disbelievers. Thus, we must remain patient. This applies except when the two ranks meet in battle; when the two ranks meet, fleeing from the battlefield is among the major sins.

Military expeditions may not be undertaken except with his permission, unless an enemy suddenly attacks them whose ferocity they fear.

His statement, “Military expeditions may not be undertaken except with his permission, unless an enemy suddenly attacks them whose ferocity they fear,” means that an army may not undertake a military expedition without the permission of the imam, whatever the circumstances. This is because those addressed by the obligation of military expeditions and jihad are the rulers, not individual members of the public. Individuals are subject to those invested with authority and decision-making. Thus, no one may undertake an expedition without the imam’s permission, except in self-defence. If an enemy suddenly attacks them whose ferocity they fear, then they may defend themselves, since fighting has then become individually obligatory.

This is only impermissible because the matter is entrusted to the imam. Undertaking an expedition without his permission is an encroachment upon his authority and a transgression of his limits. Moreover, if people were permitted to undertake expeditions without the imam’s permission, the matter would descend into chaos: whoever wished could mount his horse and go forth to fight. And if people were allowed to do so, tremendous harms would result. A group of people might prepare themselves under the pretext that they intend to fight the enemy, while in reality intending to rebel against the imam or to commit aggression against another group of people, as Allah Most High says:

“And if two groups of believers fight one another, then make peace between them.” [al-Hujurat 49:9]

For these three reasons, and others as well, military expeditions may not be undertaken except with the imam’s permission.

His statement, “unless an enemy suddenly attacks them whose ferocity they fear,” means: whose viciousness and harm they fear.

It says in al-Rawd (1): “It is permissible to launch a night attack against the disbelievers,” meaning, to attack them by surprise at night. However, this is conditional upon first presenting the call to them. Once they have been invited and do not respond, there is no harm in attacking them by surprise. They are to be invited to three matters: