Abu Hurayrah (may Allah be pleased with him) narrated: I heard the Messenger of Allah (peace be upon him) saying: "The example of a Mujahid in Allah's Cause-and Allah knows better who really strives in His Cause-is like a person who fasts and offers Salah continuously. Allah guarantees that He will admit the Mujahid in His Cause into Paradise if he is killed, otherwise He will return him to his home safely with rewards and war booty." (1)

Explanation of vocabulary (2)

 (Allah knows better who really strives in His Cause) Allah knows if his intention is dedicated for making His words superior or not.

(and Allah guarantees) In another narration "Allah delegates," and in the narration of Imam Muslim "Allah undertakes" out of His Benevolence.

(Paradise) To admit him to Paradise if he is killed.

(with rewards and war booty) with full reward if he gains nothing from the booty or with a booty if it exists in addition to the reward. Imam Muslim reported on the authority of `Abdullah ibn `Amr ibn Al `Aas (may Allah be pleased with him) that he said: "A troop of soldiers who fight in tile way of Allah and get their share of the booty receive in advance two-thirds of their reward in the Hereafter and only one-third will remain (to their credit). If they do not receive any booty, they will get their full reward." This indicates that the one who gains booty shall come back with reward but lesser than the reward of the one who did not gain anything from the booty; so the booty is in return of part of the reward.

Explanation of the Hadith:

Ibn Hajar said: The Prophet (peace be upon him) compared the condition of the one who continuously fasts and offers Salah to the condition of the one who fights for the sake of Allah in gaining the reward in all his movements because the meaning of the one who fasts and offers Salah is that he continuously worships Allah, so his reward is continuous also; likewise a Mujahid does not waste a moment without a reward. (3)

Allah (may He be Exalted) says: "It was not becoming of the people of Al Madinah and the bedouins of the neighborhood to remain behind Allâh's Messenger (Muhammad peace be upon him when fighting in Allâh's Cause) and (it was not becoming of them) to prefer their own lives to his life. That is because they suffer neither thirst nor fatigue nor hunger in the Cause of Allâh, nor they take any step to raise the anger of disbelievers, nor inflict any injury upon an enemy but is written to their credit as a deed of righteousness. Surely, Allâh wastes not the reward of the Muhsinûn. * Nor do they spend anything (in Allâh's Cause) - small or great ? nor cross a valley, but is written to their credit that Allâh may recompense them with the best of what they used to do (i.e. Allâh will reward their good deeds according to the reward of their best deeds which they did in the most perfect manner)." [Surat At-Tawbah: 120 - 121].

This meaning came in many positions: Abu Hurayrah (may Allah be pleased with him) narrated that the Messenger of Allah (peace be upon him) said: "Allah guarantees him who strives in His Cause and whose motivation for going out is nothing but Jihad in His Cause and belief in His Word, that He will admit him into Paradise (if martyred) or bring him back to his dwelling place, whence he has come out, with what he gains of reward and booty." (4)

Lessons gained from the Hadith:

1- Ibn `Abdul-Bar (may Allah bestow mercy on his soul) said: This is one of the greatest Hadiths narrated in the virtue of Jihad because the Prophet set the example of Salah and fasting which are the greatest acts of worship, and made the Mujahid in the status of those who worship Allah continuously. So, what is better than the person who rides, walks, lies down, and enjoying many lawful things, moreover he gains the reward of the one who performs Salah and recites the Qur'an?

Therefore, we say that virtues cannot be realized by analogy, but it is a gift from Allah (may He be Glorified and Exalted). (5)

2- Using comparison in explaining rulings.

3- It contains a proof that acts are not rewarded but when they are accompanied by intention and sincerity for the sake of Allah (may He be Glorified and Exalted) and out of faith. (6)

4- The excellence of fighting in the cause of Allah and the highness of the Mujahedeen's rank.

5- Ibn Al Qayyim said: Jihad is of four stages: Fighting one's vain desires, Jihad of Satan, Jihad of the infidels, and Jihad of the hypocrites.

Jihad of one's vain desires are of four stages:

1- To fight them until you know the guidance and the true religion which will achieve success and happiness to one's soul, and when it misses that knowledge, it will be wretched in this world and in the Next.

2- To force oneself to act according to the knowledge a person gained because just knowledge without action is not beneficial.

3- To restrain oneself by calling to Allah and guiding people to Him, otherwise a person shall be of those who conceal what Allah has revealed to them of guidance and signs, moreover his knowledge shall not benefit nor save him from the torment of Allah.

4- To restrain oneself by observing patience on the hardships of Da`wah (Islamic call) and the harms of people for the sake of Allah. When a person fulfills these four stages, he shall be from the pious servants of Allah. The Predecessors are of one accord that a scholar does not deserve to be called divine until he knows the truth, acts accordingly, and teaches it to the people. So, the one who gains knowledge, acts accordingly, and teaches others is called great in the kingdom of heavens.

As for the Jihad of Satan, it is of two kinds:

1- Fighting its insinuations and doubts which distorts faith.

2- Fighting corrupt wills and desires. The first kind is followed by certainty and the second is followed by patience. Allah (may He be Exalted) says: "And We made from among them (Children of Israel), leaders, giving guidance under Our Command, when they were patient and used to believe with certainty in Our Ayât (proofs, evidences, verses, lessons, signs, revelations, etc.)" [Surat As-Sajdah: 24]. Allah informed us that the leadership of religion is gained by patience and certainty because patience pushes away lusts and corrupt wills, and certainty pushes away doubts and doubts.


As for the Jihad of the infidels and the hypocrites, it is of four kinds:

Fighting by the heart, the tongue, money, and oneself; and fighting the infidels is mainly with the hand, but the Jihad of the hypocrites is with the tongue.

As for the Jihad of oppressors and the people who commit heresies, and deniable acts, it is of three stages: With the hand if a person is capable of doing so, but if he fails, he may fight with the tongue, but if he is unable, he may fight with his heart.

These are thirteen stages of Jihad, and whoever dies without fighting in the cause of Allah or wishing to fight in Allah's Cause dies as a hypocrite. (7)


(1) Sahih Al Bukhari, No. (2787).

(2) Fathul-Bary of Ibn Hajar, 6/ 8. and explanation Sahih Muslim.

(3) Fathul-Bary of Ibn Hajar, 6/ 7.

(4) Sahih Al Bukhari, No. (3123).

(5) Al Istidhkar of Ibn `Abdul-Barr [5 - 4].

(6) At-Tamhid of ibn `Abdul-Barr [18 - 341].

(7) Zad Al Ma`ad (3 /9).

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