بَابُ إِعْدَادِ آلَةِ الْجِهَادِPreparing the Equipment of Jihad

¹ The statement: "Indeed, the power is archery, etc.": It is stated in (Al-Musawwa): It is not meant to limit it to that, but to highlight the most perfect of its components. It is stated in (Nayl al-Awtar): Al-Qurtubi said: The power was interpreted as archery, even though power includes preparing other instruments of war, because archery is the most effective in harming the enemy and the easiest in its burden; for one may shoot at the head of the battalion, causing it to be struck and those behind it to flee. It was repeated to encourage learning it and preparing its instruments. It also indicates the permissibility of engaging in learning the tools of jihad, training in them, and taking care in preparing them to practice jihad, train in it, and exercise one’s limbs for it.

¹ The statement: "his shooting with his bow": It is stated in (Badhl al-Majhud): In the time of the Messenger of Allah (ﷺ), there was no weapon in war except shooting arrows, so this includes, or rather is replaced by, what is shot in its place, such as bullets from rifles, cannons, and other modern war instruments used in this era, as they have sufficed for and replaced shooting arrows with a bow. Al-Nawawi said: These Hadiths indicate the virtue of archery, target practice, and care in it with the intention of jihad in the path of Allah, the Exalted, as well as swordsmanship and all types of weapon use, and likewise racing with horses and others, as mentioned in its chapter. The intent is training for combat, practicing, mastering it, and exercising the limbs for it.

¹ The statement: "would shield with the Prophet (ﷺ) using a single shield": Ibn al-Mubayyid said: This refutes those who imagine that using these instruments contradicts reliance on Allah. The truth is that caution does not avert destiny, but it narrows the paths of whispers due to human nature. Cited from (Fath al-Bari).

¹ The statement: "held races between horses, etc.": It is stated in (Ad-Durr al-Mukhtar) and (Radd al-Muhtar): There is no harm in racing with archery, horses, mules, and donkeys, as stated in (Al-Multaqa) and (Al-Majma‘), and similarly in (Al-Mukhtar), (Al-Mawahib), and (Durar al-Bihar). The author approved it here, contrary to what he mentioned in miscellaneous issues before the Book of Inheritance, where he limited it to horses, camels, foot races, and archery, as in (Al-Kanz) and (Az-Zayla‘i). The commentator approved it there, stating: Racing is not permissible with a wager except in these four, but without a wager, it is permissible in everything, as detailed in (Az-Zayla‘i), and similarly in (Adh-Dhakhirah), (Al-Khaniyah), and (At-Tatarkhaniyah). The essence is that the hoofed animals mentioned in the Hadith are general. Those who consider its generality include mules and donkeys, while those who consider the reason exclude them because they are not instruments of jihad, unlike camels, which are, making them recommended. According to the three [other schools], it is not permissible with foot races with a wager, but without one, it is permissible in all sports. The wager is permissible, but it does not become obligatory, so if the loser refuses to pay, the judge does not compel him or rule for it, as in (Az-Zayla‘i) in miscellaneous issues. Al-Bazzazi explained it as not being obligatory due to the absence of a contract and receipt. It implies it becomes binding with a contract, as the Shafi‘is say, so reflect. It may be said: The meaning of "absence of a contract" is the impossibility of it, and the permissibility of a wager in what was mentioned is by juristic preference. Az-Zayla‘i said: The analogy is that it is not permissible due to the condition of ownership being tied to chance, which is why it is not permissible in anything other than the four, even if the wager is stipulated from one side. If the wager in a race is stipulated from one side or a third party, such as one saying to another: "If you outrun me, I will give you such-and-such, and if I outrun you, I take nothing from you," or the leader says to two riders or archers: "Whoever wins gets such-and-such, and if he loses, he gets nothing," as in (Ikhtiyar) and (Ghurrar al-Afkar). It is forbidden if stipulated from both sides, such as saying: "If your horse wins, you get such-and-such from me, and if my horse wins, I get such-and-such from you," as in (Az-Zayla‘i), and similarly if he says: "If your camel or arrow wins, etc.," as in (At-Tatarkhaniyah). It becomes gambling unless they include a third neutral party with a horse equivalent to theirs, expecting it might outrun them; otherwise, it is not permissible, based on the general saying: "Whoever enters a horse between two horses and is not certain it will win, there is no harm in it," but whoever enters a horse between two horses and is certain it will win, it is gambling. If he outruns them, he takes from them, and if they outrun him, he gives them nothing, and between them, whoever wins takes from the other. It is stipulated in (Al-Ghayah) that it must be bearable for the horse, and each horse must have the potential to win, as in (Az-Zayla‘i). It should be said for arrows and foot races as well. It is narrated in (Ghurrar al-Afkar) from (Al-Muḥarrar): If the race is with camels, the criterion for winning is the shoulder, and if with horses, it is the neck, though some say it is the feet.

¹ The statement: "No urging and no spare mount": In (An-Nihayah): Urging in racing is when a man follows his horse with another man who shouts and urges it to run faster. A spare mount in racing is when a rider keeps a horse beside the one he races, so if the ridden one tires, he switches to the spare. As stated in (Al-Mirqat).

¹ The statement: "taking money in a race is not permissible except in one of these, etc.": Racing without taking money is permissible according to the majority in all sports that teach horsemanship and aid jihad because the permissibility of a wager is established by the Hadith contrary to analogy, so it is permissible in others without a wager. Reflect. Cited from (Ad-Durr al-Mukhtar) and (Radd al-Muhtar).

² The statement: "Horses have goodness tied to their forelocks until the Day of Resurrection, etc.": In (Sharh as-Sunnah): This encourages keeping horses for jihad, and that jihad will not cease. As stated in (Al-Mirqat).

³ The statement: "and do not adorn them with strings": Ibn al-Jawzi said: There are three opinions regarding what is meant by strings. First, they used to hang bowstrings on camels to ward off the evil eye, so they were ordered to cut them to show that strings do not avert anything of Allah’s decree, as per Malik’s view. Second, the prohibition is to prevent the animal from choking during intense running, as narrated from Muhammad ibn al-Hasan, the companion of Abu Hanifah, and Abu Ubayd’s statement supports it, as he said: It was prohibited because it harms the animals, restricts their breathing and grazing, and they might get caught in a tree and choke or be hindered in movement. Third, they used to hang bells on them, as narrated by Al-Khattabi. Al-Nawawi and others said: The majority hold that the prohibition is for disapproval, specifically mild disapproval. Some said it is forbidden. Others said it is prohibited before need but permissible when needed. Malik specified that the disapproval applies to adornments with strings, but it is permissible with others if not intended to ward off the evil eye. This applies to amulets and similar things without Qur’an or the like. As for what contains Allah’s remembrance, there is no prohibition, as it is used for blessing and seeking refuge with His names and remembrance. Similarly, there is no prohibition for adornments used for decoration unless they reach the level of arrogance or extravagance. As stated in (Badhl al-Majhud).

¹ The statement: "disliked the shikal among horses": This is based on experience, not legislation or information. As stated in (Al-Arf ash-Shadhi). It is stated in (Al-Luma‘at): The reason for disliking the shikal is entrusted to the knowledge of the Lawgiver. It is stated in (An-Nihayah): It was disliked because it resembles the shackled in appearance, for optimism, and it may be that this type was tested and found lacking in agility. It is said: If it also has a blaze, the dislike is removed because the resemblance to the shikal is gone.

¹ The statement: "The best horses are the black, etc.": His preference (ﷺ) for this is also based on experience, not legislation. As stated in (Al-Arf ash-Shadhi).

² The statement: "except in three things, etc.": The distinction in perfecting ablution and breeding is problematic, as the first is recommended and commanded for everyone, and the second is disliked and prohibited for everyone. Indeed, the prohibition of eating charity is specific to the Prophet’s household. It is answered that the intent is obligation, which is specific to them, or the intent is to emphasize or stress it. It is also said: This is like Ali’s saying, "except in this document," meaning the negation of distinction or consultation in any rulings, as these things are not specific to them. As stated in (Al-Luma‘at). ³ The statement: "At-Tahawi said, etc.": The original wording is as follows: If someone asks, "What is the meaning of the Prophet (ﷺ) distinguishing Banu Hashim with the prohibition of breeding donkeys with horses?" It is said to him: When Ibn Abi Dawud narrated to us, he said: Abu Umar al-Hawdi narrated to us, saying: Al-Marji, who is Ibn Raja, narrated to us, saying: Abu Jahdam narrated to me, saying: Ubaydullah ibn Abdullah narrated from Ibn Abbas, who said: The Messenger of Allah (ﷺ) did not distinguish us except in three things: not to eat charity, to perfect ablution, and not to breed a donkey with a horse. I met Abdullah ibn al-Hasan while he was circumambulating the Ka‘bah and told him this, and he said: "True, horses were few among Banu Hashim, so he wanted them to increase among them." Abdullah ibn al-Hasan explained that the reason the Prophet (ﷺ) distinguished Banu Hashim with not breeding donkeys with horses was not for prohibition but due to the scarcity of horses among them. When that reason is removed and horses become abundant among them, they are like others. The Prophet’s (ﷺ) distinction of them with this prohibition indicates its permissibility for others. Since he (ﷺ) made keeping horses carry the reward and merit we mentioned, and when asked about keeping donkeys, he did not assign any reward to it, and mules, which are unlike horses, are similar. Thus, those who prefer to produce what has no reward in keeping or acquiring over what has reward are among those who do not know. It is established that producing mules is permissible for Banu Hashim and others, though producing horses is better, and this is the opinion of Abu Hanifah, Abu Yusuf, and Muhammad, may Allah have mercy on them all. As stated in (Ad-Durr al-Mukhtar): Breeding donkeys with horses is permissible, as is the reverse, as in (Qahastani). In (Takmilat Bahr ar-Ra’iq): It is permissible to breed donkeys with horses because he (ﷺ) rode and kept a mule, and if it were forbidden, he would not have done so, as it would open its door. As stated in (Al-Hidayah).

¹ The statement: "The hilt of the sword of the Messenger of Allah (ﷺ) was made of silver": The condition for the adornment of a sword is that the hand does not touch the silver part. As stated in (Radd al-Muhtar). In Nasa’i’s wording: The guard of the sword of the Messenger of Allah (ﷺ) was silver, its hilt was silver, and what was between them were silver rings. The hilt (qabi‘ah) is, with a qaf, then a ba, then a ya under it, then a ha, on the pattern of safinah, referring to what is on the end of the sword’s handle, made of silver or iron. As stated in (Sharh an-Naqayah). In (Al-‘Alamgiriyyah): If there is silver in the blade or handle of the sword, Abu Hanifah (may Allah be pleased with him) said: If the hand touches the silver part, it is disliked; otherwise, it is permissible. Abu Yusuf (may Allah be pleased with him) said: It is disliked absolutely. As stated in (Radd al-Muhtar): The hand should avoid the blade, handle, and reins where it touches. Sword adornment is with silver, not gold. As stated in (Radd al-Muhtar).

¹ The statement: "was wearing two coats of mail, one over the other": This means he wore one over the other, from tadhahir, meaning cooperation and assistance. As stated in (An-Nihayah). It indicates the permissibility of exerting effort in the means of jihad and that it does not contradict reliance and submission to decreed matters. As stated in (Al-Mirqat).