Chapter 53

These were some of the narrations concerning the permissibility of seeking assistance from polytheists (mushrikin) in fighting the enemy. Now, we want to know how the scholars commented on all these narrations—both those that forbid seeking help from the polytheists and those that permit it. ¶

In 'Fath al-Bari', commenting on the hadith: "Verily, Allah supports this religion even by a wicked (fajir) man," it states: "Al-Muhallab and others said: This does not contradict the Prophet's (ﷺ) saying: 'We do not seek help from a polytheist,' because it (the prohibition) is either specific to that time, or the intent of 'the wicked one' is one who is not a polytheist. I say: The hadith was recorded by Muslim [- referring to the hadith 'We do not seek help from a polytheist' -], and Al-Shafi'i answered it with the first point [- i.e., it is abrogated and was specific to the battle in which it was mentioned -]. The proof of abrogation is the presence of Safwan bin Umayya at 'Hunayn' with the Prophet (ﷺ) while he was still a polytheist, and his story is famous in the Maghazi (campaigns). Others have offered different ways to reconcile them, among which is that the Prophet (ﷺ) perceived in the one to whom he said 'I do not seek help from a polytheist' a desire for Islam, so he turned him away hoping he would convert, and his assumption proved correct. Another view is that the matter is left to the discretion of the Imam. Both views are subject to criticism on the basis that [the term] is indefinite in the context of negation, so one who claims specification (takhsis) needs evidence. Al-Tahawi said: 'The story of Safwan does not contradict the saying: "I do not seek help from a polytheist," because Safwan went out with the Prophet (ﷺ) by his own choice, not by the Prophet's command for him to do so...' ¶

Furthermore, Ibn Hajar expresses his opinion on reconciling the two hadiths, saying: "What is apparent is that 'the wicked man' is more general than to be just a disbeliever or a sinner, and it is not contradicted by the Prophet's (ﷺ) saying: 'We do not seek help from a polytheist,' because it is interpreted as referring to one who openly displays disbelief, or it is abrogated." ¶

In 'Sharh al-Nawawi ala Sahih Muslim', under the chapter 'Disliking seeking help in battle from a disbeliever unless there is a need, or if he is well-disposed towards Muslims', while commenting on the hadith 'I will not seek help from a polytheist', it states: 'It has been narrated in another hadith that the Prophet ﷺ sought help from Safwan bin Umayya before he embraced Islam. A group of scholars interpreted the first hadith according to its general implication. Al-Shafi'i and others said: If the disbeliever is well-disposed towards the Muslims and there is a need to seek his help, it is permitted; otherwise, it is disliked. The two hadiths are reconciled based on these two conditions.' ¶

Al-Shawkani writes in 'Nayl al-Awtar': 'A group of scholars held the view that it is not permissible to seek help from polytheists. It is reported in 'Al-Bahr' on behalf of the Ahl al-Bayt, Abu Hanifa, and his companions that it is permissible to seek help from disbelievers and the wicked as long as they abide by the commands and prohibitions of the Imam. They cited as evidence the Prophet’s ﷺ seeking help from some Jews, his seeking help from Safwan bin Umayya on the day of Hunayn, and his foretelling that Muslims would make peace with the Romans and fight a common enemy behind them. Another evidence for the permissibility is that Quzman went out with the companions of the Messenger of Allah ﷺ at Uhud while he was still a polytheist, and he killed three of the standard-bearers of the polytheists, prompting the Prophet ﷺ to say: 'Indeed, Allah supports this religion through a wicked man.' Al-Shawkani concludes after all these points: 'In summary, the apparent evidence suggests it is not permissible to seek help from a polytheist at all, due to the generality of the Prophet’s ﷺ statement 'We do not seek help from polytheists.' As for his seeking help from Ibn Ubayy, it was only because he manifested Islam. As for Quzman fighting with the Muslims, it is not established that the Prophet ﷺ permitted him to do so initially; at most, it suggests it is permissible for the Imam to remain silent regarding a disbeliever who fights alongside Muslims.' ¶

This is Al-Shawkani’s view in his book 'Nayl al-Awtar', although he expresses a different opinion in his book 'Al-Sayl al-Jarrar', where he states: 'As for seeking help from disbelievers, it occurred from the Prophet ﷺ in more than one instance, and he also rejected those among the polytheists who wished to assist him in fighting other polytheists.' ¶

They (the scholars) say: He (the Prophet ﷺ) did not seek the assistance of a polytheist (mushrik). A reconciliation can be reached by stating that such permission is contingent upon necessity and the hope of benefit, while the refusal applies in their absence; thus, the matter is delegated to the discretion of the Imam (the leader). ¶

Having reviewed the preceding narrations and the scholars' commentaries upon them, we hold the following view on this issue: ¶

1. It is established that the Messenger of Allah ﷺ refused for some polytheists to join him in combat, as found in Sahih Muslim. Conversely, it is also established that the Prophet ﷺ informed [us] of a future event where disbelievers would join Muslims in fighting against a common enemy. These disbelievers—as mentioned in Sunan Abi Dawud—are the Romans who entered into a peace treaty with the Muslims via the contract of Dhimma, or something similar. The context of the report indicates endorsement, meaning it signifies the legitimacy of fighting alongside disbelievers. It is also established that when Safwan bin Umayya went out with the Prophet's army to fight the Hawazin at Hunayn, he was still a polytheist, and the Prophet ﷺ had requested from him, by way of loan, the armor and weapons he possessed, and he complied. Furthermore, it is established that some Companions during the era of the Rightly Guided Caliphs included some disbelievers in their armies to fight the enemy—as reported from Sa'd bin Abi Waqqas and Salman bin Rabi'ah al-Bahili (may Allah be pleased with them both)—as mentioned in the preceding accounts. Such an action could not have been hidden from the rest of the Companions, and it is the type of act that would have been objected to had it been illicit. Yet, no such objection was reported from them, which indicates the legitimacy of this practice. ¶

2. By applying the principle that 'applying both pieces of evidence is better than applying one and neglecting the other,' reconciling the conflicting evidence is the path that should be taken. Indeed, several methods of reconciling these narrations have already been presented in the previous commentaries. ¶

In my view, the way to resolve the apparent contradiction between these texts is that his (ﷺ) statement, 'I do not seek the assistance of a polytheist,' is not meant as a general prohibition against seeking the assistance of polytheists—which would make the negation a broad prohibition—but rather, what followed that which points to the legitimacy of this assistance should be interpreted [within the framework of necessity]. ¶

Its interpretation is either as an abrogation (naskh) of the previous prohibition, or as a specification (takhsis) of that general prohibition, based on the meanings understood from the circumstances in which the legitimacy of seeking such assistance was established. I say: My view regarding his statement, 'I do not seek assistance from a polytheist,' is not in the vein I have mentioned. ¶

Rather, I believe that this text, 'I do not seek assistance from a polytheist,' and similar ones, is merely a statement from the Prophet (peace be upon him) about himself, indicating that at the time he made this remark, he was choosing one of two permissible options. For it was permissible for him to seek assistance from polytheists in his war against the enemy, just as it was permissible for him not to seek their assistance; he followed in this what he deemed to be in the interest (maslaha). The fact that he sought assistance once—as in Hunayn, for example—and refused to seek it another time—as in Badr, for example—is proof that the matter is one of permissibility (ibaha). As for his expressing his choice to refuse assistance with the words 'I do not seek assistance' and the like, such an expression does not imply that he cannot return to seeking assistance whenever he wishes. For such a style ('I do not do X') does not necessarily mean that the speaker cannot reconsider what he said or chose previously, otherwise he would be contradicting himself. Rather, it is permissible for a person to say regarding a matter, 'I do not do it,' and then return—if he so wishes—to perform it, as long as that matter is among the permissible things, and there is no harm in that. ¶

When such a style is reported from the Prophet (peace be upon him)—that is, his denying a certain action for himself and then subsequently performing it—the immediate explanation for this action after the negation is that the act is one of permissibility. Based on this, the Prophet (peace be upon him) first chose not to do it and expressed this choice by saying, 'I do not do it.' Then, he chose a second time to do what he had previously refrained from, and expressed this by practically performing the act. ¶

Moreover, perhaps the following report supports what I have mentioned: 'Narrated Abu Huraira: A man met the Prophet (peace be upon him) and pulled his cloak from behind. The cloak was coarse, and it left a mark on his neck. He said: O Muhammad! Load my two camels for me. The Messenger of Allah (peace be upon him) said: I will not load for you until you grant me retaliation (qisas) for what you have done to my neck. The Bedouin said: No, by Allah, I will not grant you retaliation! The Messenger of Allah (peace be upon him) said that three times—and each time...' ¶

He says: 'No, by Allah, I will not exact retribution (qisas) from you.' Then the Messenger of Allah (ﷺ) said to a man from the people: 'O so-and-so! Load barley for him on one camel, and dates on another camel!' (1). In this hadith, we observe that the Messenger (ﷺ) said: 'I will not load for you until you take retribution from me.' Then, he retracted what he had stated about himself and ordered that the load be provided for him, without taking retribution. This is only because it is permissible for him, in principle, to either load for that man only after receiving retribution, or to load for him and forgive the retribution. ¶

Another example: It is recorded in Musnad Ahmad and others that the Prophet (ﷺ) said: 'I do not shake hands with women' (2). Then, narrations were reported from him (ﷺ) indicating the permissibility of doing what he had refrained from and negated for himself. This is found in (Al-Tabarani) with a chain of reliable narrators, in a long hadith where the Companion (Abu Qursafah) narrates the story of his conversion to Islam, and the conversion of his mother and aunt. Regarding the part of this hadith relevant to our subject, it states: '...My mother and aunt said to me: Take us to him [- meaning the Prophet (ﷺ) -]. I took them, and they accepted Islam and gave their pledge (bay'ah) to the Messenger of Allah (ﷺ), and he shook hands with them. This is the account of Abu Qursafah's conversion and his migration to the Prophet (ﷺ). Abu Qursafah used to live in the land of Tihama, narrated by Al-Tabarani, and its narrators are reliable' (3). ¶

Thus, this hadith—with its specific manner of the Prophet (ﷺ) accepting the pledge from the two women—if proven, does not contradict his statement ('I do not shake hands with women'). In this case, it is understood that the matter is one of permissibility (ibahah), where one may choose either action depending on what is seen as most appropriate and beneficial (4). ¶

Based on this, the saying of the Prophet (peace and blessings of Allah be upon him), 'I do not seek the assistance of a polytheist,' followed by the subsequent occurrence of such assistance in the Battle of Hunayn, for instance, indicates that the matter falls under the category of permissibility, as previously stated. In summary: the decision to seek assistance from non-Muslims in combat is delegated to the discretion of the legitimate political authority, who acts upon it in light of public interest (maslahah). With this, we conclude this point and move on to the second point. ¶

2. The Second Point: What is stated in the books of Fiqh regarding the issue of seeking assistance from non-Muslims to fight the enemy? - In Hanafi Fiqh: It is stated in 'Radd al-Muhtar': 'It is permissible to seek the assistance of a disbeliever in times of need. The Prophet (peace and blessings of Allah be upon him) sought the assistance of Jews against Jews and granted them a portion of the spoils (radkh).' In 'al-Siyar al-Kabir' and its commentary, it is stated: 'There is no harm in Muslims seeking the assistance of the people of shirk against the people of shirk if the command of Islam is dominant over them... because those from the people of Makkah who had not yet embraced Islam accompanied the Messenger of Allah (peace and blessings of Allah be upon him) to Hunayn, both as cavalry and infantry... and Safwan went out while he was a polytheist... Thus, we know there is no harm in seeking their assistance, and this is analogous to seeking the assistance of dogs in fighting polytheists! As for the narration that the Prophet (peace and blessings of Allah be upon him) saw a well-equipped contingent on the day of Uhud and asked, 'Who are these?' and was told, 'They are the Jews of such-and-such clan, allies of Ibn Ubayy,' and he replied, 'We do not seek the assistance of those who are not of our religion'—its interpretation is that they were a people of power and authority and were not fighting under the banner of the Messenger of Allah (peace and blessings of Allah be upon him). In our view: if the Imam sees it as correct not to seek the assistance of polytheists due to fear of sedition (fitnah), he has the right to refuse them.' ¶

- In Maliki Fiqh: It is stated in 'al-Sharh al-Kabir' by al-Dardir and the marginal notes (hashiyah) of al-Dasuqi thereon: 'It is prohibited for us to seek the assistance of a polytheist... [the word istianah] implies a request, so if they come on their own accord, they should not be prevented according to the relied-upon view, (except for service)...' ¶

It is stated in the footnote here: That is, unless seeking their assistance is for the purpose of performing a service for us, in which case it is not prohibited; what is prohibited is seeking their assistance specifically in combat. Then, clarifying the meaning of 'service' in the commentary and footnote, it says: Such as acting as a navigator, or a tailor, or for the demolition of a fortress, or digging a well, or constructing a barricade (mitras), or laying a mine. ¶

In Shafi'i Fiqh: It is stated in Imam al-Shafi'i's book 'al-Umm': 'If a polytheist (mushrik) wishes to participate in a military expedition with the Muslims, and he has with him someone who obeys him, whether Muslim or polytheist, and there are signs of defeat or a keen desire to overcome the Muslims and scatter their unity, it is not permissible for the Imam to take him on the expedition. However, any polytheist who lacks these characteristics and in whom there is a benefit for the Muslims, there is no harm in taking him on the expedition. The Prophet (PBUH) turned away a polytheist on the day of Badr, who then embraced Islam; perhaps he turned him away in the hope of his conversion. The Imam has the flexibility to either deny the polytheist participation in the expedition or grant him permission. The same applies to the weak among the Muslims; the Imam may grant or deny them permission. The Prophet (PBUH) acted based on the permissibility of turning them away, and Allah knows best, for he fought alongside the Jews of Banu Qaynuqa after Badr. Safwan ibn Umayyah witnessed the battle of Hunayn with him after the Conquest, while Safwan was still a polytheist. (He said): The women and children of the polytheists are like the men in this regard; it is not forbidden for them to witness the battle. However, it is more beloved to me if they do not witness the war if there is no benefit in it, for we only permitted the presence of women (Muslim women) and children in war out of hope for divine assistance, as Allah has promised the people of faith, whereas that does not apply to the polytheists.' ¶

Imam al-Shafi'i also said in another place: 'There is no harm in seeking assistance from polytheists against other polytheists if they come voluntarily, and they shall be given a portion [from the spoils]. And if the Imam compels the dhimmis to...' ¶

For those who go on Jihad, they receive a reward equivalent to those who remain behind, in terms of providing for their families, until the war ends. In my view, if they are taken along for Jihad, it is preferable if they are hired for their services. ¶

- In 'Al-Minhaj' and its commentary 'Mughni al-Muhtaj', it is stated: 'It is permissible for the Imam to seek assistance against the infidels from other infidels, including the Ahl al-Dhimmah and others, provided that their treachery is not feared... and that their good intentions toward the Muslims are known, and that they are such that if the two factions of disbelief were to join forces, we would still be able to resist them... He further adds: The Imam may deal with those whose assistance is sought as he deems beneficial, whether by keeping them at the flank of the army or by mixing them in, by distributing them among the Muslims.' ¶

- In Hanbali Fiqh, Ibn Qudamah states: 'Assistance shall not be sought from a polytheist. This is the opinion of Ibn al-Mundhir, al-Jawzjani, and a group of scholars. From Ahmad, there is a narration that indicates the permissibility of seeking their assistance... in times of need. It is a condition that the person whose assistance is sought must have a favorable view of the Muslims. If they are not trusted, then seeking their help is not permissible, because if we forbid seeking help from those among the Muslims who cannot be trusted, such as the *Mukhadhdhil* (the discourager) and the *Murjif* (the alarmist), then the disbeliever is even more deserving of being excluded.' ¶

This is what the jurists have said regarding the issue of seeking help from disbelievers in fighting the enemy. In summary: The Hanafis and Shafi'is permit non-Muslims to fight alongside Muslims against the enemy. The same applies to a narration from Ahmad ibn Hanbal in times of need. ¶

As for the Malikis, they forbid seeking assistance from non-Muslims in combat, but they permit them to join the Islamic army heading to battle, provided their military activity against the enemy is restricted to non-combatant roles. ¶

3. The Third Point: Should the doors of the regular army (al-jaysh al-nizami) in the Islamic State be opened to non-Muslim subjects (ahl al-dhimma)? Or is their place in the reserve army (al-jaysh al-ihtiyati)—should the need arise? And what is their role in the military? I say: Based on the aforementioned preference for the permissibility of seeking the assistance of non-Muslims in combat, it is permissible to utilize them in the Islamic army. But in which army? The regular army or the reserve army? We have previously established that the regular army, in principle, consists of those Muslims obligated to perform jihad. Since the ahl al-dhimma are not obligated to perform jihad, the regular army is, therefore, not their natural place—should they desire to fight. However, because they have been permitted to fight alongside the Muslims against the enemy, and since the regular army is the mechanism through which the enemy is fought most effectively, it is permissible for them to join this army to achieve the purpose for which their participation was permitted. This is, of course, within the limits necessitated by Islamic interest (maslaha). Nevertheless, it remains that the most appropriate place for non-Muslim subjects in the military sphere is not the regular army, but the reserve army. This is because the reserve army encompasses all those called to fight in times of need from among the obligated mujahideen who are not full-time military personnel, as well as those permitted to engage in jihad and combat who are not otherwise obligated, such as women, adolescents, and the ahl al-dhimma. As for what the role of the ahl al-dhimma citizens in the army would be if they joined: The answer is that this reverts to the holder of legitimate authority (sahib al-sulta al-shar'iyya). He may open for them the field of actual combat alongside Muslim fighters. He may also restrict the scope of their utilization to non-combat affairs—such as engineering services, logistics, medical services, espionage against the enemy, and similar tasks. Likewise, the holder of authority has the right to determine—within this scope—which areas non-Muslims may enter and which areas only Muslims may enter, all in light of the interests that the holder of authority perceives in these matters. ¶

With this, we conclude this section and move to a new one. ¶

Section Six: Foreigners in the Islamic Army and their role. ¶

By 'foreigners' here, we mean non-Muslims other than the Dhimmi (protected non-Muslim subjects). These may be: ¶

- Musta'minun (those granted security/safe conduct) residing temporarily in Dar al-Islam for the purpose of a visit, seeking knowledge, trade, or fulfilling employment contracts, and the like. - Those whom the Islamic state has granted security while they remain in Dar al-Harb, for a recognized, intended interest behind this grant of security. ¶

In any case, the ruling regarding the permissibility of seeking their assistance in combat is the same as that for the Dhimmi. ¶

Therefore, if the public interest (maslaha) dictates that one of them be employed in the Islamic army as a fighter, or as an expert to train soldiers in the use and maintenance of equipment, or as a spy to gather intelligence on the enemy and relay it to the Muslims, such employment is permissible as long as the interest persists. The person employed or contracted is entitled to the specified wage or reward for the work performed. ¶

Furthermore, jurists have explicitly stated the permissibility of seeking assistance from non-Dhimmi foreigners, because the general ruling permitting the use of non-believers applies to them as well. ¶

It is stated in 'Al-Minhaj' and its commentary 'Mughni al-Muhtaj': 'It is valid for the Imam to hire a Dhimmi, a Mu'ahid (covenanted person), and a Musta'min where seeking their assistance is permissible. Ambiguity in the contract is excused due to necessity, for the primary objective is combat.' [4/222]. ¶

In 'Al-Siyar al-Kabir' and its commentary, it is stated: 'If the commander says: Whoever goes out from the army and acquires something, they shall have a quarter of it—this expression includes everyone who has a share or a reward (radhkh) in the spoils of war, whether Muslim or Dhimmi, man or woman, free or slave, minor or adult, merchant or...' ¶

combatants... because the objective is to incite fighting and striking [the enemy], and the meaning of incitement is realized in all of them. ¶

As for the musta’man (the one granted asylum): If he went out without the permission of the Imam, he is entitled to nothing of that [spoils of war]; for he has no right to riḍkh (a small portion) nor a share (sahm). But if he went out with the permission of the Imam, he is in the position of a dhimmi in that regard. Then he clarified the distinction between those musta’man who went out with the Imam’s permission and those who went out without it, saying: What clarifies the difference between those who went out with the permission of the commander and those who went out without his permission is that it is obligatory upon the commander and the Muslims to support the musta’man who went out with permission, should they receive news that the enemy has surrounded them, just as it is obligatory to support the ahl al-dhimmah. It is not obligatory for them to support those who went out without permission. The same applies to the ruling on tanfil (1). Those who went out with his permission are in the status of the ahl al-dhimmah, unlike those who went out without his permission. And Allah knows best what is correct (2). ¶

I say: The musta’man in the Dar al-Islam or in the Muslim military camp is subject to the ruling of asylum, and he is treated like the ahl al-dhimmah as long as he is in this territory or camp. If he leaves it without permission, he has breached his own asylum and has become a harbi, whose ruling is that of the people of war; for he is not a citizen of the territory whose residents enjoy asylum wherever they may be, whether they are Muslims or ahl al-dhimmah. ¶

Based on this, if this person who breached his asylum fights the enemies—who are people of war—and takes their wealth as spoils, then comes to the Muslims without a new asylum, the ruling regarding him is: he himself has become a captive of the Muslims, as he entered without a new asylum. And the ruling regarding his wealth is: it also becomes spoils for the Muslims. Consequently, this musta’man who breached his asylum by leaving without permission deserves nothing of what he brought! ¶

Furthermore, regarding the employment of a musta’man who is in the Dar al-Islam, or a harbi who has been granted asylum while still in the Dar al-Harb—regarding employing either of them as a guide for the Islamic army in enemy territory, and his entitlement to the wealth designated for him—it is mentioned in Al-Siyar al-Kabir: ¶

(1) Naffalahu tanfilan: He promised him a nafl (bonus). Nafl: “Additional, and it is what the army commander allocates to some of the ghazis (warriors) in addition to their share of the spoils” (Jami’ al-Usul by Ibn al-Athir: 2/680). Granting tanfil to non-Muslims: It is giving them from the spoils in exchange for the services they perform, as they do not have a fixed share of the spoils. (2) Sharh al-Siyar al-Kabir: 3/835-836. ¶

Its explanation is as follows: 'In it, the Dhimmi (non-Muslim citizen), Harbi (alien enemy), and Musta'man (one granted safety) are entitled to reward (tanfil) for guidance—it makes no difference whether they accompany the army or guide them through information without accompanying them, provided the army finds the situation as they described...' Then [the author] says: 'If the Imam says to him: Go with us to such-and-such place, and you shall have such-and-such wage, and he goes with them, he is entitled to the stipulated wage... then the Imam pays his wage from what they have captured... and if they do not capture any spoils, it is permissible for the Imam to pay the hired person's wage from the Bayt al-Mal (Public Treasury).' (1) ¶

In summary: It is permissible to utilize foreigners in their capacity as contractors, employees, or mercenaries for the benefit of the Islamic army, and they are to be given the wages and rewards they deserve for the work they perform. (2) ¶

Naturally, these employees do not constitute elements of the Islamic army, due to their lack of Islamic citizenship and their temporary residence in Dar al-Islam, if they entered this territory as Musta'mans. ¶

As for those who did not enter Dar al-Islam as Musta'mans, but were granted safety by the Islamic state while remaining in their own lands outside of Dar al-Islam, and an agreement was made with them to carry out specific missions in countries where there is an actual state of war between us and them—these contracted individuals also cannot be elements of the Islamic army, even if they are utilized for various tasks that serve the interests of this army. ¶

Among the tasks for which it is permissible to utilize them are, for example: - Carrying out combat operations, assassinating specific figures, capturing enemy personnel to be taken as hostages, conducting espionage for the Muslims, manufacturing weapons or military equipment, or supplying military materiel... or similar acts. ¶

It is among the roles for which it is permissible to utilize these foreigners, as such tasks contribute to achieving benefit for the Islamic army; and all of this, naturally, is in light of the considerations of maslaha (public interest) as perceived by those in authority within the Islamic state. ¶

Having reached this point, we conclude the sixth section of the current subject—the subject of the reserve army—and with its completion, we come to the end of the third chapter in which we discussed the human components of the Islamic army. ¶

We now proceed toward the fourth chapter, in which we will discuss the material components of this army, with the help of Allah. ¶

Sayyiduna Hazrat Mawlawi Abdullah (may Allah have mercy on him) ¶

His name was Abdullah, and his father’s name was Abd al-Rahman. He hailed from the Nangarhar district of Afghanistan. His father resided in Kabul. He pursued his religious education in Kabul and various places across India, attaining specialized expertise in the science of Hadith. He was an extremely pious, abstinent, ascetic, night-worshipping elder whose prayers were readily answered. Simplicity and humility were deeply ingrained in his nature. Most of his life was spent in teaching, writing, and preaching. ¶

He was a disciple of Hazrat Maulana Sayyid Ahmad Shahid Barelvi and an active member of his jihad caravan. He dedicated his entire life to the propagation of the True Religion (Din al-Matin) and the exaltation of Islam. Following his death, his contemporary scholars paid tribute to his scholarly contributions by bestowing upon him the titles of "Nadirah al-Zaman" (a rarity of the age) and "Imam al-Asr" (the Imam of the era). ¶

He authored many books, most of which have since been lost. Among his famous works are "Sharh Bukhari" (in Arabic), "Usul al-Fiqh," and "Risalah dar Aqa'id." His academic and communal services will always be remembered. ¶

Fourth Section: Material Foundations ¶

Having concluded our discussion on the human foundations of the Islamic army, we now turn to the material foundations. ¶

Material foundations consist of many elements, such as weapons, ammunition, and all the equipment required by the army in general—whether combat-related, such as artillery and warplanes, or non-combat-related, such as reconnaissance and early warning systems. These weapons, munitions, and equipment, with their immense material costs, alongside the expenses generally required by the army to cover the needs of the fighters and various other aspects, ultimately serve the interests of the Islamic army. I state: all of this is what we shall discuss in this fourth and final section of the fourth chapter in which we are currently engaged. ¶

The discussion regarding these material foundations will be conducted through two requirements: 1. First Requirement: Methods of acquiring weaponry. 2. Second Requirement: What are the financial resources for the various expenses of the army? ¶

(1) It is recommended (mustahabb) to recite after prayer: 'O Allah, I ask You for beneficial knowledge, a wholesome provision, and deeds that are accepted.' The Prophet (peace be upon him) used to say this after the dawn (subh) prayer. (Narrated by Ibn Majah) (2) And to say: 'O Allah, help me in remembering You, thanking You, and worshipping You in the best manner.' (Narrated by Abu Dawud) (3) And to say: 'O my Lord, protect me from Your punishment on the day when You resurrect Your servants.' (Narrated by Muslim) (4) And to say: 'O Allah, You are Peace, and from You is peace. Blessed are You, O Possessor of Majesty and Honor.' (Narrated by Muslim) (5) And to say: 'There is no god but Allah, alone, without partner. To Him belongs the dominion and to Him belongs all praise, and He is over all things capable. O Allah, there is no preventer of what You have given, and no giver of what You have prevented, and the wealth of the wealthy will not benefit them against You.' (Narrated by al-Bukhari and Muslim) (6) And to say: 'SubhanAllah (33 times), Alhamdulillah (33 times), Allahu Akbar (33 times),' then to complete the hundred by saying: 'There is no god but Allah, alone, without partner. To Him belongs the dominion and to Him belongs all praise, and He is over all things capable.' (Narrated by Muslim) (7) And to recite Ayat al-Kursi, Surah al-Ikhlas, and the two Mu'awwidhatayn (Surah al-Falaq and Surah al-Nas) after every prayer. (Narrated by Abu Dawud and al-Tirmidhi) ¶

Section One: Methods of Acquiring Arms ¶

This section addresses two points: A. First Point: What were the methods of acquiring arms for the Islamic army during the Prophetic era? B. Second Point: What is incumbent upon Muslims in the modern era regarding the issue of acquiring arms? ¶

A. First Point: What were the methods of acquiring arms for the Islamic army during the Prophetic era? During the time of the Prophet ﷺ, the Islamic army had several methods through which it acquired the combat equipment it required... These methods were: 1. Purchasing arms from the local and foreign markets. 2. State seizure of enemy arms. 3. Contracting with entities possessing arms to secure what was needed when necessary. 4. Military manufacturing affiliated with the army. ¶

1. Purchasing arms from the local and foreign markets. We have known previously that the individual fighters in the Islamic army were themselves responsible for providing the weapons they needed for combat—whether offensive weapons like the sword and spear... or defensive weapons like the shield, the helmet, and the coif (1)... And the individual fighter would often obtain... ¶

Weapons were acquired through purchases from the local market. This is illustrated by the story of Sa'd al-Sulami, whom the Messenger of Allah ﷺ married to the daughter of 'Amr bin Wahb, having gathered four hundred dirhams for his wife's dowry. It is narrated in this story by Anas bin Malik (may Allah be pleased with him) that: '...while he was in the market, purchasing items for his wife... he heard the call to arms, shouting: O horses of Allah! Mount! He looked towards the sky and said: O Allah! Lord of the heavens and the earth, and Lord of Muhammad ﷺ! I shall spend these dirhams today in that which Allah, His Messenger, and the believers love. He then purchased a horse, a sword, a spear, and a shield. He began thrusting with his spear and striking with his sword... killing the enemies of Allah until they said: Sa'd has fallen... The Prophet ﷺ then ordered that his weapons, his horse, and all that he possessed be taken to his wife.' ¶

This local arms market relied upon domestic manufacturing to meet the needs of buyers, as the craft of blacksmithing was well-known in the Islamic state, and swords were among the instruments produced in these workshops. Among the companions of the Prophet ﷺ who were masters of this trade was Khabbab bin al-Aratt (may Allah be pleased with him), who had been known for this since the pre-Islamic era. ¶

It is stated in Sahih al-Bukhari: 'Khabbab said: I was a qayn (meaning a blacksmith) in Makkah, and I made a sword for al-'As bin Wa'il al-Sahmi. I came to him to demand payment, and he said: I will not give you anything until you disbelieve in Muhammad ﷺ. I said: I will not disbelieve until Allah causes you to die and then resurrects you. He replied: If Allah causes me to die and then resurrects me, I shall have wealth and children there [in another narration: I have wealth there, and children, so I will pay you back]. Consequently, Allah revealed: "Have you seen him who disbelieved in Our verses and said: I will surely be given wealth and children. Has he looked into the unseen, or has he taken a pledge from the Most Merciful?"' ¶

The Islamic State during the Prophetic era - In this context, it is mentioned in (Al-Tarateeb al-Idariyya) that when the Prophet ﷺ conquered Khaybar, he took thirty 'Qayn' (craftsmen) as captives, who were skilled artisans, brokers, and blacksmiths. The Prophet ﷺ said: 'Leave them among the Muslims, so they may benefit them with their craftsmanship, and they may gain strength through it for the Jihad against their enemies!' They were left for that purpose. Whoever learned a craft from them was called a 'Sani'' (artisan) or 'Mu'allim' (teacher), and those of their own origin were called 'Qayn'. ¶

It is also stated in (Al-Tarateeb al-Idariyya) that: 'In Ibn al-Jawzi’s Talbis Iblis, it is mentioned that Sa'd ibn Abi Waqqas used to sharpen arrows.' ¶

Evidence of the existence of arrow-making in Medina during that era is that the Prophet ﷺ encouraged it, as narrated in the Hadith of Uqba ibn Amir: 'He said: I heard the Messenger of Allah say: Indeed, Allah the Almighty admits three people into Paradise for a single arrow: its maker who intends good in his work, the one who shoots it, and the one who provides/hands it to him.' ¶

[Footnote Summary]: The text discusses the Fiqh perspective on industries and trade, stating that if a person engages in crafts, trade, or scholarly pursuits beyond the Fard al-'Ayn with the intention of pleasing Allah or fulfilling Fard al-Kifayah, they are among those who race in good deeds. If they do so without such intention, they are merely seeking sustenance; while they are not sinning, they miss out on the spiritual reward. ¶

Regarding the supply of weaponry for the combatants, the local market was not the only source. The Prophet ﷺ would sometimes equip his army with war materiel by conducting arms deals with external markets. Evidence for this is found in the accounts regarding the fate of the captives of Banu Qurayza. It is stated in the Sirah of Ibn Hisham: 'Then the Messenger of Allah ﷺ sent Sa'd bin Zayd al-Ansari, a brother of Banu Abd al-Ashhal, with some of the captives of Banu Qurayza to Najd, to exchange them for horses and weapons.' It is also reported that a portion of these captives was sent to the Levant (al-Sham) for the same purpose. The Sirah al-Halabiyya, citing al-Maqrizi’s 'al-Imta', states: 'He said: When the captives and the offspring were taken, the Messenger of Allah ﷺ sent a group to the Levant with Sa'd bin Ubadah, may Allah be pleased with him, to sell them and purchase weapons.' This explains the procurement of arms from both local and external markets. ¶

2- Among the methods of obtaining weapons for the Islamic army during the Prophetic era was seizing weapons from the enemy. ¶

- In the story of the expulsion of the Jews of Banu Qaynuqa after they violated the treaty with the Messenger of Allah ﷺ, the Sirah states: 'He (peace and blessings be upon him) besieged them for fifteen nights with the most intense siege... Allah cast terror into their hearts. They were four hundred unarmored men (hasir) and three hundred armored men (dari'). They asked the Messenger of Allah ﷺ to let them go and to allow them to evacuate Medina, on the condition that their wives and children belonged to them, while the wealth belonged to him (the Prophet ﷺ), meaning this included the 'al-halqa', which refers to weapons.' ¶

- In the story of the expulsion of the Jews of Banu Nadir after they violated the treaty, the Sirah also states: 'The Messenger of Allah ﷺ ordered preparations for war against them... They took refuge in their fortresses... Allah cast terror into their hearts, and they asked the Messenger of Allah ﷺ to expel them and spare their blood, on the condition that they could take whatever wealth their camels could carry, except for the 'al-halqa' (weapons), and he agreed.' ¶