Muslim

Hadith Commentary:

Benefits and Issues:
Imam Malik, Shafi’i, Ahmad, Awza’i, Thawri, and others hold the position and view that it is necessary to obtain the permission of one’s parents before setting out for jihad. However, this applies in the case when jihad is not an individual obligation (fard ‘ayn). But if, due to the overwhelming strength and power of the enemy, it becomes essential for all individuals to go forth and it is not permissible for anyone to remain behind—because it is a general mobilization (nafir ‘aam)—then there is no need to seek permission. Except in the case where there is no one else to serve and protect the parents and they are unable to take care of themselves; then, according to Imam Ibn Hazm, participating in jihad in such a situation is, by consensus, no longer obligatory upon that person. Hafiz Ibn Hajar has also deduced from this hadith that if it is not permissible to set out for jihad without the permission of one’s parents, then, all the more so, it will not be permissible to set out for any ordinary journey without their permission.

Hadith Commentary:
That is, serving them is your jihad.
From this, Imam Bukhari rahimahullah derived the purpose of the chapter: that obtaining the consent of one's parents is necessary before going out for jihad.
Because the Messenger of Allah sallallahu alayhi wa sallam gave precedence to serving them over jihad.
It is said that the mother of Hazrat Uwais al-Qarni rahimahullah was elderly and alive, and he was engaged in her service.
For this reason, he was not able to be present in the blessed company of the Messenger of Allah sallallahu alayhi wa sallam and was deprived of the honor of being a Companion (sahabi).
(Wahidi)

Hadith Commentary:
Imam Bukhari rahimahullah has established from this hadith that it is necessary to obtain the permission of one's parents for jihad, because the Messenger of Allah sallallahu alayhi wa sallam gave precedence to serving one's parents over jihad. This is because serving one's parents is an individual obligation (fard ayn), whereas jihad is a collective obligation (fard kifayah). However, if the ruler of the time gives a general command for jihad to fight the enemy, then in that situation jihad becomes an individual obligation (fard ayn), and in such circumstances, it is not necessary to obtain the parents' permission to participate in jihad.

Among us, there is much disagreement on this issue: is it necessary to obtain the parents' permission for jihad or not? Some militant organizations do not consider the parents' permission for jihad to be worthy of attention at all. In our view, the preferred opinion is that if jihad is an individual obligation (fard ayn), then it is not necessary to obtain the parents' permission. Jihad becomes an individual obligation in two cases:
➊ When the enemy attacks an Islamic country.
➋ When the ruler of the time gives a general command for jihad.

In the aforementioned two cases, the parents' permission is not necessary. In any other case of jihad, it is necessary to obtain the parents' permission. Thus, Abu Sa'id al-Khudri radi Allahu anhu narrates that a man migrated from Yemen and presented himself before the Messenger of Allah sallallahu alayhi wa sallam. The Messenger of Allah sallallahu alayhi wa sallam asked him:
"Do you have any relatives in Yemen?" He replied: "My parents are there." The Prophet asked: "Did your parents give you permission?" He replied: "No." The Prophet said: "Then go back and seek permission from your parents. If they give you permission, then participate in jihad; otherwise, continue to treat them well." (Musnad Ahmad: 3/57, 76)

Although there is some criticism regarding the chain of narration of this hadith, it is compensated by other authentic ahadith. In any case, when jihad is a collective obligation (fard kifayah), it is necessary to obtain the parents' permission. Regarding not obtaining permission, a hadith is presented: Abdullah ibn Amr radi Allahu anhu narrates that a man came to the Messenger of Allah sallallahu alayhi wa sallam and said:
"O Messenger of Allah sallallahu alayhi wa sallam! Which deed is the most virtuous?" He replied: "Prayer." He asked: "After that, which deed has the most virtue?" He replied: "Jihad." He said: "My parents are alive." The Prophet said: "I command you to treat your parents well." He said: "By the One Who sent you as the true Messenger! I will surely participate in jihad, leaving my parents." The Prophet said: "Then you know best." (Musnad Ahmad 2/172)

However, in the chain of this narration, Ibn Lahi'ah and Hayy ibn Abdullah al-Ma'afiri are weak narrators. The hadith scholars have criticized them. Even if its authenticity is accepted, Hafiz Ibn Hajar rahimahullah has answered it in these words: This narration will be interpreted as referring to the case of jihad which is an individual obligation (fard ayn). (Fath al-Bari: 6/170)

In summary, treating one's parents well and honoring them is extremely necessary, and in the case of jihad being a collective obligation (fard kifayah), it is also obligatory to obtain their permission. Participating in jihad without this is questionable. And Allah knows best.

Hadith Commentary:
That is, continue striving in their service; you will receive the reward of jihad for this.
The intended meaning is the jihad which is a communal obligation (fard kifayah), because a communal obligation is fulfilled by others performing it, but who besides him will serve his parents?
If jihad becomes an individual obligation (fard ayn), then at that time the permission of the parents is not necessary.

Hadith Commentary:
(1)
If both parents, or even one of them, are alive, then one should strive with full effort in serving them and expend all one’s energy in treating them with excellence. Such service is equivalent to fighting against the enemy (in jihad).
(2)
It should be noted that the jihad referred to here is that which is fard kifayah (collective obligation), because a fard kifayah is fulfilled when others perform it, whereas the service of parents cannot be performed by anyone else in one’s stead. If jihad becomes fard ayn (individual obligation), then at that time it is not necessary to seek the parents’ permission; rather, everything should be sacrificed for the elevation of the religion of Islam.

Hadith Commentary: Benefits and Issues: This hadith establishes that when parents are in severe need of care, and there is no one else to look after and tend to them, and on this basis they do not grant permission, then serving and caring for them takes precedence over migration (hijrah) and jihad.

Explanation:
1:
That is, serve your parents fully and completely,
because they are in need of your service.
Through this, you will attain the reward of jihad.
Some scholars say that if one wishes to participate in jihad voluntarily, then the permission of the parents is necessary.
However, if due to circumstances and conditions jihad becomes an individual obligation (fard ayn), then in such a case, permission is not required;
rather, even if they try to prevent him, he will still participate in jihad.

Benefits and Issues:
Serving one's parents is among the most important duties of Muslim children.
Serving them takes precedence over voluntary jihad.
Especially when the mother and father are in need of his service.

Benefits and Issues:
If the parents are Muslim and jihad is not obligatory (fard), then obtaining their permission is necessary.
Because other fighters can fulfill this obligation.
However, when jihad becomes obligatory (fard), then there is absolutely no need to seek permission.
Nevertheless, in situations where the parents, despite being Muslim, are not aware of the legal (shar‘i) importance and necessity of jihad,
or do not wish to be aware,
and are afflicted with cowardice,
and there are other children present to provide material services, and yet they still do not grant permission, then the matter should be presented before the leader (amir) of jihad and his instruction should be followed.
And Allah knows best what is correct.

The purpose of the chapter and the hadith is that jihad is not an individual obligation (fard ayn), but a collective obligation (fard kifayah). Therefore, if it is necessary for a person to stay at home, for example: to serve his parents, etc., then he should not go for jihad. He should stay at home and fulfill the rights of his parents and wife and children. For him, this is his jihad. However, for the person upon whom jihad becomes an individual obligation (fard ayn)—for example: a government soldier, or when the leader commands everyone to go forth—then he too will have to go.

(1) Taking an oath of allegiance (bay‘ah) for migration (hijrah) is no longer legislated; however, migration from the land of disbelief (dar al-kufr) to the land of Islam (dar al-Islam) still remains, but without the oath of allegiance (bay‘ah).

(2) The relevance of the chapter heading, i.e., the oath of allegiance (bay‘ah) for migration (hijrah), to the hadith is as follows: The Messenger of Allah (sallallahu alayhi wa sallam) did not take the oath of allegiance (bay‘ah) from the person who came with the intention of pledging for migration (hijrah) due to the displeasure of his parents. Had it not been for the issue concerning his parents, the Prophet (sallallahu alayhi wa sallam) would have taken the oath of allegiance (bay‘ah) from him. And Allah knows best.

(3) Disobedience to parents and causing them harm is unlawful (haram) and impermissible. Similarly, if the conditions for the obligation of jihad are not present, then it is not permissible to go without their permission.

(4) It is not obligatory to migrate from every land of disbelief (dar al-kufr); if the disbelievers have control but do not create obstacles in religious matters, then migration from there is not obligatory, just as the Messenger of Allah (sallallahu alayhi wa sallam) himself sent the Muslims to Abyssinia (Habashah), even though the government there was Christian.

Benefits and Issues:
➊ One should make every possible effort to avoid distressing and saddening one's parents.

➋ The expiation for distressing one's parents is to do something that will make them happy.

Takhrij:
«أخرجه البخاري، الجهاد، بإذن الأبوين، حديث:3004، ومسلم، البر والصلة، باب برالوالدين وأيهما أحق به، حديث:2549، وحديث أبي سعيد: أخرجه أبوداود، الجهاد، حديث:2530، وأحمد:3 /75.»©Explanation:
➊ This hadith demonstrates the virtue of parents, as even an obligation as significant as jihad cannot be performed in Islam without the consent of one's parents.
➋ Nowadays, the youth are not even willing to consider their parents. They act according to their own desires and try to impose their opinions on their parents.
➌ The reason such importance has been given to the consent of parents is that jihad is a communal obligation (fard kifayah), whereas obedience to parents is an individual obligation (fard ayn). It is evident that an individual obligation takes precedence over a communal obligation.

Benefit:
From this hadith, the importance and virtue of the parents’ approval is established, such that no matter how virtuous a deed may be, their approval is necessary. Now, what deed can be more virtuous than migration (hijrah)? Some people do not consider it necessary to seek the parents’ permission even for going out to fight (qital), which is not correct. Also see: 596.