Defence Of The Muslim Lands

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Nisa
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Defence Of The Muslim Lands

Post by Nisa » Fri Mar 23, 2012 7:00 am

Defence Of The Muslim Lands
Shaheed Abdullah Azzam
An excerpt from the book "Defence of the Muslim Lands"
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The First Obligation After Iman

"The first obligation after Iman is the repulsion of the enemy aggressor who assaults the religion and the worldly affairs". Ibn Taymiyyah

All praise be to Allah, we praise Allah, we seek His refuge, and we seek His forgiveness. We seek refuge in Him from the evil of our own selves and the evil of our deeds. Whomsoever Allah guides there is none to send him astray and whomsoever Allah sends astray there is none to guide him and I bear witness that there is no Diety but Allah and Mohammed (saw) is His servant and messenger. May His blessings be upon him, his family and companions.

And what follows;

Allah has chosen this religion to be a mercy for the worlds. He sent the most blessed of the messengers to be the last Prophet for this religion. To bring it victory by the sword and the spear, after He had clearly expounded it with evidences and arguments. The Prophet (saw) said in a sahih hadith narrated by Ahmad and Tabarani: "I have been raised between the hands of the Hour with the sword, until Allah the Exalted is worshipped alone with no associates. He has provided sustenance from beneath the shadow of spears and has decreed humiliation and belittlement for those who oppose my order. And whoever resembles a people, he is of them."

Allah the Exalted, in His wisdom, established the salvation of humanity by this rule of fighting, for the Exalted said: "...and if Allah did not check one set of people by means of another, the earth would indeed be full of mischief But Allah is full of bounty to the Alamin (mankind, jinns and all that exists)" (Surah al Baqarah:Verse 251.)

Hence, Allah the Almighty the Majestic has bestowed this judgement as a favour upon mankind, and made it unambiguous. In other words, the battle between truth and falsehood is for the reformation of mankind, that the truth may be made dominant and good propagated. Also, that their practices and places of worship may be safeguarded. Allah the Exalted said: "... for had it not been that Allah checks one set of people by means of another, monasteries, churches, synagogues, and mosques, wherein the name of Allah is mentioned much would surely have been pulled down. Verily Allah will help those who help His (cause). Truly, Allah is Strong, All Mighty." (Surah al Hajj: Verse 40).

This rule of DEFENCE or jihad has occupied many pages in the Book of Allah the Almighty , the Majestic, to make clear that the truth must have a power to protect it. For how many times has truth been defeated because of neglect of its possessors, and how many falsehoods have been raised by its allies and men willing to sacrifice. Jihad is built on two main pillars. Patience which reveals bravery of the heart and generosity , by which one spends ones wealth and spirit. Yet, the sacrifice of one's person is the greatest generosity , and in the sahih hadith, reported by Ahmad: "Iman is patience and generosity".

Ibn Taymiyyah says: "The amendments of the children of Adam in their religion and worldly affairs would not be complete without bravery and generosity". And Allah has made it clear that whoever turned away from Jihad by their person, that He would replace them with a people who would perform it. "If you march not forth, He will punish you with a painful torment and will replace you with another people, and you cannot harm Him at all, and Allah is able to do all things." (Surah at Tauba: Verse 39).

The Prophet (saw) also underlined two of the most evil of faults: miserliness and cowardice. These faults lead to the corruption of the soul and deterioration of the society .In a sahih hadith-: "The most evil of what is in a man is niggardliness and cowardice". Narrated by Abu Daud and it is sahih. There have passed ages when the pious predecessors held fast to this rule of fighting and became masters of this world and the teachers of mankind. The Exalted said: "And we made from among them (Children of Israel), leaders, giving guidance under Our command, when they were patient and used to believe with certainty on Our Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.)." (Surah as Sajdah:Verse 24).

As the Prophet (saw) has stated in a sahih hadith-: "the first of this Ummah was reformed with abstinence and certainty of belief, and the last of this Ummah will be destroyed by miserliness and longing." Narrated by Ahmad and Tabarani in AI Awsat and AI Baihaqi. Unfortunately, there were generations that succeeded the early Muslims who neglected the rules of Allah. They forsook their Lord, so He forsook them. They deserted His rules, and so they were lost. "Then, there has succeeded them a posterity who have given up prayers (i. e. made their prayers to be lost, either by not offering them or by not offering them perfectly, or by not offering them in their proper fixed times, etc.) and have followed lusts. So they will be thrown in Hell." (Surah Maryam:Verse 59). They followed their desires and evil of their deeds was made appealing to them.

In a sahih hadith: "Allah hates every selfish arrogant, rambling in the market places, a corpse by night and an ass by day, knowledgeable in worldly affairs yet ignorant of the after world." One of the most important lost obligations is the forgotten obligation of fighting. Because it is absent from the present condition of the Muslims, they have become as rubbish of the flood waters. Just as the Prophet (saw) said: "It is expected that the nations will call each other from all horizons, as diners calling each other to feast from a platter of food in front of them." A person asked the Prophet (saw) would that be because of our small number that day. The Prophet (saw) said, "No, but you will be rubbish like the rubbish of flood water. Allah will put Wahn into your hearts and remove the fear from the hearts of your enemies because of your love for the world and your hate of death". In another narration it was said: "and what is the Wahn, O messenger of Allah?" He (saw) said: "love of the world and the hate for fighting." Narrated by Ahmad with a good chain. Narrated by Abu Daud with the words "hate for death", and it is a sahih hadith.

Sheikh Ibn Taymiyyah says on this topic: "About the defensive jihad, which is repelling an aggressor, is the most tasking type of jihad. As agreed upon by everyone, it is obligatory to protect the religion and what is sacred. The fIrst obligation after Iman is the repulsion of the enemy aggressor who assaults the religion and the worldly affairs. There are no conditional requirements such as supplies or transport, rather he is fought with all immediate capability .The Ulama, our peers and others have spoken about this."


Opinions of the Mathhabs

Hanafi Fiqh Ibn Abidin said: " Jihad becomes Fard Ayn if the enemy attacks one of the borders of the Muslims, and it becomes Fard Ayn upon those close by. For those who are far away, it is Fard Kifaya, if their assistance is not required. If they are needed, perhaps because those nearby the attack cannot resist the enemy, or are indolent and do not fight jihad, then it becomes Fard Ayn upon those behind them, like the obligation to pray and fast. There is no room for them to leave it. If they too are unable, then it becomes Fard Ayn upon those behind them, and so on in the same manner until the jihad becomes Fard Ayn upon the whole Ummah of Islam from East to the West". And the following have like Fatwa: AI Kassani, lbn Najim and lbn Hammam.

Maliki Fiqh In Hashiyat ad Dussuqi it is stated: Jihad becomes Fard Ayn upon a surprise attack by the enemy. Dussuqi said: "Wherever this happens, jihad immediately becomes Fard Ayn upon everybody, even women, slaves, and children, and they march out even if their guardians, husbands and creditors forbid them to." Shaffie Fiqh In the Nihayat al Mahtaj by Ramli it is stated: "If they approach one of our lands and the distance between them and us becomes less than the distance permitting the shortening of prayers, then the people of that territory must defend it and it becomes Fard Ayn even upon the people for whom there is usually no jihad; the poor, the children, the slaves, the debtor and the women."

Hanbali Fiqh In al Mughni by Ibn al Qadamah it is stated: " Jihad becomes Fard Ayn in three situations: 1) If the two sides meet in battle and they approach each other. 2) If the Kuffar enter a land, jihad becomes Fard Ayn upon its people. 3) If the Imam calls a people to march forward it is obligatory upon them to march forward."

And Ibn Taymiyyah remarked: "If the enemy enters a Muslim land, there is no doubt that it is obligatory for the closest and then the next closest to repel him, because the Muslim lands are like one land. It is obligatory to march to the territory even without the permission of parents or creditor, and the narration's reported by Ahmad are clear on this." ~ This situation is known as the General March.


Evidence for The General March and its Justification

Allah the Almighty the Majestic says: "March forth, whether you are light (being healthy, young and wealthy) or heavy (being ill, old and poor), strive hard with your wealth and your lives in the cause of Allah. This is better for you if you but knew." (Surah at Tauba:Verse 41). In a preceding verse the arrangement of punishment and the replacement by a people who carry Islam, has been mentioned as a recompense for those who do not march forward. Allah does not punish except those who leave an obligation or perform forbidden acts. "If you march not forth, He will punish you with a painful torment and will replace you by another people, and you cannot harm Him at all and Allah is able to do all things." (Surah at Tauba: Verse 39).

Ibn Kathir said: "Allah the Exalted ordered that everybody march forward with the Messenger of Allah (saw), (the General March) in the expedition of Tabuk to fight the enemies of Allah, the unbelieving Romans of the People of the Book". Bukhari has written a chapter in Sahih Bukhari (entitled: The Chapter On The Obligation of Marching Forward and What is Required from Jihad and Intention for It) and quoted this verse. It was a general call because it became known to the Muslims that the Romans were gathering on the borders of the Arabian Peninsula and were preparing to invade Medina. So what is the situation when the Kuffar enter a Muslim country, does not the march forward become the ultimate priority?

Abu Talha (ra) said about the Exalted's words: "...light or heavy...old or young" (Surah at Tauba:Verse 41), Allah did not listen to anyone's excuse". And Hasan al Basri said: "in hardship and in ease." Ibn Taymiyyah said in Majmua al Fatawa 28/358: "If the enemy intends an attack upon the Muslims, then repelling him becomes obligatory upon the population under attack as well as the population not under attack.

The Exalted has said: "...But if they seek your help in religion, it is your duty to help them..." (Surah al Anfal:Verse 72). As well, the Prophet (saw) ordered the assisting of a Muslim in need. Whether or not one is a salaried soldier, and no matter what his capabilities, it is an obligation upon everybody with their persons and wealth, little or much, riding or on foot. As it was when the enemy attacked Medina in the Battle of the Trench, Allah allowed no one to be exempted."

Az Zuhri said: "Saeed Bin al Mussayb went on a military expedition and he lost one of his eyes. It was said to him: "you are injured". He replied, " Allah has ordered the light and heavy to march forward, therefore if it is not possible for me to fight, I will make your numbers seem greater by my presence and I can watch over your things."

Allah the Almighty and Majestic says: "...and fight the Mushrikun (polytheists, pagans, idolaters, disbelievers, in the Oneness of Allah) collectively, as they fight against you collectively. But know that Allah is with those who are AI Muttaqun." (Surah at Tauba: Verse 36). Ibn Arabi said: "collectively means besieging them from every side and in all possible circumstances." Allah the Almighty and Majestic says: "And fight them until there is no more Fitnah (disbelief and polytheism: i. e. worshipping others beside Allah) and the religion (worship) will all be for Allah alone (in the whole world)... " (Surah al Anfal:Verse 39).

The Fitnah means Shirk as Ibn Abbas and As Siddi said: "When the Kuffar attack and control a country, the Ummah is endangered in its religion and it becomes susceptible to doubt in its belief. Fighting then becomes an obligation to protect the religion, lives, 'Ard and wealth." Mohammed (saw) has said: "There is no Hijr after the Opening (of Mecca) but there is Jihad and the intention for it. So if you are called to march forth then march forth". Reported by Bukhari. It is an obligation to march forth if the Ummah is called to do so, and in the situation of an enemy attack. The Ummah is called to march forward to protect its religion. The extent of the obligation is related to the need of the Muslims or demand of the Imam. As Ibn Hajr has clarified in the explanation of this hadith.

Al Qurtubi said: "Anyone who is aware of the weakness of the Muslims in the face of their enemy, knows that he can reach them and can assist them, it is also upon him to march forward." Every religion which Allah has revealed safeguards five essential aspects: the religion, life, 'Ard, the mind and property. Consequently, there must be measures to safeguard these five by any means. So, Islam orders repelling the aggressor. The aggressor is one who imposes himself with violence upon others, seeking their life, their wealth or their' 'Ard. "And what is wrong with you that you fight not in the Cause of Allah, and for those weak, ill-treated and oppressed among men, women, and children, whose cry is: Our Lord! Rescue us from this town whose people are oppressors; and raise for us from You one who will protect, and raise for us from You one who will help." (Surah an Nisa:Verse 75).


Final Word

Finally we say, the case is not settled by long lists of quotations or the bringing forward of witnesses. Rather, the matter is referred to the heart. If Allah gives it light it will see the truth, in which everything is apparent. Otherwise, if the hearts are darkened they will not see. "... Verily, it is not the eyes that grow blind, but it is the hearts which are in the breasts that grow blind." (Surah al Hajj :Verse 46).

The vision of the heart is for evidences, and the signs of Allah are for cultivating Taqwa, obedience and enthusiasm for acts of worship. " Verily, proofs have come to you from your Lord, so whoever sees, will do so for (the good of) his own self; and whosoever blinds himself; will do so to his own harm, and I (Mohammed s.a. w.) am not a watcher over you." (Surah al Anam:Verse 104). This vision opens forth in the heart the springs of perception. A perception not earned by studying. Verily, it is an understanding given by Allah to His servant for His Book and His religion according to the capacity of the heart's vision. This vision grows in the field of the heart, that he may discern truth from falsehood, the honest from the liar.

The Exalted said: "Surely! Therein is indeed a sign for the believers." (Surah al Hijr:Verse 77). Mujahid said: "In at Tirmidhi, Abi Said al Khudri (ra) reported that the Prophet (saw) said: "Fear the perception of the believer for he sees with the light of Allah the Almighty the Majestic." Then he read: "Surely! Therein is indeed a sign for the believers." (Surah al Hijr:Verse 77).

Everyone who prefers the life of this world from among the scholars, he must lie concerning Allah in his Fatwa and rulings, in his lectures and his commands, because many of the Rules of Allah conflict with the desires of the people, especially those endowed with authority. Those who serve their lusts, their desires will not be satisfied except by contradicting the truth or rejecting a great part of it. If the scholars and those who govern love, power and pursue their desires, they will not find fulfilment unless they oppose the truth. Especially when the doubtful coincides with their lusts, thus tempting his lower nature. What is right becomes hidden and the face of truth is covered. If the truth is evident and without doubt, he chooses the controversial and excuses himself by saying that he will find an exit in repentance.

About those, and those like them the Exalted said: "Then, there has succeeded a posterity who have given up prayers (i. e. made their prayers to be lost, either by not offering them or by not offering them perfectly or by not offering them in their proper fixed times. etc.) and have followed lusts..." (Surah Maryam:Verse 59). The Exalted also said about them: "Then after them succeeded them an (evil) generation, which inherited the Book, but they chose (for themselves) the good of this low life (evil pleasures of this world) saying (as an excuse): (Everything) will be forgiven to us. And if (again) the offer of the like (evil pleasures of this world) came their way, they would (again) seize them (would commit those sins). Was not the covenant of the Book taken from them that they would not say about Allah anything but the truth? And they studied what is in it (the Book). And the home of the hereafter is better for those who are AI Muttaqun. Do not you then understand?" (Surah al A'araf:Verse 169).

To follow vain desires blinds the eye of the heart, until it can no longer differentiate between Sunnah and Bid'ah, or it inevitably reverses them, that it perceives the Bid'ah as Sunnah. This is the plague the scholars suffer when they prefer the life of this world and pursue lusts and follow after leaders. The following verses refer to them: "And recite (0 Mohammed) to them the story of him to whom We gave Our Ayat (proofs, evidences, lessons, signs, revelations, etc.) but he threw them away, so Satan followed him up, and he became of those who went astray. And had We willea: We would surely have elevated him therewith but he clung to the earth and followed his own vain desire. So his description is the description of a dog: If you drive him away, he lolls his tongue out, or if you leave alone he (still) lolls his tongue out... " (Surah al A'araf:Verse 175-176).

Quotations will not suffice, because the perception of the truth relies on the enlightenment of the heart. When the heart has a strong attachment to the life of this world, and the bearer of this heart is immersed in sin, Ran (black covering) overcomes the heart. Because, every sin is a black stain on the heart. These black stains accumulate until the Ran is total and prevents the penetration of light to the heart. When the heart is darkened, things no longer appear as they truly are, for truth is confused and its face no longer apparent. The heart is inverted and sees truth as falsehood and falsehood as truth. There must be Taqwa that the capacity for discernment is developed, the heart cleansed, that it may accord things their proper order: "O you who believe! If you obey and fear Allah, He will grant you Furqan a criterion (to judge between right and wrong of Makhraj, i. e. making a way for you to get out from every difficulty), and will expiate for you your sins, and forgive you, and Allah is the owner of the great bounty. " (Surah al Anfal:Verse 29). When they were in confusion over difficult questions they would say, " Ask the people of the battle fronts because they are nearest to Allah". They asked Ahrnad Bin Hanbal: "Who do we ask after you?" He said, "Ask Aba Bakr al Waraq for he possesses Taqwa as it ought to be, and I hope he will be successful in answering. " In Bukhari and Muslim a hadith Marfu:"In the past among the nations before you there were inspired men and if there was one in my nation it would be Umar Bin Khattab." And Umar was true to this.

Muslim narrates in his sahih from Aisha (r.a), who said: "The Messenger of Allah (saw) would open his prayer when he stood at night with: Our Lord of Jibraeel and Mikaeel, Originator of the heavens and the earth, Knower of the unseen and the seen, You judge between Your slaves in that which they are at difference. Guide me from that in which they differ to the truth by Your leave. You guide whom You will to the straight path." Finally we supplicate by the blessed verse: "...O Lord! Judge between us and our people in truth, for You are the best of those who give judgement." (Surah al A'araf:Verse 89).

We repeat the supplication of the Messenger of Allah (saw) as reported in sahih Muslim: "O Allah guide us from that in which they differ to the truth by Your permission. You guide whom You will to the straight path. Our Lord forgive us and our brethren who preceded us in faith and put not in our hearts any hatred towards those who have believed. Our Lord You are indeed full of Kindness, Most Merciful. O Allah make us live in contentment and die as Shaheed and gather us among the group of Mustafa (saw). Glory be to You O Allah and Praise, I bear witness that there is no God but You. I seek Your forgiveness and to You I repent."

كُتِبَ عَلَيْكُمُ الْقِتَالُ وَهُوَ كُرْهٌ لَّكُمْ وَعَسَىٰ أَن تَكْرَهُوا شَيْئًا وَهُوَ خَيْرٌ لَّكُمْ وَعَسَىٰ أَن تُحِبُّوا شَيْئًا وَهُوَ شَرٌّ لَّكُمْ وَاللَّهُ يَعْلَمُ وَأَنتُمْ لَا تَعْلَمُونَ
"Jihad (holy fighting in Allah's Cause) is ordained for you (Muslims) though you dislike it, and it may be that you dislike a thing which is good for you and that you like a thing which is bad for you. Allah knows but you do not know"
- Quran 2:216

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Nisa
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Re: Defence Of The Muslim Lands

Post by Nisa » Mon Mar 26, 2012 7:31 am

A poem that was originally written by Abu Hafs Al-Urduni, a Chechniyan Mujahid, and later turned into a famous Nasheed. Absolutely gorgeous MashaAllah!

بكت عيني
فلوموا أو خذوني
إلى أرض الجهاد وودّعوني
تذكّرت الجهاد ففاض دمعي
و هيّج مقلتي ذلُّ الركون

أحب الغزو بل أهوى رباه
أحب دكادكـ الهيجا دعوني
أناجي النفس أسلبها هواها
أروضها على خوض المنون

أيا رب العباد أيا إلهي
أجرني أن أنال من المنون
على فرشٍ معطرة ولكن
سألتك قتلة تحت الحصونِ

وكل الحب في غير الإله
سراب وقد يكون من المجون
فعذرا عُذّلي عذراً فإني
محب للجهاد فأطلقوني

My eyes wept over the seperation
Take me to the land of Jihad and bid me farewell
I remembered Jihad so my tears overflowed
and my eye awoke although it was subdued by humiliation

I love the battle, but its mountains have tumbled
I love the places of combat.
"Desist from me" I speak to my soul; deprive of its desires
I train it upon penetrating death.

So Oh Lord of all slaves, O my Lord
Save me from meeting death while I am upon fragranced bedspreads
But instead I ask You, to be killed beneath the fortresses

And I am certain that the people will think my request to You is from madness
May Allah curse the abstention from Jihad and whoever takes to its path
And also to every disappointing wretched betrayer

For every love other then Allah is a mirage, indeed from madness
So apologies and excuse me! for I am one who loves jihad so free me
So apologies and excuse me! For I am one who loves jihad, so free me
كُتِبَ عَلَيْكُمُ الْقِتَالُ وَهُوَ كُرْهٌ لَّكُمْ وَعَسَىٰ أَن تَكْرَهُوا شَيْئًا وَهُوَ خَيْرٌ لَّكُمْ وَعَسَىٰ أَن تُحِبُّوا شَيْئًا وَهُوَ شَرٌّ لَّكُمْ وَاللَّهُ يَعْلَمُ وَأَنتُمْ لَا تَعْلَمُونَ
"Jihad (holy fighting in Allah's Cause) is ordained for you (Muslims) though you dislike it, and it may be that you dislike a thing which is good for you and that you like a thing which is bad for you. Allah knows but you do not know"
- Quran 2:216

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MuhammadA
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Re: Defence Of The Muslim Lands

Post by MuhammadA » Tue Mar 27, 2012 7:56 pm

Mashaa Allah. Jazaakum Allahu Khairan.
مِّنَ الْمُؤْمِنِينَ رِجَالٌ صَدَقُواْ مَا عَـهَدُواْ اللَّهَ عَلَيْهِ فَمِنْهُمْ مَّن قَضَى نَحْبَهُ وَمِنْهُمْ مَّن يَنتَظِرُ وَمَا بَدَّلُواْ تَبْدِيلاً
"Among the believers are men true to what they promised Allah . Among them is he who has fulfilled his vow [to the death], and among them is he who awaits [his chance]. And they did not alter [the terms of their commitment] by any alteration" - Surat Al-'Aĥzāb : 23

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Nisa
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Re: Defence Of The Muslim Lands

Post by Nisa » Wed Mar 28, 2012 12:19 pm

WaAntum Fajazakumullahu Khairan
كُتِبَ عَلَيْكُمُ الْقِتَالُ وَهُوَ كُرْهٌ لَّكُمْ وَعَسَىٰ أَن تَكْرَهُوا شَيْئًا وَهُوَ خَيْرٌ لَّكُمْ وَعَسَىٰ أَن تُحِبُّوا شَيْئًا وَهُوَ شَرٌّ لَّكُمْ وَاللَّهُ يَعْلَمُ وَأَنتُمْ لَا تَعْلَمُونَ
"Jihad (holy fighting in Allah's Cause) is ordained for you (Muslims) though you dislike it, and it may be that you dislike a thing which is good for you and that you like a thing which is bad for you. Allah knows but you do not know"
- Quran 2:216

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Nisa
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Re: Defence Of The Muslim Lands

Post by Nisa » Wed Mar 28, 2012 1:44 pm

Virtues of Martyrdom in the Path of Allah
Adopted from the works of Ash-Sheikh ash-Shaheed 'Abdullah Azzam rahimuAllaah
Image
“The life of the Ummah is connected to the ink of the scholars and the blood of the martyrs. What is more beautiful than to write the history of the Ummah with both the ink of the scholar and his blood, such that the map of Islamic history becomes coloured with two lines: one of them black, and that is what the scholar writes with the ink of his pen; and the second red, and that is what the martyr writes with his blood. And more beautiful than this is when the blood is one and the pen is one, so that the hand of the scholar, which expends the ink and moves the pen, is the same hand that expends his blood and moves the nations. The extent to which the number of martyred scholars increases, is the extent to which nations are delivered from their slumber, rescued from their decline and awoken from their sleep.

So history does not write its lines except with blood. Glory does not build its lofty edifice except with skulls. Honour and respect cannot be established except on a foundation of cripples and corpses. Empires, noble persons, states and societies, cannot be established except with examples"

Ash-Sheikh ash-Shaheed ‘Abdullah Yoosuf ‘Azzam – May Allah have mercy upon you.

1 - The blood of the Shaheed smells of musk:

“By the One in Whose Hand is my soul, no one is injured in the Path of Allah – and Allah knows best who is truly wounded in His Path – except that he comes (with his wound) on the Day of Resurrection, its colour the colour of blood, and its scent that of musk." [Muslim and Ahmad]


2 – The Most Beloved of the drops to Allah:

“There is nothing more beloved to Allah than two drops or two marks. The teardrop that falls from the fear of Allah, and the drop of blood shed in the Path of Allah. And as for the marks, then a mark in the Path of Allah, and a mark in an obligation from the obligations unto Allah”. (Hasan, reported by at-Tirmidhi)

"al-Jihad" is the intended meaning of the phrase “in the Path of Allah” as explained by Ibn Hajr al-'Asqalaani in Fath al-Bari.


3 – The Shaheed Wishes to Return to this World:

“Any slave [of Allah] who dies and has been bestowed good from Allah, does not wish to return to the World, even if he is given the World and what it contains; except a Shaheed, due to what he sees from the virtues of Shahaadah [Martyrdom]. So he wishes to return to the World in order to be killed again”– and in another wording – “So that he may be killed ten times due to what he receives from the honour” [al-Bukhari and Muslim]
Scholars differed with regards to the reasons behind naming a martyr “Shaheed” (lit. a witness). Al-Azhari says, “This is because Allah and His Messenger bear witness that he is in Paradise” an-Nadhr says, “ash-Shaheed (a witness), is alive, so they were named that because they are alive with their Lord”.

It is also said, “Because the angels of mercy bear witness and take his soul”, and “he is from those who will be a witness unto nations”, and “He is witnessed to have Iman and a good end in his outward appearance”, and “because his blood bears witness for him on the Day of Judgment”
Sheikh 'Abdullah Azzam says: "They are Shuhadaa` [witnesses] to the fact that this Deen is greater than life, and that values are more important than blood, and that principles are more precious than souls"


4 – Haarithah in the Highest Firdaws:

The Prophet – May the Salaah and Salaam of Allah be upon him – said to Umm Haarithah bint an-Nu’maan – after her son was killed in the battle of Badr – after she asked: “Where is he (i.e. is he in Paradise or the Fire)?” – he replied, “Indeed, he is in the highest Firdaws” [al-Bukhaari]
In another Hadeeth reported by al-Bukhaari:

“Indeed, in Paradise are a hundred levels which Allah has prepared for the Mujahideen in His Path. The distance between each level is that of between the heavens and the earth. So when you ask of Allah, then ask Him for Firdaws, for it is the center of Paradise, and the highest part of Paradise, and above it is the throne of The Most Merciful, from whence, the highest Firdaws, the rivers of Paradise spring forth”


5 – The Souls of the Shuhadaa` in the Hearts of Green Birds:

“Indeed the souls of the martyrs are in the hearts of green birds, and they have lanterns hanging underneath the 'arsh (the throne of Allaah). They roam around in Paradise wherever they wish, then they return to their lanterns. So, their Lord enquires: “Do you desire anything?” They say, “What can we desire for, when we roam around in Paradise wherever we wish?” And He asks them this three times. When they realize that they will not cease to be questioned, they say, “O Lord! We wish that you return our souls to our bodies, in order that we be killed in Your Path again” When it is realized that they have no need, they will be left alone.” [Muslim]

6 – Special Favours for the Shaheed:

“The Shaheed is granted seven special favours from Allah. He is forgiven (his sins) at the first drop of his blood. He sees his place in Paradise. He is dressed in the clothes of Iman. He is married to the Hoor al-‘Ain (beautiful women of Paradise). He is saved from the punishment of the grave. He will be protected from the great fear of the Day of Judgement. A crown of honour will be placed on his head, one jewel of which is better than the whole world and what it contains. He is married to seventy-two of the Hoor al-‘Ain (beautiful women of Paradise), and he will be able to intercede for seventy members of his family.” [Saheeh – Related by Ahmad, at-Tirmidhi and Ibn Hibbaan]


7 – The Shuhadaa` of Uhud:

“When your brothers were killed at Uhud, Allah placed their souls in the hearts of green birds. They frequent the rivers of Paradise, and eat from its fruits, then return to the lanterns under the Throne. When they enjoy the good in their food and drink, and their excellent speech, they say, “We wish that our brothers knew what Allah has prepared for us, so that they will never abstain from Jihad, nor will they refrain from war” So Allah said, “I will inform them of you” So Allah revealed these verses to His Messenger: “Think not of those killed in the Path of Allah is dead...” (3:169) [Ahmad, Abu Dawud, al-Hakim classified it Saheeh and adh-Dhahabi agreed]


8 – The Shuhadaa` beside the Baariq river:

“The Shuhadaa` are in a green dome beside the river of Baariq, near the gate of Paradise, from which provision comes to them morning and evening” [Saheeh al-Jami 3/235 # 3636]


9 – Ash-Shahaadah is better than cities and villages:

“To be killed in the Path of Allah is more beloved to me than that people of cities and villages belong to me” [Ahmad – narrators are trustworthy, and the chain is strong]


10 – The Shaheed does not feel the pain of death:

“The Shaheed does not feel [any pain] from killing, except as one of you feels the prick of a needle” [Ahmad, at-Tirmidhi and an-Nasaa`I and the Sanad is Hasan]


11 – Levels of Shuhadaa`:

“The best of the Shuhadaa` are those who fight in the frontlines, and do not turn away their faces until they are killed. They will be thrown into the highest rooms of Paradise, and Allah will laugh at them. And when your Lord laughs at a slave in a certain instance, then there is no account for him” [Ahmad with Saheeh chain (Saheeh al-Jami 1118)]


12 – There are three types of those killed:

“There are three types of those killed. A Mu`min man (a firm believer), who makes Jihad with his wealth and his self in the Path of Allah until he meets the enemy and fights them until he is killed. Then that is the Shaheed who has been tested[to be] in the camp of Allah under His Throne. The Prophets are not better than him, except by the level of Prophethood. And a man who oppresses his soul with sins and errors, who makes Jihad with his self and his wealth in the Path of Allah, until he meets the enemy and fights until he is killed. Then that is Mumasmasatun (a purifier) that expiates his sins and errors. Indeed, the sword wipes away errors. And he enters [Paradise] from any of the gates of Paradise he wishes. For indeed [the Paradise] has eight gates, and the Hell has seven gates, and some [of the gates] are better than others. And a hypocrite man, who makes Jihad with his self and his wealth, until he meets the enemy and fights in the Path of Allah until he is killed, then indeed he is in the Hellfire. Verily, the sword does not wipe off an-Nifaaq (hypocrisy)” [Ahmad with Hasan chain, and Ibn Hibbaan classified it Saheeh]


13 – Which killed person is the best?

The Prophet – may the Salaah and the Salaam of Allah be upon him – was asked: “Which killed person is the best?” He replied, “The one whose blood flows and whose limbs are cut [with the sword] in the Path of Allah”. [Ahmad, Abu Dawud and the narrators are trustworthy]


14 – Master of the Shuhadaa`:

“The master of the Shuhadaa` is Hamzah Ibn ‘Abdul-Muttalib, and a man who stands up to a tyrannical ruler, and orders him [with good] and forbids him [from wrong], due to which [the ruler] kills him” [Hasan, reported by al-Haakim and adh-Dhiyaa`]


15 – The Soul of the Martyr Eats from the Fruits of Paradise:

“Verily, the souls of the Shuhadaa` are in the hearts of green birds, that eat from the fruits of the Paradise” [Saheeh, reported by at-Tirmidhi from Ka’b Ibn Malik, and it is also in Saheeh al-Jami #1555]


16 - “Bury the killed in the places where they fought” [Saheeh, reported by the four from Jaabir, and it is also in Saheeh al-Jami # 247]


17 - “There are five (deaths) due to which a person is a Shaheed: The one killed in the Path of Allah is Shaheed, the one who drowns in the Path of Allah is a Shaheed, the one who dies due to stomach illness in the Path of Allah is a Shaheed, the one who dies of plague in the Path of Allah is a Shaheed, and the woman who died in childbirth is a Shaheedah” [Saheeh, reported by an-Nisaa`i from ‘Uqbah Ibn Naafi’. Also found in Saheeh al-Jami #3249]


18 - “Whoever sincerely asks Allah for Shahaadah, Allah raises him to the levels of the Shuhadaa`, even if he dies on his bed” [Saheeh, reported by Muslim and the four from Sahl bin Haneef. Also in Saheeh al-Jami’ #6152]

Seeking martyrdom with sincerity means making preparation for it as Allah said: “If they really intended to go out [in Jihad] they would have made some preparation” (9:46)


19 - “One who falls down from his beast then he is a Shaheed” [Saheeh, at-Tabarani from Uqbah bin Nafi’. Also in Saheeh al-Jami #6212]

Also, in the Hadeeth of Umm Haraam bint Milhaan, “she went out [for Jihad] with her husband, ‘Ubaadah bin as-Saamit, on the first naval expedition by the Muslims lead by Mu’awiyah. When they turned back from their expedition, returning home, and anchored at ash-Shaam, her beast was brought near to her so that she may mount, but she fell and died.” [al-Bukhari]
This Hadeeth is also a proof for the fact that the ruling of the one returning from Jihad is the ruling of the one going to Jihad.


20 - “One who is killed defending his wealth is a Shaheed, one who is killed defending his blood is a Shaheed, one who is killed defending his religion is a Shaheed, and one who is killed defending his family is a Shaheed” [Saheeh, reported by Abu Dawud, at-Tirmidhi, an-Nisaa`i and Ahmad from Sa’eed bin Zaid. Also in Saheeh al-Jami’ #6321]

This is known in Fiqh as “Repulsing the Aggressor”. An “Aggressor” is the one who assaults the honour, lives and wealth.
The scholars from the four schools of Fiqh have agreed upon the obligation of repelling the aggressor who assaults the honour. As for the aggressor assaulting life and property, then it is obligatory – according to the majority – to repel him, which agrees with the correctly chosen opinion of the Maliki and Shafi’i Math-hab, even if it results in killing of a Muslim aggressor.

Al-Jassas said, “We do not know if any difference, in a case where if a man raises his sword against a person to kill him without right, that the Muslims are obliged to repel him” Ibn Taymiya says, “As for the aggressive enemy, who assaults the religion and the worldly life, nothing becomes an obligation after Iman, than repelling him”


21 - “One who is killed repelling oppression is a Shaheed” [Reported by an-Nisaa`i and adh-Dhiyaa` from Suwaid bin Muqrin. Also in al-Jami’ #6323]

This is also explained in a Hadeeth narrated by Abu Hurairah and reported by Muslim: that a person came to the Prophet – may the Salaah and the Salaam of Allah be upon him – and said, “O Messenger of Allah, What if a person comes who wants to take my property?” He replied, “Then don’t give him your property” The man said, “What if he fights me?” He replied,“Fight him back” The man said,“What if he kills me?” He replied, “Then you are a Shaheed” The man said, “What if I kill him?” He replied, “He is in the Hellfire”.


22 – Desiring Shahaadah:

“By Him in whose Hand is my soul, were it not for some men amongst the believers, who disliked to be left behind me, and for whom I cannot provide any means of conveyance, I would certainly never remain behind any unit setting out for a military expedition in the Path of Allah. By Him in whose Hand is my soul, I would love to be killed in the Path of Allah, then be brought back to life again, then killed, then be brought back to life then killed, and then be brought back to life then killed” [al-Bukhari from Abu Hurairah]

Likewise, it is authentically reported about the Shaheed that he “would desire to return to this world, and be killed 10 times due to what he sees from honour”.

23 - “A Military expedition in the sea is better than ten military expeditions on land. And the one who traverses is as if he has traversed all the valleys. A seasick person is like the one covered with his blood” [Saheeh, related by al-Hakim from Ibn ‘Amr]


24 - “Every sin of a Shaheed is forgiven except debt” [Related by Muslim from Ibn ‘Amr]

As al-Qurtubi stated about the Shaheed who is barred from entering Paradise, that his soul is beside the river at the gate of Paradise, called “Baariq”, in a green dome from which provision comes to them morning and evening – and Allah knows best.
There comes an important question: Which of the two obligations overrule the other? Should he go in the Path of Allah? Or should he work until he pays off his debts and then go?

Here we say – may Allah give us ability: When a hand span of Muslim land is attacked, Jihad becomes an individual obligation, whereby a debtor may leave without the permission of his creditor, just as a boy may leave without the permission of his father, and this is a matter of agreement amongst the Salaf and the Khalaf of this Ummah.

Similarly, the debtor should evaluate the situation. If he is not able to pay off the debt, then he should leave and not wait to pay off the debt. And if the debtor is able to pay off the debt, then he should further evaluate the situation, and if he thinks that after paying off the debt, the creditor will use the payment for Jihad in the Path of Allah, then it is obligatory to pay off the debt, in order to achieve two benefits: paying off the debt, as well as aiding Jihad. This is how Ibn Taymiya has issued fatwa in al-Fatawa al-Kubra 4/183.

Ibn Taymiya also says: “It is obligatory upon the women to make Jihad with their wealth if they have this bounty, and similarly with the wealth of children. For if the enemy attacks, then to repel their harm upon the religion, lives and honour is obligatory by consensus”


25 – The Shaheed who did not bow down to Allah once:

“On the authority of Abu Hurairah: Amr ibn Uqaysh had given usurious loans in pre-Islamic period; so he disliked to embrace Islam until he took them. He came on the day of Uhud and asked: Where are my cousins? They (the people) replied: At Uhud. He asked: Where is so-and-so? They said: At Uhud. He asked: Where is so-and-so? They said: At Uhud. He then put on his coat of mail and rode his horse; he then proceeded towards them. When the Muslims saw him, they said: Keep away, Amr. He said: I have become a believer. He fought until he was wounded. He was then taken to his family wounded. Sa'd ibn Mu'adh came to his sister: Ask him (whether he fought) out of partisanship, out of anger for them, or out of anger for Allah. He said: Out of anger of Allah and His Apostle. He then died and entered Paradise. He did not offer any prayer to Allah.” [al-Haafidh said in al-Isaabah – its chain is strong, narrated by the group from Ibn Ishaaq]


26 – A Shaheed killed by his own weapon:

On the authority of Salamah bin al-Akwa’ who said: On the Day of Khaibar, my brother fought very fiercely, but he was hit by his own sword and killed. So the companions of the Messenger of Allah – may the Salaah and the Salaam of Allah be upon him – said after having doubts about him [Salamah’s brother], “The man died due to his own weapon” So the Prophet – may the Salaah and the Salaam of Allah be upon him – said, “He died while making Jihad, as a Mujahid” Ibn Shahaab said: I then asked Salamah Ibn al-Akwa’s son, so he narrated to me from his father the like of it, except that he also said: The Messenger of Allah – may the Salaah and the Salaam of Allah be upon him – said,“They have lied! He died while making Jihad, as a Mujahid, so he will be rewarded twice” [Extracted by Bukhari and Muslim and it is also found in the summarised Sunan Abi Dawud #2427]

On the authority of Abu Salaam – the Ethiopian – narrates about a man from the companions of the Prophet – may the Salaah and the Salaam of Allah be upon him – so he says: We attacked a area from the Juhayna [tribe], so a man from the Muslims sought after a man from the tribe [to fight him], and he struck him but erred and injured himself with the sword. So the Messenger of Allah – may the Salaah and the Salaam of Allah be upon him – said, “Your brother! O Muslims! [i.e. save him!]”, so the people rushed to him but found him dead. So the Messenger of Allah – may the Salaah and the Salaam of Allah be upon him – wrapped him with his garment and his blood, prayed over him and then buried him. So the people said: O Messenger of Allah, is he Shaheed? He replied, “Yes! And I am a Shaheed for him [i.e. I bear witness to his martyrdom].” [Abu Dawud and al-Mundhiri remained silent, thus it is Hasan. Also found in al-Mukhtasar #2428]


27 – Chapter: It should not be said that so and on is a Shaheed:

This is how Imaam al-Bukhari titled the chapter for the Hadeeth: Amongst the companions of the Messenger of Allah – may the Salaah and the Salaam of Allah be upon him – was a man who would not leave any isolated or detached person except that he would chase him and strike him with his sword. So they said: No one performed better than us today the way such person surpassed us. So he said – may the Salaah and the Salaam of Allah be upon him – “As for him then verily he is in fire”. At the end of the Hadeeth, the person commits suicide.

As for the statement of al-Bukhaari: "It is not said that such and such is Shaheed", then Ibn Hajr said commenting on his words, “Meaning, in absolute sense”
The meaning of the words of al-Bukhaari and Ibn Hajr is that we do not rule about the one killed on the battlefield that he is Shaheed and that he will enter Paradise. This is because entry into Paradise is a matter that rests on the intention of the one killed, and that is only in the knowledge of Allah. It is also a principle of Ahlus-Sunnah wal-Jama’ah that we do not rule a person to be either in Paradise nor Hellfire.

As for calling the one killed in the battlefield a “Shaheed” in order to apply the legal rulings of a Shaheed, based on a strong speculation, hence, not wrapping him in a shroud, nor washing him, nor praying over him, then this case has been supported by the vast majority of the Salaf and the Khalaf.
Thus, Ibn Hajr states, “Due to this reason, the Salaf practiced calling martyrs of Badr and Uhud and others “Shuhadaa`”, intending by it, the apparent ruling based on a strong speculation – and Allah knows best” [Fath al-Bari 6/90]

In fact, some of the Muhadditheen, such as Ibn Katheer would use the phrase “Istush-hida” (meaning“became Shaheed”) for someone who did not even die in a battle. So he says about al-Fadhl-ubn-ul-‘Abbas in al-Bidaayati wan-Nihaayah [4/96]:“Istush-hida (He became Shaheed) due to a plague epidemic”. Likewise, he says about al-Haarith bin Hishaam [4/95] “Istush-hida bish-Shaam” (meaning, ‘he became Shaheed in Shaam’)

Ibn Kathir also says about an-Nu’maan bin Muqrin al-Muzani [4/123]: “[‘Umar] al-Faarooq sent him is a leader over the forces to Nahaawand. So Allah bestowed by his hands a great conquest, and Allah established him in that land, and established him as an authority over those servants, and through him Allah established the Muslims there until the Yawm at-Tunaad (lit. the Day of Calling – meaning the Day of Resurrection), and He granted him victory in this world, and on the Day when the witnesses will stand forth, (i.e. Day of Resurrection). And He granted him, after seeing how he loved the magnificent Shahaadah, which is the desired objective. So he became from those, about whom Allah, the Most High said in His clear Book, which is the straight path, “Indeed, Allah has purchased from the believers, their lives and their properties, and in return for them is Paradise” [at-Tawbah]

كُتِبَ عَلَيْكُمُ الْقِتَالُ وَهُوَ كُرْهٌ لَّكُمْ وَعَسَىٰ أَن تَكْرَهُوا شَيْئًا وَهُوَ خَيْرٌ لَّكُمْ وَعَسَىٰ أَن تُحِبُّوا شَيْئًا وَهُوَ شَرٌّ لَّكُمْ وَاللَّهُ يَعْلَمُ وَأَنتُمْ لَا تَعْلَمُونَ
"Jihad (holy fighting in Allah's Cause) is ordained for you (Muslims) though you dislike it, and it may be that you dislike a thing which is good for you and that you like a thing which is bad for you. Allah knows but you do not know"
- Quran 2:216

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Re: Defence Of The Muslim Lands

Post by Nisa » Fri Mar 30, 2012 6:39 am

وَلاَ تَحْسَبَنَّ الَّذِينَ قُتِلُواْ فِي سَبِيلِ اللّهِ أَمْوَاتًا بَلْ أَحْيَاء عِندَ رَبِّهِمْ يُرْزَقُونَ 
فَرِحِينَ بِمَا آتَاهُمُ اللّهُ مِن فَضْلِهِ وَيَسْتَبْشِرُونَ بِالَّذِينَ لَمْ يَلْحَقُواْ بِهِم مِّنْ خَلْفِهِمْ أَلاَّ خَوْفٌ عَلَيْهِمْ وَلاَ هُمْ يَحْزَنُونَ

And never think of those who have been killed in the cause of Allah as dead. Rather, they are alive with their Lord, receiving provision, Rejoicing in what Allah has bestowed upon them of His bounty, and they receive good tidings about those [to be martyred] after them who have not yet joined them - that there will be no fear concerning them, nor will they grieve. Quran 3:169-170
كُتِبَ عَلَيْكُمُ الْقِتَالُ وَهُوَ كُرْهٌ لَّكُمْ وَعَسَىٰ أَن تَكْرَهُوا شَيْئًا وَهُوَ خَيْرٌ لَّكُمْ وَعَسَىٰ أَن تُحِبُّوا شَيْئًا وَهُوَ شَرٌّ لَّكُمْ وَاللَّهُ يَعْلَمُ وَأَنتُمْ لَا تَعْلَمُونَ
"Jihad (holy fighting in Allah's Cause) is ordained for you (Muslims) though you dislike it, and it may be that you dislike a thing which is good for you and that you like a thing which is bad for you. Allah knows but you do not know"
- Quran 2:216

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Re: Defence Of The Muslim Lands

Post by Nisa » Tue Apr 03, 2012 5:05 pm

The Martyr Flew - Abu Zubair Al Madani

Abu Zubair al-Madani, Madinah Al-Munawarrah. Killed during a military operation to defend Sarajevo Airport against the Serbs, in October 1992. Aged 24. 

Once he was asked, "Why do you hurry for Martyrdom, whereas you have not yet done much for Islam?" And he replied, "What did my brothers give for Islam, who were killed before me. Our souls are the most valuable things that we can give."
كُتِبَ عَلَيْكُمُ الْقِتَالُ وَهُوَ كُرْهٌ لَّكُمْ وَعَسَىٰ أَن تَكْرَهُوا شَيْئًا وَهُوَ خَيْرٌ لَّكُمْ وَعَسَىٰ أَن تُحِبُّوا شَيْئًا وَهُوَ شَرٌّ لَّكُمْ وَاللَّهُ يَعْلَمُ وَأَنتُمْ لَا تَعْلَمُونَ
"Jihad (holy fighting in Allah's Cause) is ordained for you (Muslims) though you dislike it, and it may be that you dislike a thing which is good for you and that you like a thing which is bad for you. Allah knows but you do not know"
- Quran 2:216

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Re: Defence Of The Muslim Lands

Post by Nisa » Thu May 03, 2012 12:38 pm

Both Videos, A Must See!

Abdullah Yusuf Azzam (Shaheed)

Abdullah Yusuf Azzam was born in a village in the North of Palestine named Selat AI Harithia in Genine District in the year 1941. His father's name was Mustafa Azzam who died a year after his son was assassinated. His mother was Zakia Saleh who died one year before the Sheikh was killed. She was buried in Pabi camp.

The Azzam family is a well-known family, one of its members being Sheikh Abdullah Azzam, distinguished as a child, who started making Da'wah at an early age. He was already showing signs of excellence and was recognised by his teachers while he was in elementary school. His peers knew him as a pious child. Since he was a small boy he was known for his determination and serious dispositions. Before he had even come of age, he joined the Muslim Brotherhood.

Sheikh Abdullah Azzam received his early elementary and secondary school education in his village, and continued his education at the agricultural Khadorri College where he obtained a Diploma. Although he was the youngest amongst his colleagues, he was the brigbtest and most astute. After he graduated from Khadorri College, he worked as a teacher in a village named Adder in the South of Jordan. Later he joined Shariah College in Damascus University where he obtained a B.A. Degree in Shariah in 1966. After the Jews captured the West Bank in 1967, Sheikh Abdullah Azzam decided to migrate to Jordan, because he could not live under the Jewish occupation of Palestine. The sacrilege of the Israeli tanks rolling into the West Bank without any resistance made him more determined to migrate, to learn the skills necessary to fight.

In the late 1960's he joined the Jihad against the Israeli occupation of Palestine from Jordan. During that time he received a Masters Degree in Shariah from the University of AI Azhar. In 1970 when the Jihad came to a halt, and the PLO was forced out of Jordan, he assumed a teaching position in the Jordanian University in Amman. In 1971 he was awarded a scholarship to the AI Azhar University in Cairo at which he obtained a Ph.D. Degree in Ussul al Fiqh in 1973. During his stay in Egypt he came to know the family of Saeed Qutb.

In 1979, when he was expelled from the University, he moved to Pakistan to be close to the Afghan Jihad. There, he became acquainted with the Leaders of the Jihad in Afghanistan. During the early period of his stay in Pakistan, he worked as a teacher in the International Islamic University in Islamabad. Eventually, it was necessary for him to resign his position in order to devote his full time and energy to the Jihad in Afghanistan.

Abdullah Azzam was greatly influenced by the Jihad in Afghanistan and the Jihad was greatly influenced by him. To it he concentrated his full effort, that he ultimately became the most prominent figure in the Afghani Jihad, aside from the Afghan leaders. He spared no effort to promote the Afghan cause to the whole world, especially throughout the Muslim Ummah... He changed the minds ofMuslims about Jihad in Afghanistan and presented the Jihad as it was; an Islamic cause which concerns all Muslims around the world. Due to his efforts, the Afghani Jihad became well known, in which Muslims from every part of the world came to fight.

Jihad in Afghanistan had made Abdullah Azzam the main pillar of the Jihad movement in modern times. His practical efforts in this Jihad and by his personal achievement in its promotion he had managed to alienate the misconceptions which had been planted in the path of Jihad and as such became an example to follow for the next generation that responded to the call of Jihad.

Once he remarked, "I feel that I am nine years old, seven and a half years in the Afghan Jihad, one and a half years in Jihad in Palestine and the rest of the years have no value." On Friday the 24th of November 1989 in Peshawar, Pakistan, he was assassinated along with his two sons Mohammed and Ibrahim, by 20kg of TNT activated by remote control while he was driving to Friday (Jumma) prayer. His car was blown apart into fragments in the middle of a busy street. The blast was so intensive that fragments from the bodies of his sons were found upto a hundred meters from the carnage. One of his son's legs was also found suspended from an overhead telephone line. Nevertheless, Allah be glorified, the Sheikh was found perfectly intact, except for an internal haemorrhage, which caused his death. Many a people present will confirm to the smell of musk that emanated from his body.

Sheikh Abdullah Azzam and his sons were buried in Pabi Graveyard of the Shuhada, where he joined thousands of other Shuhada (martyrs). "...But those who are killed in the Way of Allah, He will never let their deeds be lost. " (Surah Mohammed:Verse 4).


English translation work done by Brothers in Ribatt.

source: Darulislam.com

Last edited by Nisa on Sat May 05, 2012 4:46 am, edited 1 time in total.
كُتِبَ عَلَيْكُمُ الْقِتَالُ وَهُوَ كُرْهٌ لَّكُمْ وَعَسَىٰ أَن تَكْرَهُوا شَيْئًا وَهُوَ خَيْرٌ لَّكُمْ وَعَسَىٰ أَن تُحِبُّوا شَيْئًا وَهُوَ شَرٌّ لَّكُمْ وَاللَّهُ يَعْلَمُ وَأَنتُمْ لَا تَعْلَمُونَ
"Jihad (holy fighting in Allah's Cause) is ordained for you (Muslims) though you dislike it, and it may be that you dislike a thing which is good for you and that you like a thing which is bad for you. Allah knows but you do not know"
- Quran 2:216

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Nisa
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Re: Defence Of The Muslim Lands

Post by Nisa » Sat May 05, 2012 4:40 am

 
Ameer Khattab (Commander Khattab).. Samir Saleh Abdullah Al-Suwailem.
 
Ameer  Khattab, translated as Commander Khattab, also known as Ibn al-Khattab, was born in Saudi Arabia on 04/14/1969 as Samir Saleh Abdullah Al-Suwailem. In 1985, at the age of 16, Amir  Khattab left Saudi Arabia to join the Mujahidin (Holy Warriors) in the war against the Soviet Union in Afghanistan. Amir  Khattab met, briefly, with Osama Bin Laden but did not keep in contact with him.
 
After the War in Afghanistan ended in 1989 Amir  Khattab remained in the border region between Pakistan and Afghanistan and developed good relations with Ahmed Said Khadr family and especially with the younger son Abdulkareem Khadr. 
 
From 1992 to 1994, Amir  Khattab fought alongside the Islamic opposition in Tajikistan in a civil war against former communists loyal to Emomalii Rahmon, in which the Islamic militia lost, and he was forced to flee the country to Afghanistan in 1994.
 
According to his brother, he first heard about the Chechen conflict on an Afghan television channel in 1995. Amir  Khattab traveled to Chechnya and joined the Islamic insurgency in full cooperation with Shamil Basayev. In Chechnya Amir  Khattab acted as an intermediary financier between foreign Muslim funding sources and the local fighters. His unit successfully ambushed, time and again, Russian units and inflicted heavy casualties to the Russians in the mountains of South Chechnya.
 
After the first war against the Russian ended in 1996 Amir  Khattab was awarded by the first Chechen President Zelimkhan Yandarbiev with the highest Chechen medals for his military performances.
 
The Russians issued in 1996 an international arrest warrant, through the Interpol,  against Amir  Khattab for leading the Arab Mijahidin (Holy Warriors) in Chechnya.
 
In 1997, despite the peace treaty with Chechnya, Amir  Khattab joined Dagestan Muslim rebels in the neighbor regions of Chechnya and carried on with successful attacks on Russian units. In the same year, Amir  Khattab survived a land mine assassination attempt in Chechnya. 
 
In 1998 Amir  Khattab formed with Shamil Basayev the Islamic International Peacekeeping Brigade - IIPB also known as The Islamic International Brigade, and with that brigade he launched in 08/1999 a large scale invasion to neighbor Dagestan which claimed the life of few hundreds and helped to provoke the second war against the Russians in late 1999 (see - Dagestan War).
 
As in the past Amir  Khattab Muslim International Brigade fought successfully the Russians. On the night of 03/19/2002 Amir  Khattab was killed by a Dagestani messenger, hired by the Russian secret service the FSB, who gave him a poisoned letter.  The double agent messenger, known as Ibrahim, was reportedly tracked down and killed a month later in Azerbaijan on Shamil Basayev’s order.
 
Amir  Khattab - Samir Saleh Abdullah Al-Suwailem, the most successful anti Russian warrior in Chechnya was replaced by the Saudi Amir Abu al-Walid also known as Walid al-Ghamdi.

A beautiful dua and words of wisdom, may it benefit all those who watch, Ameen:
اللّـهُمَّ آميـــــــــــــــــــن اللّـهُمَّ آميـــــــــــــــــــن اللّـهُمَّ آميـــــــــــــــــــن
Allahumma Ameen. Allahumma Ameen. Allahumma Ameen.
O Allah! Please accept. O Allah! Please accept. O Allah! Please accept.
كُتِبَ عَلَيْكُمُ الْقِتَالُ وَهُوَ كُرْهٌ لَّكُمْ وَعَسَىٰ أَن تَكْرَهُوا شَيْئًا وَهُوَ خَيْرٌ لَّكُمْ وَعَسَىٰ أَن تُحِبُّوا شَيْئًا وَهُوَ شَرٌّ لَّكُمْ وَاللَّهُ يَعْلَمُ وَأَنتُمْ لَا تَعْلَمُونَ
"Jihad (holy fighting in Allah's Cause) is ordained for you (Muslims) though you dislike it, and it may be that you dislike a thing which is good for you and that you like a thing which is bad for you. Allah knows but you do not know"
- Quran 2:216

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Nisa
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Re: Defence Of The Muslim Lands

Post by Nisa » Sun May 06, 2012 7:44 am

In Defense of The Mujāhidīn: An Open Letter to The Respected Shaykh, Safar Al-Hiwālī
The following is an extract from the Mujāhid Shaykh, Yūsuf Bin Sālih Al-`Uyayrī’s letter titled ‘In Defense of The Mujāhidīn: An Open Letter to The Respected Shaykh, Safar Al-Hiwālī’ [1]


The Shaykh’s aim in this letter is to request further clarification on statements which remain somewhat ambiguous in Shaykh Safar Al-Hiwālī’s letter: ‘A declaration to the Ummah’ [2]. He adds however a list of 33 statements which appear to be explicitly against the Mujāhidīn at the same time acknowledging that there remained many other statements which were of a lesser explicit nature. Number 5 on the list is the claim that the Mujāhidīn ‘possess no Manhaj’ which can be found in page 8 in Shaykh Safar’s letter. It is this misconception that Shaykh Yūsuf Al-`Uyayrī tackles first before moving on to other claims.

He resolves that the best response would be for him to offer ‘a true portrayal of the thought and methodology of the Mujāhidīn according to a witness who was among them, one who comprehended their method and thought, who knows whom they sought counsel from and whom they didn’t, and how they were treated by the people of knowledge and Da’wah (Propagation)’ [3]. All this he claims will be clarified as a defense for Jihād and the Mujāhidīn.



Shaykh! Indeed, the Mujāhidīn have looked into the Book of Allāh and found the saying of Allāh: And fight them until there is no more fitnah and worship is for Allāh Alone [4] And they understood that by fitnah here is meant kufr and this is due to the statement of Allāh, And fitnah is worse than killing [5]. And they looked to what is the greatest fitnah inflicting the Muslimīn and barring them from their Dīn, and there it was: those secular laws which have been appointed to judge upon the Dīn, blood and honor of the Muslimīn. So it distanced them (the Muslimīn) from the Sharī’ah of Allāh and they (the Mujāhidīn) became certain that Allāh is the owner of the rule and legislation, with none alongside Him, due to His saying, The legislation is only for Allāh [6] and His statement, Or have they partners with Allāh who have instituted for them a religion which Allāh has not ordained [7] and beside them from verses which return the rule to Allāh Alone. So if the entire rule is not for Allāh Alone then there is no Dīn And whoever seeks a religion other than Islām, it will never be accepted of him [8]. Thus the Mujāhidīn stood up to return the rule in its entirety to Allāh Alone and erect Islām for the Muslimīn. So they were criticized by those that criticized them, saying ‘this contains more harm (than good) and will result in the death of Muslimīn, so they (i.e., the Mujāhidīn) responded to them saying that ‘the harm of disbelief and apostasy upon the Muslimīn is greater than the harm of killing and annihilation according to the saying of Allāh: And fitnah is worse than killing [9]. If the annihilation was in the face of demanding that the rule be for Allāh, then this is the great success; as Allāh described the people of the ditch the day they chose death over disbelief, saying about them, Verily, those who believe and do righteous good deeds, for them will be Gardens under which rivers flow, that is the great success [10]. This then is the motive driving the Mujāhidīn to return the rule to Allāh and this is their Fiqh.

The Mujāhidīn then looked, O Respected Shaykh, at the world map and found that the Muslimīn are the most humiliated nation, while the enemy devastates their land, kills their children and violates their women; inflicting upon them the most ruthless punishments. They are regarded without worth or value. They looked again into the Book of Allāh searching for a solution; they then found a solution and a command in the words of Allāh: And what is wrong with you that you fight not in the Cause of Allāh, and for those weak, ill-treated and oppressed among men, women, and children, whose cry is: “Our Lord! Rescue us from this town whose people are oppressors; and raise for us from You one who will protect, and raise for us from You one who will help.” Those who believe, fight in the Cause of Allāh, and those who disbelieve fight in the cause of Tāghūt. So fight you against the friends of Shaytān; ever feeble indeed is the plot of Shaytān [11] So they responded with ‘we hear and obey’ and rushed forward in defense of the oppressed from the men, women and children who are unable to do anything or find a way (out). So why are they blamed, is it for saying ‘we hear and obey’?

The eyes of the Mujāhidīn have opened to the painful situation of the Ummah; they looked around yet they failed to find a single one of the countries belonging to the Muslimīn except that the assailant enemy has devastated it, descended upon it and treated the people and the land according to his whims and desires. He threatened the five basic necessities of the Muslimīn. So some of the enemies in several lands threaten the Dīn, the self, the honor, the wealth and the intellect, while some enemies are ‘civilized’, threatening only the Dīn and wealth. And they (i.e., the Mujāhidīn) looked about and there were the Fuqahā’ (Experts in Islamic Legal Law); a great (faqīh) on the authority of a great (faqīh), all in agreement that the Sharī’ah Laws in the Book and Sunnah did not arrive except as a protection for these basic necessities, and that defending these necessities becomes obligatory from whatever threatens them, even if it may result in the loss of life.

Then the Mujāhidīn looked, O Respected Shaykh, to the state of the degraded, oppressed Ummah and found that the enemy has attacked their lands; invading and occupying it. They looked to the books of Fiqh (Islamic Jurisprudence) and found that the scholars united unwaveringly upon the obligation of repelling the enemy when he attacks the land of the Muslimīn; that Jihād becomes obligatory upon each individual; and that there is nothing more important after belief [Imān] than repelling that attacking enemy [12]. It is these two points that your Eminency contested with regard to the martyr (Inshā’allāh), Shaykh `Abd Allāh `Azzām when he related it in his books, (this resulted in nothing) except that when the Mujāhidīn heard that Jihād was an individual obligation after Shaykh ‘Abd Allāh ‘Azzām had come out openly with it, the youth responded with ‘Here we are! Here we are! At Your service O Lord of ours!’ So they sold the worldly (life); leaving behind the wives, children and wealth, and trampled underfoot every meaning of opulence and luxury and they embraced the stars with heads that bow to neither disbeliever nor apostate.

Respected Shaykh, the Mujāhidīn read in the Qur’ān Allāh’s statement, Verily, Allāh has purchased of the believers their lives and their properties for (the price) that theirs shall be the Paradise. They fight in Allāh’s Cause, so they kill (others) and are killed. It is a promise in truth which is binding on Him in the Tūrāt and Injīl and the Qur’ān. And who is true to his covenant that Allāh? Then they rejoice in the bargain which you have concluded. That is the supreme success  [13]. And asked themselves about the level of their faith; they found themselves claiming to be upon belief. So they said ‘Indeed the bargain will be accomplished then if we truly were believers and sincere in wishing for the great success.’

They were fearful of rejecting this contract while they were able to carry it out, and by doing so, (they are) actualizing the saying of the Prophet (sallallāhu ‘alayhī wassallam) upon themselves, “The procrastination in paying debt by a wealthy man is injustice [14], which renders (violating) his honor and punishing him lawful” [15]. And they became even more certain of Allāh’s threat when they found the saying of Allāh, Say: If your fathers, your sons, your brothers, your wives, your kindred, the wealth that you have gained, the commerce in which you fear a decline, and the dwellings in which you delight… are dearer to you than Allāh and His Messenger, and striveing hard and fighting in His Cause, then wait until Allāh brings about His Decision (torment). And Allāh guides not the people who are Al-Fāsiqīn (the rebellious to Allāh) [16]. So, when Jihād becomes obligatory, the one who refuses the contract of the aforementioned text while he is able to carry it out due to his desire for the worldly riches, becomes a Fāsiq (rebellious to Allāh) an oppressor to himself. Rather, he becomes exposed to a more severe threat, and that is the statement of Allāh, O you who believe! What is the matter with you that when you are asked to march forth in the Cause of Allāh you cling to the earth? Are you pleased with the life of this world rather than the Hereafter? But little is the enjoyment of the life of this world as compared to the Hereafter. If you march not forth, He will punish you with a painful torment and will replace you by another people; and you cannot harm Him at all, and Allāh is Able to do all things  [17].

These are some of the motives of the Mujāhidīn O Respected Shaykh, so correct your view with regards to the Mujāhidīn and know that their motives are not the search for freedom of expression or a result of having their wishes suppressed or lack of educational centers for them, or because they found no opportunity to live a settled life whether in the Arab countries or in the West.

Indeed, the Mujāhidīn have an unambiguous methodology with clear-cut features concerning every important issue in their path. While, you O Eminent Shaykh, what is your methodology? And what are the features of your thoughts concerning many of the issues, let alone those issues that clash with politics? Why is it that you fall upon the Mujāhidīn while they are today the ones who are described as ‘those who say and act according to what they believe’. Indeed those who criticize the Mujāhidīn are unable to say or act according to all that they believe. So how is it that the one who says and acts according to his beliefs is described as the one who has ‘neither a methodology nor a banner’? And that the one who fails to express and act upon all that he believes is the man of a methodology and upholder of the banner? Bring me from your books and tapes which demonstrate that you express everything that you believe in. The weapon of the Mujāhid hangs from his shoulder and he fears none but Allāh.

So I hope that you will correct your information O Respected Shaykh, so that you may know that the Mujāhidīn belong to a methodology and a banner and posses knowledge regarding what they say, do and believe in. This does not mean that I claim everything they say, do and believe in to be correct, however, I am certain in the correctness in most of it. And to Allāh belongs all Praise and Favor.


Footnotes:
[1] Can be read or downloaded from: http://www.tawhed.ws/r?i=902
[2] Can be downloaded from: http://saaid.net/book/open.php?cat=84&book=542
[3] In Defense of The Mujāhidīn: An Open Letter to The Respected Shaykh, Safar Al-Hiwālī. Pg 12.
[4] Baqarah, 193.
[5] Baqarah, 191.
[6] An’ām, 57, and elsewhere in the Qur’ān.
[7] Shūrā, 21.
[8] Āl-‘Imrān, 85.
[9] Baqarah, 191.
[10] Burūj, 11.
[11] Nisā’, 75-76.
[12] Referring to the statement of Shaykh ul-Islām Ibn Taymiyyah (rahīmahullah), “The first obligation after Imān is repulsion of the enemy aggressor who assaults the religion and the worldly affairs.” (Fatāwa al-Kubra 4/608)
[13] At-Tawbah, 111.
[14] Bukhārī, 37/486
[15] Ibn Mājah, Book of Sadaqah (15), #2427.
[16] At-Tawbah, 24.
[17] At-Tawbah, 38-39.
كُتِبَ عَلَيْكُمُ الْقِتَالُ وَهُوَ كُرْهٌ لَّكُمْ وَعَسَىٰ أَن تَكْرَهُوا شَيْئًا وَهُوَ خَيْرٌ لَّكُمْ وَعَسَىٰ أَن تُحِبُّوا شَيْئًا وَهُوَ شَرٌّ لَّكُمْ وَاللَّهُ يَعْلَمُ وَأَنتُمْ لَا تَعْلَمُونَ
"Jihad (holy fighting in Allah's Cause) is ordained for you (Muslims) though you dislike it, and it may be that you dislike a thing which is good for you and that you like a thing which is bad for you. Allah knows but you do not know"
- Quran 2:216

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