Archive for the ‘03) Oh Islam!’ Category

PART THREE:

CLARIFICATIONS ABOUT THE ISSUE OF JIHAD TODAY

Praise be to Allah, Lord of the Worlds. Blessings and peace be upon the noblest of Messengers, Muhammad and upon all his family and companions.

1. We have spoken at length about the status of jihad today in Afghanistan, Palestine, and other usurped Muslim lands of the like. We have confirmed what has been agreed upon by the earlier (salaf) and latter (khalaf) generations of hadith scholars, exegetes, jurists, and scholars of religious principles (usul), namely that : “When a span of Muslim land is occupied jihad becomes individually obligatory (fard `ayn) on the inhabitants of that piece of land. The woman may go out without her husband’s permission with a mahram, the one in debt without the permission of the one to whom he owes, the child without his father’s permission. If the inhabitants of that area are not sufficient in number, fall short, or are lazy, the individually obligatory nature of jihad extends to those around them, and so on and so on until it covers the entire Earth, being individually obligatory (fard `ayn) just like salah, fasting, and the like so that nobody may abandon it.”

2. The obligation of jihad today remains fard `ayn until the liberation of the last piece of land which was in the hands of Muslims but has been occupied by the Disbelievers.

3. Some scholars consider jihad today in Afghanistan and Palestine to be fard kifayah. We agree with them in that jihad in Afghanistan for the Arabs was initially fard kifayah. But the jihad is in need of men and the inhabitants of Afghanistan have not met the requirement which is to expel the Disbelievers from Afghanistan. In this case, the communal obligation (fard kifayah) is overturned. It becomes individually obligatory (fard `ayn) in Afghanistan, and remains so until enough Mujahideen have gathered to expel the communists in which case it again becomes fard kifayah.

4. There is no permission needed from anybody in the case of an individual obligation (fard `ayn), according to the principle,”there is no permission necessary for an individual obligation (fard `ayn)”.

5. A person who discourages people from jihad is like the one who discourages people from fasting. Whoever advises an able Muslim not to go for jihad is just like the one who advises him to eat in Ramadan while he is healthy and in residence.

6. It is best to shun the company of those who hold back from jihad and not to enter into arguments with them, for this would lead to idle disputation and hardening of the heart. Shaykh al-Islam Ibn Taymiyyah says, “And avoidance comprises: avoiding evil and evil people, and similarly shunning those who call for innovation in religion, and sinful people and those who associate with such people or assist them in those endeavours. Similar is the case of the person who abandons jihad and from whom there is no benefit in associating with, for in this case we are liable to punishment for not having helped him by co-operating in matters of righteousness and piety.

The adulterers, homosexuals, those who abandon jihad, the innovators and the alcoholics, as well as those who associate with them are a source of harm to the religion of Islam. They will not cooperate in matters of righteousness and piety. So whoever does not shun their company is, in fact, abandoning what he has been commanded to do and is committing a despicable deed.”


IMPORTANT NOTES REGARDING APPLICATION OF THE ORDINANCE

1. When we call people for jihad and explain to them its ordinance, it does not mean that we are in a position to take care of them, advise them, and look after their families. The concern of the scholars is to clarify the Islamic legal ruling. It is neither to bring people to jihad nor to borrow money from people to take care of the families of Mujahideen. When Ibn Taymiyyah or Al-`Izz Ibn `Abd As- Salam explained the ruling concerning fighting against the Tartars they did not become obliged to equip the army.

2. Carrying out religious obligations is necessary according to one’s capability. Pilgrimage, for example, is compulsory on those who are able to perform it.

“And it is an obligation on mankind towards Allah to perform the Pilgrimage of the House for whoever is able to do so.”

Similarly, jihad must be performed according to one’s ability, as mentioned in the Qur’an,

“There is no blame on the weak, nor on the ill, nor on those who cannot find anything to spend, when they have shown goodwill toward Allah and His Messenger. There is no censure upon the righteous. Allah is Oft-Forgiving, Most Merciful. Nor (is there any blame) on those who, when they came to you to be mounted, you said to them,

” I cannot find anything on which to mount you.’ They turned away, their eyes flowing with tears, out of grief that they did not have anything to spend (in the path of Allah).”

Ibn al-`Arabi said,

“This second verse is the strongest of evidence for the acceptability of the excuse of one who is in poverty or has a valid need which holds him back from jihad, provided goodwill has been identified in his conduct while claiming the inability.”

Qurtubi said in his tafsir,

“The verse is a basis for the dismissal of obligation from the incapable, so that whoever is incapable of performing a deed is exempted from it, sometimes by doing something else in its place, and sometimes by merely having the resolution and will to do it. There is no difference in this respect between a person who is incapable physically, and one who is financially unable. This verse is explained by the words of Allah, (translated) ‘Allah does not impose upon any soul a burden beyond its capability’ “

In Sahih Muslim, it is reported that the Prophet (may Allah bless him and grant him peace) said,

“In Madinah are people who are with you whenever you travel any distance or traverse a valley. They were held back by (valid) excuses.”

According to another narration, “they were held back by illness.”

Qurtubi said,

“The majority of scholars are of the view that anybody who cannot find anything to spend in jihad is not obliged to spend.”

Tabari inferred,

“There is no blame (i.e. sin) on those with chronic diseases, who are incapable of travelling and fighting, nor on the ill, nor on those who do not find anything to spend to take them to jihad.”

Ibn Taymiyyah said,

“The commands, retributions, expiations and so on of the Islamic law are intended to be implemented according to capability.”


ADDING TO THE TEXTS OF SCHOLARS ALREADY MENTIONED:

1. Those with valid excuses are absolved of the sin of sitting back from jihad. Those validly excused include:

a) somebody with a wife and children who do not have income from any other source nor have anybody besides him who could support and maintain them. But if he is able to allocate provision for them for the duration of his absence, then he is sinful if he sits back. Every Muslim should reduce his spending and be frugal with his earnings until he is able to go out for jihad.

b) somebody who was unable, after much effort, to obtain a visa to come to Pakistan.

c) somebody whose government denied him a passport or prevented him from leaving from the airport.

d) somebody who has parents who do not have anybody besides him to support and maintain them.
THE QUESTION OF INTERROGATION BY POLICE AUTHORITIES UPON RETURN OF THE MUJAHID TO HIS HOMELAND FROM JIHAD

This point is never an excuse because it is a matter of suspicion and uncertainty. Jihad is a certainty and the fear of interrogation by the Intelligence is a matter of doubt. In fact, even if he is certain that the Intelligence will interrogate him, this is not an excuse, which absolves him from the sin of sitting back from jihad. The excuse of coercion which is admissible in the shari`ah and which would absolve him of the sin of abandoning an obligation is “direct coercion which threatens loss of life or limb”, that is, torture involving death or severance of a limb.

Similarly, fear of police authorities in the country whose passport he holds, even if he is sure that when he returns they will detain him and kill him or sever his limb, is not an acceptable excuse before Allah because in this case he is obliged to forsake his country and live in the land of jihad.

“Those whose souls the angels take while they are wronging themselves – (the angels) say to them, ‘What was the matter with you?’ They reply, ‘We were weak and oppressed in the land.’ (The angels) say, ‘Was not Allah’s earth spacious enough that you could emigrate therein?’ Then, the abode of those people shall be Hell – how evil a destination it is! Except for such weak and oppressed men, women and children who were neither able to come up with a stratagem (to emigrate) nor shown any way (to do so) – those Allah will surely pardon, and Allah is Most Pardoning, Oft-Forgiving.”


THE ISSUE OF ARAB WOMEN PERFORMING JIHAD IN AFGHANISTAN

Arab women may not come without a non-marriageable male guardian (mahram). Their duties are confined to education, nursing, and assisting refugees. As for fighting, Arab women may not fight because until now, Afghan women are not participating in the fighting.
THE ISSUE OF SOMEBODY WHO HAS A HANDICAP (SUCH AS THE CRIPPLE) WHICH PREVENTS HIM FROM FIGHTING BUT DOES NOT PREVENT HIM FROM WORKING IN OTHER SPHERES

The individual obligation is not dismissed from a cripple or from an invalid whose illness is not serious because they are capable of working in the spheres of health and education which is a broad field. The Mujahideen are now more in need of propagators than they are in need of food, weapons, and medicine.

Ibn al-Humam said,

“As for the one who is not able to go out for fighting, he must go out to swell the ranks for this will help terrorise the enemy.” So if going out to swell the ranks is obligatory, then how about going out to teach the Mujahideen the regulations of their religion? This is more obligatory and more strongly compulsory.

A WORD TO THOSE WITH FAMILIES

In conclusion: We tell those with families that they may not leave their families and go out for jihad without ensuring provision for them and without ensuring that somebody will take care of them. Thus, whoever wishes to go out now with his family should realise that we are not able to take care of him. He should therefore check with the Islamic centres close to him or with well-wishers until he is able to guarantee provision for his family. The poor people with families must therefore determinedly look for somebody who could financially support their families for the duration of their absence. They should urgently hasten to take care of their financial affairs, then go out for jihad.



PART TWO:

OH ISLAM!

Oh Muslims! Upon you be peace, and Allah’s mercy and His blessings.

The enormous sacrifices apportioned to the Afghan Muslim people are no secret to you. To date, nine years and some have passed since the start of the illustrious revolution against the Communist invasion. During this time, the Muslims in Afghanistan have endured as much as mortals can endure in the course of protecting their religion, honor and children. Not a single house remains in Afghanistan that has not been transformed into a funeral home or an orphanage.

These people have an excuse before Allah, and have called to Allah to bear witness, on the basis of the skulls, cripples, souls and blood, that there has not remained a single arrow in the bow, and the arrows of the quiver have almost broken through.

Through the course of this long period of time, the Afghans had expectations of their Muslim brethren in case their numbers became decreased, and also so that the Muslim brotherhood could be aroused in their depths. Yet, until now, the Muslims have not heeded their call. In the ears of the Muslims is a silence, rather than the cries of anguish, the screams of virgins, the wails of orphans and the sighs of old men. Many well-off people have deemed it sufficient to send some of the scraps from their tables and crumbs from their food.

But the situation is more serious, and gravely momentous, and the Muslims in Afghanistan are in severe distress and definite, menacing peril. This blessed jihad was established by a handful of youths who were nurtured in Islam, and by a group of scholars who devoted themselves to Allah. But most of this first

generation has fallen in martyrdom, and the second generation has advanced. This second generation has not been fortunate enough to receive the same share of upbringing and guidance, and have not come across a stretched-out hand showing an interest in teaching and training them. Such people are in dire need of somebody who can live amongst them to direct them toward Allah and teach them religious regulations.

According to our modest experience and knowledge, we believe that jihad in the present situation in Afghanistan is individually obligatory (fard `ayn), with one’s self and wealth as has been confirmed by the jurists of the four schools of Islamic jurisprudence, without any exception. Along with them, the same opinion has been given by the majority of exegetes (mufassirin), hadith-scholars and scholars of religious principles (usul). Ibn Taymiyah said, “When the enemy has entered an Islamic land, there is no doubt that it is obligatory on those closest to the land to defend it, and then on those around them, … for the entire Islamic land is like a single country. Also, (it is compulsory) to go forth to meet the enemy without permission from parents or people to whom one is in debt. The texts of (Imam) Ahmad are quite explicit regarding this.”

He also said, “When the enemy wants to attack the Muslims, defence becomes obligatory on all those upon whom the attack is intended, and on others besides them, just as Allah has said, (translated)

‘And if they seek your help in the matter of religion, then you must help them’”

This is just as the Prophet (may Allah bless him and grant him peace) has ordered the individual to help Muslims, whether or not he has been recruited for fighting. It is obligatory on every individual according to his capability and wealth, little or plenty, whether walking or riding. When the enemy proceeded towards the Muslims in the Year of the Trench, Allah did not excuse anybody. The texts of the four juristic schools are explicit and definite in this respect, and leave no room for interpretation, ambiguity or uncertainty.

Ibn `Abidin, the Hanafi scholar says, “(Jihad is) fard `ayn when the enemy has attacked any of the Islamic heartland, at which point it becomes fard `ayn on those close to the enemy … As for those beyond them, at some distance from the enemy, it is fard kifayah for them unless they are needed. The need arises when those close to the enemy fail to counter the enemy, or if they do not fail but are negligent and fail to perform jihad. In that case it becomes obligatory on those around them – fard `ayn, just like prayer and fasting, and they may not abandon it. (The circle of people on whom jihad is fard `ayn expands) until in this way, it becomes compulsory on the entire people of Islam, of the West and the East”

Verdicts in the same vein were issued also by the Hanafi scholars al-Kasani in “Bada’i` al-Sanai`”, Ibn Nujaym in “al-Bahr al-Ra’iq”, and Ibn al-Humam in “Fath al-Qadir”.

If you wish, you may also peruse the Maliki al-Dasuqi’s “Hashiyah”, “Nihayah al-Muhtaj” by the Shafi`i al-Ramali, and “al-Mughni” by the Hanbali Ibn Quddamah.

Perhaps some people find justification for themselves for avoiding jihad by the fact that many of the Afghans are not at an acceptable level of Islamic training, and they therefore make excuses for themselves, on the basis of some irregularities, to sit back. But the refutation of this is that the jurists have documented that it is obligatory to perform jihad even with an extremely sinful army. This is one of the principles of Ahl al-Sunnah wal-Jama`ah, “to perform jihad with every pious and sinful man”, for Allah will support this religion through a sinful man, and by means of disgraceful people who have no morals. This is in fact the way of the prime of the Ummah, of recent as well as of old. In fact, to abstain from fighting behind one’s leaders, even if they are corrupt, or with a highly unrighteous army, is the practice of the Hururiyyah (one of the sects of the Khawarij) and their like; people who adopt the way of vain cautiousness emanating from lack of knowledge.

Some others excuse themselves by claiming that their presence in their country is necessary for the purpose of education and upbringing. For such people, we present the words of al-Zuhri:

“Sa`id Ibn al-Musayyib went out to battle at the point where he had lost the use of one of his eyes. He was told, ‘You are an invalid,’ but he said, ‘Allah has summoned forth the light and the heavy. So if I cannot fight, I will swell the ranks and guard belongings.’ “

So, whose position and job can measure up to the rank of the Master of the Successors, the heir of prophetic knowledge through his father-in-law Abu Hurayrah (may Allah be pleased with him)?

Matters have reached a critical point, the noose is tightening, the situation is grave for the Muslims, so when will we go forth?

And for how long will we sit back doing nothing?

The jurists used to rule, as has been reported in al-Bazzaziyyah, that “If a Muslim woman is abused in the West, it is obligatory on the people of the East to rescue her.” What then would our scholars say about the thousands of women who are being raped in their homes? How would they respond to the women who cast themselves in the Konar River in Laghman, fleeing from rape at the hands of the Red Army, in order to guard their chastity? (It is not permissible for a woman, by the agreement of scholars, to surrender to captivity if she fears for her modesty.) Do you not fear that your turn may come, and that the matter will concern your own honor?

“There is no man who forsakes another Muslim man in a situation in which his honor is being disparaged and his respect is being violated, except that Allah will forsake him in a position in which he would like to be helped. Nor is there anybody who helps a Muslim in a situation where his honor is being disparaged and his respect is being violated, except that Allah will help him in a position where he would like to be helped.”

So fear Allah with regard to your honor.

Hibban Ibn Musa says, “We went out for ribat to Syria with Ibn al-Mubarak. When he saw how the people were worshipping, making battle and sending out expeditions every day, he turned to me and said,

‘We belong to Allah and to Him shall we return. Alas for the part of our lives that we have spent, and for the nights and days that we whiled away in acquiring knowledge of the declaration of legal intent of divorce, leaving aside the open doors of Heaven here.”

This is Ibn al-Mubarak, who used to perform ribat for two months or more every year – leaving aside his trade and the lessons of hadith and going out for ribat – bewailing the fact that he has not performed ribat all his life, and that he has occupied himself with learning instead. What then should those who have not fired a single shot in the Path of Allah say?

When the Messenger of Allah (may Allah bless him and grant him peace) was afflicted with his terminal illness, he did not let it prevent him from reminding the Companions to dispatch the mission of Usamah (may Allah be pleased with him). When Abu Bakr al-Siddiq tried to send out Usamah’s expedition, the Companions tried to dissuade him from his resolution, whereupon he uttered the famous words,

“By He beside Whom there is no god! Even if the dogs rove around the feet of the wives of the Messenger of Allah (may Allah bless him and grant him peace), I will not turn back an army which has been sent out by the Messenger of Allah (may Allah bless him and grant him peace).

And Allah willed that the final advice of the Companion of the Messenger of Allah (may Allah bless him and grant him peace) should be to exhort people towards jihad. Abu Bakr, in the last hours of his life summoned `Umar and said to him,

“Listen, `Umar! I am telling you, and so act upon it afterwards, for I believe I shall die today (and that day was Monday); so if I die today, do not let the evening reach you without having taken over leadership of the people, and if I live till the night, do not let morning reach you without having taken over leadership of the people. Let not a calamity, great as it may be, distract you from matters pertaining to your religion, and the advice of your Lord. You saw me at the death of the Messenger of Allah (may Allah bless him and grant him peace), and surely creation has never suffered such a misfortune. By Allah! If I were to delay in executing an order of His Messenger, Allah would forsake us, and afflict us with punishment and the city would be set ablaze.”

Indeed, Abu Bakr, the best man after the Prophet (may Allah bless him and grant him peace), felt that delay in enforcing the command of Allah and the command of His Messenger (may Allah bless him and grant him peace) in going out for jihad was liable to invite destruction and loss.

This is the Book of Allah making judgement between us, and the Sunnah of His messenger (may Allah bless him and grant him peace) speaking and testifying before us, and the way of the Companions in their understanding of the importance of jihad in this religion. Do we then have any comment on these ample, plain, clear, decisive, mutawatir texts? The villain has reached the depths of the Muslim women’s chamber – shall we then leave him be? Shall we allow him to violate honors, spoil values and uproot principles?

Perhaps a woman might utter, ‘Oh Mu`tasim!’,

And such cries fill the mouths of the orphans.

Her cry has reached the ears of the people,

But she has not touched the dignity of (any like) al-Mu`tasim.

The Russians have taken five thousand two hundred Afghan Muslim children to rear them on the Communist ideology, and to sow heresy deep within them. The Americans have confirmed the opening of six hundred schools, and they are maintaining, educating and raising one hundred fifty thousand Afghan children inside and outside the country.

Where then are the propagators of Islam? Where are the Muslim educators, and what have they prepared for saving this Muslim generation, and for safeguarding this great and blessed people?

The jurists have documented that the lands of the Muslims are like a single land, so that whichever region of the Muslims’ territory is exposed to danger, it is necessary that the whole body of the Islamic Ummah rally together to protect this organ which is exposed to the onslaught of the microbe. What is the matter with the scholars that they do not arouse the youths for jihad, especially since arousal is compulsory?

“And arouse the believers.”

What is the matter with the propagators that they do not dedicate a year of their lives to live amongst the Mujahideen, giving guidance and direction? What is the matter with the students that they do not take a year off from their studies in order to attain the distinction of jihad, and contribute with their own selves to the establishment of Allah’s religion on earth?

“They are content to be among the women who remain behind, and their hearts have been sealed, so that they do not comprehend.”

However, the Messenger and those who believe with him perform jihad with their selves and their wealth; they are the ones for whom there are blessings and reward, and they are the successful ones.”

What is the matter with the Imams, that they do not sincerely advise those who seek counsel from them regarding going out with blood and soul in the Path of Allah? For how long will the believing youths be held back and restrained from jihad? These youths, whose hearts are burning with a fire, spurting forth enthusiasm, and blazing with zeal that their pure blood may irrigate the earth of the Muslims. The one who forbids a young man from jihad is no different from the one who forbids him from prayer and fasting. Does the one who forbids people from jihad not fear that he falls under the implication (albeit indirectly) of the noble verse in which Allah says, (translated):

“Perhaps Allah knows those among you who restrain others, and those who say to their brethren, ‘Come to us,’ while they show only a little courage. They are miserly toward you. Then, when fear comes, you see them looking toward you, their eyes rolling like one who has been enshrouded on account of death. Then, when the fear departs, they lash you with sharp tongues, envious of the good. They have not believed, so Allah has rendered their deeds void, and that is easy for Allah.”

What is the matter with the mothers, that one of them does not send forward one her sons in the Path of Allah, that he might be a pride for her in this world, and a treasure for her in the Hereafter through his intercession? And what is the matter with the fathers that they do not urge one of their sons, so that he can grow up in the rearing-ground of heroes, and the lands of men, and the grounds of battle? He should consider that Allah created him infertile, and part of giving thanks for the blessing of children is to submit the charity from his children as thanks to his Lord. Did he create himself? Or provide himself with wealth?

Why then, the stinginess towards the Lord of the Worlds?

Stinginess towards the King with respect to what He owns, notwithstanding the fact that we believe “A soul will not die until its life span and sustenance have been depleted.”

What is the matter with the Muslims that they do not record some days of frontier-guarding, and some hours of battle in the books of their deeds, and the chronicles of their virtues? It has been confirmed in an authentic hadith that,

“Guarding the frontier for a day in the Path of Allah is better than the fasting and prayer of a month.”

And in a hasan hadith,

“Guarding the frontier for a day in the Path of Allah is better than a thousand days spent in other abodes, during which the nights are spent in prayer and the days in fasting.”

And in the authentic hadith narrated by Imam Ahmad and Tirmidhi,

“Standing for an hour in the ranks of battle is better than standing (in prayer) for sixty years.”

Oh brothers of Islam! Come, therefore, to the defense of your religion, and the victory of your Lord, and the elevation of the way of your prophet! Beloved brother! Draw your sword, climb onto the back of your horse, and wipe the blemish off your Ummah. If you do not assume the responsibility, who then will?

Kind friend!

The dream of disgrace has gone on long enough

Where, then, is the roar of lions?

The party of the small birds have become eagle-like

And we are under the subjugation of slaves-

The subjugation of slaves out of submissiveness

And not as a result of military defeat.

Dear friend!

“Surely, in their stories is a moral for intelligent people.”

So, the bloody tale of Bukhara, the narrative of mutilated Palestine, and blazing Eden, and enslaved peoples, the sorry stories of Spain, the terrible accounts of Eritrea, sore Bulgaria, the tragedy of Sudan, the devastated remnants of Lebanon, Somalia, Burma, Caucasia and its deep wounds, Uganda, Zanzibar, Indonesia, Nigeria. All these slaughters and tragedies are the best lesson for us. Will we take admonishment from the past before we lose the present? Or will history repeat itself over us while we swallow degradation, fall into oblivion as those before us did, and lose just as they lost?

We hope that Allah defeats the Russians in Afghanistan, and that they turn back on their heels in failure. If the latter occurs, then I wish I knew what catastrophe will befall the Muslims.

Abu Dawud has reported, with a strong chain of narration, on the marfu` authority of Abu Umamah,

“Whoever did not go out for jihad, nor helped equip a fighter, nor treated a mujahid’s family well in his absence, Allah will afflict him with a calamity before the Day of Judgement.”

“Surely, therein is a reminder for anybody with a heart, or who listens while bearing witness (to the truth).”

Have I not conveyed the message? Oh Allah, bear witness then.

Have I not conveyed the message? Oh Allah, bear witness then.

Have I not conveyed the message? Oh Allah, bear witness then.