al-Mafahim al-Sahiha lil-Jihad fi Sabil Allah Taala fi Daw al-Kitab wa al-Sunna
- Author died
- 1440 AH
- Editions
- Matba'at Safir
al-Mafahim al-Sahiha lil-Jihad fi Sabil Allah Taala fi Daw al-Kitab wa al-Sunna (Correct Concepts of Jihad in the Path of Allah Almighty in Light of the Quran and Sunnah) is a concise legal and theological treatise on the jurisprudence of jihad by Saeed bin Wahf al-Qahtani (d. 1440 AH / 2018 CE) .
Composition and Purpose
The author completed the treatise on 29 Shawwal 1422 AH (13 January 2002 CE) . Al-Qahtani noted in his introduction that he composed the work in response to the widespread and perilous discourse surrounding jihad in contemporary times, seeking to articulate the foundational legal and doctrinal principles that Muslims must understand before speaking about or engaging in it .
Structure and Contents
The work is organized into nine thematic chapters that define jihad and expound its rulings according to the Quran, the Sunnah, and classical jurisprudence:
- Definition of Jihad: Defines jihad linguistically as expending one's utmost effort in speech or action, and legally as the effort expended by Muslims in fighting recalcitrant belligerent disbelievers, apostates, rebels, and their like to elevate the Word of God .
- Legal Ruling of Jihad: Establishes that military jihad is fundamentally a communal obligation (fard kifayah), contingent upon Muslims possessing the strength and capability to fight without bringing about self-destruction . It becomes an individual obligation (fard 'ayn) in specific circumstances: when two armies meet on the battlefield, when an enemy invades a Muslim land, when the ruler calls for general mobilization, or when a specific individual's participation is required . In a broader sense, jihad is an ongoing individual obligation through the heart, tongue, wealth, or hand according to one's ability .
- Ranks of Jihad: Categorizes jihad into thirteen distinct ranks: four ranks of striving against the self (learning guidance, acting upon it, calling to it, and exercising patience), two ranks of striving against Satan (repelling doubts and repelling desires), four ranks of striving against disbelievers and hypocrites (by heart, tongue, wealth, and hand), and three ranks of striving against perpetrators of injustice, innovation, and wrongdoing (by hand, tongue, or heart) . The author emphasizes that internal struggle against one's self and desires is the necessary foundation for external jihad .
- Wisdom and Objectives: Identifies the principal objectives of legislating jihad as elevating the Word of God, coming to the aid of the oppressed, repelling aggression, and preserving the religion .
- Types of Fighting Enemies: Outlines the categories of permissible warfare, including fighting belligerent disbelievers, hypocrites, and apostates; confronting armed transgressors (bughat) who rebel against the legitimate ruler; and defending one's religion, life, family, and property against assailants and highway robbers .
- Conditions of Obligation: Details the seven classical conditions for the obligation of military jihad cited by Ibn Qudamah: Islam, puberty, sanity, freedom, male gender, physical soundness from debilitating harm, and sufficient financial means .
- Parental Permission: Explains that participating in voluntary jihad or communal-obligation campaigns strictly requires the consent of Muslim parents, whereas individual-obligation defense does not require such permission .
- Authority of the Muslim Ruler: Argues that the command and organization of jihad are entrusted entirely to the legitimate Muslim ruler (imam) and his legal discretion (ijtihad) . Individual subjects are forbidden from launching military campaigns or summoning people to armed struggle without the ruler's authorization, barring an unexpected enemy assault where seeking permission is impossible . The author draws on historical precedent, citing the obedience of the Companions during the Treaty of al-Hudaybiyyah .
- Adherence to Revelation during Trials: Emphasizes the duty of clinging to the Quran and the Sunnah, maintaining unity with the main body of Muslims (jama'ah) and their leadership, avoiding schism, and seeking guidance from scholars who possess deep religious knowledge alongside an understanding of worldly affairs .
Method and Sources
Al-Qahtani structures his arguments by directly citing Quranic verses and canonical hadith reports, supplemented by legal commentary and fatawa from classical scholars such as Ibn Qudamah, Ibn Taymiyyah, and Ibn Hajar al-Asqalani, as well as contemporary authorities including Abd al-Aziz ibn Baz and Muhammad ibn Salih al-Uthaymin .
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