestic, the Most Glorious, are the same for the earlier and later generations, unless there is good reason or cause. People of the past generation or those of the coming generations are the same in matters of prohibitions also. People of the earlier generation were held responsible for a duty and so also is true of the people of the later generations who will be held accountable like those before them. One who does not have the qualification of those believing people to whom Allah has given permission to do Jihad is not qualified to do Jihad and does not have permission to do so until his return to the stipulation of Allah, the Most Majestic, the Most Glorious, upon him. When the stipulations of Allah, the Most Majestic, the Most Glorious, upon believing people and those who can do Jihad are found in him in complete form he then is one of those permitted to do Jihad. ‘A servant (of Allah) must maintain piety before Allah, the Most Majestic, the Most Glorious, and must not allow himself to be deceived by wishes which Allah, the Most Majestic, the Most Glorious, has prohibited to cherish in the form of the false Ahadith against Allah. It is of the kind of Ahadith, which is falsified by the Holy Quran. It denounces them and the carriers of such Ahadith as well as the narrators. (A servant of Allah) must not act before Allah, the Most Majestic, the Most Glorious, upon a doubtful matter in which he is not excused. In matters of lives involved for the cause of Allah, there is no position that can come in the presence of Allah before such matter. It is the ultimate act in greatness of value. One must have control over his ownself. One must show to himself the book of Allah, the Most Majestic, the Most Glorious, and examine it by means of the book of Allah; no one knows better about a person than his own self. If he finds it up to the stipulations of Allah in matters of Jihad, he then should proceed for Jihad. If he finds shortcomings he must reform them and make himself to stand up to what Allah has made obligatory upon him in the form of Jihad. Thereafter he must take steps for Jihad with a soul clean and cleansed of all filthy matters that come between him and his Jihad. We do not say to those who intend to do Jihad - and he is not up to what we described of the stipulations of Allah, the Most Majestic, the Most Glorious, upon the believing people and those who do Jihad - we do not say to them, “You must not do Jihad.” However, we do say to them that we have taught you the stipulations that Allah, the Most Majestic, the Most Glorious, has set upon the people of Jihad with whom He has made a deal and a contract of purchasing their souls and properties in exchange for paradise. ‘Therefore, one must reform the shortcomings that he finds in his self in matters of Allah’s stipulation. He must examine his soul in matters of the stipulations of Allah, the Most Majestic, the Most Glorious. If he finds that he is true to the stipulations and has completed them in himself, then he is of those whom Allah, the Most Majestic, the Most Glorious, has given permission to do Jihad. I swear by my life that there is Hadith about one who does not find his soul up to the stipulations of Allah. There is Hadith about one who instead finds his soul persisting in disobedience of Allah and in committing unlawful acts and in involvement in Jihad with confusion and ignorance and in acting against Allah, the Most Majestic, the Most Glorious, ignorantly and on the basis of false Ahadith. Allah, the Most Majestic, the Most Glorious, gives victory to this religion through such people who has no share or interest in it. One must maintain piety before Allah, the Most Majestic, the Most Glorious, and be cautious about becoming as one of them. It is explained to you and now you have no excuse for ignorance after explanation. There is no power without Allah. Allah is sufficient for us. With Him we place our trust and to Him is the destination.’”
2. Ali ibn Ibrahim has narrated from his father from ibn abu ‘ Umayr from af-Hakam ibn Miskin from ‘ Abd af-Malik ibn ‘ Amr who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, said to me, ‘O ‘Abd al-Malik, how is it that I do not see you go to these places where the people of your town go?’ I then asked, ‘Which places do you mean?’ He (the Imam) said, ‘To Juddah, ‘Abadan, al-Massisah and Qazwin.’ I then said, ‘I wait for your cause to materialize and follow you.’ He (the Imam) said, ‘That by Allah is true. If there was anything good in it they could not arrive there before us.’ He (the narrator) has that he then said to him, ‘Al-Zaydiyah group says, ‘There is no difference between us and Ja‘far, except that he does not think Jihad is necessary.’ He (the Imam) said, ‘Do I not consider it necessary? By Allah, I do consider it necessary but I dislike leaving my knowledge in their ignorance.’”
1. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from Ali ibn al-Hakam from abu ‘Amrah al-Sullamiy who has said the following: “A man once asked abu ‘Abd Allah, ‘Alayhi al-Salam, saying, ‘I would mobilize (against the enemy) very often, stay away from asking for compensation and remain absent for a long time. This was called impermissible for me and they said, ‘There is no mobilization (against the enemy) without the Imam of justice.’ May Allah keep you well, what do you say about it?’ Abu ‘Abd Allah, ‘Alayhi al- Salam, said, ‘I can say it for you in general terms and if you want I can say it to you in clear terms.’ The man said, ‘Say it in general terms.’ He (the Imam) said, ‘Allah, the Most Majestic, the Most Glorious, will resurrect people on the Day of Judgment according to their intentions.’ The narrator has said that it seemed as if he wanted the Imam to say it in clear terms. He said, ‘Make it for me in clear terms, may Allah keep you well.’ He (the Imam) asked, ‘Explain it.’ The man said, ‘I mobilized and faced the pagans. Should I fight them before calling them to Allah?’ He (the Imam) said, ‘If they mobilize and fight, you are drawn in it. If they are a people who have not mobilized and had not fought, you can do nothing but to call them to Allah.’ The man said, ‘I called them to Allah. One of them accepted the call, affirmed al-Islam in his heart and lived as a Muslim but injustice was done to him in judgment, his honor was violated, his property taken and he was subjected to transgression. What is the solution when I was the one to call him to Allah?’ He (the Imam) said, ‘Both of you deserve rewards in the matter. He is with you to shield your honor, protect your Qiblah (the sacred location), to defend your book and save your life. This is better for you than his being against you, destroy your Qiblah, violate your honor, shed your blood and burn your book.’”
2. Ali ibn Ibrahim and Muhammad ibn ‘Isa have narrated from Yunus who has said the following: “I once asked abu al-Hassan al-Rida’, ‘Alayhi al-Salam, ‘I pray to Allah to keep my soul in service for your cause, one of followers had heard that a man gives away sword and horse for the cause of Allah. He went to that man and took the two items but he did not know the rules. His companions met him and told him that working in the way (of Allah) with these people is not permissible and they commanded them to return the items.’ He (the Imam) said, ‘He should do so.’ The man said, ‘He searched for the man but did not find him. It was said that the man has left.’ He (the Imam) said, ‘He should serve as a guard but he must not fight.’ The man then asked, ‘Should he serve as a guard in Qazwin, al-Daylam and ‘Asqalan?’ He (the Imam) said, ‘No, unless there is fear for the (offspring of) other Muslims.’ The man then asked, ‘Do you say that if Romans entered the lands of the Muslims, they should not stop them?’ He (the Imam) said, ‘It is to be on their guard but not fighting. However, if the center of al-Islam and Muslims is feared for, then one must fight. In such case his fighting is for his own sake and not for the authority (the king).’ The narrator has said that he then asked, ‘If the enemy comes to the place where he serves as a guard then what should he do?’ He (the Imam) said, ‘He fights for the center of al-Islam but not for these people. It is because in the wear and tear of al- Islam is wear and tear of the religion of Muhammad, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause.’” Ali has narrated from his father from Yahya ibn abu ‘Imran from Yunus from al-Rida’, ‘Alayhi al- Salam, a similar Hadith.
1. Ali ibn Ibrahim has narrated from his father from ‘Uthman from ibn ‘Isa from Sama‘ah who has said the following: “’Abu ‘ Abd Allah, ‘Alayhi al-Salam, has said that ‘Abbad al-Basriy met Ali ibn al-Husayn, ‘Alayhi al- Salam, on the way to Makkah and said, ‘O Ali ibn al-Husayn, you have disregarded Jihad because it is difficult but you have inclined toward al-Hajj because of the ease in it. Allah, the Most Majestic, the Most Glorious, says, “Allah has purchased the souls and property of the believers in exchange for Paradise. They fight for the cause of Allah to destroy His enemies and to sacrifice themselves. This is a true promise which He has revealed in the Torah, the Gospel, and the al-Quran. No one is more true to His promise than Allah. Allow this bargain to be glad news for them. This is indeed the supreme triumph.’” (9:111) Ali ibn al-Husayn, Alayhi al-Salam, said, ‘Complete the verse.’ He then recited: ‘(The believers) who repent for their sins, worship Allah, praise Him, travel through the land (for pious purposes), kneel down and prostrate themselves in obedience to Allah, make others do good and prevent them from sins and abide by the laws of Allah, will receive a great reward. Allow this to be glad news for the believer.’ (9:112) Ali ibn al-Husayn, Alayhi al-Salam, said, ‘If we see these kinds of people with these qualities then Jihad along side with them is more virtuous than al-Hajj.’”
2. A number of our people have narrated from Sahl ibn Ziyad from Ahmad ibn Muhammad ibn abu Nasr from Muhammad ibn ‘Abd Allah and Muhammad ibn Yahya from Ahmad ibn Muhammad from al-‘Abbas ibn Ma’ruf from Safwan ibn Yahya from ‘Abd Allah ibn al-Mughirah who has said the following: “Once Muhammad ibn ‘Abd Allah said to al-Rida’, Alayhi al-Salam, when I was listening, said, ‘My father has narrated from the people of his family from their ancestors, Alayhim al-Salam, that he said to a certain one of them (ancestors), “In our location there is a place called Qazwin for keeping guard against the enemy called al-Daylam. Is Jihad or Ribat (guarding) obligatory?” He (the person of our ancestors) said, “You must not miss performing al-Hajj around this House.” He repeated the Hadith he had just said and the answer was again, “You must pay attention to this House to perform al-Hajj around it. Do you not agree that one of you stays home to spend on his family of his gains and wait for our cause to materialize? If he finds himself in such a day he is considered like those who were present with the prophet on the day of Badr. If he dies, while waiting for our cause to materialize, he is considered like one standing with the one from us, who will rise with divine authority, in his tent like this” - holding his two index fingers together - saying, “I do not say like this” - holding his index and middle fingers together -“because this one is taller than this.’” Abu al-Hassan al-Rida, Alayhi al- Salam, then said, ‘He had spoken the truth.’”
3. Muhammad ibn al-Hassan al-Tatriy has narrated from those who he has mentioned in his book - from Ali ibn af-Nu’man from Suwayd af-Qalanisiy from Bashir al-Dahhan who has said the following: “I once said to abu ‘Abd Allah, Alayhi al-Salam, ‘I saw a dream in which I said to you, “Fighting alongside one who is not an Imam, obedience to whom is obligatory, is unlawful just like consuming dead animals, blood and pork for food. You said to me (in my dream), “That is how it is.’” Abu ‘Abd Allah, Alayhi al-Salam, then said, ‘That is how it is. That is how it is.’”
1. Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from ‘Umar ibn ‘Udhaynah from Zurarah from ‘Abd al-Karim ibn ‘Utbah al-Hashimiy who has said the following: “I was sitting in the presence of abu ‘Abd Allah, ‘Alayhi al-Salam, in Makkah when a group of people of al-Mu‘tazilah among whom ‘Amr ibn ‘Ubayd was present as well as Wasil ibn ‘Ata’, Hafs ibn Salim Mawla’ ibn Hubayrah and people of their leaders came to visit. This happened during the time when al-Walid was killed and people of al-Sham had differences among them. They spoke (about the situation) a great deal with confusion and made it very lengthy. Abu ‘Abd Allah, ‘Alayhi al-Salam, said to them, ‘You have spoken a great deal and it is excessive for me. Appoint someone from among yourselves to speak in favor of your arguments and make it short.’ They then appointed ‘Amr ibn ‘Ubayd for this task. He spoke assiduously and made it lengthy. Among other things he said, ‘People of al-Sham have killed their Caliph, and Allah, the Most Majestic, the Most Glorious, has struck one group against the other and has scattered their affairs. We have deliberated and found a man who has religion, reason, kindness, position and resource for Caliphate and he is Muhammad ibn ‘Abd Allah ibn al-Hassan. We then decided to gather around him to pledge allegiance, then come with him in public. Those who pledge allegiance with us will be of us and we will be for him. Those who stay away from us we will keep away from him. Those who plan against us we will do Jihad and plan against them because of their rebellion and their rejection to return them to the truth and the people of truth. We like to present this plan before you so you will also join us; we need a person like you. It is because of your position and the great number of your followers.’ When he finished, abu ‘Abd Allah, ‘Alayhi al-Salam, asked, ‘Are you all of the same opinion as ‘Amr is?’ They replied, ‘Yes, we are of the same opinion.’ He (the Imam) then praised Allah and glorified Him; then asked Him to grant salawat (favors and compensation to Muhammad and his family worthy of their services to His cause). He then said, ‘We become angry when Allah is disobeyed but when He is obeyed we become happy.’ ‘O ‘Amr, tell me if the nation will make you the person in charge of their affairs and give you authority without fighting and expenses and said to you, “Whomever you choose to be their ruler with authority is accepted by the nation.” Whom then would you choose for the nation?’ He replied, ‘I will make it Shura’ (to be decided by the Muslims). He (the Imam) asked, ‘To be decided by all Muslims?’ He replied, ‘Yes, by all Muslims.’ He (the Imam) asked, ‘Will it be decided by their scholars of law and good ones?’ He replied, ‘Yes.’ He (the Imam) asked, ‘Will such people be of Quraysh and others?’ He replied, ‘Yes.’ He (the Imam) asked, ‘Will they be of Arab and non-Arab?’ He replied, ‘Yes.’ He (the Imam) then said, ‘O ‘Amr tell me, do you love abu Bakr and ‘Umar or denounce them?’ He replied, ‘I love them.’ He (the Imam) said, ‘But you just opposed them. What do you all say?’ They replied, ‘We love them.’ He (the Imam) then said, ‘O ‘Amr, were you to be a man who denounced the two of them, then it would have been permissible for him to oppose them. How can you love the two of them when you just opposed them? ‘Umar had made a covenant with abu Bakr on the basis of which he pledged allegiance to him and he did not counsel anyone else on the issue. Thereafter abu Bakr returned it to him (‘Umar) and did not counsel anyone in the issue. ‘Umar then formed a council of six members. He kept all of al-Muhajirun and al-Ansar out of this council except those six people from Quraysh. He made a will about the council to which, I think, neither you nor your friends agree because you make a Shura’ of all Muslims.’ He asked, ‘What did he do?’ He (the Imam) replied, ‘He commanded Suhayb to lead Salat (prayer) for the people for three days and to consult the six people and no one else except the son of ‘Umar who consulted them but would have had have no say in their decision. He made a will and advised those of al-Muhajirun and al- Ansar in his presence to do this: “If three days pass before the council finish the task or pledge allegiance to a man, you must cut off the necks of all the members of the council. If four of them agree on a plan before three days pass but two of them oppose, you must cut off the necks of the two opposing members of the council.” Do you accept such a plan about the council that you like all Muslims to form?’ They replied, ‘No.’ “He (the Imam) said, ‘O ‘Amr, leave this aside. Suppose, I pledged allegiance to your friend to whom you call me and then the nation gathered around you and no two people disagreed with you about your plan. Then you marched against the pagans who reject al-Islam and do not pay taxes. Will there be enough knowledge with your friend or with you with which you can deal according to the traditions of the Messenger of Allah in the matters of the pagans and the war against them?’ He replied, ‘Yes.’ He (the Imam) asked, ‘What will you do?’ He replied, ‘We call them to al-Islam. If they refused we tell them to pay taxes.’ He (the Imam) asked, ‘What you will do if they will be Majus and not of the people of the book?’ He replied, ‘They are the same.’ He (the Imam) asked, ‘Are you telling me from al-Quran?’ He replied, ‘Yes.’ He (the Imam) asked, ‘What will you do if they were pagans of Arab people and of idol worshippers?’ He replied, ‘They are the same.’ He (the Imam) asked, ’Are you telling me from al-Quran?’ He replied, ‘Yes.’ He (the Imam) asked read this, ‘Fight against those people of the Book who have no faith in Allah or the Day of Judgment, who do not consider unlawful what Allah and His Messenger have made unlawful, and who do not believe in the true religion, until they humbly pay tax with their own hands.” (9:29)’ “He (the Imam) asked, ‘Is the exception and the stipulation of Allah, the Most Majestic, the Most Glorious, about the people of the book and those not of the people of the book the same?’ He replied, ‘Yes.’ He (the Imam) asked, ‘From whom have you learned this answer?’ He replied, ‘I have heard people say so.’ He (the Imam) said, ‘Leave this aside. Suppose they refuse to pay taxes and you fight them, and defeat them, then how will you deal with the properties captured from them?’ He replied, ‘I will deduct one-fifth from it and divide the remainder among those who have fought the war.’ He (the Imam) said, ‘Tell me about the one-fifth. To whom will you give it?’ He replied, ‘I will give it to whomever Allah has told to give.’ The narrator has said that ‘Amr then recited: ‘You must take notice that whatever you gain one-fifth of it belongs to Allah, the Messenger, the relatives, the orphans, the destitute and those who deplete their expenses on a journey.’ (8:41) He (the Imam) asked, ‘To who will you give that which is for the Messenger?’ Who are relatives?’ He replied, ‘The scholars of the law have different opinions about it. Certain ones among them say, “They are the relatives of the Holy Prophet and his family.” Certain others say, “It is the caliph.” Still others say, “They are the relatives of those who have taken part in the fighting.’” He (the Imam) asked, ‘Which one do you think is it?’ He replied, ‘I do not know.’ He (the Imam) said, ‘I can see that you do not know. Leave this aside.’ He (the Imam) then said, ‘Consider the remainder after taking one-fifth. Will you distribute it among all the fighters?’ He replied, ‘Yes.’ He (the Imam) said, ‘In doing so you oppose the Messenger of Allah. The decisive factor between you and I is the scholars of the law of al-Madinah and the elders. Ask them. They have no differences on this issue. They do not dispute that the Messenger of Allah made a truce with the Arabs. It said that they can live in their locations and must not migrate. If the enemy will attack him they must rise and fight his enemy but they will have no share in the properties captured from the enemy. You, however, say you will distribute it among all the fighters. In so doing you oppose the Messenger of Allah in his dealings in everything that you have said about the pagans. Despite this what do you say about charity?’ He (the Imam) then recited the verse to him. ‘Charity is for the poor, the destitute, the charity collectors. . . .’ (9:60) He said, ‘That is right.’ He (the Imam) asked, ‘How will you distribute it?’ He replied, ‘I will divide it into eight portions and give to each category one portion thereof.’ He (the Imam) asked, ‘Will you do so even if members of one category will be ten thousand and of the members of another category there will be only one or two or three individuals present?’ Will you give to one individual an amount equal to what will you give to ten thousand people?’ He replied, ‘Yes.’ He (the Imam) asked, ‘Will you collect the charities of the towns and the city in one place and divide among them in equal portions?’ He replied, ‘Yes.’ He (the Imam) said, ‘In doing so you oppose the Messenger of Allah in all of his dealings I have mentioned. The Messenger of Allah would give the charities of the people of the towns to the people of the towns and the charities of the people of the city to the people of the city. He would not distribute it among them in equal portions. He distributed it among them according to the number of people present and according to his discretion. He did not set about it a particular time or portion. He, according to the needs of the people present, distributed the charities. If you have doubts about what I said you can meet the scholars of the law of al-Madinah. They have no differences on the issue that the Messenger of Allah would do as I said he did.’ He (the Imam) then turned to ‘Amr ibn ‘Ubayd and said, ‘You in this group must maintain piety before Allah. You must maintain piety before Allah. My father was the best of the people on earth. He was more knowledgeable than all of the people on earth about the book of Allah, the Most Majestic, the Most Glorious, and the tradition of the Messenger of Allah. He has said, “The Messenger of Allah has said, ‘Whoever strikes people with his sword and calls them to himself while among the Muslims there is someone more knowledgeable than he is, such person is lost and he is a pretender.”””
2. Muhammad ibn Yahya has narrated from Muhammad ibn al-Husayn, from Ali ibn al-Nu’man from Suwayd al-Qalanisiy from Bashir who has said the following: “I once said to abu ‘Abd Allah, ‘Alayhi al-Salam, ‘I saw a dream in which I said to you, “Fighting alongside an Imam to whom obedience is not obligatory is unlawful like consuming dead animals, blood and pork for food”, and you said to me, “Yes, that is how it is.’” Abu ‘Abd Allah, ‘Alayhi al- Salam, then said, ‘That is how it is. That is how it is.’”
1. Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from Mu‘awiyah ibn ‘Ammar - I think - from abu Hamzah al- Thumaliy who has said the following: “Abu ‘ Abd Allah, ‘Alayhi al-Salam, has said that when the Messenger of Allah would decide to dispatch a small group of people for an armed expedition he would call them in his presence, make them sit before him and say to them, ‘March in the name of Allah, with Allah, in the way of Allah and upon the religion (path) of the Messenger of Allah. You must not be excessive, you must not deform people, you must not betray, you must not kill old people, you must not kill children, you must not kill women and you must not cut down trees unless you are forced to do so. If anyone of the Muslims of the lower or higher position expresses sympathy toward a man of the pagans, he is given protection until he hears the words of Allah. If thereafter he followed you he then is your brother in religion and if he refused you then must send him to his safe place and ask Allah for assistance.’”
2. Ali ibn Ibrahim has narrated from his father from al-Nawfaliy from al-Sakuniy who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said that Amir al-Mu’minin, ‘Alayhi al-Salam, has said, ‘The Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, prohibited spreading of poison in the lands of the pagans.”’
3. Muhammad ibn Yahya from Ahmad ibn Muhammad ibn ‘Isa, from ibn Mahbub from ‘Abbad ibn Suhayb who has said the following: “I heard abu ‘Abd Allah, ‘Alayhi al-Salam, saying, ‘The Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, never launched a surprise attack against the enemy during the night.’”
4. Ali ibn Ibrahim has narrated from his father, from al-Nawfaliy from al-Sakuniy who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said that Amir al-Mu’minin, ‘Alayhi al-Salam, has said, ‘The Messenger of Allah sent me to Yemen and said to me, “You must not fight anyone before calling him to Allah. I swear by Allah, if Allah guides through you one man it will be more excellent for you than all the things on which the sun shines and sets. You, O Ali, will have his guardianship.’””
5. Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from Aban ibn ‘Uthman from Yahya ibn abu al-‘Ala’ who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said that Amir al-Mu’minin, ‘Alayhi al-Salam, would not launch attacks against the enemy until after the declining of the sun toward the west. He would say, ‘At such time the doors of heaven open up, mercy comes forward and victory descends.’ He would also say, ‘Such time is closer to the night, prone to reduced killing, pursuers return and fleeing ones disappear.’”
6. Ali has narrated from his father, from al-Qasim ibn Muhammad from al-Minqariy from Hafs ibn Ghiyath who has said the following: “A city of the unbelievers is in the state of war (against Muslims); can it be flooded, set on fire or fired upon with catapults to destroy them even when there are women, children, old people and Muslims taken as prisoners of war and merchants?’ He (the Imam) said, ‘It can be done and it cannot be stopped because of the people you mentioned. The Muslims do not have to pay any compensation to anyone or ransom.’ “I also asked him, ‘Why is it that women do not have to pay taxes?’ He (the Imam) said, ‘It is because the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, prohibited fighting women and children in the war zone unless they fight. If women fight, one must cease fire as far as possible and there is no fear of a breach. Since he prohibited fighting in the war zone, in the peace zone (Islamic domain) it certainly is forbidden. If she refuses to pay taxes, destroying her is not possible and when destroying her is not possible there is no tax on her to pay. If men refuse to pay taxes, they will be in breach of the covenant and it is lawful to eliminate them; elimination of men is lawful in pagans’ lands. The case of the crippled, ones of the tax payers, blind, old ones, women and children in the war zone is the same and for this reason they are not to pay taxes.’”
7. Ali ibn Ibrahim has narrated from his father from al-Nawfaliy from al-Sakuniy who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said that when the Holy Prophet, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, dispatched a small group of people for an armed expedition, he would pray in their favor.”
8. Ali ibn Ibrahim has narrated from Harun ibn Muslim Mas’adah ibn Sadaqah who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said that when the Holy Prophet appointed a commander for a small group of people to be dispatched for an armed expedition, he commanded him to maintain piety before Allah in his own affairs, then he commanded him to maintain piety in the affairs of the people under his command. He then said, ‘Mobilize in the name of Allah and in the way of Allah. Fight those who reject belief in Allah. You must not betray, or deceive, you must not deform anyone, you must not kill children, you must not kill devoted worshippers who live in desolate places, you must not burn palm trees or flood them in water, you must not cut down fruit-bearing trees, you must not burn down farms because you do not know who will use them for food. When you meet an enemy of the Muslims, give him three choices. If he accepts you also must accept it from him and allow him to live free. Call them to al-Islam. If they accept you must also accept it (their acceptance) and allow them to live free; or ask them to migrate (to the land under the Islamic domain) after their accepting al-Islam. If they accepted you must also accept it from them and allow them to live free. If they refuse migration but choose to remain in their land and refuse to move to migration locations, they are considered as the believing Arabs. Whatever applied to believing Arabs apply to them. They will have no share in al- Fai ’ and any dividend until they move in the way of Allah. If they refuse to accept both of the previous choices, then ask them to pay taxes with their own hands in a humble manner. If they agree to pay taxes then you must accept it from them and allow them to be free. If they refuse all the choices, then ask assistance from Allah and do Jihad against them in the way Jihad must be performed. If the residents of the stronghold are surrounded and they propose that they are ready to accept the laws of Allah in the matter, do not accept their proposal. Ask them to accept your decision in the matter. Thereafter make your decision the way you want. If you leave them according to the laws of Allah, you will not be able to find if you have found Allah’s applicable law in the matter or not. When you surround the residents of a stronghold and they ask you to deal with them upon the responsibility of Allah and the responsibility of His Messenger, you must not agree with such a proposal. In fact you must deal with them upon your own responsibility and the responsibility of your fathers and brothers. It is easier for you if you could not keep up with your responsibility and the responsibility of your fathers and brothers, than your failure to keep up with the responsibility of Allah and His Messenger ‘Alayhi al-Salam.’”
9. A number of our people have narrated from Ahmad ibn Muhammad from al-Washsha’ from Muhammad ibn Humran and Jamil ibn al-Darraj who both have narrated who has said the following: “Abu ‘ Abd Allah, ‘Alayhi al-Salam, has said that whenever the Messenger of Allah dispatched a small group for an armed expedition, he called their commander and made him sit on his side. He then called the soldiers and made them sit in front of him and said to them, ‘March in the name of Allah, with Allah, in the way of Allah and upon the religion of the Messenger of Allah. You must not betray and you must not act excessively, you must not deform people, you must not cut down trees unless you are forced, you must not kill old people, children and women. If anyone of the Muslims of a higher or lower position looks with sympathy upon any of the pagans, such pagan person is in his protection until he hears the words of Allah. When he, the pagan man, hears the words of Allah, the Most Majestic, the Most Glorious, and if he follows you, he then is considered your brother in religion and if he refused, then ask Allah for assistance against him and send him back to his safe place.’” Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from Jamil from abu ‘Abd Allah, ‘Alayhi al-Salam, a similar Hadith. Except that he has said, “If anyone of the Muslims looks on a pagan man with sympathy in the near or far away positions of the army, such pagan man is considered under his protection.”
1. Ali ibn Ibrahim has narrated from his father from af-Nawfafiy from af-Sakuniy who has said the following: “This is concerning my question before abu ‘ Abd Allah, ‘Alayhi al-Salam, ‘What is the meaning of the words of the Holy Prophet, . . commitment of a person of the lowest position among them becomes a commitment of all of them (Muslims)?’” He (the Imam) replied, ‘It means, if the Muslim army surrounds a stronghold of the pagans and a man comes up saying, “Grant me immunity so I can debate your man.” If a man of the lowest position in the Muslim army grants him immunity, it becomes obligatory for all of them to fulfill that commitment.’”
2. Ali has narrated from Harun ibn Muslim from Mas’adah ibn Sadaqah who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said that Amir al-Mu’minin, ‘Alayhi al-Salam, once honored the immunity granted by a Muslim slave to the people of a fortress, saying, ‘He is of the believing people.’”
3. Ali ibn Ibrahim has narrated from his father from Yahya ibn ‘Imran from Yunus from ‘Abd Allah ibn Sulayman who has said the following: “I heard abu Ja‘far, ‘Alayhi al-Salam, saying, ‘Whoever provides a commitment of immunity to someone but then kills him, he on the Day of Judgment will come, carrying the banner of betrayal.’”
4. Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umayr from Muhammad ibn al-Hakam from abu ‘Abd Allah, or abu al- Hassan, recipients of divine supreme covenant, who has said the following: “If a people surrounds a city and the people of the city ask for immunity and they reply negatively to their request but they think it is a positive response and came out of their fortress, such people are entitled to a binding commitment of immunity.”
5. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Muhammad ibn Yahya from Talhah ibn Zayd who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said that he has read in the book of Ali, ‘Alayhi al-Salam, that the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, wrote the following in a letter for al-Muhajirun, al- Ansar and those who join them from the people of Yathrib: ‘Every mobilization that is arranged for an armed confrontation must be continued step by step with legitimacy and justice among the Muslims. It is not permissible to start a war without the permission of the people (who will maintain it). The rights of neighbors are just like one’s soul that must be held harmless and sinless. The respect and honor of a neighbor is like the honor and respect of a mother and father. A believing person does not make peace just for himself, ignoring the other believer during a war for the cause of Allah, except on the basis of justice and equality.’”
1. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Muhammad ibn Yahya from Talhah ibn Zayd who has said the following: “I heard abu ‘ Abd Allah, ‘Alayhi al-Salam, saying, ’My father would say, “There are two laws about war: (1) During an ongoing war when the enemy is not defeated about the prisoners of war the Imam has the choice to execute, cut off their hands and legs, one of each of the opposite side, without (doing something to) stopping blood flow so that the victim dies by bleeding. This is stated in words of Allah, the Most Majestic, the Most Glorious: ‘The only proper punishment for those who fight against Allah and His Messenger and try to spread evil in the land is to be killed, crucified, or either to have one of their hands and feet cutoff from the opposite sides or to be sent into exile. These are to disgrace them in this life and they will suffer a great torment in the life hereafter.’ (5:33) “Of the choices that Allah has given to the Imam is one and that is execution. There are no different choices.’” “I then asked abu ‘Abd Allah, ‘Alayhi al-Salam, about the words of Allah, the Most Majestic, the Most Glorious, ‘. . . or that they are exiled. . . .’ He (the Imam) said it is up to the search and pursuit of the troops until he flees. If the troops capture him certain of the rules that I just describe will be executed in his case. “The other law about war (2) is when it is over and the enemy is defeated. About every prisoner of war that is captured, the Imam has the choice to set them free as favor to them or they pay ransom to set themselves free. The Imam may also decide to keep them as slaves.’”
2. Ali ibn Ibrahim has narrated from his father, from al-Qasim ibn Muhammad from Sulayman ibn af-Minqariy from Hafs ibn Ghiyath who has said the following: “This is concerning my question before abu ‘Abd Allah, ‘Alayhi al-Salam, about the two groups of whom one is rebellious and the other deals with justice and the latter group defeats the rebellious group. He (the Imam) replied, ‘People of justice must not pursue the fleeing ones, kill the prisoner or hurt the wounded. This is when the rebellious ones do not have a group around to whom then they can return, but if they have such a group, then the prisoners are executed, the fleeing ones are persued and the wounded ones are eliminated.’”
3. AI-Husayn ibn Muhammad af-‘Ash’ariy has narrated from Mu’alfa’ ibn Muhammad from al-Washsha’ from Aban ibn ‘Uthman from abu Hamzah al-Thumaliy who has said the following: “I once said to Ali ibn al-Husayn, ‘Alayhi al-Salam, ‘The way Ali, ‘Alayhi al-Salam, dealt with people of Qiblah was different from the way the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, dealt with the pagans.’ He the narrator has said, ‘He (the Imam) became angry and sat in his place;’ then said, ‘He by Allah, did deal with them according to the method of the Messenger of Allah on the day of victory. On the day of al- Basra, Ali, ‘Alayhi al-Salam, wrote to Malik who was on the front line, and commanded him, “You must not hit anyone except advancing attackers, you must not kill the fleeing, you must not hurt the wounded and those who close their doors have immunity.” Malik received the letter of commandment but he placed it in front of himself on the saddle before reading. He then ordered them to fight and they fought until they were pushed into the alleys of al-Basra. He then opened the letter of commandment and ordered to announce the contents of the letter of commandment.’”
4. Ali ibn Ibrahim has narrated from his father from Isma’if ibn Marrar from Yunus from abu Bakr al-Hadramiy who has said the following: “I heard abu ‘Abd Allah, ‘Alayhi al-Salam, saying, ‘In the ways of the dealings of Ali, ‘Alayhi al- Salam, with the people of al-Basra, the benefit for the Shi ‘ah was greater than all things on which the sun shines. He, ‘Alayhi al-Salam, knew that those people will become dominant. Were he to make them prisoners his followers would have been made prisoners likewise.’ I then asked, ‘Will al-Qa’im, ‘Alayhi al-Salam, deal with people like his dealings?’ He (the Imam) replied, ‘No, Ali, ‘Alayhi al- Salam, dealt with them with favors due to his knowledge of their domination. Al-Qa’im will deal with them differently because they will not have any domination.’”
5. Ali ibn Ibrahim has narrated from his father from ‘Amr ibn ‘Uthman from Muhammad ibn ‘Adhafir from ‘Uqbah ibn Bashir from ‘ Abd Allah ibn Sharik from his father who has said the following: “When people on the day of camel were defeated, Amir al-Mu’minin, ‘Alayhi al-Salam, said, ‘You must not pursue the fleeing, you must not hurt the wounded, and those who close their door are granted immunity.’ On the day of Siffin he eliminated the attackers and the fleeing and gave permission about the wounded. Aban ibn Taghlib said to “Abd Allah ibn Sharik, ‘These are two different ways of dealings.’ He (the Imam) said, ‘On the day of al-Basra people killed Talhah and al- Zubayr. Mu‘awiyah was alive and he was the commander.’”
1. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from ibn Mahbub from al-Hassan ibn Salih who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, would say, ‘If one, when advancing against the enemy after facing two men, flees, he is considered fleeing; however one who in such condition on facing three men flees, he is not considered fleeing. 5 ”
2. A number of our people have narrated from Sahl ibn Ziyad from Muhammad ibn al-Hassan ibn Shammun from ‘Abd Allah ibn ‘Abd al-Rahman al-Asamm from Misma’ ibn ‘Abd al-Malik who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said that when the Messenger of Allah, O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause, sent through Ali, ‘Alayhi al-Salam, the declaration of the abrogation of peace treaty to be announce in Makkah, he sent along with him a group of people. The Messenger of Allah then said (to them), ‘Those who turn themselves into captivity without having sustained a disabling wound are not of our people.’”
3. Ali ibn Ibrahim has narrated from his father from al-Nawfaliy, from al-Sakuniy who has said the following: “Abu ‘Abd Allah, ‘Alayhi al-Salam, has said that one who turns himself into captivity without suffering a disabling wound is not ransomed on the expenses of public treasury. He however may be ransomed with payment from his own properties.”
Daif (per the well-known view)· al-Majlisi
Recueils sunnites : texte du jeu de données ouvert hadith-api. Al-Kafi : texte arabe, traduction de Muhammad Sarwar et authentifications de Thaqalayn.net via l'API Thaqalayn. La numérotation suit ces éditions et peut différer d'une copie imprimée — vérifiez l'arabe dans une édition de confiance avant de vous appuyer sur une référence.
