Why Jihad in Palestine
Ridouan Soumaa
AqeedaTeach Islam- 7 min read

Why Jihad in Palestine

#Why_Jihad? Seriously?! 🇵🇸 🇵🇸 🇵🇸 🇵🇸

In Islam Jihad is face to face not like what cows do to Muslims nowadays firing rockets from above and hiding like cowards
They know they will never win Muslims if they confronted them even once

Do you want Muslims to be oppressed and killed then stay still?
You will see now that Jihad Rules are exactly similar to the international war laws today except that Muslims have higher manners

♦️”Jihad is one of the most misunderstood and abused aspects of Islam.
There are some Muslims who exploit and misuse this concept for their own political objectives. Who also misunderstand and misinterpret it to discredit Islam and Muslims.
♦️What’s the word derivex from?
A The word ‘Jihad’ is derived from the Arabic word jahd which means fatigue or from the word juhd which means effort.
A mujahid is the one who strives in the Cause of Allah and exerts efforts which makes him feel fatigued.
❤Definition: Jihad means exerting effort to achieve a desired thing or ‘to prevent an undesired one. In other words, it is an effort that aims at bringing about benefit or preventing harm.
There are many religious texts that refer to these types of Jihad. One of the forms of Jihad is defending life, property or honor.
Those who die while engaging in Jihad are considered to be martyrs, as confirmed by Prophetic Hadiths. Jihad is also done to avert aggression on home countries and on all that is held sacred, or in order to face those who try to hinder the march of the call of truth.”
●By Sheikh `Atiyyah Saqr, former Head of Al-Azhar Fatwa Committee.
♦️ Jihad is never a tool of waging war against the innocents. It is never a means of flexing the muscles or bullying the weak and oppressed. Jihad in Islam is something unique that is established to defend the divine message from being eliminated or hindered by its enemies.
♦️Focusing on the question in point, the prominent Al-Azhar scholar Sheikh `Abdul-Majeed Subh states the following:
“I would like to tell you that understanding defensive Jihad as initiating fighting without a religiously acceptable reason is a total misunderstanding of the tenets of Islamic faith and the clear Qur’anic verses.
In the Qur’an, defensive Jihad is under condition of repelling preemptive Jihad جهاد الطلب This Jihad is done only when the Muslim Ummah seriously expects a treason or an attack against its territories from an enemy.
Referring to this, Allah Almighty says: “Fight in the cause of Allah those who fight you, but do not do aggression, for Allah loves not the aggressors. Fight in the way of Allah against those who fight against you, but begin not hostilities. Lo! Allah loveth not aggressors. And slay them wherever ye find them, and drive them out of the places whence they drove you out, for persecution is worse than slaughter. And fight not with them at the Inviolable Place of Worship until they first attack you there, but if they attack you (there) then slay them. Such is the reward of disbelievers. But if they desist, then lo! Allah is Forgiving, Merciful. And fight them until persecution is no more, and religion is for Allah. But if they desist, then let there be no hostility except against wrongdoers.” (Al-Baqarah 190-194)

♦️♦️And so we deduce the following
1- The apparently preemptive Jihad in the first verse “Fight…” is not an open call for all those who differ in creed. Rather, it is conditioned by 👉🏼”… those who fight…”.
2-The phrase “And slay them wherever ye find them…” in the second verse is conditioned by “…👉🏼but if they attack you…”
3- The general rule that everyone should pay attention to along the line is that “…Allah loves not the aggressors.” And “… But if they desist, then let there be no hostility except against wrongdoers.”
To add, Islam prohibits attacking those who do not fight. As stated above..the preemptive war in Islam is only permitted when there is treason against Muslims from the enemy with whom they live in peace, or imminent attack against the Muslim territories. In such cases, Muslims are not supposed to stand hand-cuffed and wait to be slaughtered by others, although the war they are supposed to launch is not an aim in itself.
Having said this, I would like to classify war in Islam into three main categories

1-Defensive War, which is resorted to when the enemies of Muslims attack the religion, honor, property, territories etc..
2-Liberating War, which is done to liberate all those who are oppressed, such as slaves. This form of war was normal in the early days of Islam.
3- Preemptive War, which is launched only when Muslims know for sure that there is treason against their peaceful treaties with the enemy, when the enemy has a serious plan to attack them.
It is worth stressing at the end that all the three kinds of war that are mentioned above are approved by international law, and they are in effect in modern laws

Here are our laws
And if they are really following the prophet’s instructions then blame Islam !
Before engaging in battle, the Prophet Muhammad (Salla Allahu alayhi wa sallam) instructed his soldiers:

👉 1. “Do not kill any child, any woman, or any elder or sick person.” (Sunan Abu Dawud)

👉 2. “Do not practice treachery or mutilation.(Al-Muwatta)

👉 3. Do not uproot or burn palms or cut down fruitful trees.(Al-Muwatta)

👉4. Do not slaughter a sheep or a cow or a camel, except for food.” (Al-Muwatta)

👉 5. “If one fights his brother, [he must] avoid striking the face, for God created him in the image of Adam.” (Sahih Bukhari, Sahih Muslim)

👉 6. “Do not kill the monks in monasteries, and do not kill those sitting in places of worship. (Musnad Ahmad Ibn Hanbal)

👉 7. “Do not destroy the villages and towns, do not spoil the cultivated fields and gardens, and do not slaughter the cattle.” (Sahih Bukhari; Sunan Abu Dawud)

👉 8. “Do not wish for an encounter with the enemy; pray to God to grant you security; but when you [are forced to] encounter them, exercise patience.” (Sahih Muslim)

👉 9. “No one may punish with fire except the Lord of Fire.” (Sunan Abu Dawud).

👉 10. “Accustom yourselves to do good if people do good, and to not do wrong even if they commit evil.” (Al-Tirmidhi)

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These Golden Rules of Physical Jihad against the kaafirs is that this is an obligation on the community as a whole (fard kafaayah).

Ibn Qudaamah said:
“Jihaad is an obligation upon the community; if some people undertake it, the rest are relieved of the obligation.”

What fard kafaayah means is that if it is not undertaken by enough people, then all the people are guilty of sin, but if enough people undertakes it, the rest will be relieved of blame. Jihad is a fard kafaayah, according to the majority of scholars.”
●(al-Mughni, 9/163)

Shaykh ‘Abd al-‘Azeez ibn Baaz said:
“We have previously explained on more than one occasion that jihad is fard kafaayah, not fard ‘ayn. All Muslims are enjoined to support their brothers with their selves (i.e., physically, by joining them), or with money, weapons, da’wah and advice. If enough of them go out (to fight), the rest are freed from sin, but if none of them do that then all of them are sinners.

The Muslims in Saudi Arabia, Africa, North Africa and elsewhere are obliged to do their utmost, and if there is a jihad in one country, the surrounding countries should hasten to help them, the closest then the next closest. If one or two states, or three or more, manage to fulfil the obligation, then the rest are freed of responsibility. They deserve to be supported, and it is obligatory to help them against their enemies, because they are oppressed. Allaah has enjoined jihad upon all Muslims, and they must fight against the enemies of Allaah until their brothers are victorious. If they fail to do that then they are sinners, but if sufficient people undertake to do that, then the rest are absolved of sin.”
●(Fataawa al-Shaykh Ibn Baaz, 7/335)

Physical jihad against the kaafirs becomes obligatory in four cases, which are:
1 – When the Muslim is present in a jihad situation.
2 – When the enemy has come and attacked a Muslim land
3 – When the ruler mobilizes the people, they must respond.
4 – When a person is needed and no one else can do the task except him.

Shaykh Ibn ‘Uthaymeen said:
Jihad is obligatory and becomes fard ‘ayn if a person is present where fighting is going on. This is the first of the situations in which jihad becomes an individual obligation, because Allaah says:
“O you who believe! When you meet those who disbelieve, in a battlefield, never turn your backs to them.
And whoever turns his back to them on such a day — unless it be a stratagem of war, or to retreat to a troop (of his own), — he indeed has drawn upon himself wrath from Allaah. And his abode is Hell, and worst indeed is that destination!”
●[al-Anfaal 8:16]

The Prophet (peace and blessings of Allaah be upon him) said that running away on the day when the army is advancing is one of the sins that doom a person to Hell. He said: “Avoid the seven sins that doom a person to Hell…” among which he mentioned running away on the day when the army is advancing (agreed upon). But Allaah has made exceptions in two cases:
1- When it is a military manoeuvre, in the sense that he is leaving to bring reinforcements.
2- When he is going to join another group, when he has been told that there is a group of Muslims elsewhere who are about to be defeated, so he goes to join them in order to strengthen their numbers. This is subject to the condition that there is no risk to the group he is in; if there is a risk to the group that he is in, then it is not permissible for him to go to the other group. In this case (jihad) is an individual obligation upon him (fard ‘ayn) and it is not permissible for him to leave.

The second situation (in which jihad becomes an individual obligation) is when a city is besieged by the enemy. Then he has to fight in defence of the city, because when the city is besieged there is no alternative but to defend it, for if the enemy is going to prevent people from leaving the city or entering it, and prevent provisions from reaching it, and other things which are well known, then in this case the people of the city are obliged to fight in order to defend their city.

The third situation is when the leader tells the people to mobilize; the leader (imam) is the highest authority in the state, but he need not necessarily be the leader of all the Muslims, because there has been no leader of all the Muslims (khaleefah) for a long time. The Prophet (peace and blessings of Allaah be upon him) said: “Listen and obey, even if you are ruled by an Abyssinian slave.” So if a man becomes a leader, then his word is to be heeded and his commands are to obeyed.
●(al-Sharh al-Mumti’, 8/10-12)

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