Jihad al-Nafs: The Greater Struggle.

Discussion in 'Global Affairs' started by Sir Paindoo Pants, Dec 7, 2006.

  1. Logic lover

    Logic lover Well-Known Member


    I would like to put forward the following scenerio:

    If one is to take that Jihad un Nafs is the greater Jihad -

    1) Would this greater Jihad result in the martydom?

    2) Would this greater Jihad result in the elimination of the agony of death and punishment of the grave, bearing in mind the hadith about the reason for the elimination of the punishment of the grave (the torment of the sword in this world)?

    3) I understand that the Sharai meaning of Jihad is Qital or fighting. If that meaning is implied as a lessor form of Jihad - why did the jurists classify Qital as the prime meaning of Jihad?

    4) When it is said that Jihad is Fardul Ayn today - do the jurists mean to include Jihad Un Nafs? If so, that would mean Jihad un Nafs may not be obligatory at some other times. When Allah commands us to perform Jihad - is it understood to mean Jihad un Nafs in a primary sense? Refer to Sura At-Tawbah in particular.
    Last edited: Dec 7, 2006
  2. Expergefactionist

    Expergefactionist hmmm... Staff Member

    The balanced approach to this issue would be, wallahu alam, that the greater jihad differs from people to people.

    Those who are engaged in helping the ummah, yet they are not being spiritually nourished, to them the greater jihad is jihad al-nafs, so long as that does not result in forsaking of shara'i obligations.

    Those who have taken the back seat from the Islamic struggle around the world, thinking that the only solution to the Umma's problems is a spiritual one, then the greater jihad for them is to disobey their nafs by actively engaging in struggles.

    Those of us who have not been blessed with istiqama in religion, and hence are going from one extreme to the other, from madkhalism/jihadism to sufism, then the greater jihad for them is to try to remain upright and steadfast on sunna.

    If we take people out of the equation, then no doubt the greatest jihad can only be that for which Allah revealed whole two suras (anfal and tawba), and the jihad which occupies 10 years of the Prophet's life in madina.

    Another reason why it is the greatest jihad is because it beautifully includes jihad al-nafs. For who could be closer to Allah then the one who expects to meet his Lord any moment, and looks at the hereafter, as if through a net curtain?

    Whereas jihad al-nafs most often does not include the other jihad, and in most cases, it only becomes the devil's deception to keep a muslim away from religious obligations under the impression that he is engaged in another superior jihad.

    may Allah grant us all istiqama, ameen.
  3. Logic lover

    Logic lover Well-Known Member

    JazakAllah brother Abuz Zubayr.

    I may come back later to respond to your post. But, for the time being I would invite any proponent of the Jihad un Nafs as the greater Jihad to come to the stage. After all, the thread is all about that.
  4. Die for Allah

    Die for Allah TIOCFAIDH AR LA


    Greater And Lesser Jihad

    Greater and 'Lesser' Jihad?
    By Abu Khubayb and Abu Zubayr

    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.


    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."


    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]


    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]


    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.


    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.


    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]


    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).

  5. Intoodeep

    Intoodeep Banned

    abu wakee when did the madkhalis become sufis??
  6. inshallah

    inshallah New Member

    Assalam Alaikum,

    Regarding this subject, I simply say: 'What good is your Tazkiyyah when you are disobeying the command of Allah (for Jihad)?'

    I mean seriously, who are you fooling when Allah said you have to march forth? And Br. Abuz-Zubayr pointed it out correctly; on the battlefield, Jihad un-Nafs is mixed with Jihad as-Sayf since it's a spiritual journey that the body goes through. It is a mix of ar-Rooh (the soul) and an-Nafs (meaning, the physical body).

    To stay home, for the rest of your life, arguing, "I'm not going to the battlefield because the real Jihad is right here in my room; Jihad un-Nafs" - and inshAllah you don't hold this Murji' opinion - then this person needs to be rolled up in a carpet, put up against a wall, and beaten with a stick - just like how 'Umar ibn al-Khattab (radiyallahu 'anhu) did to one person for being foolish.

    Islam is perfect, but the problem are its people. We have too many wimps in our Religion unfortunately. We need men who are 'knights by day, monks by night.'

    Wallahu 'Alam.
  7. Abu Faaris As-Sumalee

    Abu Faaris As-Sumalee هذا الطريق فأين الرجال؟

    'Umar did that with people who use to spread weird qeustions among the newly reverted muslims and the simple muslims, you know, like "If Allah created for eternity, then where was he"

    Maybe Ameer al-mu'mineen Umar was harsh for no reason, maybe he was foolish and didnt understand the consequences of his actions. Maybe 'Umar was extremly misguided in this situation .maybe he should have just patted him on the back, and said nice one bro.
  8. Logic lover

    Logic lover Well-Known Member

    Quote from the article linked:

    ''Far from being a baseless notion (as some falsely claim), the inner jihad
    being the “greater” or “most obligatory” form of jihad is
    something rooted in the texts of the Revelation, and in
    the normative reading of the scholars.'' Unquote.

    Can anyone inform the forum as to where in the texts of the revelation one may find the evidence for such?

    Also the author quotes Quran 4:84 as evidence for Jihad un Nafs, despite the ayah being revealed about the Qital Jihad.
    Last edited: Dec 8, 2006
  9. inshallah

    inshallah New Member

    lol I've always wanted to hear the response of a Murji' and a Sufi regarding this incident of 'Umar's. Man, I should just quote that one day if I were to give a Khutbah and see the reaction of the people's faces and be like, "Look at 'Umar, O Wimps! He humiliated a person for messing around with Qadr and 'Aqeeda and here we are dwelling into it and revolving our lives around it. Was he a emotionally broken down for doing this? Was he a Child? Was he a fool? Nay, he is al-Faarooq 'Umar ibn al-Khattab who was guaranteed Jannah." Man you can go on and on with this. Hilarious.
  10. gag order

    gag order Anti-Troll

    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).
    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.

    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.

    this hadith is openly used and endorsed by sufis and saudisalafis (madkhalis) and is also endorsed by assorted murji misfits, orientalists and modernists. interestingly this hadith is also recorded in the most reliable shia book namley the "sahih" al-kafi of al-kulainy. which was written approximately 300 years after the rasool (saw) could this be the first recorded example of jihad un nafs?
  11. jihad un nafs continues all your life. When you are eating food, when you are speaking, basically always!! Even when you are in front of Kaaba, and in jihad. Im jihad one needs to be a great warrior againsts one's soul, because physical Jihad is hard for the nafs, and therefore it is the greatest deed and the pinnacle of Islam.

    So in fact, even if this hadith is authentic, it probably means that jihad un nafs continues all your life, and therefore is greatest. Because we know without a shadow of doubt that physical jihad is the greatest in reward, and the greatest deed, but the participant has to die upon Islam, and to do that he must succeed in jihad un nafs in his life, if it consists of more than physical jihad fisabilillah.
    Last edited: Dec 11, 2006
  12. AbuMjhdh

    AbuMjhdh Member

    asalamu alaikum

    does not jihadun nafs been greater contradict this verse?

    "Not equal are those believers who sit (at home) and receive no hurt, and those who strive and fight in the cause of Allah with their goods and their persons. Allah hath granted a grade higher to those who strive and fight with their goods and persons than to those who sit (at home). Unto all (in Faith) Hath Allah promised good: But those who strive and fight Hath He distinguished above those who sit (at home) by a special reward," tmq 4.95

  13. Not only this verse.There are many verses and ahadith which indicate that nothing that a human can do could be compared to physical jihad in reward. But if you think about it, how long do you participate in jihad on the battlefield? And how long does jihad un nafs continue? Isn't the second longer (greater) in duration? Infact it continues during the physical jihad too.

    So I was just suggesting understanding which does not contradict other mutawatir ahadith and ayat.
  14. Umm

    Umm New Member

  15. Umm

    Umm New Member

    They deleted my comment!
  16. Expergefactionist

    Expergefactionist hmmm... Staff Member

    what did you post?
  17. Umm

    Umm New Member

    I posted the following ayah and hadith from the article "Greater and Lesser Jihaad"

    "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]

    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].

    The point I tried to make on there, is that Allah mentions the jihaad of the nafs when describing the jihaad against the enemy. So if an action encompasses another action, surely that 1st action is greater than the 2nd one? I said that Allah has reserved rewards for the Mujaahieen and shuhadaa not afforded to others.

    I also made a point about people trying to say that the jihaad of the nafs is the greater jihaad in order to appease the Brit govt.

    And I wrote something about how can the mujaahid striving against the enemy army in addition to with his nafs be a lesser jihaad than the one striving against his nafs but not against the enemy army too?!

    I should have asked why Abu Aaliya and so many other good brothers have suddenly adopted these views post 9-11 only.

    It reminds me of when SP were trying to say that the mujaahid might strive for a certain period e.g. a month or a year of his life, but the student of ilm might strive to seek ilm for 20 years!

    Next time insha'Allah I will keep a copy of my post.
  18. Daniel

    Daniel TAFKA BM

    It would appear that their attempts to stifle debate cause them to fall well short of that. Discourse is lacking whereas appeasement and intellectual cowardice seem to be in abundant supply.
  19. Umm

    Umm New Member

    Good point Brother_Mujahid. I would much rather someone disagree with me and seek to convince me of their opinion as compared one who simply nods their head and agrees with me.

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