Chapter 57

Section Three: The Rights of Combatants ¶

After having established the commander’s right to obedience, and his right or duty to exclude elements whose removal from the Islamic army is recommended or mandatory, we now turn to identify the rights of the combatants within this army. This is addressed within the framework set out in this chapter, which deals with the treatment of the members of the Islamic army in light of the war policies formulated by its leadership regarding conflict with the enemy, in accordance with the dictates of Shariah rulings, as is clear from the title of this fifth chapter. That is, the subject of our research is restricted to the manner in which it is the right of combatants to be treated: while they are marching toward the frontlines for war, while they are engaged in the thick of battle, and when they are shaking the dust of battle from their shoulders. What are the rights that the leadership is obligated to provide to these combatants within this specified framework? ¶

Consequently, our discussion here does not include matters related to spoils of war, how to dispose of them, and similar issues; therefore, we will not address them. We shall suffice with discussing the most important rights that must be provided to the combatants regarding the manner of their treatment in managing their affairs, the duties and tasks assigned to them, the relationship between them and the leadership, and similar matters that leave a positive impact on the souls of the combatants, so that they may offer the best of their energy for Jihad in the cause of Allah. We will treat this subject in two points: ¶

- First Point: An overview of the most significant points mentioned by the jurists (fuqaha) regarding the rights of the army or the combatants in the context we are addressing. - Second Point: A detailed discussion of some of the rights of combatants in the Islamic army as mentioned by the jurists. ¶

Point One: An overview of the most important aspects mentioned by the jurists regarding the rights of the army, or the combatants, in the context of our discussion. ¶

Regarding the right of combatants to the sound selection of a commander appointed over them—in terms of the qualifications he possesses, which reflect upon the protection of their rights and the prevention of their loss—it is stated in 'Bada'i' al-Sana'i' in this regard: "As for the clarification of what is recommended for the Imam when sending an army or a detachment (sariyyah) for jihad, we say with Allah's guidance: It is recommended to perform certain actions: among them is appointing a commander over them... Among them is that the one appointed as commander must be knowledgeable of the lawful and the prohibited, just, cognizant of the nuances of statecraft (siyasat), and insightful regarding the strategies of war and their causes... And among them is that he (the Imam) should advise him to fear Allah Almighty regarding his own self, and to treat the believers with him with goodness. It was narrated from the Messenger of Allah ﷺ that when he sent an army, he would advise it to fear Allah Almighty regarding its own self, and to treat the believers with it with goodness..." ¶

On the same level, it is stated in 'Al-Siyar al-Kabir': "It is appropriate for the Imam, if he sends a detachment, whether small or large, not to send them until he appoints one of them as their commander... It is appropriate for him to appoint one who is insightful in matters of war and possesses good judgment for it; not one who casts them into ruin, nor one who prevents them from an opportunity when they see it... If the commander lacks insight into this, he should place a minister (advisor) with him to provide him with such insight... If he does not appoint a minister with him, the commander should call upon some people from the detachment who possess such insight and consult them... Allah Almighty said: ﴿And consult them in the matter﴾." ¶

It may happen that commanders are poorly selected for the army. If this occurs, it does not mean that it is permissible for the army to disobey those commanders or rebel against them. Rather, as previously discussed in an earlier section, the obligation to obey them and wage jihad under their banner continues, and it is not permissible to oppose them except in matters involving disobedience to God or harm. ¶

Regarding this, it is stated in 'Al-Mudawwanah' by Imam Malik: "Malik said: I do not see any harm in waging jihad against the Romans..." ¶

with these governors. Ibn Qasim said: I said to Malik: O Abu Abdullah! They do this and they do that! He replied: There is no harm upon the armies. And what can the people do? (1). ¶

Similarly, regarding the Imam’s responsibility to carefully select those he appoints to lead the army, it is stated in Al-Siyar al-Kabir, and likewise in Al-Shafi’i’s Al-Umm. Among his statements is: “...He shall not command them to tunnel into a fortress if there is a fear they might be crushed beneath it... nor any other means of destruction. If the Imam does so, he has acted wrongly, and he must seek forgiveness from Allah the Almighty, but there is no blood money (aqil), no retaliation (qawad), and no expiation if any Muslim is harmed due to his obedience. He said: Likewise, he shall not command a small number of them to face a large number where they have no reinforcement. He shall not compel any of them beyond the obligatory combat, which is for one man to fight two men; he shall not exceed that. If he compels them to do what he has no right to compel them to do, they have the right to refuse.” (4). Imam al-Shafi’i further states regarding what the leadership should not undertake if it involves trivializing the rights of the combatants: “The Imam has no right to detain (tajmeer) the army in enemy territory; if he detains them, he has acted wrongly, and it is permissible for all of them to disobey him and return! If a group among them obeys him and stays, and some of them wish to return, they may not return unless those who remained behind are secure in their position and not in grave danger.” (6). ¶

It is stated in Al-Mawardi’s Al-Ahkam al-Sultaniyya that among the duties of the army commander toward his soldiers are several matters, including: 1. “Protecting them from negligence that might allow the enemy to overcome them.” 2. “Selecting for them the best location to encamp for fighting their enemy.” That is: The commander should draw the enemy army to a field that is most advantageous for the Muslim army to maneuver and fight, rather than being drawn into a field forced upon him by his enemy. ¶

3 - To prepare the supplies and fodder needed by the army, distributing them when necessary, so that their minds may be at ease knowing they are independent of seeking such provisions, thereby making them better prepared for war and more capable of engaging the enemy. 4 - To strengthen their resolve by instilling in them a sense of imminent victory and by portraying to them the causes of triumph. 5 - To promise those among them who are patient and steadfast the reward of Allah, if they are people of the hereafter, and to promise them compensation and a 'nafl' (bonus) from the spoils of war if they are people of this world. Allah the Almighty says: 'And whoever desires the reward of this world, We shall give him thereof; and whoever desires the reward of the Hereafter, We shall give him thereof.' 6 - To consult those of sound opinion regarding difficult matters. Allah the Almighty said to His Prophet: 'And consult them in the affair, and when you have decided, then rely upon Allah.' He commanded him to consult them in war so that a correct opinion could be firmly established and acted upon. This is the view of al-Hasan. Regarding our current subject, Ibn Qudamah stated in 'Al-Mughni': 'It is appropriate for the commander to be gentle with his army and to travel at the pace of the weakest among them so as not to overburden them. However, if there is a necessity for speed, it is permissible for him. Indeed, the Prophet (PBUH) traveled with great speed when he received news of the statement of (Abdullah ibn Ubayy): "The most honorable will surely expel the meanest therefrom," to distract the people from discussing it. The commander should not favor those who agree with him in school of thought or lineage over those who disagree, lest he break their hearts and they desert him when he is in need of them. He should frequently consult with the people of sound judgment among his companions and select the best locations for his troops.' ¶

The Islamic Army — in the context of what we are addressing — is discussed within the framework of the commander whom the Imam must choose to lead the army, and what the commander is required to do in looking after the affairs of the fighters. Thus, we conclude the first point and proceed to the second point. ¶

2 - Second Point: Detailed discussion regarding some of the rights of the fighters as mentioned by the jurists. We shall now present a detailed account of some of those rights, given their extreme importance. ¶

A - Preserving the lives of the soldiers. Regarding the value of this right and its impact on achieving victory, one modern military commander says: "A commander who is keen and takes the utmost care to preserve the lives of his men is able to achieve victory with the least loss of life; because he gains the trust of his soldiers, and thus they will follow him with conviction and firm confidence" (1). ¶

Sheikh Taqi al-Din al-Nabhani, explaining the status of soldiers in the State and the necessity of protecting them, says: "The Caliph must value the high status of the military in the State, whether in terms of defending the country or in initiating combat against the disbelievers. Therefore, it is incumbent upon him, and upon the entire Ummah, to preserve the military strength just as an individual preserves the apple of his eye" (2). ¶

It is understood that the preservation of the lives of soldiers or military forces does not mean keeping them away from engaging in wars entirely so that they are not exposed to any danger. Rather, it means that war should only be resorted to in light of the following: First: That there is no alternative to waging war, following the reasons for declaring Jihad in Islam, as previously detailed. ¶

Second: The decision to engage in war—after preparing the power that terrifies the enemy, as much as possible—as the Almighty says: {And prepare against them whatever you are able of power and of steeds of war by which you may terrify the enemy of Allah and your enemy}. With the preparation of this formidable power, the enemy is left with two choices, both of which allow the Islamic army to preserve the lives of its fighters as much as possible: - Either the choice of war, after the awe of Islamic power has already taken its toll on the enemy’s morale, causing them to retreat with minimal losses. - Or the choice of peaceful negotiations and eventually responding to the Muslims' demands, which serves the interests of the Islamic Da'wah and humanity as a whole. Thus, the lives of the fighters are preserved. Third: Not exposing Muslims to adventures that do not yield significant benefits for them. Fourth: Engaging in war to pave the way for the Da'wah should only be undertaken after assessing the probability of victory. Imam al-Shafi'i says regarding the duties of the Imam of the Muslims in this regard: "It is incumbent upon him to lead the Muslims into the lands of the polytheists only at times when he does not endanger the Muslims, and when he hopes to achieve victory over the enemy." For this same purpose, i.e., the purpose of preserving the lives of soldiers, Umar ibn al-Khattab used to write to his governors: "Do not appoint al-Bara’ ibn Malik as a commander over any of the Muslim armies." This is because he was extremely daring and would charge into perils; if leadership were placed in his hands, he might lead the army into operations where success and escape would be impossible. Umar ibn al-Khattab, due to his intense concern for the lives of his soldiers, used to say: "By Him in whose hand is my soul..." ¶

in His hand. It does not please me that you should conquer a city containing four thousand fighters at the cost of losing one Muslim man!' (1). ¶

It is no wonder that Umar ibn al-Khattab (may Allah be pleased with him) was so keen to protect the lives of his soldiers, for he was a product of the Prophetic cultivation in this regard, as well as in every virtuous domain. The Messenger of Allah (ﷺ) was profoundly concerned about protecting his soldiers from any harm they might encounter from the enemy. An example of this, mentioned in Sahih Muslim regarding the Battle of the Trench (Khandaq), is that a young man 'would ask the Messenger of Allah (ﷺ) for permission at midday to return to his family. One day, he asked for permission, and the Messenger of Allah (ﷺ) said to him: "Take your weapon with you, for I fear [an attack from] Qurayza upon you."' (2). ¶

This is what pertains to the preservation of the lives of the fighters in the Islamic army. ¶

B - Kind Treatment of Fighters and Care for Their Affairs Under this heading, many rights for the fighters in the Islamic army are included, regardless of their varying circumstances. - In an Islamic army, there may be those who are ill or wounded, requiring special care. We have seen in previous research how Muslim women would go out with the army to treat the sick and nurse the wounded. The Prophet (ﷺ) himself would personally oversee the securing of this aspect of the fighters' rights. It is stated in the Sirah of Ibn Hisham: 'The Messenger of Allah (ﷺ) had placed (Sa'd ibn Mu'adh) in the tent of a woman from (Aslam) called Rufaydah (3), in his mosque. She used to treat the wounded and devoted herself to serving those Muslims who were in need of care. When Sa'd was struck by an arrow at the Battle of the Trench, the Messenger of Allah (ﷺ) said to his tribe: "Place him in the tent of Rufaydah so that I may visit him from nearby!"' (4). ¶

In the Islamic army, there may exist those who are weak, or those who suddenly experience weakness, requiring someone to attend to them and support them in their frailty. The Messenger of Allah ﷺ never neglected this aspect of care for such weak individuals. In Sunan Abi Dawud, it is narrated from Jabir bin Abdullah: 'The Messenger of Allah ﷺ used to lag behind in the march, pushing the weak forward, mounting them behind him, and supplicating for them.' ¶

Furthermore, officials in the Islamic state made this aspect of care a primary focus. It is narrated from Al-Awza'i that Umar bin Abdul Aziz instructed his military commander: 'Do not ride a mount unless it matches the pace of the weakest animal in the army.' ¶

Similarly, there may be individuals in the army with special needs who desire their leaders to show serious concern for meeting them. It is for this reason that Umar bin al-Khattab would advise his army commanders regarding their soldiers, saying: 'Do not withhold their rights, lest you drive them to disbelief; and do not keep them stationed away for too long, lest you tempt them into tribulation.' ¶

Regarding the organization of the deployment of fighters and their return to their homes and families, he said: 'People should travel for one month to reach the front, stay in the field of jihad for four months, and return for one month. Thus, their annual military service was regulated.' This means he divided the invading combatants into groups, where no group should be absent from their families for more than six months. And when the time for leave came for a group of the invading forces, or those stationed at... ¶

For the protection of the frontiers, so that they might return to their families, he [the Prophet ﷺ] would send one group to replace another at their positions... for another six months. In this manner, rotation among the fighters was practiced to fulfill the obligation of Jihad and the protection of the borders. ¶

This procedure of rotation among combat groups was practiced during the time of the Prophet ﷺ and should not be neglected. ¶

It is recorded in Sunan al-Bayhaqi: 'A group of the Ansar was in the land of Persia with their commander, and Umar (may Allah be pleased with him) would rotate (yu'aqqibu) the armies every year. Umar (may Allah be pleased with him) became occupied and neglected them. When the term ended, the people of the frontier returned, which angered him, and he threatened them, even though they were companions of the Messenger of Allah ﷺ. They said: O Umar! You neglected us and abandoned the practice that the Prophet ﷺ commanded regarding the succession of one group of warriors by another.' ¶

Furthermore, among the most important rights of soldiers that must be observed in dealing with them is providing them with respect, safeguarding their dignity, avoiding their humiliation, and being cautious of inflicting indignity upon them. This is what 'Umar ibn al-Khattab emphasized in his testament to his army commanders, saying: 'Beware, do not strike the Muslims, for you will humiliate them.' ¶

It is unfortunate that matters with some commanders in the armies of Islamic countries today, in their treatment of soldiers, proceed contrary to the desired civilized conduct. Sheikh Hassan Ayyub, complaining about this and the negative impact it creates, says: ¶

'Some soldiers come from clean, honorable families, rich in manners, religion, and lineage. When they join their unit, they hear from their superiors insults, foul language, and filthy curses that...' ¶

which may be appropriate for animals and insects, but it corrupts their souls, makes their blood boil, and causes them to think seriously about taking revenge on those who harm them and act arrogantly toward them.»(1). ¶

I say: Noble treatment is a right for all soldiers in the Islamic army, regardless of their lineage. Descending from a respectable level when addressing them is a type of ta'zir (discretionary) punishment for violations committed within legitimate bounds. It is not permissible to use degrading or abusive language when addressing them with the intent to crush their spirits or insult their dignity. ¶

Furthermore, the leadership’s good treatment of soldiers and care for their affairs is not limited to what has been mentioned. Rather, it encompasses everything that must be provided to soldiers in terms of material and moral rights, so that the soldier feels his place in the army and the Ummah, and realizes that he is a fundamental pillar of the mission that Muslims carry to the world. He should feel that he is a subject of concern for the Islamic state, represented by its highest authority, the Caliph of the Muslims, who follows his news no matter how far away he may be or how hidden from sight. ¶

This is but a drop in the ocean regarding the obligation of kindness in the treatment of soldiers and the care for their rights in the various affairs of their military life while they are on the battlefronts—pertaining to the subject at hand. ¶

We conclude the discussion on the rights of combatants with these two reports: ¶

- The First Report: In it, the Caliph rebukes one of his army commanders on the Persian front for distinguishing himself from his soldiers with something considered a luxury in food. Moreover, the Caliph rebukes this commander for gifting him something of that nature while keeping it for himself, exclusive of the fighters, when it was not available to everyone. This creates the impression of disparity in the lifestyle between the soldiers and the leaders/officials, an issue with dangerous consequences that are well-known. ¶

- It is stated in Musannaf Ibn Abi Shaybah: «When 'Utbah arrived in Azerbaijan, 'Khabis' (a type of sweet dish) was brought to him. He tasted it and found it sweet, so he said: 'If you were to make some of this for the Commander of the Faithful!' He said: So he prepared two large baskets for him.» ¶

Then he loaded them onto a camel with two men and sent them to him. When they reached 'Umar, he asked: 'What is this?' He said: 'Khabis (a type of sweetmeat).' He tasted it and it was sweet. He said: 'Do all Muslims eat their fill of this in their homes?' They said: 'No.' He said: 'Then take it back.' Then he wrote to him: ¶

'To proceed: This is not from your labor, nor the labor of your father, nor the labor of your mother. Feed the Muslims from that with which you fill your own stomach in your home!' ¶

This is the first report... ¶

And the second report: It tells us the story of a man coming from the Persian front to bring the news of victory to 'Umar ibn al-Khattab. He stands at the door of 'Umar's house. 'Umar does not know that the man was sent by 'Salama ibn Qays,' one of the Muslim commanders on that front; rather, he thinks he is merely a guest. He invites him to enter, he enters, and the gathering settles. Then 'Umar ibn al-Khattab says to his guest—as the guest himself related—: ¶

'May Allah have mercy on your father! Who are you?' I said: 'A messenger of Salama ibn Qays.' He said: 'By Allah, it is as if I have come forth from him! You are kind to me and eager to give me news of those from whom you came.' He began saying—as he crawled toward me—: 'Speak! May Allah have mercy on your father! How did you leave Salama ibn Qays? How are the Muslims? What did you accomplish? How are you all?' I said: 'All is as you would like, O Commander of the Faithful!' I recounted the story to him, until (I mentioned) that they fought us, and a man from the Muslims was struck down. He recited 'Inna lillahi wa inna ilayhi raji'un,' he felt as much grief as Allah willed, and he prayed for the man for a long time. I said: 'Then Allah granted us a great victory, O Commander of the Faithful, and the Muslims filled their hands with spoils, slaves, and silver (riqqa).' He said: 'Woe to you! How is the meat there? For it is the livestock of the Arabs, and it (the region) is not viable without it...' ¶

the Arabs except for their trees. I said: 'A sheep is for two dirhams.' Then he said: 'Allahu Akbar!' Then he said: 'Woe to you! Was any other man among the Muslims martyred?!' (1). ¶

Furthermore, can there be anything more beautiful than this yearning, overflowing with warmth and compassion, emanating from the heart of the Caliph of the Muslims as he inquires about the conditions of the fighters? It traverses deserts and plains to embrace every soldier on the front lines, and invokes mercy for those among them who have attained martyrdom! ¶

From this, we realize some of the secrets of the conquests that were achieved at the hands of these fighters under the care of this leadership. ¶

We shall suffice with what has been presented regarding the rights of the fighters, in order to move on to a new discussion—with the help and guidance of Allah. ¶

Fourth Discussion: Displaying Pride and Arrogance ¶

There are human actions for which the texts of the Shariah have provided two rulings: one ruling that applies in general situations, and a different ruling that applies in a specific state, such as the state we are currently addressing, which is the state of war. Among these actions are 'Fakhr' (boasting/pride) and 'Khuyala' (arrogance). ¶

Accordingly, the discussion in this section revolves around the following two points: ¶

1. First Point: What is 'Fakhr'? What is its ruling in general, and what is its ruling in the state of war? 2. Second Point: What is 'Khuyala'? What is its ruling in general, and what is its ruling in the state of war? ¶

First Point: What is 'Fakhr'? What is its ruling in general, and what is its ruling in the state of war? ¶

It is stated in 'Mukhtar al-Sihah': «Al-Fakhr: ...boasting and recounting ancestral deeds» (1). ¶

It is stated in 'Al-Misbah al-Munir': «I boasted of it (fakhartu bihi) with 'fakhran'... and I took pride (iftakhartu)... the noun is 'al-fakhar'. It is showing off with noble qualities, merits, nobility of lineage, and so on, whether regarding the speaker himself or his ancestors» (2). ¶

In 'Al-Qamus al-Muhit': «Al-Fakhr: ...praising oneself for specific traits... so he is a 'fakhir' and 'fakhoor' (boastful)» (3). ¶

(1) Mukhtar al-Sihah: p. 423. (2) Al-Misbah al-Munir: p. 176. 'Al-Hasab' in its origin is: nobility through ancestors, and what people count as their points of pride. Al-Nihaya by Ibn al-Athir: 1/381. (3) Al-Qamus al-Muhit: 2/112. ¶

In Al-Jurjani’s Al-Ta'rifat (Definitions), it is stated: 'Al-Fakhr (boasting): to hold oneself superior to others by enumerating one's virtues.'(1) It is clear from the preceding definitions that boasting is when a person manifests behaviors that indicate pride in the lineage they belong to, or qualities they—or those associated with them—possess. This is what is meant by boasting (fakhr). ¶

As for its general ruling, it is detailed as follows: (a) If this boasting generates within the individual a sense of grandeur and pride, and compels them to wound the feelings of others—symbolized by their pride, even if subtle, suggesting that the virtues filling their own record are absent in the records of others—then such boasting is prohibited (haram). This is because the traits to which this boasting leads have been explicitly forbidden by religious text (Shariah). Whatever leads to the forbidden is itself forbidden. The evidence for the prohibition of the aforementioned traits is as follows: - The words of the Almighty: 'Indeed, He does not like the arrogant.'(2) - The words of the Prophet (ﷺ): 'Pride is the rejection of truth and the belittling of people.'(4, 5) And from Abu Hurairah, who said that the Messenger of Allah (ﷺ) said that Allah the Almighty says: 'Pride is My cloak, and Grandeur is My wrap; whoever disputes with Me regarding either of them, I will cast him into the Fire.'(6) Al-Nawawi stated in his commentary on Sahih Muslim: 'This is a stern warning regarding pride and a clear declaration of its prohibition.'(7) Therefore, the boastful person whom pride drives toward these blameworthy traits, such as belittling... ¶

Oppressing people and displaying arrogance towards the servants of Allah falls under the command of the Almighty: "Indeed, Allah does not like everyone self-deluded and boastful" (Surah Luqman: 18) and His saying: "Indeed, Allah does not like those who are self-deluded and boastful" (Surah An-Nisa: 36). ¶

B - It is possible that this 'pride' (fakhr) is not a path to the aforementioned traits, but is merely an attempt to seek honor through association with one's ancestors from ages past. For Muslims, this relates to the Arabs in the pre-Islamic era (Jahiliyyah). This is the nation or tribe from which a person seeks honor and dignity by claiming descent from them and boasting about them, due to the actual or claimed glories they possessed. Islamic legal texts have explicitly prohibited this type of boasting. ¶

Narrated Abu Hurairah (may Allah be pleased with him): The Messenger of Allah (ﷺ) said: "Allah has removed from you the arrogance (ubiyyah) of the Jahiliyyah and its pride in ancestors. People are either a pious believer or a miserable sinner. You are all children of Adam, and Adam was created from dust. People must cease boasting about their ancestors; they are merely coal from the coals of Hell, or they will be more insignificant to Allah than the beetle that rolls filth with its nose." ¶

In Musnad Ahmad ibn Hanbal: "It was narrated from Utyy ibn Damrah... he said: I saw a man tracing his lineage at the side of Ubayy (ibn Ka'b, may Allah be pleased with him) in the manner of the Jahiliyyah, boasting about his father. Ubayy told him to 'bite his father's private part' and did not use a metaphor. He then said to them: 'I know what is in your hearts, but I cannot do otherwise. I heard the Messenger of Allah (ﷺ) say: Whoever calls upon the tribalism of the Jahiliyyah, tell him to bite his father's private part and do not use euphemisms.'" In another narration: "Ubayy said: We were commanded that if a man calls upon the tribalism of the Jahiliyyah, tell him to bite his father's private part, and do not use euphemisms." ¶

It is stated in 'Al-Nihaya' by Ibn al-Athir: 'Whoever promotes the calls of Jahiliyyah (pre-Islamic ignorance)... al-ta'azzi refers to affiliation and attributing oneself to a group.' ¶

Based on this, raising slogans of nationalism and exhibiting pride in the remnants of Jahiliyyah—regardless of the variety of these manifestations—all fall under the danger warned against in the Shariah texts. This is because the essence of a Muslim is that the focus of his pride must be Islam, and the source of his honor is his affiliation with his Islamic Ummah, in its capacity as an Islamic Ummah. 'But honor belongs to Allah and His Messenger, and to the believers, but the hypocrites do not know.' ¶

As for praising the history of the Ummah before its Islam, and seeking glory and pride in the qualities and vestiges it held—this indicates a denial of the stance Islam took regarding that historical phase, which the Holy Quran described as Jahiliyyah. ¶

In truth, neglecting Islam as the sole source of honor for the current state of Muslims, and seeking honor and glory through means other than Islam—whether by aligning under ancient nationalisms and ethnicities, or modern calls, or hollow manifestations—all revert upon the Muslims. In fact, it has already resulted in the opposite of what they sought by turning to sources other than Islam. ¶

It is stated in 'Al-Mustadrak 'ala al-Sahihayn': 'From Tariq ibn Shihab, who said: Umar ibn al-Khattab set out for the Levant, and Abu Ubaidah ibn al-Jarrah was with us. They reached a ford (makhada) while Umar was on his camel. He descended from it, took off his khuffs (leather socks), placed them on his shoulder, took the camel's rein, and waded through the water. Abu Ubaidah said: O Commander of the Faithful! You are doing this? You take off your khuffs, place them on your shoulder, take the rein of your camel, and wade through the water! I would not be pleased if the people of the town were to see you in this state! Umar replied: If only someone else had said this...' ¶

Other than you, O Abu Ubaydah! You have made this a lesson for the Ummah of Muhammad ﷺ. We were the most disgraced of people, and Allah honored us with Islam. So, whenever we seek honor in anything other than that which Allah honored us with, Allah will humiliate us. ¶

Furthermore, it is self-evident that Umar ibn al-Khattab did not intend, through his behavior in this report, to suggest that Islam disapproves of the manifestations that preserve a person’s dignity or the awe of a ruler. Rather, he disapproves of these manifestations becoming the standard for worth and prestige. He objects to forgetting or ignoring that Islam is the source of dignity for the Muslim who belongs to it, and the source of awe for the ruler who governs in its name. Moreover, Umar ibn al-Khattab knew that Abu Ubaydah did not view these manifestations as the standard of worth; therefore, he did not rebuke him specifically. He did, however, clarify that if such an attitude were to come from someone other than Abu Ubaydah—from someone who places these outward displays above the value of Islam in their scale of values—they would be worthy of severe condemnation. ¶

In summary, regarding what we are discussing: to take pride in anything—whether lineage, social status, achievements, or outward appearances—which Islam has not designated as a source of pride, if the intention is to seek honor and glory by boasting about them and clinging to them, then this is what the texts of the Shariah have forbidden and condemned. ¶

C - However, if the mention of the aforementioned matters, such as lineage, status, and the like, is not for the sake of boasting, but merely for the purpose of identifying who belongs to whom, or to understand relationships... ¶

between relatives, so that a person may fulfill their Shariah-based obligations related to them, such as maintaining family ties and the like. This is beyond reproach; in fact, it is required in order to attain what the Shariah has commanded regarding the observance of the rights of kinship. Hence, the Prophet (peace be upon him) says—in what is narrated by Abu Hurairah—: 'Learn enough of your lineages by which you may maintain your family ties...' (1). It is in this light that the saying of Umar ibn al-Khattab is also understood: 'Learn genealogy, and do not be like the Nabat of As-Sawad, who, if one of them is asked about his origin, says: 'I am from such-and-such village'.' ¶

D - As for taking pride in the glorious deeds and virtuous legacies one performs... if this is done by way of boasting, it is the blameworthy pride (fakhr), which falls under the Almighty's saying: 'Therefore, do not claim purity for yourselves; He is most knowing of who fears Him' (4). However, if it is by way of acknowledging the strength Allah has granted him and the guidance He has bestowed upon him to tread the path of goodness, then it is a form of praising Allah and being grateful for His bounties. It is stated in the Tafsir: 'Do not claim purity for yourselves: Do not praise yourselves out of self-admiration; however, acknowledging the blessing is good' (5). ¶

It is stated in Al-Jassas's 'Ahkam al-Quran': '...It is permissible for a person to speak of the blessings of Allah that they possess, not for the sake of pride, but for the sake of acknowledging the blessing and expressing gratitude to the Bestower. This is like His saying: 'But as for the favor of your Lord, report [it]' (6). The Prophet (peace be upon him) said: 'I am the master of the children of Adam, and I say this without pride' (7). He informed of the blessings of Allah upon him, and clarified that his stating them was not by way of boasting' (8). ¶

This is a summary of the general ruling regarding boasting of one’s lineage (nasab), status (hasab), and similar matters. As for the ruling on such boasting during a state of war, scholars have examined this issue on several occasions: - When interpreting the saying of the Almighty: 'Indeed, Allah does not like everyone who is self-deluded and boastful' (Surah An-Nisa: 36) and similar verses. - During the explanation of the Prophet’s (peace be upon him) statement at the Battle of Hunayn: 'I am the Prophet, there is no lie, I am the son of Abdul-Muttalib.' - When discussing the statement of Salamah ibn al-Akwa during the Battle of Dhu Qarad: 'Take it, and I am the son of al-Akwa.' - When discussing the statement of Ali ibn Abi Talib during his duel with Marhab the Jew at the Battle of Khaybar: 'I am the one whom my mother named Haydarah...' I say: Scholars have discussed the issue of boasting about lineage and status during war in these and other instances. Among what has been stated in this regard is the following: - In Tafsir al-Alusi: 'Indeed, Allah does not like every self-deluded and boastful person' (Surah Luqman: 18). 'Fakhur' (the boastful one) is derived from 'fakhr' (boasting), which is showing off with things external to the human being, such as wealth and status. This includes a person enumerating what he has been given, as it is clearly boasting of wealth. It is narrated from Mujahid that 'fakhur' refers to one who counts what he has been given without thanking Allah Almighty. The form 'fakhur' is used for the rhetorical interval (fasilah) [of the verse], and because the aspects of boasting that are disliked... ¶

their frequency(1), for its occurrence is common, and Allah Almighty has shown grace by pardoning it. This is similar to how He showed grace by permitting the mujahid (fighter) to strut between the two ranks, and by permitting boasting about things like wealth for a righteous purpose(2). ¶

Based on this, boasting about the acts of heroism one has performed in the service of Islam and the defeat of the enemy is not among the blameworthy forms of boasting. Indeed, the Prophet ﷺ upheld this type of pride. ¶

It is stated in Al-Mustadrak 'ala al-Hakim: 'From Ibn Abbas (may Allah be pleased with them both), who said: Ali (may Allah be pleased with him) came on the day of Uhud with his sword, which had become bent, and said to Fatimah: Take this sword, for it has served me well (i.e., quenched my thirst for justice against the enemy). The Messenger of Allah ﷺ said: If you have fought well with your sword, then Sahl ibn Hunayf, Abu Dujanah, Asim ibn Thabit al-Aflah, and al-Harith ibn al-Simmah have also fought well. This is a Sahih hadith according to the criteria of al-Bukhari. There is a supporting Sahih narration in the Maghazi... narrated from Ibn Abbas (may Allah be pleased with them both), who said: When the Messenger of Allah ﷺ returned, he gave his sword to his daughter Fatimah and said: O daughter! Wash the blood from this. Ali then gave her his sword and said: And take this one, and wash the blood from it too! By Allah, the battle has testified to my truth today. The Messenger of Allah ﷺ said: If you have fought truthfully today, then Sahl ibn Hunayf, Simak ibn Kharashah (Abu Dujanah) have also fought truthfully with you. Ibn Ishaq said: And Ali ibn Abi Talib (may Allah be pleased with him) said, when he handed the sword to Fatimah (peace be upon her): 'O Fatimah! Take the sword, it is not blameworthy, For I am neither a coward nor base. By my life, I have exerted myself in the support of Ahmad, And the pleasure of a Lord who is merciful to His servants.'(3) ¶

It is stated in Sharh al-Nawawi 'ala Sahih Muslim: 'If it is asked: How could the Prophet ﷺ say, "I am the son of Abdul Muttalib," attributing himself to his grandfather instead of his father, and boasting of it, even though boasting is, for most people, a practice of the Age of Ignorance (Jahiliyyah)? The answer is that the Prophet's ﷺ fame was greater through his grandfather, because his father, Abdullah, died in his youth during the lifetime of his father, Abdul Muttalib... It was then added: This provides evidence for the permissibility of a person saying in war, "I am so-and-so, and I am the son of so-and-so." Similar to this is the saying of Salamah, "I am the son of al-Akwa'," and the saying of Ali (may Allah be pleased with him), "I am the one whom my mother named Haydar," and other examples of this. Scholars have explicitly stated its permissibility.' ¶