Umarumar01

ghazwa is a large battle with two armies

The prophet (saw) himself participated in all of the ghazwa'at but the term is not lmited to it.


there is another name for dispatch of small battalion for a smaller objective ( i would have mentioned it but it escapes me). The prophet (saw) did not participate in these himself but appointed other ameers to accomplish the objecive.


The name ghazwa is still used today for a collection of operations that have specific objective. Where as a single operation itself is termed amal (e.g. amaliat istashadiyah=martyrdom operation)

I would advise be a little bit more lineant on minor issues the details of which you are not fully aware of (i.e. debating the meaning of ghazwah as if you have studied it.

As for the hadeeth regarding ghazwah al hind, it is saheeh but the title of the post is misleading... Pakistan in its current condition does not deserve such a status. It is too busy being a slave of others (india included) to try and take charge of its own affairs. It is providing its enemies its territories without asking any Questions.. (remember what happened on the day or night before Marriott Hotel Bombing when the Prime Minister/President was turned away at the behest of the FBI) and it is too busy arresting its own people to earn couple of pennies from its pay master while enslaving its economy to the interest based Wold Bank and IMF whose purpose is to subject local economies to the American dollar.



Also on the issue of the meaning of the word ghazwah ...the learning of arabic is incredibly important in fact ibn taymiyaah criticised people of Khurasaan (Iran, Afghanistan NWFP and Balochistan) for becoming lazy in this issue:






“As for becoming accustomed to talking to one another in a language other than Arabic, which is the symbol of Islam and the language of the Qur’an, so that this becomes a habit in the land, with one’s family and household members, with one’s friends, in the marketplace, when addressing government representatives or authority figures or when speaking to people of knowledge, undoubtedly this is makrooh (disliked), because it involves being like the non-Arabs, which is makrooh, as stated previously.

Hence when the early Muslims went to live in Syria and Egypt, where the people spoke Byzantine Greek, and in Iraq and Khurasan, where the people spoke Farsi, and the Maghrib (North Africa) where the people spoke Berber, they taught the people of those countries to speak Arabic, so that Arabic became the prevalent language in those lands, and all the people, Muslim and kafir alike, spoke Arabic. Such was also the case in Khurasan in the past, then they became lax with regard to the language and got used to speaking Farsi until it became prevalent and Arabic was forgotten by most of them. Undoubtedly this is makrooh.

The best way is to become accustomed to speaking Arabic so that the young people will learn it in their homes and schools, so that the symbol of Islam and its people will prevail. This will make it easier for the people of Islam to understand the Qur’an and Sunnah, and the words of the Salaf, unlike a person who gets used to speaking one language, then wants to learn another, and finds it difficult.

Know that being used to using a language has a clear and strong effect on one’s thinking, behaviour and religious commitment. It also has an effect on making one resemble the early generations of this Ummah, the Sahabah and Tabi’een. Being like them improves one’s thinking, religious commitment and behaviour.

Moreover, the Arabic language itself is part of Islam, and knowing Arabic is an obligatory duty. If it is a duty to understand the Qur’an and Sunnah, and they cannot be understood without knowing Arabic, then the means that is needed to fulfil the duty is also obligatory.

There are things which are obligatory on all individuals (fard ‘ayn), and others which are obligatory on the community or ummah (fard kifayah, i.e., if some people fulfil them the rest are relieved of the obligation).

This is the meaning of the report narrated by Abu Bakr ibn Abi Shaybah who said: ‘Eesa ibn Yoonus told us from Thawr from ‘Umar ibn Yazeed that ‘Umar wrote to Abu Musa al-Ash’ari (may Allah be pleased with him) and said: ‘Learn the Sunnah and learn Arabic; learn the Qur’an in Arabic for it is Arabic.’

According to another hadeeth narrated from ‘Umar (may Allah be pleased with him), he said: ‘Learn Arabic for it is part of your religion, and learn how the estate of the deceased should be divided (fara’id) for these are part of your religion.’

This command of ‘Umar, to learn Arabic and Sharee’ah, combines the things that are needed, for religion involves understanding words and actions. Understanding Arabic is the way to understand the words of Islam, and understanding the Sunnah is the way to understand the actions of Islam…”

From Iqtida’ al-Sirat al-Mustaqeem Shaykh al-Islam Ibn Taymiyyah (rahimahullah)


‘Umar (radiallaahu ‘anhu) said: Learn Arabic, for indeed, it increases one’s manhood.

Reported in al-Jaami’ by al-Khateeb (2/225)