both as words of the Prophet (sallallāhu ‘alayhi
wa sallam) and as words of some of the Sahābah
(radiyallāhu ‘anhum) [See: Ibn Abī Shaybah, Ibn
Hibbān, and al-Hākim]. And Allah knows best.
The other narrations indicate that ribāt becomes
the best jihād after the era of the merciful Muslim
kings from amongst the khulafā’, during the reign
of the tyrannical Muslim kings. Their reign was
prior to the apostate tawāghīt’s era, whose era
is ended – inshā’allāh – with the revival of the
Khilāfah. And Allah knows best.
Imām Ahmad (rahimahullāh) said, “In my
opinion, nothing is equal in reward to jihād
and ribāt. Ribāt defends the Muslims and their
families. It is strength for the people of the frontier
posts and the people of battle. Therefore, ribāt is
the root and branch of jihād. Jihād is better than
it because of its hardship and fatigue. … The best
ribāt is the fiercest.” [Al-Mughnī].
Accordingly, if there were no need for more
murābitīn (which may only be determined by
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the Imām), one did not prefer battle over ribāt
because of his impatience or self-assumption,
and one performed ribāt in general and returned
to it after battle, then fighting in battle would
be better because of what it contains of dangers
and hardships. Otherwise, one should know that
fighting in battle to avoid ribāt is improper for the
true mujāhid to merely consider. It can reach the
level of major sin if it entails turning away from
necessary ribāt or disobeying the orders of leaders.
How much more so is such thought dangerous
when all the frontier posts are the priority for the
crusaders and apostates in their attempts and plans
to advance on the lands of the Khilāfah?
Allah’s Guidance and Blessing
For the Murābitīn
Sufyān Ibn ‘Uyaynah (rahimahullāh) said, “When
you see the people differ, I advise you to refer to
the mujāhidīn and the people of the frontier posts,
for Allah says, {And those who have waged jihād
for Us – We will surely guide them to Our ways}