Making Sense of Jihad

A Second Look

The most popular post on MSJ by far is the series I did on Hassan al-Banna's On Jihad.  Few days go by where I don't see a bread crumb from a social bookmarking site, a wikipedia page, or a google hit. 

Might I suggest my other al-Banna work: Toward the Light.  I know everyone is interested in "jihad," but for al-Banna, jihad had a reason.  That reason was -- and continues to be -- the creation of an Islamic state.  Toward the Light is al-Banna's treatise on good Islamic governance.  It describes the end-game of their jihad, and worth reading if only to understand the reason why they fought then and why they're fighting now.

Hassan al-Banna's "On Jihad," Part 11

A Study of Hassan al-Banna's "On Jihad"
Part 11

Muslim Brotherhood founder Hassan al-Banna published his treatise "On Jihad" in the late 1930s.  In his book on the group, Brynjar Lia notes that the treatise eventually "became a required part of the Muslim Brothers' curriculum."  This translation comes from Wendell's 1977 collection, Five Tracts of Hasan Al-Banna (1906-1949), and is the only one available that has not been sanitized for Western audiences.

In this last and final part of this study, Al-Banna wraps up his essay by addressing contemporary arguments against the obligation for violent jihad.  In a passage that could have been written by any online jihadi today, Al-Banna dismisses the "greater" vs" lesser" jihad argument.  In a fascinating reversal of tactics, it's Brotherhood members themselves who use the "greater vs lesser" argument to deflect criticism from non-Muslims.

Mercy in the Islamic Jihad

Since the goal of the Islamic jihad was the noblest of goals, the means employed were also the most excellent of means. For God has forbidden aggression. He, the Almighty, has said: "Do not instigate hostilities, for God loves not those who instigate hostilities" [Q.2:190], and He commanded that justice be observed, even toward the enemy and the adversary. He, the Almighty, has said: "Let not hatred of a people coerce you into treating them unjustly. Be just: it is closer to piety" [Q.5:2]. He has guided the Muslims to act with the utmost mercy.

For when they fight, they do not instigate hostilities, nor do they behave licentiously, nor do they mutilate, nor do they steal or plunder property, nor do they commit rape, nor do they indulge in wanton destruction. In their warfare they are the best of fighters, just as in peace they are the most excellent of peacemakers.

On the authority of Burayda (May God be pleased with him!), who said: "Whenever the Apostle of God (May God bless and save him!) appointed a commander over an army or a band of raiders, he charged him to behave with piety toward God Almighty in his inward self, and with benevolent care for the Muslims who were with him." Then he [i.e., the Prophet] said: "Campaign in the name of God in God's way! Fight those who disbelieve in God: campaign, but do not indulge in excesses, do not act treacherously, do not mutilate, and do not slay children." Transmitted by Muslim.

On the authority of Abu Hurayra (May God be pleased with him!), who said: "The Apostle of God (May God bless and save him!) said: 'When one of you fights, let him avoid [striking] the face.'" Published by the Two Shaykhs.

On the authority of Ibn Mas'ud (May God be pleased with him!), who said: "The Apostle of God (May God bless and save him!) said: 'The most continent of mankind are the fighters of the People of the Faith.'" Published by Abu Da'ud.

On the authority of "Abd Allah b. Yazid al-Ansari (May God be pleased with him!), who said: "The Apostle of God (May God bless and save him!) forbade plundering and mutilation." Published by Al-Bukhari.

So also it is forbidden to slay women, children, and old men, and to despatch the wounded, or to disturb monks and hermits, and the peaceful who offer no resistance. Just contrast this mercy with the murderous warfare of the civilized peoples and their disgusting atrocities! And what is their international law alongside this all-embracing, divinely ordained justice?

My God, instruct the Muslims in their religion, and save the world from these injustices with the enlightenment of Islam!

Supplements to Jihad

The belief is widespread among many Muslims that fighting the enemy is the lesser jihad, and that there is a greater jihad, the jihad of the spirit. Many of them invoke as proof of this the following narration [athar]: "'We have returned from the lesser jihad to embark on the greater jihad.’ They said: ‘What is the greater jihad?’ He said: 'The jihad of the heart, or the jihad of the spirit.'"

Some of them try, by recourse to this, to divert people from the importance of fighting, preparing for combat, and resolving to undertake it and embark on God's way. This narration is not really a sound Tradition: the Prince of Believers in matters of Tradition, Al-Hafiz b. Hajar, said in the Tasdid al-Qaws; "It is well-known and often repeated, and was a saying of Ibrahim b. Abla."

Al-'Iraqi said in the Takhrij Ahadith al-Ahya: "Al-Bayhaqi transmitted it with a weak chain ot guarantors on the authority of Jabir, and Al-Khatib transmitted it in his history on the authority of Jabir." Nevertheless, even if it were a sound Tradition, it would never warrant abandoning jihad, or preparing for it in order to rescue the territories of the Muslims and repel the attacks of unbelievers. Its meaning is simply that it is necessary to struggle with the spirit so that it may be sincerely devoted to God in every one of its acts. So let it be known.

Other supplementary matters concerned with jihad are the following: to command the good and forbid the evil. It is said in the Traditions: "One of the loftiest forms of jihad is to utter a word of truth in the presence of a tyrannical ruler.'

But nothing in them confers on their advocate, the supreme martyrdom and the reward of the strivers in jihad, unless he slays or is slain in the way of God.

Epilogue

Brethren! God gives the umma that is skilled in the practice of death and that knows how to die a noble death, an exalted life in this world and eternal felicity in the next. What is the fantasy that has reduced us to loving this world and hating death? If you gird yourselves for a lofty deed and yearn for death, life shall be given to you.

Know then that death is inevitable, and that it can only happen once. If you suffer it in the way of God, it will be to your profit in this world, and your reward in the next. Nothing shall touch you but what God has decreed for you: ponder well what God, the Blessed, the Almighty, has said: "Then after the affliction. He sent down security upon you, as slumber which overcame a party of you; while a party whom concern for themselves had preoccupied were surmising untruth of God, the surmise of pagandom, saying: ‘Do we have any share in this matter at all?' Say: ‘The matter is God's entirely.' They hide within themselves what they do not reveal to thee, and say: ‘if we had had any share in this matter, we would not have been slain here.' Say: ‘Even if you had been in your houses, those for whom slaughter had been decreed would have gone forth to their resting-places -and so that God might test what is in your breasts and examine what is in your hearts. God knows what lies within your breasts'" [Q.3:154].

If you strive for an honorable death, you will win to perfect happiness. May God bestow upon us and upon you the honor of martyrdom in His way!

Hassan al-Banna's "On Jihad," Part 10

A Study of Hassan al-Banna's "On Jihad"
Part 10

Muslim Brotherhood founder Hassan al-Banna published his treatise "On Jihad" in the late 1930s.  In his book on the group, Brynjar Lia notes that the treatise eventually "became a required part of the Muslim Brothers' curriculum."  This translation comes from Wendell's 1977 collection, Five Tracts of Hasan Al-Banna (1906-1949), and is the only one available that has not been sanitized for Western audiences.

After building his argument using the traditional method of sacred verses and jurisprudence, Al-Banna puts all of this work into perspective.  The goal of jihad, he writes, is never for personal gain, but to "strive to his utmost" for specific gains.  Jihad is thus obliged for "the mission of spreading Islam," a way of instituting "peace," and a means to implementing Islamic law, or as he describes it, "Supreme Message."

Why Do the Muslims Wage War?

People have been for some time stigmatizing Islam because of the religious ordinance of jihad and the [divine] permission to wage war until the [message of] the precious Qur'anic verse is fulfilled: "We shall show them Our signs in the farthest horizons and in themselves, until it is made clear to them that it is the Truth" [Q.41:53]. And now here they are acknowledging that it is the surest way to peace!

God ordained jihad for the Muslims not as a tool of oppression or a means of satisfying personal ambitions, but rather as a defense for the mission [of spreading Islam], a guarantee of peace, and a means of implementing the Supreme Message, the burden of which the Muslims bear, the Message guiding mankind to truth and justice. For Islam, even as it ordains jihad, extols peace: the Blessed and Almighty said: "But if they incline toward peace, incline thou toward it, and put thy trust in God" [Q.8:61].

The Muslim would go forth to fight, one concern within his soul - to strive to his utmost until "God's Word is the most exalted" [Q.9:40]. His religion had ordained that he avoid diluting this purpose with any other; for the love of pomp is forbidden him, and the love of show is forbidden him, and thirst for spoils is forbidden him, and striving to conquer unjustly is forbidden him, while only one thing is allowed him - to offer his blood and his soul as a pledge for his creed and a guidance for mankind.

On the authority of Al-Harith b. Muslim al-Harith, on the authority of his father, who said: "The Apostle of God (May God bless and save him!) sent us on a military expedition. When we reached the area to be raided, I urged on my horse and got ahead of my companions. The people of the [enemy] clan met me with cries of lamentation, and I said to them: 'If you say: "There is no god but God," you are safe." So they said it. My companions reproached me and said: 'You have prevented us from taking any spoils!' When we came back to the Apostle of God (May God bless and save him!), they told him what I had done. He called me over and found what I had done praiseworthy. Then he said to me: -God Almighty has indeed decreed for you so much and so much reward for every human being.' And he said: -I myself shall write something for you in the way of a bequest after my death.' He did so, sealed it, and handed it over to me." Published by Abu Da'ud.

And on the authority of Shaddad b. al-HadI (May God be pleased with him!): "A man of the [nomad] Arabs came and believed in the Prophet (May God bless and save him!). Then he said: 'I shall emigrate with you.' And the Prophet (May God bless and save him!) gave him into the charge of some of his Companions - it was [during] a campaign in which the Prophet (May God bless and save him!) took some booty which was divided up, and of which he received a share. And he [i.e., the Arab] said: 'What is this?" He said: -I have apportioned it to you.' He said: "It was not for this that I followed you; rather I followed you that I might be pierced here (and he motioned with his hand to his neck) with an arrow, and that I might die and enter Paradise.' He said: 'If you believe God, He will believe you." So they remained there for a space; then they rose to do battle with the enemy. He was carried over to the Prophet, having been struck with an arrow exactly where he had pointed. The Prophet (May God bless and save him!) said:

‘Is it he?’ They said: 'Yes.' He said: 'He believed in God: therefore He believed him.' Then he was shrouded in the garment of the Prophet (May God bless and save himi), and he [i.e., the prophet] walked before him and prayed over him. This is part of what he said in his prayer: 'My God, this is Thy servant who went forth as an Emigrant in Thy way and was slain a martyr. And I am a witness unto it.'" Published by Al-Nasa-i.

On the authority of Abu Hurayra (May God be pleased with him): "A man said: '0 Apostle of God, what of a man who wants [to engage in] jihad in God's way, but desires the goods of this world?' He said: 'There is no reward for him.' And he [i.e., the man] repeated this [question] to him three times, but he said: 'There is no reward for him.'" Published by Abu Da'ud.

On the authority of Abu Musa al-Ash'art (May God be pleased with him!), who said: "The Apostle of God (May God bless and save him!) was asked about a man who fights courageously, one who fights zealously, and one who fights hypo critically. Which of these was in the way of God? He said: 'He who fights so that "God's Word is the most exalted" [Q.9:40] is in God's way.'" Published in the Five Books [but not by Al-Bukhari].

If you read about the battles waged by the Companions (May God's grace be with them!), and their behavior in the territories they conquered, you will see to what extent they abstained from indulging their personal desires and cravings, and the extent of their dedication to their fundamental and original goal - the guidance of mankind to the truth until "God's Word is the most exalted" [Q.9:40]. And you will see just how mistaken is the imputation to them (May God's grace be upon them!) of wanting simply to conquer peoples, subjugate nations, and obtain wealth.

Hassan al-Banna's "On Jihad," Part 9

A Study of Hassan al-Banna's "On Jihad"
Part 9

Muslim Brotherhood founder Hassan al-Banna published his treatise "On Jihad" in the late 1930s.  In his book on the group, Brynjar Lia notes that the treatise eventually "became a required part of the Muslim Brothers' curriculum."  This translation comes from Wendell's 1977 collection, Five Tracts of Hasan Al-Banna (1906-1949), and is the only one available that has not been sanitized for Western audiences.

Al-Banna draws six examples from the "legists" in this section.  In the last post we read the first three examples.  In this post, al-Banna concludes his section on the legists.  The emphasis on this entire section in on the "communal obligation" of jihad, and should probably be interpreted in the context of late-30s Egypt, particularly the question of whether the country should implement Islamic law (see the study on "Toward the Light").

(4) And in Al-Mughni of Ibn Qudama of the Hanbalite School, who said: "The problem: ^ihad is a communal obligation. If a group of people engage in it, the remainder are released. It becomes an individual obligation under three conditions:
    (i) If two armies meet and two lines [of soldiers] confront one another, those present are forbidden to take off, and it becomes an individual obligation on each one to remain at his station.
    (ii) If the unbelievers attack a territory, it becomes an individual obligation on its population to fight and repulse them.
    (iii) If the Imam calls a group of people to arms, they are obliged to join his military forces.

    And the least he must do is [to wage jihad] once every year."

    Abu ' Abd Allah (i.e., the Imam Ahmad b. Hanbal) said: 'I know of nothing after the divine commandments more excellent than jihad, and campaigning by sea is more excellent than campaigning on land. Anas b. Malik (May God be pleased with him!) said: "The Apostle of God (May God bless and save him!) was asleep. Then he awoke laughing, and Umm Haram said: 'What makes you laugh, O Apostle of God?' He said: 'People of my umma embarked on a military campaign in God's way, riding on the surface of this sea as kings on their thrones,' or 'like the kings on their thrones.'" [This is] generally agreed upon, and at the end of the Tradition, Umm Haram asked the Prophet (May God bless and save him!) to beseech God on her behalf that she might be one of them. So he prayed for her, and she lived long enough to ride upon the sea in the Muslim fleet which conquered the island of Cyprus. She died and was buried there, and there are a mosque and a martyrium attributed to her (May God have mercy upon her and be pleased with her!).

(5) And it says in Al-Muhalla of Ibn Hazm the Zahirite: "The problem: Jihad is obligatory on the Muslims, but if enough engage in it to repulse the enemy, campaign against him in his own territory, and protect the borderlands of the Muslims, the remainder are released from it. And if not, then the obligation remains. God Almighty said: 'March forth, light and heavy, and strive with your wealth and your persons in God's way!' [Q.9:41]. It is not allowable save with the permission of parents, unless the enemy attacks a group of Muslims. Then it is obligatory on everyone who can aid them to set out to succor them, parents permitting or not, unless one or both would suffer through his absence. It is not lawful for him to abandon either of them who would suffer thereby."

(6) And Al-Shawkani said in Al-Sayl al-Jarrar: "The available arguments regarding the religious ordinance of jihad, both in writing and in customary observance [sunna], are too numerous to be set down here. Nevertheless, it is a communal observance, and if some engage in it, the remainder are released from it. Before a certain number engage in it, it is an individual obligation incumbent on every adult by law, and similarly, it is incumbent on everyone called to arms by the Imam to join the armed forces, and thereupon it becomes an individual obligation."

    Now you can see from all this how the men of learning, both those who employed independent judgment and those who strictly followed tradition, the earliest and the latest, agree unanimously that jihad is a communal obligation imposed upon the Islamic umma in order to broadcast the summons [to embrace Islam], and that it is an individual obligation to repulse the attack of unbelievers upon it. Today the Muslims, as you know, are compelled to humble themselves before non-Muslims, and are ruled by unbelievers. Their lands have been trampled over, and their honor besmirched. Their adversaries are in charge of their affairs, and the rites of their religion have fallen into abeyance within their own domains, to say nothing of their impotence to broadcast the summons [to embrace Islam]. Hence it has become an individual obligation, which there is no evading, on every Muslim to prepare his equipment, to make up his mind to engage in jihad, and to get ready for it until the opportunity is ripe and God decrees a matter which is sure to be accomplished.

    Probably, to terminate this inquiry, I should mention to you that the Muslims, throughout every period of their history before the present period of oppression in which their dignity has come to its end, never abandoned jihad nor did they ever grow lax in waging it, not even their religious authorities, mystics, craftsmen, etc. All of them were fully prepared [to do so] at a moment's notice.  Abd Allah b. al-Mubarak, the canon lawyer and ascetic, was a volunteer in jihad for most of his life, and Abd al-Wahhab b. Zayd, the mystic and ascetic, was the same. And in his time, Shaqiq al-Balkhi, the Sufi shaykh, used to despatch himself and his disciples off to jihad.

    And Al-Badr al-'Ayni, the commentator on Al-Bukhari, the canon lawyer and traditionist, would take part in jihad one year, study for one year, and go on pilgrimage one year, while the judge Asad b. al-Furat of the Malikite School was an admiral in his day, and the Imam al-Shafi'i would shoot ten [arrows] and not miss once.

Such were the early generations of Muslims (God's grace be upon them;), and what are we alongside such a history?

Hassan al-Banna's "On Jihad," Part 8

A Study of Hassan al-Banna's "On Jihad"
Part 8

Muslim Brotherhood founder Hassan al-Banna published his treatise "On Jihad" in the late 1930s.  In his book on the group, Brynjar Lia notes that the treatise eventually "became a required part of the Muslim Brothers' curriculum."  This translation comes from Wendell's 1977 collection, Five Tracts of Hasan Al-Banna (1906-1949), and is the only one available that has not been sanitized for Western audiences.

Al-Banna has been methodically building his argument for the centrality of jihad in Muslim life (and the Muslim state). He began with the Quranic verses, worked his way through 31 ahadith drawn from a accepted collections.  Al-Banna now turns to the works of the Islamic scholars, the ulema.  He emphasizes that he is drawing from the scholars (the word used here is "legists") of all four "Schools," and "even the latter-day authorities among them," in order to prove his point that Muslims of his time had "lost the ordinances of its own religion on the question of jihad."

The Rule of Jihad According to the Legists of the Umma

Precious verses from the Qur'an and Noble Traditions concerned with the excellence of jihad have passed in review before you. Now I would like to convey to you some portion of what the legists of the [Four Orthodox] Schools have said -even the latter-day authorities among them - regarding the rules of jihad and the necessity for preparedness, so that you may know to what extent the Islamic umma has lost the ordinances of its own religion on the question of jihad along with the consensus of opinion of the Muslims throughout every period of their history. Now listen.

(1) The author of the Majma' al-Anhur fi Sharh Multaqa'l-Abhur, in determining the rules of jihad according to the Hanafi School, said: "Jihad in its literal significance means to put forth one's maximal effort in word and deed; in the Sacred Law it is the slaying of the unbelievers, and related connotations such as beating them, plundering their wealth, destroying their shrines, and smashing their idols.

The desired aim is to strive to the utmost to strengthen the faith by such means as fighting the inhabitants of the Dar al-Harb and the tolerated Scripturaries (if they rebel), as well as the apostates, who are the vilest of unbelievers, for recanting after they have affirmed [their belief], and oppressors. It is initiated by us as a communal obligation, that is, it is obligatory on us to begin fighting with them after transmitting the invitation [to embrace Islam], even if they do not fight against us. It is incumbent on the Imam to send a military expedition to the Dar al-Harb every year one or two times, and it is incumbent on the subject populace to aid him. If some perform it, the remainder are released from the obligation. If the communal obligation cannot be fulfilled by that group, it falls upon the closest [adjacent group], and the closest [after that], etc., and if the communal obligation cannot be fulfilled except by all the people, it then becomes an individual obligation, like prayer. As to the actual ordinance, it exists by virtue of what He, the Almighty, said: 'Therefore slay the polytheists!’ [Q.9:5], and by what he (On whom be blessings and peace') said: 'Jihad is in effect until the Day of Resurrection.' If the whole body [of believers] abandons it, they are in a state of sin…," up to where he says: "If the enemy conquers any territory of Islam, or any regions of it, it becomes an individual obligation, and the woman and the slave shall go forth without the permission of husband or master. In the same way, the child shall go forth without the permission of his parents, and the debtor without the permission of his creditor."

And in the Kitab al-Bahr: "Should a Muslim woman be captured in the East, it is incumbent on the people of the farthest West to rescue her until she has come into their protection and custody."

(2) The author of the Bulghat al-Salik li Aqrab al- Masalik fl Madhhab al-Imam Malik said: "Jihad in God's way for the purpose of exalting God Almighty's Word every year is a communal obligation. If some fulfill it, the remainder are absolved of it. It becomes specifically designated (i.e., it becomes an individual obligation like prayer and fasting), when an Imam is appointed and the enemy attacks the population of a specific region, whereupon it becomes obligatory on them and on those in their vicinity, if they are powerless [to carry it out]. And it is obligatory on the woman and the slave under these circumstances, even though the guardian, the husband, the master and the creditor - if he [the mujahid] should be a debtor - forbid them. It also becomes obligatory through having made a vow [to engage in it]. Parents have the right to forbid [their child] from [taking part in] it only under conditions of communal obligation. Ransoming a captive from the Dar al-Harb when he has no money with which to ransom himself is a communal obligation, even if it calls for the entire wealth of [all] the Muslims."

(3) And in the text of Al-Minhaj of the Imam al-Nawawi - of the Shafi'ite School: "Jihad during the time of the Apostle of God (May God bless and save him!) was a communal obligation, though it is also alleged that it was an individual obligation. Since his day, there are two conditions relative to the unbelievers:
    (i) If they remain in their own territories, it is a communal obligation. If a sufficient number of Muslims undertake it, the remainder are released from the onerous duty.   
    (ii) If they invade one of our territories, its population are obliged to repulse them with all their force, and if it is possible to prepare for combat, every possible effort must be made by the indigent, the child, the debtor, and the slave, even without permission."

Hassan al-Banna's "On Jihad," Part 7

A Study of Hassan al-Banna's "On Jihad"
Part 7

Muslim Brotherhood founder Hassan al-Banna published his treatise "On Jihad" in the late 1930s.  In his book on the group, Brynjar Lia notes that the treatise eventually "became a required part of the Muslim Brothers' curriculum."  This translation comes from Wendell's 1977 collection, Five Tracts of Hasan Al-Banna (1906-1949), and is the only one available that has not been sanitized for Western audiences.

Al-Banna completes his ahadith section...

(24) On the authority of Jabir b. 'Abd Allah (May God Almighty be pleased with him;), who said: "When 'Abd Allah b. Amr b. Haram was slain on the Day of Uhud, the Apostle of God (May God bless and save him) said: ' O Jabir, shall I tell you what God (August and Majestic is He!) said to your father?' I said: 'Yes indeed!' He said: 'God speaks to no one save from behind a veil, but He spoke to your father face to face, saying: " O My servant, ask of Me what thou wilt, and it shall be granted." He said: " O Lord, grant me life, that I may be slain for Thee for a second time!" He said: "But I have already decreed that 'they shall not return unto it.'"28 He said: " O Lord, let them know who are [left] behind me." So God (August and Majestic is He!) sent down this verse: "Do not reckon those who have been slain in God's way as dead…" And so on up to the end of the verse'" [Q.3:169]. Transmitted by Ibn Maja.

(25) On the authority of Anas, on the authority of his father (May God be pleased with them!), on the authority of the Prophet (May God bless and save him!), who said: "That I accompany a fighter in God's way and bestead him on his jour¬ ney, departing or reverting, is more pleasing to me than this world and what it contains." Transmitted by Ibn Maja.
"to bestead him on his journey" = to help him on it.
"departing" = setting out in the morning.
"reverting" = coming back in the evening.

(26) On the authority of Abu Hurayra, who said: "The Apostle of God (May God bless and save him!) said: 'God has sent forth three: the campaigner, the pilgrim, and the visitant to the Ka'ba.'" Transmitted by Muslim.

(27) On the authority of Abu 'l-Darda', who said: "The Apostle of God (May God bless and save him;) said: 'The martyr will intercede on behalf of seventy of the people of his house.'" Transmitted by Abu Da'ud.

(28) On the authority of 'Abd Allah b. 'Umar, who said: "The Apostle of God (May God bless and save him!) said: 'If you traffic in commodities on credit, and if you grasp the tails of cattle, and if you are content to sow [fields], and if you abandon jihad. God will cast upon you a humiliation which He will not lift from you until you return to your religion.'" Transmitted by 'Ahmad [b. Hanbal] and 'Abu Da'ud, and attested as to its authenticity by Al-Hakim [al-Naysaburi].

(29) On the authority of Abu Hurayra (May God be pleased with himi), who said: "The Apostle of God (May God bless and save him!) and his Companions set out in a hurry so that they reached Badr ahead of the polytheists. The polytheists arrived, and the Apostle of God (May God bless and save him!) said: 'Forward to Paradise, whose width embraces the heavens and the earth!' 'Umayr b. al-Humam said: 'Hurrah! hurrah!' The Apostle of God (May God bless and save him!) said: 'What impels you to say "Hurrah! hurrah!"' He said: 'Nothing, O Apostle of God, except the hope that I may be one of its people.' He said: 'You are indeed one of its people.'" He [Abu Hurayra] said: "And he ['Umavr] took out some dates from his quiver and began eating them. Then he said: 'If I live long enough to eat [all] my dates, my life will indeed be a long one!' So he flung away the remaining dates, and fought them until he was slain." Transmitted by Muslim.

(30) On the authority of Abu 'Imran, who said: "We were at the city of Rum [Constantinople], and they sent out a mighty column of Byzantines against us. A like number of Muslims, and even more, came out against them. 'Uqba b. Amir was at the head of the Egyptians, and Fadala b. 'Ubayd at the head of the entire force. One of the Muslims attacked the Byzantine column until he broke into it. The men shouted and said: “Glory be to God! He has cast himself into annihilation!” But Abu Ayyub al-Ansari rose and said: "Men, you interpret this verse in this manner, but it was sent down concerning only us, the band of the Ansar. When God made Islam powerful and its defenders grew numerous, some of us said to others in secrecy, but not to the Apostle of God (May God bless and save him!): "Indeed our wealth has been lost, and God Almighty has made Islam powerful, while its defenders have grown numerous. What if we were to settle down with our wealth and make good what we have lost of it?" So God Almighty sent down an answer, rebutting what we had said, to His Prophet: "and do not be cast by your own hands into annihilation" [Q.2:195]. The "annihilation" was settling down with our wealth, augmenting it, and abandoning the campaign.' And Abu Ayyub went on faring in God's way until he was buried in the land of Rum. Transmitted by Al-Tirmidhi.

Notice, Brother, that Abu Ayyub was at an advanced age when he said this, having gone well past his youth and his middle years. And despite this, his heart, his spirit, and his faith were models for vigorous youth as support for God and the might of Islam.

(31) On the authority of Abu Hurayra (May God be pleased with him), on the authority of the Apostle of God (May God bless and save him!), that he said: "He who dies without having gone on campaign, and without having exhorted himself to do so, dies in a species of hypocrisy." Transmitted by Muslim, Abu Da'ud, and many of their peers.

And there are precious Traditions on this subject and the like, as well as on campaigning by sea and its manifold superiority over campaigning by land, and on campaigning against the People of the Book.

Hassan al-Banna's "On Jihad," Part 6

A Study of Hassan al-Banna's "On Jihad"
Part 6

Muslim Brotherhood founder Hassan al-Banna published his treatise "On Jihad" in the late 1930s.  In his book on the group, Brynjar Lia notes that the treatise eventually "became a required part of the Muslim Brothers' curriculum."  This translation comes from Wendell's 1977 collection, Five Tracts of Hasan Al-Banna (1906-1949), and is the only one available that has not been sanitized for Western audiences.

If it's possible to "organize" Al-Banna's ahadith into themes, the previous theme could be described as the "benefits of martyrdom."  This section of ahadith could be described as "significance of jihad."  As he explains it:  "Jihad is not against polytheists alone, but against all who do not embrace Islam."

(15) On the authority of 'Abd al-Khayr b. Thabit b. Qays b. Shammas, on the authority of his father, on the authority of his grandfather, who said: "A woman came to the Apostle of God (May God bless and save him!) named Umm Khallad, wearing a veil, in order to ask him about a son of hers who had been slain in the way of God Almighty. One of his Companions said to her: 'Have you come to ask about your son, wearing a veil?' She said: 'If I have been bereft of my son, I shall not be bereft of my modesty.' The Prophet of God (May God bless and save him!) said to her: 'Your son has the reward of two martyrs.' She said: 'Why?' He said: 'Because he was killed by People of the Book.'" Published by Abu Da'ud.

"I am bereft of my son" = I have lost him and I am afflicted because of him.

In this Tradition, there is a clear indication of the obligation to fight the People of the Book, and of the fact that God doubles the reward of those who fight them. Jihad is not against polytheists alone, but against all who do not embrace Islam.

(16) On the authority of Sahl b. Hunayf (May God be pleased with him!): "The Apostle of God (May God bless and save him!) said: 'He who asks God Almighty for martyrdom with sincerity, will be brought by God to the mansions of the martyrs, though he die in his bed.'" Published in the Five Books, but not by Al-BukharI.

(17) On the authority of Khuraym b. Fatik, who said: "The Apostle of God (May God bless and save him!) said: 'He who expends a sum in the way of God Almighty will have it accredited to his account seven hundredfold.'" Transmitted by Al-Tirmidhi, who designated it acceptable, and also by Al-Nasa'i.

(18) On the authority of Abu Hurayra (May God be pleased with him!), who said: "One of the Companions of the Apostle of God (May God bless and save him!) passed by a ravine in which there was a small fount of fresh water. He was greatly pleased by this, and said to himself: 'What if I were to withdraw from mankind and live in this ravine?' He mentioned this to the Apostle of God (May God bless and save him;), who said: 'Don't do iti When one of you takes his place in God's way, it is more excellent than if he prayed in his house for seventy years. Do you not wish that God forgive you and bring you into Paradise? Campaign in God's way: he who fights in God's way mounted on a camel must necessarily enter Paradise.'" Transmitted by Al-Tirmidhi.

"a small fount" = a small spring with plentiful water.

(19) On the authority of Al-Miqdam b. Ma'dikarib, who said: "The Apostle of God (May God bless and save him!) said: 'The martyr possesses six distinctions with respect to God: he is forgiven, first of all; he is shown his place in Paradise; he is secure from the supreme terror ]of judgment]; the crown of dignity is placed on his head, a single ruby of which is more precious than the entire world and all it contains; he is wedded to seventy-two of the wide-eyed houris; and he may intercede for seventy of his relatives.'" Transmitted by Al-Tirmidhi and Ibn Maja.

(20) On the authority of Abu Hurayra (May God Almighty be pleased with him!), who said: "The Apostle of God (May God bless and save him!) said: 'He who mee'ts God with no trace of jihad on him will meet God with a flaw in him.'" Transmitted by Al-Tirmidhi and Ibn Maja.

(21) On the authority of Anas (May God be pleased with him!), who said: The Apostle of God (May God bless and save him!) said: 'He who seeks martyrdom sincerely will be granted it, though it never touch him.'" Transmitted by Muslim.

(22) On the authority of 'Uthman b. 'Affan (May God be pleased with him!), on the authority of the Prophet (May God bless and save him!), who said: "He who bivouacs for one night in the way of God (Glorious and Almighty is He!) will be credited with a thousand nights of fasting and standing [in prayer]." Transmitted by Ibn Maja.

(23) On the authority of Abu '1-Darda'25 (May God be pleased with him!): "The Apostle of God (May God bless and save him;) said: 'A campaign by sea is the equivalent of ten campaigns by land: he who is tossed about at sea is like one who wallows in his blood in the way of God (Glorious is He!)'" Transmitted by Ibn Maja.

"he is tossed about" = the ship veers and trembles and rocks under him.

In this Tradition, there is an allusion to a sea campaign, and the attention of the umma is drawn to the fact that it must take care to protect its coastline and strengthen its fleet. This applies by analogy to the air as well, and God will redouble many times over the reward of those who campaign by air in His way.

Hassan al-Banna's "On Jihad," Part 5

A Study of Hassan al-Banna's "On Jihad"
Part 5

Muslim Brotherhood founder Hassan al-Banna published his treatise "On Jihad" in the late 1930s.  In his book on the group, Brynjar Lia notes that the treatise eventually "became a required part of the Muslim Brothers' curriculum."  This translation comes from Wendell's 1977 collection, Five Tracts of Hasan Al-Banna (1906-1949), and is the only one available that has not been sanitized for Western audiences.

Al-Banna here continues his list of supporting ahadith. This list section he builds on the fourth hadith (see previous post) by focusing on the beauty of Paradise and various "distinguishing characteristics of the martyr."

(5) On the authority of 'Abd Allah b. Abl Awfa (May God be pleased with him!): "The Apostle of God (May God bless and save him') said: 'Know ye that Paradise lies in the shadow of the swords.'" Published by the Two Shaykhs and Abu Da'ud.

(6) On the authority of Zayd b. Khalid al-Juhani (May God be pleased with him!): "The Apostle of God (May God bless and save him!) said: 'He who outfits a warrior in the way of God Almighty has himself gone on campaign; and he who has supported a warrior [i.e., his family] in God's way through an act of benevolence, has himself gone on campaign.'" Transmitted by Al-Bukhari, Muslim, Abu Da'ud and Al-Tirmidhi.
That is to say: "he obtains the reward for it."

(7) On the authority of Abu Hurayra (May God be pleased with him!), who said: "The Apostle of God (May God bless and save him!) said: 'He who makes the endowment of a horse in God's way out of faith in God and belief in His promise [will find] the amount of fodder required to feed it, the amount of water required to water it, and its dung placed in his balance on the Day of Resurrection.'" Transmitted by Al-Bukhari.
[And like the horse, all paraphernalia [given] in the way of God.]

(8) On the authority of Abu Hurayra (May God be pleased with him!). Some said: "0 Apostle of God, what is equal [in merit] to the Jihad in God's way?" He said: "You cannot do it." But they brought up the same thing before him two or three times more, and he said: "You cannot do it." Then he said: "The equal of the fighter in God's way is he who fasts standing and reciting God's verses, without interrupting his fast or his prayers, until the fighter in God's way returns"
In the Six Books except for [that of] Abu Da'ud.

(9) On the authority of Abu Sa'id al-Khudri (May God be pleased with him!), who said: "The Apostle of God (May God bless and save him!) said: 'Shall I tell you who is the best of men and who is the worst? Among the best of men is he who toils in God's way on the back of his horse or camel, or on foot, until death comes to him. And among the worst of men is he who reads the Book of God Almighty, and remains unregenerate.'" Transmitted by Al-Nasa'i.
    "he remains unregenerate" = he does not check himself, nor does he admonish and reprove himself.

(10) On the authority of Ibn 'Abbas (May God be pleased with him!), who said: "I heard the Apostle of God (May God bless and save him!) say: 'There are two eyes which the Fire shall not touch: the eye which wept for fear of God, and the eye which passed the night on guard in the way of God Almighty.'" From Al-Tirmidhi.

(11) On the authority of Abu 'Umayra (May God be pleased with him!), who said: "The Apostle of God (May God bless and save him!) said: 'That I be slain in God's way is more pleasing to me than that all "the people of clay and hair" come over to me.'" Published by Al-Nasa'i.

(12) On the authority of Rashid b. Sa'd (May God be pleased with him!), on the authority of one of the Companions, that a man said: "O Apostle of God, how is it that the believers will be put to the test in their graves, except for the martyr?" And he said: "The glittering of swords over his head is test enough for him!" Published by Al-Nasa'i.
    This is one of the special distinctions of the martyr in battle, and just how many such distinctions there are will come out in what follows. Now listen!

(13) On the authority of Abu Hurayra (May God be pleased with him!): "The Apostle of God (May God bless and save him!) said: 'The martyr feels nothing more from the sting of slaughter than any one of you feels from the sting of a gnat.'" [Transmitted by] Al-Tirmidhi, Al-Nasa'i and Al- Darimi. Al-Tirmidhi designates it as acceptable, though resting solely on the authority of one Companion.
    This is another distinguishing characteristic of the martyr.

(14) On the authority of Ibn Masud (May God be pleased with him!), who said: "The Apostle of God (May God bless and save him!) said: 'Our Lord (Blessed and Almighty is He!) is pleased with a man campaigning in God's way, who, when his companions are driven back, and knowing what the odds are, nevertheless returns [to the attack] until his blood is outpoured. Then God says to the angels: "See how My servant returned [to the attack] out of his desire for that which is of Me [as reward], and his apprehension of that which is from Me [as punishment], until his blood was outpoured. I call on you to witness that I have forgiven him."'"
    "apprehension" = fear, and "his blood was outpoured" = his blood flowed.

Hassan al-Banna's "On Jihad," Part 4

A Study of Hassan al-Banna's "On Jihad"
Part 4

Muslim Brotherhood founder Hassan al-Banna published his treatise "On Jihad" in the late 1930s.  In his book on the group, Brynjar Lia notes that the treatise eventually "became a required part of the Muslim Brothers' curriculum."  This translation comes from Wendell's 1977 collection, Five Tracts of Hasan Al-Banna (1906-1949), and is the only one available that has not been sanitized for Western audiences.

Unlike the Western approach to textual-based argumentation, Al-Banna's entire argument begins with sacred verses, using the traditional, time-honored hierarchy that organizes hallowed works with Quranic verses first, then ahadith (here called "Prophetic Traditions"), and completes his "supporting" materials section with commentary from respected scholars, ulema.

Having completed a "portion" of the Quranic verses "in which mention is made of jihad and its virtue set plainly forth." Al-Banna moves on to the ahadith.  There are 31 used in the essay, and expect for a few etymological and exclamatory comments, Al-Banna offers very little substantive commentary.

  Next will come some noble Prophetic Traditions on this matter.
   

A Sampling of Prophetic Traditions on Jihad

  (1) On the authority of Abu Hurayra (May God be pleased with him;), who said: "I heard the Prophet (May God bless and save him!) say: "By Him who has my soul within His Hand, if it were not for some men of the believers who are not pleased to remain behind me - even when I can find nothing on which to mount them - I would not be absent from an-' military expeditions in God's way. And by Him who has my soul in His Hand, I would like to be slain in God's way, then live again, then be slain, then live again, then be slain, then live again, then be slain.'" Transmitted by Al-Bukhari and Muslim.

  (2) On the authority of Abu Hurayra (May God be pleased with him!): "The Apostle of God (May God bless and save him!) said: 'By Him who has my soul within His Hand, no one is vulnerated in God's way - and God knows best who is vulnerated in His way - but that he comes on the Day of Resurrection, the color being the color of blood, and the scent being the scent of musk.'"
  "vulnerate" = "wound," and "he is vulnerated" = "he is wounded"

  (3) On the authority of Anas (May God be pleased with him!), who said: "My paternal uncle Anas b. al-Nadr was absent from the Battle of Badr, and he said: 'O Apostle of God, I was absent from the first battle in which you fought the polytheists. If God calls me to witness a battle with the polytheists, He shall surely see what I can do!' And when the Day of Uhud arrived, and the Muslims were put to flight, he said: 'My God, I ask pardon of Thee for what these (meaning his companions) have done, and I absolve myself before Thee of what those (meaning the polytheists) have done.' Then he pressed forward, was accosted by Sa'd b. Mu'adh, and said: “O Sa'd b. Mu'adh, Paradise and the Lord of Al-Nadr! I smell its scent from below Uhud!' Sa'd said: 'O Apostle of God, I was unable to do what he did.'" Anas said: "We found him with some eighty-odd sword cuts, or spear-thrusts, or wounds made by arrows, and we found that he had been killed and that the polytheists had mutilated him. No one recognized him but his sister, and that by his fingers." Anas said: "We used to think, or suppose, that this verse came down concerning him and his likes: 'Of the believers are men who were sincere in their covenant with God…'up to the end of the verse"[Q.33:23]. Transmitted by Al-Bukhari.

  (4) On the authority of Umm Haritha ibn Suraqa; namely, that she went to the Prophet (May'God bless and save him!), and said: " O Prophet of God, will you not tell me of Haritha?" - now a stray (or unidentified) arrow had struck him before the Day of Badr - "For if he is in Paradise, I will bear [his loss] patiently. But if he is not there, I shall give myself over to weeping for him." He said: "O mother of Haritha, there are Paradises within Paradise, and your son has attained the most exalted Firdaws." Published by Al-Bukhari.
    "a stray (or unidentified) arrow" = one whose shooter is unknown. "I shall give myself over to weeping for him"  = I shall weep bitterly.

Just see. Brother, how Paradise made them forget their cares and misfortunes, and enabled them to support adversities.

Al-Banna's last comment has a contemporary analog in jihadi media, where the death masks of dead jihadis are usually pictured with smiles on their faces, with the occasional halo.

 

Hassan al-Banna's "On Jihad," Part 3

A Study of Hassan al-Banna's "On Jihad"
Part 3

Muslim Brotherhood founder Hassan al-Banna published his treatise "On Jihad" in the late 1930s.  In his book on the group, Brynjar Lia notes that the treatise eventually "became a required part of the Muslim Brothers' curriculum."  This translation comes from Wendell's 1977 collection, Five Tracts of Hasan Al-Banna (1906-1949), and is the only one available that has not been sanitized for Western audiences.

This part completes Al-Banna's Quranic evidence used to justify the centrality of jihad in Muslim society.  They constitute three complete suras (chapters) -- 9, 47 and 48 -- and are, according to Al-Banna, "some of the places in which mention is made of jihad and its virtue set plainly forth; and where the believers are urged to wage it." 

    (6) The "Sura of Repentance" [Q.9] too is in its entirety an exhortation to combat and a clear presentation of its rules. Suffice to quote what God (Blessed and Almighty is He!) says concerning warfare against perfidious polytheists: "Fight them, and God will punish them through your hands and humiliate them, and He will grant you victory over them, and heal the breasts of a believing people, and He will take away the wrath within their hearts, for God turns toward whom He will. God is Knowing, Wise" [Q.9: 14-15].

    And His words (Blessed and Almighty is He!) concerning fighting with People of the Book: "Fight those who believe not in God nor in the Last Day, and who do not forbid what God and His Apostle have forbidden, or follow the religion of truth, being of those who were sent the Book, until they render tribute [jizya] out of their hands, humbling them¬ selves" [Q.9: 29]. Then the proclamation of the general muster in ringing and resounding verses, ending with His words (Almighty is He!): "March forth, light and heavy, and strive with your wealth and your persons in God's way! That is the best for you, if you have knowledge" [Q.9:41]. Then comes resounding disparagement of the attitude adopted by cowardly, despicable slackers, and their perpetual deprivation of the honor of jihad, in His words (Almighty is He!): "Those who were left behind rejoiced in remaining behind the Apostle of God, and hated to strive with their wealth and their persons in God's way. They said: 'Do not march forth in the heat!' Say: 'The fire of Jahannam is more vehemently hot, if they but knew!' So let them laugh a little, and let them weep much as a reward for what they were earning. Then if God bring thee back to a party of them, and they ask thy permission to go forth, say: 'You shall never go forth with me, nor shall you ever fight an enemy with me. You were pleased to remain inactive the first time, so remain inactive with those who stay behind.'" [Q.9: 81-83].

    Then follows commendation of the attitude of those who wage jihad, at their head being their Noble Master (May God bless and save him'), and the declaration that this was his immaculate mission and the Sunna of his fortunate and glorious Companions, as He, the Almighty, says: "But the Apostle, and those who believe with him, have striven with their wealth and their persons, and those - for them there are good things: those - they are the prosperous. God has prepared for them gardens beneath which rivers flow, they remaining therein forever. That is the mighty victory" [Q.9: 88-89].

    Then follows an oath of allegiance, all-embracing and allowing of no exception, which precludes any excuse for those who would exempt themselves, in His words (Almighty is He!): "Surely God has bought from the believers their persons and their wealth, in that Paradise is theirs: they fight in God's way and they slay and are slain, as a promise truly binding upon Him in the Torah, the Gospel and the Qur'an. And who is more faithful in fulfilling his covenant than God? Therefore rejoice in the bargain you have concluded with Him; for that is the mighty victory" [Q.9: 111].

    (7) The "Sura of Combat" [Q.47]. Just consider how an entire sura has been named the "Sura of Combat" in the Wise Book of God - and that the foundation of the military spirit consists, as they say, of two factors: obedience and discipline. God has summarized this foundation in two verses in His Book. As regards obedience, it appears in this sura where He, the Almighty, says: "Those who believe say: 'Why has not a sura been sent down? And when a precisely worded sura is sent down and fighting is mentioned in it, thou seest those in whose hearts there is sickness looking at thee with the look of one who swoons through death. More fitting for them are obedience and civil speech. And when the matter is resolved, if they behaved truthfully with God, it would be better for them" [Q.47:20-21]. As for discipline, it appears in the "Sura of the Ranks" [Q.61], where He, the Almighty, says: "Truly God loves those who fight in His way in ranks, as if they were a solidly constructed building" [Q.61: 4].

    (8) The "Sura of Victory" [Q.48] is also dedicated in its entirety to one of the military campaigns of the Apostle of God (May God bless and save him!), and to the eulogy of a radiant occasion drawn from the many occasions of the august [Apostolic] jihad, which took place under the Shadow of the Blessed Tree where an oath of allegiance unto steadfastness and death was taken, and which bore the fruit of Tranquility and victory. This is what He, the Almighty, says: "God was pleased with the believers when they swore allegiance to thee under the Tree, for He knew what was in their hearts, and He sent down Tranquility upon them, and rewarded them with a speedy victory and plentiful spoil which they could seize.  God is always August, Wise" [Q.48: 18-19].

    These, Brother, are some of the places in which mention is made of jihad and its virtue set plainly forth; and where the believers are urged to wage it, and those who do so are given the good tidings of the magnificent reward and the fair recompense granted therefor. The Book of God is filled with examples like these, and if you leaf through it and take heed of what appears in it on this subject, you will behold a wonder of wonders, and you will be astounded at the negligence of the Muslims in taking advantage of this reward.

Hassan al-Banna's "On Jihad," Part 2

A Study of Hassan al-Banna's "On Jihad"
Part 2

Muslim Brotherhood founder Hassan al-Banna published his treatise "On Jihad" in the late 1930s.  In his book on the group, Brynjar Lia notes that the treatise eventually "became a required part of the Muslim Brothers' curriculum."  This translation comes from Wendell's 1977 collection, Five Tracts of Hasan Al-Banna (1906-1949), and is the only one available that has not been sanitized for Western audiences.

In this part Al-Banna goes on to build the theological case for jihad.  In traditional rhetorical form he begins by reciting and explicating eight verses from the Quran ("God's Book").  He'll then move on to recite and explain specific ahadith ("Prophetic Traditions").  I'm reproducing here his explanation of the first five Quranic verses.  The sixth, seventh, and eighth verses are much more detailed and will be covered in the next posting.

From the Noble Qur'an, the Speech of the Almighty:

A Selection of Verses Dealing with Jihad in God's Book

(1) "Fighting is prescribed for you, though it be detestable to you. But it may be that you detest something which is good for you, and it may be that you love something which is bad for you. God knows, and you do not know" [Q. 2:216].

He explains what is meant by “prescribed”

"Prescribed" means "ordered," as when the Almighty says: "Prescribed for you is the fast," in the same sura, employing the same expression and usage.

(2) "O ye who believe, be not like those who disbelieve and say to their brethren, when they journey through the land or take part in military expeditions: 'If they had stayed with us, they would neither have died nor been slain.' - so that God may make this an affliction in their hearts. For God dispenses both life and death, and God is well aware of what you do. For if you are slain in God's way, or die, forgiveness from God and mercy are better than what you amass. And surely if you die, or are slain, it is unto God that you shall be gathered" [Q.3: 156-58].

His teaching on this verse follows...

The meaning of "journey through the land" is "they went out into it, waging jihad"; and "in military expeditions" means "as fighters for the faith, waging war."

Notice how "forgiveness" and "mercy" are associated with slaying and death in God's way in the first verse, and how the second verse is devoid of this association, because it is devoid of the idea of jihad. In this verse, there is an intimation of the fact that cowardice is one of the characteristic moral traits of unbelievers, but not of believers. And notice how the [order of the words in the] verse has been inverted.

He gives no explanation for the third verse used.  Rather he notes to “refer to the remaining verses in the Book.”

(3) "Do not reckon those who have been slain in God's way as dead. Nay, rather they are alive with their Lord, granted sustenance, gladdened by the bounty God has given them, and rejoicing for those who have not yet joined them and remain behind, in that no fear shall be upon them, nor shall they grieve" [Q.3:169-75]. Refer to the remaining verses in the Book.

(4) "So let those fight in the way of God who sell the life of this world for the next, and he who fights in God's way and is slain or overcomes. We shall provide him with a mighty wage" [Q.4:74]. Q.4, the verses beginning from 71 to 78.

Refer to these verses in the Noble Book, so that you may see how God urges the Muslims to exercise caution and to acquire experience in warfare, in armies and troops, or as individuals, as circumstances may dictate. And how He upbraids the slackers, cowards, truants, and opportunists, and how He arouses our zeal to protect the weak and secure the wronged, and how He conjoins warfare with prayer and fasting, showing clearly that it, like these two, is one of the Pillars of Islam. Then how He refutes the specious arguments of the waverers, and encourages the fearful to the utmost degree to plunge into the uproar of battle and to face death unflinchingly and bravely, showing them that death must overtake them in any event, and that if they die waging jihad, they will receive the most magnificent recompense for their lives, and that they "shall not be wronged to the extent of a single date-fiber" [Q.4:74] of their contribution or sacrifice.

The fifth Quranic example is not a verse, but a whole chapter (sura) that he describes as “an exhortation to combat and a behest to remain steadfast…”

(5) The "Sura of the Spoils" [Q.8] is in its entirety an exhortation to combat and a behest to remain steadfast [while engaged] in it, as well as a clear presentation of many of its rules. It is for this reason that the first Muslims  (May God's grace be upon them!) adopted it as a military anthem which they would chant whenever their apprehensions mounted and the battle grew grim. Suffice it to quote what God (Blessed and Almighty is He!) says: "And prepare against them such force and troops of horses as you can, by which to frighten   the enemies of God and your enemies" [Q.8:60], up to His words (Almighty is He!): "O Prophet, rouse the believers to fight!  If there are of you twenty steadfast men, they will overcome two hundred; if there are a hundred of you, they will overcome a thousand of the unbelievers, for they are a people who have no understanding" [Q.8:65].

Hassan al-Banna's "On Jihad," Part 1

A Study of Hassan al-Banna's "On Jihad"
Part I

Muslim Brotherhood founder Hassan al-Banna published his treatise "On Jihad" in the late 1930s.  In his book on the group, Brynjar Lia notes that the treatise eventually "became a required part of the Muslim Brothers' curriculum."  This curriculum infused all aspects of the group's burgeoning membership during this period, including the indoctrination of new members, and the ideological training of the group's paramilitary wing, the Special Apparatus.  Written during the same period as "Toward the Light," the discussions of jihad parallel each other, and help form a snapshot of Al-Banna's thinking on jihad during a period of rapid growth and consolidation of the group.

This translation comes from Wendell's 1977 collection, Five Tracts of Hasan Al-Banna (1906-1949), and is the only one available that has not been sanitized for Western audiences. 

In the opening part of "On Jihad," al-Banna argues for the sanctity and moral imperative of jihad.  God has rendered it, he writes, "a supreme object of desire, and has made the reward for martyrs and fighters in his way a splendid one."   Noting also that "abstention and evasion of jihad" will guarantee "annihilation."

ON JIHAD

In the Name of God, the Merciful, the Compassionate!

Praise be to God, the Lord of the Universe, and blessings and peace upon our Master Muhammad, Master of the fighters in God's way, Imam of the pious, and Leader of the glorious in purity, and upon his House and his Companions, and those who fought for his Sacred Law, until the Day of Judgment.

Jihad Is a Religious Duty Obligatory on Every Muslim

God has imposed jihad as a religious duty on every Muslim, categorically and rigorously, from which there is neither evasion nor escape. He has rendered it a supreme object of desire, and has made the reward of martyrs and fighters in His way a splendid one, for He has conjoined with them in their reward only those who have acted as they did, and have modeled themselves upon them in their performance of jihad. And He has graced them with superior qualities, both spiritual and practical, in this world and the next, such as He has granted to no one else, and He has made their pure and guiltless blood the gauge of victory in this world and the token of triumph and felicity in the world to come. He has threatened backsliders and slackers with His most frightful punishments, and qualified them by the most repellent epithets and invectives. He has reproached them for their cowardice and lack of spirit, and castigated them for their weakness and truancy. In this world, He has prepared for them a disgrace which will not be lifted unless they take part in jihad; and in the next, a chastisement they shall not escape though they possess the equal of Mt. Uhud in gold. He regards abstention and evasion of jihad as one of the major sins, and one of the seven mortal sins that guarantee annihilation.

You will not come across any ancient or modern regime, whether religious or civil, concerned with the question of jihad and the armed forces and the drafting and mobilization of the entire umma into one phalanx to defend the right with all its strength, such as you will find in the Islamic religion and its teachings; or in the verse of the  Noble Qur'an; or in the Traditions of the mighty Apostle (May God bless and save him!), overflowing with all these lofty ideals and summoning men, with the most eloquent expression and  the clearest exposition, to jihad, to warfare, to the armed  forces, and to the reinforcement of the means of defense and  offense of every possible kind - on land and on sea, and under  all other conditions and circumstances.

We shall offer you some portion of this matter by way of example, rather than detailed and exhaustive coverage, and shall not present any Qur'anic verses or Traditions accompanied by commentary or lengthy glosses. You shall see by the purity of its language, the clarity of its exposition, the lucidity of its ideas and the force of its spirituality, how much you may profit through all of it.

"an exhortation to combat"

As I finish up sharing Hassan Al-Banna's Toward the Light with you, I am already reading through his essay, "On Jihad," and hope to share that with you starting next week.  It looks to be a gift that will keep on giving.  This passage in particular piqued my interest:

The "Sura of Repentance" [Q.9] too is in its entirety an exhortation to combat and a clear presentation of its rules.

Al-Banna guides us to the key foundational documents in the doctrine of jihad.  Lots of fruit here.