سنن ابي داود
Abu Dawud
كتاب الجهادJihad (Kitab Al-Jihad)
باب فِي مَنْ يَغْزُو وَيَلْتَمِسُ الدُّنْيَاChapter: Regarding A Person Who Fights For Worldly Gain.
Hadith 2515
اُردوEn
حَدَّثَنَا حَيْوَةُ بْنُ شُرَيْحٍ الْحَضْرَمِيُّ ، حَدَّثَنَا بَقِيَّةُ ، حَدَّثَنِي بَحِيرٌ ، عَنْ خَالِدِ بْنِ مَعْدَانَ ، عَنْ أَبِي بَحْرِيَّةَ ، عَنْ مُعَاذِ بْنِ جَبَلٍ ، عَنْ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، أَنَّهُ قَالَ : " الْغَزْوُ غَزْوَانِ فَأَمَّا مَنِ ابْتَغَى وَجْهَ اللَّهِ ، وَأَطَاعَ الْإِمَامَ ، وَأَنْفَقَ الْكَرِيمَةَ وَيَاسَرَ الشَّرِيكَ ، وَاجْتَنَبَ الْفَسَادَ ، فَإِنَّ نَوْمَهُ وَنُبْهَهُ أَجْرٌ كُلُّهُ ، وَأَمَّا مَنِ غَزَا فَخْرًا وَرِيَاءً وَسُمْعَةً وَعَصَى الْإِمَامَ وَأَفْسَدَ فِي الْأَرْضِ فَإِنَّهُ لَمْ يَرْجِعْ بِالْكَفَافِ " .
Narrated Muadh ibn Jabal: The Prophet ﷺ said: Fighting is of two kinds: The one who seeks Allah's favour, obeys the leader, gives the property he values, treats his associates gently and avoids doing mischief, will have the reward for all the time whether he is asleep or awake; but the one who fights in a boasting spirit, for the sake of display and to gain a reputation, who disobeys the leader and does mischief in the earth will not return credit or without blame.
Related hadith on this topic
Explanation & Benefits
Hafiz Muhammad Ameen
Urdu marginal note:
Fighting for show and fame will be a cause of punishment instead of reward; therefore, he will remain at a loss even compared to his initial state.
Fighting for show and fame will be a cause of punishment instead of reward; therefore, he will remain at a loss even compared to his initial state.
Source: Sunan Nasa'i: Translation and Benefits by Shaykh Hafiz Muhammad Amin Hafizullah, Page: 3190
Hafiz Muhammad Ameen
(1) From the blessed hadith it is understood that there are certain sins due to which previous good deeds are rendered void. A‘adhana Allahu minha (May Allah protect us from them).
(2) This hadith establishes the condemnation of showing off (riya’), seeking fame, and causing corruption in the land (fasad fi al-ard). Furthermore, not only are good deeds wasted by these actions, but the person who commits them also takes upon himself a great burden of sins.
(3) Only that mujahid (one who strives in jihad) who possesses the qualities mentioned in the hadith will attain the virtues of jihad; otherwise, one who is disobedient to the leader (amir) will not be able to attain the virtue of jihad.
(4) “He should avoid corruption” refers to mutual discord, meaning he should not engage in fighting and quarreling among themselves, for this will cause division among the Muslims and their awe over the disbelievers will be lost.
(5) “He will not return even to his previous state” means that even the deeds performed before jihad will not remain intact; rather, the sin of such a jihad will destroy the reward of many previously performed deeds, let alone earning the reward of that jihad. Whereas, by performing jihad with correct intention and method, even habitual acts outside of jihad will be rewarded, such as sleeping, walking, moving about, eating, drinking, etc.
(2) This hadith establishes the condemnation of showing off (riya’), seeking fame, and causing corruption in the land (fasad fi al-ard). Furthermore, not only are good deeds wasted by these actions, but the person who commits them also takes upon himself a great burden of sins.
(3) Only that mujahid (one who strives in jihad) who possesses the qualities mentioned in the hadith will attain the virtues of jihad; otherwise, one who is disobedient to the leader (amir) will not be able to attain the virtue of jihad.
(4) “He should avoid corruption” refers to mutual discord, meaning he should not engage in fighting and quarreling among themselves, for this will cause division among the Muslims and their awe over the disbelievers will be lost.
(5) “He will not return even to his previous state” means that even the deeds performed before jihad will not remain intact; rather, the sin of such a jihad will destroy the reward of many previously performed deeds, let alone earning the reward of that jihad. Whereas, by performing jihad with correct intention and method, even habitual acts outside of jihad will be rewarded, such as sleeping, walking, moving about, eating, drinking, etc.
Source: Sunan Nasa'i: Translation and Benefits by Shaykh Hafiz Muhammad Amin Hafizullah, Page: 4200
