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Hadith Authentication: "Greater and Lesser Jihad"

This is a discussion on Hadith Authentication: "Greater and Lesser Jihad" within the Hadith Sciences forums, part of the Islamic Knowledge category; The saying, When returning from the Hunayn expedition, the Prophet had declared "We are back from the lesser Jihad (effort, ...

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    Default Hadith Authentication: "Greater and Lesser Jihad"

    The saying, When returning from the Hunayn expedition, the Prophet had declared "We are back from the lesser Jihad (effort, resistance,struggle for reform) to the greater Jihad." A Companion asked "What is the greater Jihad, Messenger of God?" He answered: "It is fighting the self (the ego, inner struggle of the soul, Jihad against one's self)."
    Tariq Ramadan reports this Hadith in 'The Messenger: The Meanings of the Life of Muhammad', as a "Hadith reported by al-Bayhaqi"

    What is the actual referece for this Hadith? Any good articles on it?

    Using something like http://www.usc.edu/dept/MSA/reference/searchhadith.html can we have it references such as 'Volume ?, Book ?, Number ?'

    Sheikh Abdullah Yusif Azzam says of it in his 'Join the Caravan':

    The saying, "We have returned from the lesser jihad (battle) to the greater jihad (jihad of the soul)" which people quote on the basis that it is a hadith, is in fact a false, fabricated hadith which has no basis. It is only a saying of Ibrahim Ibn Abi `Abalah, one of the Successors, and it contradicts textual evidence and reality.
    I have read that this Hadith is controversial amongst some scholers. What is the reality of this?

    See also the discussion of this on the MPACUK Forum

    A Fabricated hadeeth - Greater & Lesser Jihad

    By: Shaykh Abu Qatadah Al-Filistini (May Allah SWT free from the hands of the tawagheet. Ameen!)

    There is a saying, "We have returned from the lesser Jihad (battle) to the greater Jihad", which the people quote on the basis that it is a hadeeth, which is infact false, fabricated hadith which has no basis. According to this belief, striving against desires of the self is considered the Greater Jihad, which makes the Jihad of the battlefield the Lesser Jihad. However, this so-called hadith is only a saying of Ibrahim bin Abi Ablah one of the Successors, and it contradicts textual evidences and reality.

    Ibn Taiymiyyah said in Al-Furqan PP. 44-45: "This hadith has no sources and nobody whomsoever in the field of Islamic knowledge has narrated it. Jihad against the disbelivers is the most noble of actions and moreover it is the most important action for the mankind."

    Al-Khateeb al-Baghdadi reports it is daeef (weak) due to the narrator Khalaf bin Muhammad bin Ismail Al-Khiyam. Al-Haakim says, "His hadeeths are unreliable". Abu Ya'la Al-Khalili says, "He often adulterates, is very weak and narrates unknown hadith." (Mashari-ul-Ashwaq, Ibn Nuhas 1/31).

    There is also the narrator Yahya bin Al-Ula who is a known liar and forgerer of hadith (Ahmad). Amru bin Ali, An-Nasai and Ad-Daraqutni state, "His hadith are renounced." Ibn Adi states, "His hadith are false." (Tahzeeb-ut-Tahzeeb 11/261-262)

    Ibn Hajar said, "He was accused of forging hadith." (At-Taghrib). Adh-dhahabi said, "Abu Hatim said that he is not a strong narrator, Ibn Ma'een classified him as weak and Ad-Daraqutni said that he is to be neglected."

    This hadeeth also contradicts clear verses of the Qur'an. Allah the Mighty, the Majestic, says, (Translation of the Meaning),

    "Not equal are those of the believers who sit (at home), except those who are disabled (by injury or are blind or lame, etc.), and those who strive hard and fight in the Cause of Allah with their wealth and their lives. Allah has preferred in grades those who strive hard and fight with their wealth and their lives above those who sit (at home). Unto each, Allah has promised good (Paradise), but Allah has preferred those who strive hard and fight, above those who sit (at home) by a huge reward; Degrees of (higher) grades from Him, and Forgiveness and Mercy. And Allah is Ever Oft*******Forgiving, Most Merciful." Qur'an (4:95-96)
    when the rasool returned from the wells of badr he said: "we have returned from the lesser jihad to the greater jihad, jihad un nafs jihad ul akbar" regarding this hadith it is said to be fabricated due to one khalaf bin muhammad bin ismael al khiyam.
    ibn Adi says "his hadith are false" (Tahzeeb ut tahzeeb 11/261)
    Abu ya'la al kahlili says: "he often adulterates, is very weak and narrates unknown hadith" (mashari ul aswaq 1/31)
    ibn taymiyyah says: "this hadith has no source and nobody in the field of islamic knowledge has narrated it" (al furqan p44-45).
    COMMENT: for arguments sake even if this hadith were true the rasool only said it AFTER RETURNING FROM THE BATTLEFIELD OF BADR he didnt use it to abrogate or invalidate jihad like the way some modernists do!

    so with this in mind it appears to be applicable only to those returning from their patrols in afghanistan or iraq or chechnya.

    those who promote this hadith as if were revelation from heaven should consider the following points:

    1. it is fabricated

    2. the circumstances in which it was related contradict the message that is bieng interpreted from it.
    Greater and 'Lesser' Jihad?
    By Abu Khubayb and Abu Zubayr


    THE SLANDERED JIHAD
    Among the erroneous notions aimed at stifling the spirit of Jihad in this Ummah is the idea of 'greater' and 'lesser' Jihads. According to this belief, striving against desires of the self is considered the Greater Jihad, which makes the Jihad of the battlefield the Lesser Jihad. This idea is based upon a story mentioned by al Khatib al Baghdadi in his book, "The History of Baghdad", by way of Yahya ibn al 'Ala', who said,

    "We were told by Layth, on the authority of 'Ata', on the authority of Abu Rabah, on the authority of Jabir, who said, 'The Prophet (salallaahu 'alayhee wa sallam) returned from one of his battles, and thereupon told us, 'You have arrived with an excellent arrival, you have come from the Lesser Jihad to the Greater Jihad - the striving of a servant (of Allah) against his desires.''"

    This concept, despite the fact that it is based on a hadeeth, can be refuted from several aspects, of which we shall mention the following.

    Firstly:

    This hadeeth cannot be used to establish proof, for Al Bayhaqi has said regarding it, "Its chain of narration is weak. (Da'eef)", Al Suyuti also pronounced a verdict of weakness on it in his book, "Al Jam'i al Saghir".

    Somebody might claim that da'eef (weak) Ahadeeth can be accepted in matters of supererogatory virtuous deeds. This is unacceptable, for we do not believe that Jihad can be a supererogatory deed. Indeed, how can it be so when the Messenger of Allah (salallaahu 'alayhee wa sallam) has said that the asceticism of his Ummah lies in Jihad?

    Furthermore, anybody who follows up on Yahya ibn al 'Ala', the narrator of the hadeeth, will find in his biography things which will make him forsake the man's Ahadeeth. Ibn Hajar al 'Asqalani said about him in "Al-Taqrib",

    "He was accused of forging Ahadeeth."

    Al Dhahabi said in "Al-Mizan",

    "Abu Hatim said that he is not a strong narrator, Ibn Mu'in classified him as weak, al Daraqutni said that he is to be neglected, and Ahmad ibn Hanbal said that he is a liar and a forger of Ahadeeth."


    Secondly:

    This hadeeth explicitly contradicts clear verses of the Qur'an. Allah the Mighty, the Majestic, says, (Translation of the Meaning),

    "Those believers who sit back are not equal to those who perform Jihad in the Path of Allah with their wealth and their selves. Allah has favored those who perform Jihad with their wealth and their selves by degrees over those who sit back. To both (groups) has Allah promised good, but Allah has favored the mujahideen with a great reward, by ranks from Him, and with Forgiveness, over those who sit back. And Allah is Oft-Forgiving, Most-Merciful." Qur'an [4:95-96]


    Thirdly:

    This hadeeth contradicts mutawatir (mass-narrated) Ahadeeth which have been reported from the Prophet (salallaahu 'alayhee wa sallam), and which make plain the excellence of Jihad. We will mention a few of these.

    "A morning or an evening spent in the Path of Allah is better than the world and all it contains."
    [Bukhari and Muslim]

    "Standing for an hour in the ranks of battle in the Path of Allah is better than standing for sixty years (in prayer)." [Sahih al- Jami']

    Abu Hurayrah (radiallaahu 'anhu) said,

    "Is any of you able to stand in prayer without stopping, and to fast continuously for as long as he lives?" The people said, "Oh Abu Hurayrah! Who could endure that?" He said, "By Allah! A day of a mujahid in the Path of Allah is better than that."

    The claim of those who say that the 'struggle against the self' is the Greater Jihad because the individual is put to test by day and by night, may be refuted by the following hadeeth:

    On the authority of Rashid, on the authority of Sa'd (radiallaahu 'anhu), on the authority of one of the Companions, that a man said, "Oh Messenger of Allah! Why is it that the believers are all put to trial in their graves, except for the martyrs?" He (salallaahu 'alayhee wa sallam) said, "The clashing of swords above his head was sufficient trial for him." [Sahih al-Jam'i]


    Fourthly:

    This erroneous and slanderous notion involves injustice and wrong to the status of the Mujahideen. Allah (Ta'aala) has ordered us to practice justice in our verdicts, saying, (Translation of the Meaning),

    "Be just, it is closer to piety; and fear Allah. Allah is aware of what you do." Qur'an [5:8]

    Is it any part of justice and fair treatment for us to say that our brethren in the land of attention and battle are in a lesser Jihad when the mines are exploding beneath their feet, with the result that their bodies fly into the air, and their limbs and blood are scattered all over, to the extent that their pure corpses cannot be contained in a grave?

    And that is for the sake of Allah, and if He wills, He may bless the limbs of a body torn to pieces.

    Were these youths in a lesser Jihad, while our fasting, and breaking our fasts on the most delicious of food are then a greater Jihad?

    By Allah! This is an unequal measure, and if you were to put the matter before the most knowledgeable people on earth, they would never arrive at such a disparate verdict.


    Fifthly:

    The Egyptian, Dr. Muhammad Amin says, in his book, "The Path of Islamic Propagation",

    "Jihad of the self and Jihad by wealth, if they do not lead one to establish the Call of Truth, and to stand beside it, enjoining the right and forbidding the wrong, and contributing one's life and wealth in the Path of Allah, are deficient Jihads containing inadequacy. It is astonishing that the hour of testing and of severity, in which the feet are shaken and the heart reaches the throat, can be called the Hour of the Lesser Jihad, while the hours of safety and comfort in secure homes, in the midst of one's family and friends, can be called hours of the Greater Jihad! In the like of such appellations do the holders-back rejoice in their sitting behind from obeying the Messenger of Allah (salallaahu 'alayhee wa sallam) and his Companions (radiallaahu 'anhum)? Such people find contentment and comfort in this way, while in reality they only deceive their weak souls, for the true values of the deeds are entirely the opposite."

    Finally, we conclude with some verses which were sent by the mujahid scholar 'Abdullaah ibn al Mubarak, from the land of Jihad to his friend Al Fudayl ibn 'Iyad, who used to preach to the rulers and make them cry, yet did not seek any payment, being a sincere worshipper.

    Oh worshipper in the Two Sanctuaries, if you could only behold us, You would see that you, in your devotions, are only playing. If you are one whose cheek is tinged with his tears, Then our chests are dyed with our blood.

    "ONE OF MY FAVOURITES IMAMS ABDULLAH IBN MUBARAK"

    The Pretended Jihad

    Some people may be astonished when they hear a person describing Jihad in person as a lesser Jihad, or who deems fighting in the Path of Allah (Ta'aala) little in comparison to other acts of devotion. However, if we pursue the lives of these people, look at their histories and investigate the reason for their confusion regarding the matter, we will find that the explanation for their stance is simple. These are the people who people undervalue Jihad and give priority to studying in universities, writing in magazines, and giving speeches in conferences over fighting and being martyred. By examining their lives, one will find a common denominator, which brings them together in deficiency and unites them in their viewpoint.

    The common denominator among the feeble and those who hold back from Jihad (the people of theories and concepts) is that they have not participated in Jihad. The opportunity has not presented itself to these people (by the Will of Allah Ta'aala), nor have they had the good fortune to join a camp of mujahideen. In such a camp there is a lack of luxuries and a scarcity of necessities which would make them feel the difference between a day in the camp and a similar day in the university with its food, entertainment, and air-conditioned class rooms.

    How can these people recognize the true value of Jihad when they have not participated in the regiments of war nor entered into the arenas of tumult?

    If a man plunges into a single battle, it will be sufficient to correct all his misconceptions. The mujahid, in only a few hours, may see things whose horror would make children gray haired: bombs and splinters sweeping away the souls of the most beloved of his Brethren who shared with him his traveling, training, ribaat (guarding the front line), and Jihad. What will be the situation of these people when the rockets and shells are exploding over their heads and beneath their feet? How will it be when they see with their very own eyes the scattering of arms, legs and intestines so that a healthy body with well-proportioned limbs will become handicapped, dismembered, or paralyzed?

    This then is the underlying reason for the confusion on the part of those who underrate Jihad.

    In a few hours or days, the mujahid sees, with his own eyes, such hardships, trials, and tribulations, as others do not see in decades. It will be impossible for anyone who engages in this experience of Jihad to equate physical Jihad with other pacifistic means of Da'wah. Therefore, anyone who disputes with the mujahid in the issue of Jihad or who calls people to abandon fighting should join a camp, even if only as a servant. Or he should participate in a battle even if only as a cook. Then after that, we will see if, in his opinion, the pen is equal to the Kalashnikov.

    Greater and 'Lesser' Jihad?
    Refutation of a Common Misconception


    It has been said that the opinion of many Muslims regarding Jihad is that it is of two sorts, namely, Jihad Akbar (greater) and Jihad Asghar (lesser). Jihad Akbar meaning Jihad against the desires and Shaitaan whilst Jihad Asghar is against the disbelievers on the battlefield.

    The reasons given for the above, in regards to Jihad against the desires and Shaitaan as being Jihad Akbar, are as follows:

    Its field of struggle is unlimited;
    It is timeless and boundless;
    This struggle is hard because its essence is man against himself;
    The enemy is unseen and cannot be detected by the five senses.
    Whilst the case given for Jihad against the disbelievers is not as long, not as extensive and not as difficult as struggling against the desires. As a result of that, Jihad against the disbelievers on the battlefield is regarded as Jihad Asghar (the smaller or lesser Jihad). That therefore is the opinion of many Muslims.

    The classification of Jihad, such as that given above, is based upon a Hadith which states that at the time the Messenger of Allaah returned home from the field of warfare he said: "We have all returned from Jihad Asghar to Jihad Akbar." Some companions asked: "What is Jihad Akbar Rasulullaah?" He replied: "Jihad against the desires." That therefore is the proof for the case proposed by many people.

    (Al-Haafith) Al 'Iraqy in Takhriju AHadithil Ihya' states: "The mentioned Hadith is related by Imam Baihaqi with a da'if Sanad (weak chain of narrators) from Jabir" [Risalah Jihad, Hasan al-Banna].

    Apart from the Hadith related by Imam Baihaqi there is also a Hadith related by Al-Khatib Al-Baghadadi from Jabir, which states: "the Prophet , at the time he returned from a battle said: 'We have all just returned to the best of places, and you have returned from Jihad Asghar (the lesser Jihad) to strive in Jihad Akbar (the greater Jihad)'. The companions asked: 'What is Jihad Akbar O Messenger of Allaah?' He answered: 'The Jihad of someone against his desires'." [Tarikh al Baghadadi 13/493]

    It turns out that this Hadith is weak because within its Sanad there is a narrator by the name of Khalaf bin Muhammad bin Ismail al Khiyam who according to Al-Hakim: "His Hadiths are unreliable." And Abu Ya'la al Khalili says: "He often adulterates, is very weak and narrates unknown Hadith." [Mashariul 'Ashwaq ila Masuril 'Ushshaq 1/31] Al-Hakim and Ibnu Abi Zur'ah state: "We often write statements from Khalaf bin Muhammad bin Ismail only as an example, and we remove ourselves of responsibility from him." [Mizanul I'tidal 1/662]

    False

    And even more doubtful than that, there is within the Sanad of this Hadith a narrator by the name of Yahya bin Al Ula Al Bajili who according to Imam Ahmad is a known Kadhdhaab -liar-, and forger of Hadith. Also, Amru bin Ali, An Nasai and Daruqutni state: "His Hadith are renounced." Ibnu Adi states: "His Hadith are false." [Refer: Tahdhibut Tahdhib 11/261-262]

    Ibn Taimiyyah states: "There is a Hadith related by a group of people which states that the Prophet said after the battle of Tabuk: 'We have returned from Jihad Asghar to Jihad Akbar'. This hadith has no source, nobody whomsoever in the field of Islamic Knowledge has narrated it. Jihad against the disbelievers is the most noble of actions, and moreover it is the most important action for the sake of mankind." [Refer: Al Furqan baina Auliyair Rahman wa Auliyaisy Shaitaan, matter 44-45].

    Furthermore, besides the two stated weak Hadiths, there is the statement of a Tabi'i (student of the Companions of the Prophet) by the name of Ibrahim bin Abi Ablah to people who had returned from battle, which states: "You have returned from Jihad Asghar so is the Jihad Akbar you intend to do Jihad ul qalbi (Jihad of the heart)?" Refer: Siyaru A'laamin Nubala 6/325] Daruqutni states that Ibrahim bin Abi Ablah himself is believable but the chain of transmission is broken. [Siyaru A'laamin Nubala 6/324].

    As a result of that, the statement above cannot be attributed to Ibrahim bin Abi Ablah unless the chain of transmission is authentic. And were we to establish that his statement is really valid, we must understand that he was a normal human being who may have occasionally said something imperfect. He was not infallible.

    The Highest Level

    On the basis of the above statements we can conclude by saying, that the evidence used as proof or the basis for establishing that Jihad against disbelievers on the battlefield is Jihad Asghar and Jihad against the desires and Shaitaan is Jihad Akbar, are weak if not false Hadith. Besides that the stated Daliil (evidence) are in opposition to Sahih Hadith, such as the ones below:

    Hadith narrated by Imam Muslim [Hadith No. 4636] from Abu Hurairah (r.a.a), who said: The Prophet was asked: "O Rasulullaah! What deed could be an equivalent of Jihad in the path of Allaah?" He answered: "You do not have the strength to do that deed." The narrator said: They repeated the question twice or thrice. Every time he answered: "You do not have the strength to do it." When the question was asked for the third time, he said: "One who goes out for Jihad is like a person who keeps fasts, stands in prayer (constantly), (obeying) Allah's (behests contained in) the Aayah (of the Qur'an), and does not exhibit any lassitude in fasting and praying until the Mujahid returns from Jihad in the path of Allaah."

    There is also a Hadith narrated by Bukhari [Volume 4, Hadith 44] from Abu hurairah (r.a.a) , who said: A man came to Allah's Messenger (s.a.w) and said, "Guide me to such a deed as equals Jihad (in reward)." He replied, "I do not find such a deed." Then he added, "Can you, while the Mujahid has gone for Jihad, enter your mosque to perform Salat without cease and observe Saum without breaking it?" The man said, "But who can do that?".

    Hadith narrated by Al-Hakim with a Sahih Sanad from Muaz bin Anas (r.a.a) who said: A woman once came to the Prophet and asked: "O Rasulullaah! My husband has departed for war and usually if he prays I follow him in his Salat and I follow him in all his acts of worship. Because of that inform me of an act which can equal his until he returns." He said to her: "Are you able to stand without sitting, perform Saum without breaking it and Dhikr until your husband returns?" She replied: "I am not strong enough, o Rasulullaah." So he said to her: "By Allaah in whose hand I am, even if you were strong enough it would surely not attain one tenth of your husbands deeds." [Narrated by Hakim in Al Mustadrak 2/73. Sahih Sanad agreed upon by Az Zahabi].

    From the three Hadith above we can clearly state that Jihad Fi Sabilillaah (in ther path of Allaah) is the highest act, and there is no other act to equal it. Is it likely that an act described as the highest act would be labeled Jihad Asghar, the small Jihad or the lesser Jihad?

    Not War

    Possibly there are people who maintain that the meaning of Jihad in the Hadith narrated by Bukhari and Muslim does not mean war or not exactly war. Perhaps there are those who are of that opinion.

    As strong proof that the word Jihad in the above mentioned Hadith cannot mean anything else except war, there is the Hadith narrated by Al-Hakim earlier. Within that Hadith are the words: "My husband has departed for war..." It is impossible for the word Ghaaziyan in the above Hadith to mean anything except war, no matter which way it is analysed. Also it is impossible that it would be Ghazwatul Fikri (war of the mind).

    A man asked Rasulullaah : "..and what is Jihad?" He replied: "You fight against the disbelievers when you meet them (on the battlefield)." He asked again: "What kind of Jihad is the highest?" He replied: "The person who is killed whilst spilling the last of his blood." [Narrated by Ahmad in his Musnad 4/114 - Hadith sahih. Al Haithami states: "Narrators upheld it." Majmauz Zawaid 1/59].

    Thus, from the Hadith of Imam Bukhari and Imam Muslim earlier we can clearly see that the one who is called Mujahid Fi Sabilillaah is that person who maintains prayers and fasting without a break, as well as reads the Qur'an for the time that the Mujahid are on Jihad.

    Is there a person capable of doing this? Of course not, as explained by Rasulullaah. And supposing there was a person who is capable of maintaining 'Mujahadatun Nafsi '(Jihad against the desires) in the hardest and most difficult way. Indeed the activities of the body during Salat (prayer) and the reading of the Quraan embrace external acts, not acts of the heart, not intrinsic acts. But what if, at the time of these external acts, the heart isn't against the desires? It is impossible for someone to be able to truthfully perform this without being against their desires, never mind taking into account the performance of Salat, Saum and the reading of the Qur'an continuously.

    Because of that, we see that in Imam Nawawi's Book of Jihad, there are Hadith concerning external as well as internal acts of Sunnah such as, Salat at night which embraces brushing off laziness, standing, bowing and prostrating for a long time; and other acts including fighting until wounded and dying as a martyr. [Riyadh us Salihiin, Book of Jihad].

    So if perhaps there is a person capable of performing Mujahadatun Nafsi , that is at the highest level - Salat, Saum and reading the Qur'an non-stop for as long as some other person goes to war and until he returns- then he is equal to the Mujahid. Is anyone capable of that? Are there not people called Mujahid who go on Jihad Fi Sabilillaah for months, even years?

    Is it proper or right therefore to maintain that Mujahadatun Nafsi away from the battlefield is 'Al Jihadul Akbar' whilst Jihad against the disbelievers is called 'Al Jihadul Asghar'?

    Inner And Outer Enemies

    Within Mujahadatun Nafsi away from the battlefield, those who follow this are only faced with one enemy, namely, the unseen enemy: desire and Shaitaan. Whereas in Jihad Fi Sabilillaah, Jihad is waged against enemies on the battlefield, those who follow this are faced with more than one enemy, namely, the unseen enemy and the seen enemy: the disbelievers and the Munafiquun (hypocrites).

    It is not only the disbelievers that the Mujahid must contend against on the battlefield but he must fight against his desires which always call him towards evil. His desires can call on him in various ways to desert the field of battle such as by fear, doubt, hardship and sadness.

    The Mujahid continuously fights with his desires which always yearn to be fulfilled. Yet he only faces being far away from his wife and children, eating strange food, sleeping on the ground instead of in his bed, and many other trials which are not in accordance with his desires.

    Allaah Says: "Jihad is ordained for you though you dislike it, and it may be that you dislike a thing which is good for you and that you like a thing which is bad for you. Allah knows but you do not know." Thus there is the question of Shaitaan, who always fights against those who perform Jihad. And at times such as these, Shaitaan firmly establishes himself together with his friends, namely, the disbelievers: "Those who believe, fight in the Cause of Allah, and those who disbelieve, fight in the cause of Taaghoot. So fight you against the friends of Shaitaan; ever feeble indeed is the plot of Shaitaan."

    And the way in which Shaitaan fights against the Mujahid is amongst others by inflaming the passions of the disbelievers and the Mushrikuun to fight against the Muslims, and by weakening the resolve of the Muslims or Mujahid so that they feel reluctant and scared to fight against the disbelievers: "And (remember) when Shaitaan made their (evil) deeds seem fair to them and said, "No one of mankind can overcome you this Day and verily, I am your neighbour..."

    Ibnu Abbas (r.a.a) stated: "In the battle of Badr, Iblis came and carried their banner together with the army and group of Shaitaan. He came in the form of a man from the Bani Mudlaj by the name of Suraqah bin Malik bin Ju'shum, and said to the Mushrikuun: "None of mankind is able to defeat you this day, and I am your protector."

    So at the time those men assembled, Rasulullaah gathered a handful of dust and threw it into the faces of the Mushrikuun which forced them to retreat. When Jibra'il came, Iblis saw him and released his grip on the Mushrikuun and ran away together with his followers. Those who had been in his grip called out: "O Suraqah! You agreed to protect us." Iblis answered: "Indeed I see what you do not see and I am scared of Allah, and Allah is hard in His punishment." [Hadith mauqaf narrated by Ibnu Jarir at Tabari].

    Furthermore, the way in which Shaitaan weakens the resolve of those who perform Jihad can be found in a Hadith narrated by Imam Ahmad: Sabrah bin Al Faqih states: I heard Rasulullaah (s.a.w) say: "Indeed Shaitaan waits to deter mankind.....so Shaitaan waits in the way of Jihad. He says to the person who intends Jihad: "Do you want to perform Jihad, when Jihad destroys the soul and finishes off your wealth? Do you want to fight, when you can be killed, your wife can remarry and your wealth divided?"... [Musnad Ahmad 3/483. Isnad hasan].

    Based on the above explanations, we can surmise that the strength of desire and that of Shaitaan to be fought against in the field of Jihad by the Mujahid is far superior and more aggressive than that faced by those outside the field of Jihad.

    In other words: Mujahadatun Nafsi in the field of Jihad is much harder than Mujahadatun Nafsi in some other place. So is it more appropriate that Jihad against the disbelievers, which in its essence cannot be separated from Mujahadatun Nafsi, be regarded as Jihad Asghar whilst Mujahadatun Nafsi outside the field of Jihad, were the enemy is only the unseen, be regarded as Jihad Akbar?

    Abu Hurairah narrated: "A companion passed by a valley wherein was a well with refreshing water which surprised him. After he said: 'Supposing I removed myself from the company of people and I lived in this place (for the purpose of 'ibaadah) but I couldn't do that until I received permission from Rasulullaah (s.a.w). Would that be the most eminent thing to do towards Rasulullaah (s.a.w)?' The Prophet (s.a.w) said: 'Don't do that, because the existence of one from amongst you Fi Sabilillaah is more eminent than Salat made at home for 70 years. Don't you want to receive forgiveness from Allah and for Him to allow you into Jannah? Ughzuu Fii Sabiilillaah (wage war in the way of Allah), whoever fights in the way of Allah for as long as it takes a camel to recover from one milking to the next, surely Jannah is obligatory for him." [Narrated by Tirmidhi and he said: Hadith hasan, Baihaqi and Al-Hakim said: Sahih according to Muslim's methods].

    In the last Hadith there is a very clear authoritative quotation which abrogates the supposition of those people concerning Jihad Akbar. Because indeed the Sahabah who related this Hadith asked permission from Rasulullaah (s.a.w) in order to perform Jihad against the desires by distancing himself from other people but the Prophet (s.a.w) did not give him permission to do so and moreover forbade him and pointed out to him something far more eminent than that.

    Then in that Hadith also there exists an important point which should be received and noticed, namely: "In truth, the Mujahid Fi Sabilillaah is included amongst those who receive glad tidings about Jannah whether they are killed or not killed, because of what our messenger said: "Whoever fights Fi Sabilillaah even for a brief time (the time between the two milkings of a camel) Jannah is assured for them."

    With all of these explanations it proves that to interpret Jihad Akbar as being the Jihad against desire and Shaitaan, whilst Jihad Asghar is the Jihad against the disbelievers is invalid, since by saying otherwise it invalidates the meaning of the Sanad of those Hadith which invalidate it. Wallahu a'alam (And Allaah knows best).

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    Shaikh al-albani - rahimahullah - said:
    منكر
    قال الحافظ العراقي في " تخريج الإحياء " ( 2/6 ) : " رواه البيهقي في " الزهد " من حديث جابر , و قال : هذا إسناد فيه ضعف " . و قال الحافظ ابن حجر في " تخريج الكشاف " ( 4/114 - رقم 33 ) : بعد أن حكى كلام البيهقي فيه : " و هو من رواية عيسى بن إبراهيم عن يحيى بن يعلى عن ليث بن أبي سليم , و الثلاثة ضعفاء , و أورده النسائي في " الكنى " من قول إبراهيم بن أبي عبلة أحد التابعين من أهل الشام " .
    قلت : عيسى بن إبراهيم هو البركي , و قد قال فيه الحافظ في " التقريب " : " صدوق ربما وهم " , فإطلاقه الضعف عليه - كما سبق - ليس بجيد . و هذا هو الذي اعتمده الحافظ ; أنه من قول إبراهيم هذا , فقد قال السيوطي في " الدرر " ( ص 170 ) : " قال الحافظ ابن حجر في " تسديد القوس " : هو مشهور على الألسنة , و هو من كلام إبراهيم بن أبي عبلة في " الكنى " للنسائي " . ثم تعقبه السيوطي بحديث جابر الآتي من رواية الخطيب , و لو تعقبه برواية البيهقي السابقة لكان أولى ; لخلوها من متهم , بخلاف رواية الخطيب ففيها كذاب ! كما يأتي قريبا بلفظ : " قدمتم خير مقدم .. " .
    و نقل الشيخ زكريا الأنصاري في تعليقه على " تفسير البيضاوي " ( ق 110/1 ) عن شيخ الإسلام ابن تيمية أنه قال : " لا أصل له " . و أقره . و قال في مكان آخر ( 202/1 ) : " رواه البيهقي و ضعف إسناده , و قال غيره : لا أصل له " . و أما قول الخفاجي في " حاشيته على البيضاوي " ( 6/316 ) : " و في سنده ضعف مغتفر في مثله " . فغير مستقيم ; لأن ظاهره أنه حسن , و كيف ذلك و في سنده ثلاثة ضعفاء , و قد اتفق من تكلم فيه على ضعفه ? ! ثم بعد سنين , وقفت على الحديث في " الزهد " للبيهقي ( 42/1 ) , فإذا هو بلفظ : " قدمتم خير مقدم , قدمتم من الجهاد الأصغر إلى الجهاد الأكبر : مجاهدة العبد هواه " . و كذلك رواه أبو بكر الشافعي في " الفوائد المنتقاة " ( 13/83/1 ) من طريق عيسى ابن إبراهيم البركي قال : نا يحيى بن يعلى قال : نا ليث عن عطاء عن جابر قال : قدم على النبي صلى الله عليه وسلم قوم عراة , فقال النبي صلى الله عليه وسلم : فذكره . قلت : و هذا سند ضعيف , ليث هو ابن أبي سليم , و هو ضعيف لاختلاطه , و يحيى بن
    يعلى ; الظاهر أنه الأسلمي , و هو ضعيف أيضا , و بقية رجاله ثقات . و الحديث رواه الخطيب أيضا في " تاريخه " ( 13/523 - 524 ) من طريق الحسن بن هاشم عن يحيى بن أبي العلاء , قال : حدثنا ليث به . و الحسن بن هاشم ; لم أجد له ترجمة . و يحيى بن أبي العلاء لعله يحيى بن العلاء الكذاب , و لكن يغلب على الظن أنه يحيى بن يعلى المذكور في سند أبي بكر الشافعي و البيهقي , تحرف اسم أبيه على ناسخ " التاريخ " , فإنه المذكور في الرواة عن ليث . و يؤيده أن السيوطي أورد الحديث في " الدرر " ( ص 170 ) من رواية الخطيب متعقبا به على الحافظ ابن حجر جزمه بأن الحديث من قول إبراهيم بن أبي عبلة , فلو كان في سند الخطيب الوضاع المذكور ; ...
    . و الحديث قال فيه شيخ الإسلام ابن تيمية في " مجموع الفتاوي " ( 11/197 ) : " لا أصل له , و لم يروه أحد من أهل المعرفة بأقوال النبي صلى الله عليه وسلم و أفعاله , و جهاد الكفار من أعظم الأعمال , بل هو أفضل ما تطوع به الإنسان .. " . ثم ذكر بعض الآيات و الأحاديث الدالة على أنه من أفضل الأعمال , فكأنه رحمه الله يشير بذلك إلى استنكار تسميته بالجهاد الأصغر

    "This hadith is "munkar" (rejected)
    al-Hafidh al-'Iraqi said in "Takhrij al-Ihya" (2/6) "al-Bayhaqi narrated it in his book "az-Zuhd" from the hadith of Jabir and said: "There is weakness in it's isnad". al-Hafidh ibn Hajar said in "Takhrij al-Kashshaf" (4/114, number: 33) after citing the words of al-Bayhaqi: "And it's a narration of 'Isa bin Ibrahim form Yahya bin Ya'la from Layth bin Abi Sulaim and these three are weak. and an-Nasai narrated it as a saying from Ibrahim bin Abi 'Ablah, one of the tabi'in of Sham.
    (al-Albani I say: "'Isa bin Ibrahim, he is al-Baraki and al-Hafidh said about him in "at-Taqrib": "he is saduq, but he probably makes mistakes." and it's not right that al-Hafidh named him weak, is it was mentioned previously. and it's what al-Hafidh relies upon; that it's the words of Ibrahim. as-Suyuti said in "ad-Durar" (pg: 170): "al-Hafidh ibn Hajar said in "Tasdid al-Qaws": "it's famous amongst people and it's the words of Ibrahim bin Abi 'Abla as mentioned in "al-Kunya" of an-Nasai." And as-Suyuti mentiones the hadith of Jabir which is a narration of al-Khatib after the words of Ibn Hajar. It would be better if he had narrated the above mentioned narration of al-Bayhaqi, because it's free of a narrator who was accused of forging hadith on contrary to the narration of al-Khatib, because in it's isnad there is a liar. And it will be mentioned later: "'You have arrived with an excellent arrival..."
    and Shaikh Zakariyya al-Ansari quoted in his ta'liq upon "Tafsir al-Baydhawi" (1/110) the words of Ibn Taimiyya: "It has no source" and he approved it! he said in another place (1/202): "al-Bayhaqi narrated it and weakened it's isnad and others said: "it has no source". " As for the words of al-Khafaji in his hashiya on "tafsir al-Baydhawi" (6/316): "There is weakness in it's isnad but such weakness can be forgiven." It's not true, because from his words one would understand that this hadith is hasan!!! And how is it possible when we have three weak narrators in it's isnad and scholars have unanimously agreed upon it's weakness?! Later after two years I found a hadith in "az-zuhd " (1/42) of al-Bayhaqi and it's wording is: "'You have arrived with an excellent arrival, you have come from the Lesser Jihad to the Greater Jihad - the striving of a servant (of Allah) against his desires.'' With this exact wording narrated it Abu Bakr ash-Shafi'i in "Fawaid al-Muntaqa" (1/83/13) from 'Isa bin Ibrahim al-Baraki's way and said: "Yahya bin Ya'la narrated to us and said: "Layth bin 'Ata narrated it to us from Jabir and said: "A group of people without clothes came to the prophet - sallallahu aleihi wa sallam - and the prophet - sallallahu aleihi wa sallam - said: " he mentions the hadith. I say: "Itäs isnad is weak. Layth is Ibn Abi Sulaim and he is weak due weakness in memory and Yahya bin Ya'la, the apparent is that he is al-Aslami and he is weak as well. The rest of the narrators are reliable. This narration was also narrated by al-Khatib in his "Tarikh" (13/523-524) from the way of al-Hasan bin Hisham from Yahya bin Abi al-'Ala, said: Layth narrated it. And al-Hasan bin Hisham, I couldn't find a biography of him. As for Yahya bin Abi al-'Ala, probably he is Yahya bin al-'Ala The Liar. But most probably he is Yahya bin Ya'la who is mentioned in the isnad of Abu Bakr ash-Shafi'i and al-bayhaqi and the mistake in the name was done by the one who copied the book "al-Tarikh" and he is the one mentioned amongst the narrators from al-Layth. Another fact that supports it is that as-Suyuti narrated this hadith in "ad-Durar" (pg: 170) from the narration of al-Khatib and he mentioned it after the words of Ibn Hajar that he believed that these words belonged to Ibrahim bin Abi 'Ablah, even if in the isnad of al-Khatib was this Fabricator.
    And Ibn Taimiyya said about this hadit in "Majmu' al-Fatawa" (11/197): "it has no source, nobody whomsoever is familiar with the words of the prophet - sallallahu aleihi wa sallam and his deeds, has narrated it. Jihad against the disbelievers is the most noble of actions, and moreover it is the most important action that a human being can perform..." then he mentioned some verses of Quran and the ahadith prooving that it's the most virtuous a'mal, and it seems that Ibn Taimiyya - rahimahullah - pointed out with his words that naming "the lesser jihad" is rejected..."


    "Silsilah ad-Da'ifah and Mawdu'ah", 5/478


    Moreover it's a contradictory statement. Because jihad in itself is the greates jihadun-nafs, i.e. fighting against ones desires...
    Because when you are in the battlefield you abstain from the beauties of this world, from comforts and luxuries and women..the best tastes of food. So it's the greatest struggle against ones lusts and desires, because a person who can not struggle against his inner weaknesses can never decide to leave the beuties of this world and perform jihad.
    As Allahs Messenger said in a hadith:
    Abu Hurairah narrates that the Messenger of Allah was asked about a deed equal in reward to jihad. He replied, “You cant do it” They asked again and then a third time, and every time the Messenger of Allah says, “You cant do it” Then he said, “The equivalent of the mujahid is the one who fasts and prays continuously without resting until the mujahid comes back!”

    So the "one who fasts and prays continuously without resting", what can be higher in struggle against ones desires?!?! Absolutely nothing!

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    Bump. Barak Allahu feek brother alghayb.
    DISCLAIMER: Before you read any of my posts or accept any of my arguments, keep in mind that the above has been posted by a layman who, in most cases, would have been better off keeping silent.
    تؤمّل أنك تحيا طويلا ً ~~~ وشمسك مالت وحان الغروبْ

    وَعَنَتِ الْوُجُوهُ لِلْحَيِّ الْقَيُّومِ ۖ وَقَدْ خَابَ مَنْ حَمَلَ ظُلْمًا
    And [all] faces will be humbled before the Ever-Living, the Sustainer of existence.
    And he who carries injustice will have failed.
    [20:111]

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    Default Re: Hadith Authentication: "Greater and Lesser Jihad"

    Bump.......
    Last edited by wurood; 3rd April 2013 at 04:09 PM. Reason: no need to mention the obvious

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    Senior Member Abu Milk Sheikh's Avatar
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    Default Re: Hadith Authentication: "Greater and Lesser Jihad"

    THE HADITH OF LESSER JIHAD/GREATER JIHAD

    This hadeeth is fabricated

    The narration

    Yahya ibn al 'Ala' (rahimahullah) said: We were told by Layth, on the authority of 'Ata', on the authority of Abu Rabah (rahimahumullah,) on the authority of Jabir (radiallahu anhu,) who said, 'The Prophet (salallaahu 'alayhee wa sallam) returned from one of his battles, and thereupon told us, 'You have arrived with an excellent arrival, you have come from the Lesser Jihad to the Greater Jihad - the striving of a servant (of Allah) against his desires.'
    [Fayd al-Qadir, vol. 4, p. 511]

    It does not appear in any of the authentic books of ahadeeth

    The statements of the scholars about it

    Quote Originally Posted by Al Haafidh Ibn Hajar al Asqalani (rahimahullah)
    "This saying is widespread and it is a saying by Ibrahim ibn Ablah according to Nisa'i in al-Kuna. Ghazali mentions it in the Ihya' and al-`Iraqi said that Bayhaqi related it on the authority of Jabir and said: There is weakness in its chain of transmission."
    [Tasdid al-qaws, see also Kashf al-Khafaa’ no.1362]

    Quote Originally Posted by Al Imam al Bayhaqi (rahimahullah)
    Its chain of narration is weak. Ibn Hajr said that this was a saying of Ibraaheem bin Abee Ablah, a Taabi’ee, and not a Ahaadeeth of the Messenger (SAW).
    [Dr. Suhaib Hasan, the Science of Hadith]

    Quote Originally Posted by Imam Ibn Taymiyyah (rahimahullah)
    "There is a Hadith related by a group of people which states that the Prophet [peace be upon him] said after the battle of Tabuk: 'We have returned from Jihad Asghar [lesser jihad] to Jihad Akbar [greater jihad].' This hadith has no source, nobody whomsoever in the field of Islamic Knowledge has narrated it. Jihad against the disbelievers is the most noble of actions, and moreover it is the most important action for the sake of mankind."
    [al-Furqan, p. 44-45]

    Quote Originally Posted by Sheikh Dr. Abdullah Azzam (rahimahullah)
    ”is in fact a false, fabricated hadith which has no basis. It is only a saying of Ibrahim Ibn Abi `Abalah, one of the Successors, and it contradicts textual evidence and reality....The word "jihad", when mentioned on its own, only means combat with weapons, as was mentioned by Ibn Rushd, and upon this the four Imams have agreed."
    [Azzam, Join the Caravan]

    Quote Originally Posted by Sheikh Bin Baaz (rahimahullah)
    Question: Is Jihad in the way of Allah the same level regardless of whether it is with one's life, wealth , or supplication , even if somebody is capable of the type that involves one's life?


    Answer: There are different kinds of jihad - with one's self, wealth, supplication, teaching, giving guidance, or helping others in good in any form.The highest form of jihad, however, is with one's life (the intent here is not suicide, for that is forbidden in Islam), then comes Jihad with one's wealth and jihad with teaching and guidance, and in this way Da'wah is a form of jihad, but jihad with one's life is the highest form.
    [Fatawa Islamiyyah, vol. 8, p. 24]

    Its contradiction with Qur'an and Saheeh Hadith

    Qu'ran

    Not equal are those believers remaining [at home] - other than the disabled - and the mujahideen, [who strive and fight] in the cause of Allah with their wealth and their lives. Allah has preferred the mujahideen through their wealth and their lives over those who remain [behind], by degrees. And to both Allah has promised the best [reward]. But Allah has preferred the mujahideen over those who remain [behind] with a great reward –
    [Qur'an 4:95]

    Ahadeeth

    "It was asked, 'Oh messenger of Allah!, which of makind is most excellent?'. He (Sallallahu alyhi wa salam) replied: "A believer who strives in the path of God with his self and his wealth.
    [Saheeh Bukhari 4/45, cited by Dr. Azzam in "Join the Caravan"]

    Abu Hurairah (radiallahu anhu) narrated that Rasulullah [](/pbuh) said: "Standing for an hour in the ranks of battle is better than standing in prayer for sixty years."
    [Authenticated by al Albani (rahimahullah) - Saheeh related by Ibn Ade and Ibn Asakir 4/6165. Sahih al Jaami as Sagheer no. 4305]

    Rasulullah sallallahu alayhi wa sallam said: "A morning or evening spent in the path of Allah is better than the world and all it contains."
    [Saheeh al Bukhari 4/50, Mutafaqqun alayhi, cited in "Join the Caravan"]

    Yahya related to me from Abdullah ibn Abd ar-Rahman ibn Mamar al-Ansari that Ata ibn Yasar said that the Messenger of Allah, may Allah bless him and grant him peace, said, "Shall I tell you who has the best degree among people? A man who takes the rein of his horse to do jihad in the way of Allah. Shall I tell you who has the best degree among people after him? A man who lives alone with a few sheep, performs the prayer, pays the zakat, and worships Allah without associating anything with him."
    [Muwatta Imam Malik, Book 21, Number 21.1.4]

    Other Ahadeeth which contradict it

    Mu’adh ibn Jabal reported: I was with the Prophet, peace be upon him, and we woke up one day and I said, “O Messenger of Allah, tell me about a deed that will enter me into Paradise and keep me away from the Fire.” He said, “You have asked about an enormous matter, yet it is easy for whom Allah makes it easy. Worship Allah and do not associate anything with Him; establish the prayer; give the charity; fast the month of Ramadan; and perform pilgrimage to the House.” Then he said, “Shall I not tell you about the gates of goodness? Fasting is a shield; charity extinguishes sins just as water extinguishes fire; and the prayer of a man in the late night.” Then he recited, “They arise from their beds; they supplicate their Lord in fear and hope, and they spend from what We have provided them, and no soul knows what has been hidden for them of comfort for eyes as reward for what they used to do (32:16-17).” Then he said, “Shall I not tell you about the head of the matter and its peak?” I said, “Of course, O Messenger of Allah.” He said, **“The head of the matter is Islam; its pillar is the prayer; and Jihad is its peak.”** Then he said, “Shall I not tell you how to achieve all of this?” I said, “Of course, O Prophet of Allah.” He took hold of his tongue and said, “Restrain this.” I said, “O Prophet of Allah, will we be held accountable for what we say?” He said, “May your mother be bereaved of you, O Mu’adh! Is there anything that topples people onto their faces in the Hellfire except the harvest of their tongues?”
    [Sunan At-Tirmidhi, Book of Faith, Number 2616, Sahih]

    What Sheikh Al Albani (rahimahullah) said concerning it

    "This hadith is "munkar" (rejected).

    al-Hafidh al-'Iraqi said in "Takhrij al-Ihya" (2/6) "al-Bayhaqi narrated it in his book "az-Zuhd" from the hadith of Jabir and said: "There is weakness in it's isnad". al-Hafidh ibn Hajar said in "Takhrij al-Kashshaf" (4/114, number: 33) after citing the words of al-Bayhaqi: "And it's a narration of 'Isa bin Ibrahim form Yahya bin Ya'la from Layth bin Abi Sulaim and these three are weak. And an-Nasai narrated it as a saying from Ibrahim bin Abi 'Ablah, one of the tabi'in of Sham.

    (al-Albani) I say: "'Isa bin Ibrahim, he is al-Baraki and al-Hafidh said about him in "at-Taqrib": "he is saduq, but he probably makes mistakes." and it's not right that al-Hafidh named him weak, as it was mentioned previously. and it's what al-Hafidh relies upon; that it's the words of Ibrahim. as-Suyuti said in "ad-Durar" (pg: 170): "al-Hafidh ibn Hajar said in "Tasdid al-Qaws": "it's famous amongst people and it's the words of Ibrahim bin Abi 'Abla as mentioned in "al-Kunya" of an-Nasai." And as-Suyuti mentiones the hadith of Jabir which is a narration of al-Khatib after the words of Ibn Hajar. It would be better if he had narrated the above mentioned narration of al-Bayhaqi, because it's free of a narrator who was accused of forging hadith on contrary to the narration of al-Khatib, because in it's isnad there is a liar. And it will be mentioned later: "'You have arrived with an excellent arrival..."

    and Shaikh Zakariyya al-Ansari quoted in his ta'liq upon "Tafsir al-Baydhawi" (1/110) the words of Ibn Taimiyya: "It has no source" and he approved it! he said in another place (1/202): "al-Bayhaqi narrated it and weakened it's isnad and others said: "it has no source". " As for the words of al-Khafaji in his hashiya on "tafsir al-Baydhawi" (6/316): "There is weakness in it's isnad but such weakness can be forgiven." It's not true, because from his words one would understand that this hadith is hasan!!! And how is it possible when we have three weak narrators in it's isnad and scholars have unanimously agreed upon it's weakness?! Later after two years I found a hadith in "az-zuhd " (1/42) of al-Bayhaqi and it's wording is: "'You have arrived with an excellent arrival, you have come from the Lesser Jihad to the Greater Jihad - the striving of a servant (of Allah) against his desires.'' With this exact wording narrated it Abu Bakr ash-Shafi'i in "Fawaid al-Muntaqa" (1/83/13) from 'Isa bin Ibrahim al-Baraki's way and said: "Yahya bin Ya'la narrated to us and said: "Layth bin 'Ata narrated it to us from Jabir and said: "A group of people without clothes came to the prophet - sallallahu aleihi wa sallam - and the prophet - sallallahu aleihi wa sallam - said: " he mentions the hadith. I say: "Itنs isnad is weak. Layth is Ibn Abi Sulaim and he is weak due weakness in memory and Yahya bin Ya'la, the apparent is that he is al-Aslami and he is weak as well. The rest of the narrators are reliable. This narration was also narrated by al-Khatib in his "Tarikh" (13/523-524) from the way of al-Hasan bin Hisham from Yahya bin Abi al-'Ala, said: Layth narrated it. And al-Hasan bin Hisham, I couldn't find a biography of him. As for Yahya bin Abi al-'Ala, probably he is Yahya bin al-'Ala The Liar. But most probably he is Yahya bin Ya'la who is mentioned in the isnad of Abu Bakr ash-Shafi'i and al-bayhaqi and the mistake in the name was done by the one who copied the book "al-Tarikh" and he is the one mentioned amongst the narrators from al-Layth. Another fact that supports it is that as-Suyuti narrated this hadith in "ad-Durar" (pg: 170) from the narration of al-Khatib and he mentioned it after the words of Ibn Hajar that he believed that these words belonged to Ibrahim bin Abi 'Ablah, even if in the isnad of al-Khatib was this Fabricator.

    And Ibn Taimiyya said about this hadit in "Majmu' al-Fatawa" (11/197): "it has no source, nobody whomsoever is familiar with the words of the prophet - sallallahu aleihi wa sallam and his deeds, has narrated it. Jihad against the disbelievers is the most noble of actions, and moreover it is the most important action that a human being can perform..." then he mentioned some verses of Quran and the ahadith prooving that it's the most virtuous a'mal, and it seems that Ibn Taimiyya - rahimahullah - pointed out with his words that naming "the lesser jihad" is rejected..."
    [Silsilah ad-Da'ifah wa'l Mawdu'ah, 5/478]

    And Allah subhanahu wa ta’ala knows best.
    Last edited by Abu Milk Sheikh; 4th April 2013 at 08:51 AM.

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    Default Re: Hadith Authentication: "Greater and Lesser Jihad"

    The munafiqeen use this fabricated narration has hujjah, but in reality all it does is expose them.

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    Living in the US I have to deal with the use of this Hadith a lot. JazakAllah Khair for the refutation

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