this is for = inyourbrilliancebask / flyinghumar / remorsecode / twentyfive-pills / xeb695 / ssfenty

Origins Of The Shia Sect —-> http://www.theunjustmedia.com/Islamic%20Perspectives/Feb%202008/Origins%20of%20the%20Shia%20Sect.htm

Shia Are Kafirs Here Are The Proofs —-> http://www.theunjustmedia.com/Islamic%20Perspectives/Shia%20are%20kafirs%20here%20is%20the%20proof.htm

110 Waves Upon Waves OF Darkness In Shiah Literature —-> http://mikael101.tumblr.com/post/35634712925/110-waves-upon-waves-of-darkness-in-shiah-literature

Take a pick this is my argument!

110 Waves Upon Waves OF Darkness In Shiah Literature

Zul Qa’dah 15, 1433 A.H, Wednesday, October 03, 2012

Every single one of the following 110 points can be found in Shiah books.

GENERAL POINTS

1. The Shiah Kalimah is different from the Muslim Kalimah Shahadah. The Shiah Kalimah is: “La Ila Haa Illallahu Muhammdur Rasoolullahi Aliyun Waliyullahi Wasiyyu Rasulillahi Wa Khalifatuhu Bila Faslin”.

2. In the Shiah Adhan the words ‘Ashadu Anna Aliyan Waliyullah’ and ‘Hujjatulllah’ are added and also the words ‘Hayya ‘Ala Khayril ‘Amal’ are added.

3. The five pillars of Shiism are: Wilayat/Imamat, Salat, Fasting, Zakat, and Hajj.

4. One should recite after every Salah: “O Allah! Send down your curses upon Abu Bakr, Umar, Othman, Muawiyah, Aishah, Hafsah, Hind, and Ummul Hakam”

5. Lying is extremely meritorious and rewarding.

6. It is extremely important to conceal one’s faith.

7. Deceit and deception is a noble act.

8. Taqiyyah is permissible which is to pretend by doing or saying exactly the opposite of what a person believes or feels. Obfuscation of Shiah beliefs is allowed.

9. Nine-tenth of the whole religion lies in Taqiyyah.

10. Looking at private parts of non-Muslims is permissible and it is just like looking at the private parts of an animal.

11. Only the color of the skin has to be covered (if the skin is painted, then a person can walk around without clothes). Imam Baqir appeared without any lower garment and he said it was permissible because he had put lime on his private parts.

12. Anal sex is permitted.

13. Marriage can be conducted without any witnesses.

14. A person will enter Paradise if they wash and consume a morsel of food which has fallen in excrement.

15. Mutah i.e. temporary marriage/renting out the female body for whatever time period is allowed.

16. The sordid act of Mutah is more rewarding than Salat and Fasting.

17. If Mutah is done once, a person attains the status of Husain, if done twice, the status of Hasan, if done three times, the status of Ali, if done four times, the status of Prophet Muhammad

18. Whoever does Mutah three times, he will be completely emancipated from the fire of hell.

19. A person is allowed to let someone else benefit from his wife’s private parts.

20. Sunnis are worse than dogs.

21. Sunnis are worse than illegitimate children.

22. Sunnis are not allowed to name their children in Iran with names like Abu Bakr, Umar, Aishah etc.

23. According to Shiah narrations, Rasulullah Sallallahu Alaihe Wasallam secretly dictated a manuscript (sahifah) to Ali Radiallahu Anhu that was (upon completion) “seventy feet long”. It contains all the laws of halaal, haraam and everything else a person needs to the extent that it even contains the penalty of a scratch. It is also called the Saheefah of Ali.

24. Jafr is a container made from skin that contains the knowledge of all the Nabis, Wasiys, and Ulema that passed among the Bani Israeel.

25. In a lengthy discussion between Imam Ja’far Saadiq and Abu Basheer, the imam describes the mushaf of Fatimah saying: “A mushaf in which is three times more than your Qur’an. By Allah, not a single word of it is in your Qur’an”.

26. The angels made an error and were in a misunderstanding when Husain (R.A.) was martyred.

27. Feet are not washed in Wudhu. Only Masah and wiping of the feet should be done.

28. Sajdah Tilawat and funeral prayers are permitted without Wudhu and Ghusl.

29. It is permissible to perform prayers in the direction of the graves of the Shiah Imams.

30. Shiahs break their fast about ten to fifteen minutes after sunset.

31. Tarawih prayers in Ramadhan are not performed by Shiahs.

32. Mutah Dawriyyah is permissible where ten or twenty men can have sexual relations with one woman in one night.

33. The land of Karbala is better than the Kaabah.

34. To ask help from Ali by saying, “Ya Ali Madad”, is not shirk.

ALLAH:

35. The doctrine and quality of Badaa is ascribed to Allah which means that Allah makes mistakes and Allah forgets.

36. In a state of anger, God can not differentiate between friends and enemies.

37. Allah was scared of the companions of Prophet Muhammad Sallallahu Alaihe Wasallam

38. Allah must judge and decide according to what the human intellect deems beneficial for humans.

39. Allah did not create everything.

QUR’AN:

40. Qur’an is incomplete and it has been tampered with, interpolated and altered.

41. The Shiah Qur’an is with the final Imam who has been hiding from the age of five in a cave in Iraq since the last 1200 years.

42. Current Qur’an completely different from Shiah Qur’an.

43. The current Qur’an right now has more than 6000 verses but the Shiah Qur’an has more than 17000.

PROPHETS/SAHABAH:

44. Prophet Adam (A.S.) is worse than Satan.

45. Accuse Adam (A.S.) of rebellion, jealousy and malice.

46. Prophets make mistakes which eventually deprives them of Prophethood like Prophet Yusuf (A.S.).

47. Ismaili Shiahs believe in the continuation of Prophethood.

48. Prophet Muhammad Sallallahu Alaihe Wasallam was scared of the creation of Allah and did not propagate correctly.

49. Prophet Muhammad Sallallahu Alaihe Wasallam rejected a gift of Allah.

50. Prophet Muhammad Sallallahu Alaihe Wasallam asked for compensation for teaching.

51. Ali (R.A.) had the choice and the option of divorcing the wives of Prophet Muhammad (SAW).

52. The wives of the Prophet are not considered to be from the family of the Prophet.

53. All the Sahabahs except a few turned apostates and turned away from Islam after the demise of Prophet Muhammad Sallallahu Alaihe Wasaalm.

54. One should dissociate with the 4 idols: Abu Bakr, Umar, Uthmaan, Muawiyya and 4 women Ayesha, Hafsa, Hind and Ummul Hakam.

55. One should curse the above after each prayer.

56. Aishah (R.A.) and Hafsah (R.A.) poisoned Prophet Muhammad Sallallahu Alaihe Wasallam.

57. Aishah (R.A.) was a traitor and a hypocrite and she is remembered with the vilest epithets.

58. Aishah (R.A.) committed adultery.

59. Less than ten Sahabah remained on Islam after the Prophet’s death.

IMAMAT: The concept of Imams is an integral belief of Shiism. This concept is completely different from the four Imams of Fiqh. The four Imams of Fiqh of Islam are cursed by Shiah authors and the four illustrious Imams of Fiqh are specifically called ‘dogs’.

60. Shiahs believe in the concept of 12 Imams.

61. The Imams are appointed (mansoos alaih) by Allah just as the Prophets.

62. The 12 Imams are on the same level and are on par with Prophet Muhammad Sallallahu Alaihe Wasallam.

63. The first Imam is Ali (R.A.) and the last Imam is hiding since the age of five in a cave in Iraq.

64. Shiah Imams are born from the thighs of their mothers because the private parts are unclean.

65. Shiah Imams are Hazir Nazir i.e. they are present every where and they are omnipresent.

66. The Imams are ma’soom (i.e. infallible, sinless) like the Prophets.

67. It is compulsory to bring Imaan on the Imams. To reject any Imam is disbelief just as it is disbelief to reject a Prophet.

68. The unconditional obedience of the Imam is compulsory.

69. The Imams receive wahi and revelation.

70. Just as the Ambiyaa and the Prophets are bestowed with certain mu’jizaat and miracles that are proof of their Prophethood, similarly the Imams have been bestowed with certain mu’jizaat that are proof of their Imaamat.

71. The Imams have the right to abrogate any command of the Shari’ah. It is permissible for them to declare a haraam thing halaal and vice versa.

72. Hazrat Ali Radiallahu Anhu and the rest of the Imams have a greater status than the Prophets.

73. The Imams have more knowledge than the Prophets A.S.

74. The entire creation including the Prophets were created for the sake of the Imams.

75. A covenant was taken from the Prophets regarding the imaamat of the Imams (that they accepted their imaamat).

76. The Prophets received prophethood because they had accepted the imaamat of the Imams.

77. Allah Ta’ala had compelled the entire creation including the Prophets to accept, whether willingly or unwillingly, the wilaayat of the Imams.

78. The Ambiyaa gain ‘noor’ and light from the ‘noor’ of the Imams.

79. On the day of Qiyaamah, Ali Radiallahu Anhu will be ahead (in front) of all the Ambiyaa.

80. On the day of Qiyaamah, Ali Radiallahu Anhu’s chair will be on the right of Allah Ta’ala’s throne (arsh) while the chairs of the Ambiyaa will be on the left of the throne.

81. The supplications of the Ambiyaa are accepted through the mediation (tufail) of the Imams.

82. The reason for Adam Alaihi Salaam not being included among the Ulool Azam Ambiyaa is that he was jealous of the status of the Imams.

83. Ibrahim Alaihi Salaam was first given nubuwwat, thereafter khullat (i.e. he was made the khaleel and bosom friend of Allah) and only then was he given imaamat.

84. Ayub Alaihi Salaam was afflicted with a severe illness because he doubted the imaamat of Ali Radiallahu Anhu.

85. If Musa Alaihi Salaam was alive it would be compulsory for him to obey the imams.

86. Yunus Alaihi Salaam was swallowed by the fish because he rejected the wilaayat of Ali Radiallahu Anhu.

87. The entire earth belongs to the imam.

88. Shiahs attribute the following statement to Ali Radiallahu Anhu: “I grant life and death. I am all living and I never die.”

89. Shiahs believe that their Imams know whatever is in the hearts of people and they are omniscient.

90. Shiahs maintain that Rasullullah Sallallahu Alaihi Wasallam told Ali Radiallahu Anhu:

"O Ali! You are the dayyaan (one who will give reward) of this ummah and you are responsible for their account. You will be the ‘Rukn e A’azam’ of Allah on the day of Qiyaamah. Listen! Certainly the people are going to return to you and you will be responsible for taking their reckoning. The bridge (siraat) will be yours, the scale will be yours and the place of standing (mauqaf) will be yours!"

91. Many Shiah narrations mention Ali Radiallahu Anhu’s title as “Distributor of Jannat and Jahannam”.

Allamah Baaqir Majlisi has established a separate chapter in his book “Bihaar Ul Anwaar” entitled: “Certainly he (Ali) is the distributor of Jannat and Jahannam.”

92. Allamah Baaqir Majlisi the famous Shiah scholar writes in his book “Hayaatul Quloob” : “The status of Imaamat is higher than nubuwwat”.

93. The imams have knowledge of everything that occurred in the past and everything that will occur in the future and that nothing in the earth and skies is concealed and hidden from them.

94. The imams know when they will die.

95. The imams know the reality of the faith and hypocrisy of every person on earth. They have in their possession a list of all those who will enter Jannat and all those who will enter Jahannam.

96. The imams know all the different languages of the world and converse in them also.

97. The imams know the languages of the birds and animals.

98. According to Shiah narrations, the souls of the imams go on mi’raj on the eve of every Jumu’ah. During this mi’raj they reach the throne of Allah where vast knowledge is given to them.

99. According to Shiah belief, a special book is revealed to the imams every Laylatul Qadr. It is brought to them by the angels and Ar Rooh.

100. As soon as the Imams are born, they read all the divine books.

101. The Imams are capable of performing all the miracles of the Prophets.

102. Shiahs do not criticize the quarrels which took place between the followers of their Imams.

103. The companions of the Shiah Imams were bereft of truthfulness, trustworthiness and allegiance.

104. The companions of the Shiah Imams did not correctly acquire the knowledge of the Usool (fundamentals) and the Furoo’ (branches) of religion.

105. The final Imam has been in hiding since the last 1200 years in a cave in Iraq. When he will appear, the Prophet and Ali (R.A.) will pledge allegiance to him (Bay’ah).

106. The final Imam will exhume the bodies of Abu Bakr and Umar and he will hang up their naked bodies and flog them and he will cause them to die 1000 times in a day and night.

107. Aishah will be brought back to life and she will be flogged as well by the final Imam.

108. The final Imam will slaughter all the Sunnis and he will start killing their scholars first.

109. If one does not accept the Shiah concept of Imaams then the person is a Kaafir and a non-Muslim.

110. The final imam will appear when there will be 313 sincere Shiahs.

BIBLIOGRAPHY

1. Shi’ite Beliefs, Shaykh Khalid Mahmud, Ph.D, Islamic Academy of Manchester, UK, 20 Pages.

2. Hidayatus Shiah, Shaykh Khalil Ahmed Saharanpuri, 844 Pages.

3. Tuhfah Ithna ‘Ashariyyah, Shah Abdul Aziz Muhaddith Dehlwi, 826 Pages.

4. Shiah kay hazar sawalon ka jawab, Shaykh Hafiz Muhammad Miyanwalwy, 547 Pages.

5. Aqaidus Shiah, Muhammad Farooq, 413 Pages.

6. Aayaat Bayyinaat, Shaykh Sayyid Muhammad Mahdi Ali Khan, 360 Pages.

7. Masala tahreefay Qur’an pur Binori Town ka tahqeeqi fatwa, Mufti Muhammad Inaamul Allah, 213 Pages.

8. Irshadus Shiah, Shaykh Muhammad Sarfraz Khan, Maktabah Safdariyyah, 213 Pages.

9. Khomainyism or Islam, Shaykh Dhiyaur Rahman Farooqi, 160 Pages.

10. Shi’ism exposed, Majlisul Ulama of South Africa, 150 Pages.

11. Sunni standpoint on Shiahs, compiled by Ahlus Sunnah Wal Jamaat for the Supreme court of Pakistan, 102 Pages.

12. The truth about Shi’ism Part 1, Majlisul Ulama of South Africa, 26 Pages.

13. The truth about Shi’ism Part 2, Majlisul Ulama of South Africa, 21 Pages.

14. Shiah Madhab kay chalees bunyadee aqeeday, Shaykh Abdus Shakoor Lakhnawi, 64 Pages.

15. Sunni Shiah muttafaqah tarjamh Qur’an ka azeem fitnah, Shaykh Qadhi Mazhar Husain, 28 Pages.

16. Shiah ithna ashariyya or aqeedah tahreefay Qur’an, Shaykh Manzoor Nomani, 28 Pages.

17. Shiah madhab, Shaykh Aashiq Ilahi Bulandshehri, 40 Pages.

18. Taayeed madhab ahlus sunnah tarjamah rad rawafidh, Imam Mujaddid Alf Thani, 92 Pages.

19. Assawaiqul Muhriqah, Shaykh Ibn Hajar Alhaytami, 2 Volumes.

20. The difference between the Shii and the majority of Muslim scholars, Saeed Ismaeel, Carbondale, IL, US, 34 Pages.

Submitted by a Mujahid

Henry Kissinger: ”In 10 years Israel will cease to exist”

Publication time: 30 October 2012, 17:02 According to news reports, Henry Kissinger and sixteen American intelligence agencies agree that in the near future, “Israel” will no longer exist.

The New York Post quotes Kissinger word for word: “In 10 years, there will be no more Israel”.

Kissinger’s statement is flat and unqualified. He is not saying that “Israel” is in danger, but could be saved if just gave it additional trillions of dollars and smashed enough of its enemies with American military.

He is not saying that if elect Netanyahu’s old friend Mitt Romney, “Israel” could somehow be salvaged. He is not saying that if bomb Iran, “Israel” might survive. He is not offering a way out. He is simply stating a fact: In 2022, “Israel” will no longer exist.

The US Intelligence Community agrees, though perhaps not on the precise 2022 expiration date.

Sixteen US intelligence agencies with a combined budget over USD70 billion have issued an 82-page analysis titled “Preparing for a Post-Israel Middle East”.

The US intelligence report observes that the 700,000 “Israeli” settlers illegally squatting on land stolen in 1967 - land that the entire world agrees belongs to Palestine, not “Israel” - are not going to pack up and leave peacefully. Since the world will never accept their ongoing presence on stolen land, “Israel” is like South Africa in the late 1980s.

The extremist Likud coalition governing “Israel”, according to the US intelligence report, is increasingly condoning and supporting rampant violence and lawlessness by illegal settlers.

The report states that the brutality and criminality of the settlers, and the growing apartheid-style infrastructure including the apartheid wall and the ever-more-draconian system of checkpoints, are indefensible, unsustainable, and out of synch with American values.

The sixteen US intelligence agencies agree that “Israel” cannot withstand the coming pro-Palestinian juggernaut consisting of the Arab Spring, the Islamic Awakening, and the rise of Iran.

In the past, dictatorships in the region kept a lid on the pro-Palestinian aspirations of their people. But those dictatorships began to topple with the fall of the pro-Israel Shah of Iran in 1979 and the establishment of a democratic Islamic Republic, whose government had little choice but to reflect its people’s opposition to “Israel”. The same process - the overthrow of dictators who worked with, or at least tolerated, “Israel” - is now accelerating throughout the region. The result will be governments that are more Islamic, and far less friendly to “Israel”.

The US intelligence community report says that in light of these realities, the US government simply no longer has the military and financial resources to continue propping up “Israel” against the wishes of more than a billion of its neighbors.

In order to normalize relations with 57 Islamic countries, the report suggests, the US will have to follow its own national interests and pull the plug on “Israel”.

Interestingly, neither Henry Kissinger nor the authors of the US Intelligence Report give any sign that they are going to mourn the demise of “Israel”. This is remarkable, given that Kissinger is Jewish and has always been viewed as a friend (if occasionally a tough friend) of “Israel”, and that all Americans, including those who work for intelligence agencies, have been influenced by the strongly pro-Israel media.

What explains such complacency?

Americans who pay attention to international affairs - a category that surely includes Kissinger and the authors of the Intelligence Report - are growing fed up with “Israeli” intransigence and fanaticism.

Netanyahu’s bizarre, widely-ridiculed performance at the United Nations, where he brandished a cartoonish caricature of a bomb in such a way that he himself came across as a caricature of a “mad Zionist”, was the latest in a series of gaffes by “Israeli” leaders who seem prone to overplaying their hand.

A second factor is the festering resentment many Americans feel over the “Israel” Lobby’s imperious domination of public discourse. Every time a well-known American journalist is fired for going “off-script” about “Israel”, as happened to Helen Thomas and Rick Sanchez, a mostly-invisible backlash, like a tidal wave rippling beneath the surface of the ocean, grows in power.

And every time the “Israel” lobby slaps down someone like Maureen Dowd, who recently observed that the same “Israel”-fanatics who dragged the US into the Iraq war are now trying to do the same thing with Iran, the more people begin to wake up and realize that people like Dowd, Thomas, and Sanchez are speaking the truth.

A third reason for complacency in the face of “Israel’s” impending demise: The American Jewish community is no longer united in support of “Israel”, much less its Likudnik leadership.

Sophisticated Jewish journalists and analysts like Philip Weiss are recognizing the insanity of “Israel’s” current leadership and the hopelessness of its predicament.

According to recent reports, it is no longer fashionable among young American Jews to care about “Israel”.

And despite Netanyahu’s frantic attempts to sway Jewish voters toward the Mormon Likudnik Mitt Romney, polls show that Obama, who is on record saying he “hates” the “liar” Netanyahu, will easily win the majority of Jewish votes.

"Israel" has reached the end of its shelf-life. More and more American politicians and representatives oft the US elite, as well as ordinary Americans, share this opinion.

Department of Monitoring Kavkaz Center

Henry Kissinger: ”In 10 years Israel will cease to exist”

Publication time: 30 October 2012, 17:02 According to news reports, Henry Kissinger and sixteen American intelligence agencies agree that in the near future, “Israel” will no longer exist.

The New York Post quotes Kissinger word for word: “In 10 years, there will be no more Israel”.

Kissinger’s statement is flat and unqualified. He is not saying that “Israel” is in danger, but could be saved if just gave it additional trillions of dollars and smashed enough of its enemies with American military.

He is not saying that if elect Netanyahu’s old friend Mitt Romney, “Israel” could somehow be salvaged. He is not saying that if bomb Iran, “Israel” might survive. He is not offering a way out. He is simply stating a fact: In 2022, “Israel” will no longer exist.

The US Intelligence Community agrees, though perhaps not on the precise 2022 expiration date.

Sixteen US intelligence agencies with a combined budget over USD70 billion have issued an 82-page analysis titled “Preparing for a Post-Israel Middle East”.

The US intelligence report observes that the 700,000 “Israeli” settlers illegally squatting on land stolen in 1967 - land that the entire world agrees belongs to Palestine, not “Israel” - are not going to pack up and leave peacefully. Since the world will never accept their ongoing presence on stolen land, “Israel” is like South Africa in the late 1980s.

The extremist Likud coalition governing “Israel”, according to the US intelligence report, is increasingly condoning and supporting rampant violence and lawlessness by illegal settlers.

The report states that the brutality and criminality of the settlers, and the growing apartheid-style infrastructure including the apartheid wall and the ever-more-draconian system of checkpoints, are indefensible, unsustainable, and out of synch with American values.

The sixteen US intelligence agencies agree that “Israel” cannot withstand the coming pro-Palestinian juggernaut consisting of the Arab Spring, the Islamic Awakening, and the rise of Iran.

In the past, dictatorships in the region kept a lid on the pro-Palestinian aspirations of their people. But those dictatorships began to topple with the fall of the pro-Israel Shah of Iran in 1979 and the establishment of a democratic Islamic Republic, whose government had little choice but to reflect its people’s opposition to “Israel”. The same process - the overthrow of dictators who worked with, or at least tolerated, “Israel” - is now accelerating throughout the region. The result will be governments that are more Islamic, and far less friendly to “Israel”.

The US intelligence community report says that in light of these realities, the US government simply no longer has the military and financial resources to continue propping up “Israel” against the wishes of more than a billion of its neighbors.

In order to normalize relations with 57 Islamic countries, the report suggests, the US will have to follow its own national interests and pull the plug on “Israel”.

Interestingly, neither Henry Kissinger nor the authors of the US Intelligence Report give any sign that they are going to mourn the demise of “Israel”. This is remarkable, given that Kissinger is Jewish and has always been viewed as a friend (if occasionally a tough friend) of “Israel”, and that all Americans, including those who work for intelligence agencies, have been influenced by the strongly pro-Israel media.

What explains such complacency?

Americans who pay attention to international affairs - a category that surely includes Kissinger and the authors of the Intelligence Report - are growing fed up with “Israeli” intransigence and fanaticism.

Netanyahu’s bizarre, widely-ridiculed performance at the United Nations, where he brandished a cartoonish caricature of a bomb in such a way that he himself came across as a caricature of a “mad Zionist”, was the latest in a series of gaffes by “Israeli” leaders who seem prone to overplaying their hand.

A second factor is the festering resentment many Americans feel over the “Israel” Lobby’s imperious domination of public discourse. Every time a well-known American journalist is fired for going “off-script” about “Israel”, as happened to Helen Thomas and Rick Sanchez, a mostly-invisible backlash, like a tidal wave rippling beneath the surface of the ocean, grows in power.

And every time the “Israel” lobby slaps down someone like Maureen Dowd, who recently observed that the same “Israel”-fanatics who dragged the US into the Iraq war are now trying to do the same thing with Iran, the more people begin to wake up and realize that people like Dowd, Thomas, and Sanchez are speaking the truth.

A third reason for complacency in the face of “Israel’s” impending demise: The American Jewish community is no longer united in support of “Israel”, much less its Likudnik leadership.

Sophisticated Jewish journalists and analysts like Philip Weiss are recognizing the insanity of “Israel’s” current leadership and the hopelessness of its predicament.

According to recent reports, it is no longer fashionable among young American Jews to care about “Israel”.

And despite Netanyahu’s frantic attempts to sway Jewish voters toward the Mormon Likudnik Mitt Romney, polls show that Obama, who is on record saying he “hates” the “liar” Netanyahu, will easily win the majority of Jewish votes.

"Israel" has reached the end of its shelf-life. More and more American politicians and representatives oft the US elite, as well as ordinary Americans, share this opinion.

Department of Monitoring Kavkaz Center

The Spirit Of Jihad Shall Continue To Ignite!

Zil Hajj 20, 1433 A.H, Tuesday, November 06, 2012

Al-Hamdulillah, all praises be to Allah, the Lord of all the worlds. May salawat and salam be showered upon Rasulullah Sallallahu ‘Alaihi Wasallam, his family and companions.

The conspiracies of the enemies of Islam in destroying the Muslims will continue to happen. All resources and efforts are deployed to fight the Muslims. Not a even moment that they halt. This is as what has been told by Allah Ta’ala in His verse, نِإ ِ اﻮُﻋﺎَﻄَﺘْﺳا ْ

"And they will continue to fight you until they turn you back from your religion if they are able." (QS. Al-Baqarah: 217)

Ibnu Katsir rahimahullah explain the meaning of the previous sentence, “And fitnah is greater (in sins) than killing,” Namely: “Indeed they are casting fitnah to a Muslim in his religion thereby making him murtad inclining toward kufr after he has believed, and that is greater in the sight of Allah than killing.” And then he mentioned: “And they will continue to fight you until they turn you back from your religion if they are able.” Meaning: “And then they do worse and more heinous sins, they do not repent nor do they stop.”

Sheikh Abdurrahman bin Nasir al-Sa’di said about the tafseer of the above verse, “And then Allah Ta’ala informs that they would continue to fight the believers. Their mission is not to seize the properties of the believers and kill them. Indeed ,their mission is to remove the believers from their religion and then become kafir after they have believed and they became the dwellers of the blazing hellfire. They will exert their capabilities for all that, doing whatever can be done, “and they want to extinguish the light of Allah with their mouths, but Allah refuses except to perfect His light, although the disbelievers dislike it.” “

He continued, “This trait applies commonly to every kuffar, they do not stop to fight groups outside of themselves to the point of reverting them away from their religion. Especially the People of the Book from among the Jews and Christians who have set up organizations, spread missionaries, stationed doctors, built schools to attract the ummah towards their religion, created various propaganda to instill doubt in them regarding their religion (Islam).”

If this is the case, then what if the spirit of jihad dims while the spirit of hostility the kafireen continues unabated?

Allah informs about another conspiracy of the kuffar, they continue to work hindering from the way of Allah and creating movements that are deviating from Islam. Allah Ta’ala says,

َنﻮُﻠَﻤْﻌَﺗ

ٍ ﺎﱠﻤَﻋ

ُ ﻞِﻓﺎَﻐِﺑ

ﻪﱠﻠﻟا

ُ ﺎَﻣَو

ْ ءاَﺪَﻬُﺷ

ﻢُﺘْﻧَأَو

"Say, "O People of the Scripture, why do you avert from the way of Allah those who believe, seeking to make it [seem] deviant, while you are witnesses [to the truth]? And Allah is not unaware of what you do. O you who have believed, if you obey a party of those who were given the Scripture, they would turn you back, after your belief, [to being] unbelievers." (QS. Ali Imran: 99-100)

Due to that, the spirit shall not fade, it must continue to be guarded. If unable or the time is not right yet to perform the jihad directly in accordance with the requirement of the Shari’ah, then we must continue to maintain the spirit of jihad.

Various means are going to be taken by the enemies of Islam to destroy the religion of Allah. A variety of deceptions will be made to put out His light. One of them as mentioned in the Qur’an is by their mouths, for example through the funnels of the media. So something we must be aware of is that, the enemies of Islam will also make use of the media to attack Islam, including in journalistic activities. Therefore, the Ansarullah and Mujahideen should also be proficient in this field to ward off and confront their conspiracies.

Allah Ta’ala says, نَأ ْ ﻢِﺘُﻳ َّ هَرﻮُﻧ ُ ﻮَﻟَو ْ هِﺮَﻛ َ َنوُﺮِﻓﺎَﻜْﻟا

"They want to extinguish the light of Allah with their mouths, but Allah refuses except to perfect His light, although the disbelievers dislike it." (QS. Al-Taubah: 32)

Another verse that amplifies this,

اوُﺮِﺒْﺼَﺗ

نِإَو

اًﺮﻴِﺜَﻛ

ىًذَأ

َ اﻮُﻛَﺮْﺷَأ

َ ﻦﻳِﺬﱠﻟا

ْ ﻦِﻣَو ْ

"You will surely be tested in your possessions and in yourselves. And you will surely hear from those who were given the Scripture before you and from those who associate others with Allah much abuse. But if you are patient and fear Allah - indeed, that is of the matters [worthy] of determination." (QS. Ali Imran: 186)

If we observe, most of the media at the present age are controlled by the kuffar and their supporters from among the munafiqeen. So it is natural if we are witnessing today a majority of the mass media contain the hatred against Islam, are insulting the teachings of Islam, pushing the Muslims into the corner, equating jihad with terror, pinning negative titles to the activists of jihad, and the likes. And even sadder, the Muslim community is crammed and herded towards a bias conclusion about Islam, and they receive it crudely without doing any cross check. So indeed, struggling in this era tremendously need high patience and taqwa, “But if you are patient and fear Allah - indeed, that is of the matters [worthy] of determination.”

The hatred of the Kuffar through the mass media is also indicated by the verse of Allah Ta’ala, “O you who have believed, do not take as intimates those other than yourselves, for they will not spare you [any] ruin. They wish you would have hardship. Hatred has already appeared from their mouths, and what their breasts conceal is greater.” (QS. Ali Imran: 118).

It should be that, if we are able, we must fight against the various conspiracies, and destroy them. But what to do, the ummah is in a weak condition. The Mujahideen only have a limited ability in this field of mass media. Patience continues to be increased, one of which is by keeping on maintaining the ruh (spirit) of conducting jihad through the media.

Tips on How to Maintain the Spirit of Jihad

Changing the mindset about the dunya and akhirah; making the akhirah as the actual life. The dunya is just accompanying it, it should not be the goal.

Rasulullah Sallallahu ‘Alaihi Wasallam said about his sahabahs while digging trenches in the battle of Ahzab, هﺮﺟﺎﻬﻤﻟاو

"Ya Allah, indeed the life is the life of the akhirah. So give forgiveness to the people of Ansar and Muhajireen." (HR. Al-Bukhari) Meaning: Ya Allah indeed the life that we seek and that is everlasting is the life of the akhirah.

Why must we straighten out this mindset? Because the worldly orientation would undermine the spirit of jihad. We need to remember, if we get the pleasure of the world or the misery, it is only about 60 -70 years, a few pass through it. However, if we wrongly calculate the life of the akhirah, then the losses is immense, 1 day in the akhriah is like 50 thousand years in the dunya. Wallahu Ta’ala A’lam.

[Original article in Indonesian: Badrul Tamam/voa-islam.com]

Translated and Submitted by a Mujahid

When will this ummah wake up an help!? :’(

Thawaabit ‘ala darb al-Jihad’ (Constants on the path of ‘Thawaabit ‘ala darb al-Jihad’ (Constants on the path of Jihad) by Sheikh Yusuf Al-‘Uyayree Jihad) by Sheikh Yusuf Al-‘Uyayree

very ideology there are variants and constants, constants that do not change, by the change For every ideology there are variants and constants, constants that do not change, by the change of time, place and person. Variables change from time to time, by place and from person to of time, place and person. Variables change from time to time, by place and from person to person. Example of constant is salaah, it does not change, and there is no need to change salaah, person. Example of constant is salaah, it does not change, and there is no need to change salaah, no need to pray differently, our bodies are the same, and we are worshipping the same lord, and no need to pray differently, our bodies are the same, and we are worshipping the same lord, and towards the same direction. There are also variables, the way the calipha is chosen is a variable. towards the same direction. There are also variables, the way the calipha is chosen is a variable. I.e. It is different in the cases of Abubakr, ‘Umar, Uthman, and ‘Ali. The way each one was chosen I.e. It is different in the cases of Abubakr, ‘Umar, Uthman, and ‘Ali. The way each one was chosen was different. was different.

Today we need to remember the constants, and remind others. In this miserable time, we need to Today we need to remember the constants, and remind others. In this miserable time, we need to go back to the constants; some are trying to change the constants of jihad into variables. And the go back to the constants; some are trying to change the constants of jihad into variables. And the purpose is to justify not following them. purpose is to justify not following them.

These are some of the constants These are some of the constants

Jihad will continue until the Day of Judgment. Jihad will continue until the Day of Judgment.

The entire world is standing against one ritual in Islam, one ‘Ibadah in Islam, and that is Jihad. The entire world is standing against one ritual in Islam, one ‘Ibadah in Islam, and that is Jihad. They are mobilizing their religious strength, political strength, economical strength, media They are mobilizing their religious strength, political strength, economical strength, media strength, cultural strength and popular strength to fight Jihad feesabilillah. strength, cultural strength and popular strength to fight Jihad feesabilillah.

An example of the religious strength; the Christian and the Jews are using religion to justify what An example of the religious strength; the Christian and the Jews are using religion to justify what they are doing. A lot of the interference that is happening in the Middle East today is done in the they are doing. A lot of the interference that is happening in the Middle East today is done in the name of the “second return of Christ”. Bush also used religion to justify actions, by saying God name of the “second return of Christ”. Bush also used religion to justify actions, by saying God instructed him to invade Afghanistan. Jews are using religion to justify their infiltration of Masjid instructed him to invade Afghanistan. Jews are using religion to justify their infiltration of Masjid Al Aqsa. Al Aqsa.

Political strength, diplomacy around the world now is revolving around the central idea, which is Political strength, diplomacy around the world now is revolving around the central idea, which is fighting Islamic terrorism. EU meets to talk about Islamic terrorists, NATO meets to talk about the fighting Islamic terrorism. EU meets to talk about Islamic terrorists, NATO meets to talk about the challenge of Islamic terrorists, the US is mobilizing is political force to fight the Islamic threat. On challenge of Islamic terrorists, the US is mobilizing is political force to fight the Islamic threat. On the political level the world is united in fighting Islam. There is no exception on the political level. the political level the world is united in fighting Islam. There is no exception on the political level.

The Media is doing an excellent job in deceiving the people the masses, to what Islam really is. The Media is doing an excellent job in deceiving the people the masses, to what Islam really is. Cultural and Popular front, they are all against Jihad feesabilillah. Cultural and Popular front, they are all against Jihad feesabilillah.

"Fighting is prescribed upon you, and you dislike it. But it may happen that you dislike a thing "Fighting is prescribed upon you, and you dislike it. But it may happen that you dislike a thing which is good for you, and it may happen that you love a thing which is bad for you. And Allah which is good for you, and it may happen that you love a thing which is bad for you. And Allah knows and you know not." (2:216) knows and you know not." (2:216)

This Ayah is an instruction from Allah. Many say before Jihad, there must be tarbiyah; they say This Ayah is an instruction from Allah. Many say before Jihad, there must be tarbiyah; they say tarbiyah is a prerequisite of jihad, so without tarbiyah there is no jihad. Others say that we are at tarbiyah is a prerequisite of jihad, so without tarbiyah there is no jihad. Others say that we are at the Makkah stage, therefore there should not be any fighting, is this justified? If someone starts the Makkah stage, therefore there should not be any fighting, is this justified? If someone starts practising Islam, or someone reverts to Islam, would we tell them that they have to have tarbiyah practising Islam, or someone reverts to Islam, would we tell them that they have to have tarbiyah before they start fasting? Or, that we are now in the Makkah period so there is no need to fast? before they start fasting? Or, that we are now in the Makkah period so there is no need to fast? There is no difference in this matter and Jihad feesabilillah. The instruction for Siyaam and Jihad There is no difference in this matter and Jihad feesabilillah. The instruction for Siyaam and Jihad is no different, it came in the same form (surah baqarah). Fasting was prescribed after Jihad, it is no different, it came in the same form (surah baqarah). Fasting was prescribed after Jihad, it took longer. Why must we require tarbiyah, when our rasool (saw) did not? took longer. Why must we require tarbiyah, when our rasool (saw) did not?

One of the mushrikeen by the name Mukhayrit came to rasool (saw), he was travelling, and he One of the mushrikeen by the name Mukhayrit came to rasool (saw), he was travelling, and he could not findd anyone. They were all with the prophet in Uhud, so he went to the prophet and could not findd anyone. They were all with the prophet in Uhud, so he went to the prophet and embraced Islam right there on the battlefield. And he was killed on the battlefield. Abu Hurayrah embraced Islam right there on the battlefield. And he was killed on the battlefield. Abu Hurayrah (ra) referred to him as the person who did very little, but was rewarded greatly. The prophet (saw) (ra) referred to him as the person who did very little, but was rewarded greatly. The prophet (saw) said Mukhayrit is the best of Jews, because he fought and became shaheed. said Mukhayrit is the best of Jews, because he fought and became shaheed.

Tarbiyah is used as an excuse for not going for jihad. At the time of salahudeen ayoobi the ‘Ulema Tarbiyah is used as an excuse for not going for jihad. At the time of salahudeen ayoobi the ‘Ulema retreated upon hearing of the force of the kuffar, just having knowledge is not sufficient. People retreated upon hearing of the force of the kuffar, just having knowledge is not sufficient. People justify actions, by saying such and such scholar has not asked us to. justify actions, by saying such and such scholar has not asked us to.

"O Prophet! strive hard against the unbelievers and the Hypocrites, and be firm against them. "O Prophet! strive hard against the unbelievers and the Hypocrites, and be firm against them. Their abode is Hell,- an evil refuge indeed." (9:73) Their abode is Hell,- an evil refuge indeed." (9:73)

This ‘Ibadah which the kuffar are trying to cover and are calling it terrorism and criminal acts, and This ‘Ibadah which the kuffar are trying to cover and are calling it terrorism and criminal acts, and they are branding the followers of this path as terrorists, extremists and revolutionary, these they are branding the followers of this path as terrorists, extremists and revolutionary, these names deceive us. Wherever you see the word terrorist replace it with the word jihad, the reason names deceive us. Wherever you see the word terrorist replace it with the word jihad, the reason they are not saying Jihad is because these are words in the Qur’an. But in reality it’s jihad. And the they are not saying Jihad is because these are words in the Qur’an. But in reality it’s jihad. And the hypocrites are helping them. They do this in the following ways: hypocrites are helping them. They do this in the following ways:

They say that Jihad is defensive and not offensive They say that Jihad is defensive and not offensive

They say Jihad is only allowed to free Muslim lands They say Jihad is only allowed to free Muslim lands

It must be performed by the permission and instruction of the imaam It must be performed by the permission and instruction of the imaam

Jihad has ended at the time of prophet (saw) Jihad has ended at the time of prophet (saw)

Jihad is not applicable at this time of global peace Jihad is not applicable at this time of global peace

Whatever the justifications are, for deceiving the people. The ummah since the time of prophet Whatever the justifications are, for deceiving the people. The ummah since the time of prophet (saw) have known what Jihad means, what the sunnan are, and what the wajibaat are, from the (saw) have known what Jihad means, what the sunnan are, and what the wajibaat are, from the Quran and Sunnah and the actions of the sahaba. We do not need anybody to come today and Quran and Sunnah and the actions of the sahaba. We do not need anybody to come today and redefine what jihad means by borrowing meaning from the east or west. We do not have to consult redefine what jihad means by borrowing meaning from the east or west. We do not have to consult anybody, because it is all clear. Jihad will carry on until the day of judgement, and this is a belief anybody, because it is all clear. Jihad will carry on until the day of judgement, and this is a belief we have, because it is in the quran. we have, because it is in the quran.

O ye who believe! if any from among you turn back from his Faith, soon will Allah produce a O ye who believe! if any from among you turn back from his Faith, soon will Allah produce a people whom He will love as they will love Him,- lowly with the believers, mighty against the people whom He will love as they will love Him,- lowly with the believers, mighty against the rejecters, fighting in the way of Allah, and never afraid of the reproaches of such as find fault. That rejecters, fighting in the way of Allah, and never afraid of the reproaches of such as find fault. That is the grace of Allah, which He will bestow on whom He pleaseth. And Allah encompasseth all, and is the grace of Allah, which He will bestow on whom He pleaseth. And Allah encompasseth all, and He knoweth all things. (005.054) He knoweth all things. (005.054)

Common question which is asked; oh sheikh tell us which sect to join, which is the true jama’ah? Common question which is asked; oh sheikh tell us which sect to join, which is the true jama’ah? Everyone claims to be the true jama’ah and representing true Islam. This issue should not be Everyone claims to be the true jama’ah and representing true Islam. This issue should not be confusing at all, because this is the religion of Allah, and Allah has made it clear. confusing at all, because this is the religion of Allah, and Allah has made it clear.

The prophet (saw) has told us in a hadith, that there is a victorious group, he did not only tell us The prophet (saw) has told us in a hadith, that there is a victorious group, he did not only tell us this but also the qualities of this group. If we know these qualities, it should not be hard to decide. this but also the qualities of this group. If we know these qualities, it should not be hard to decide. The qualities are as follows: The qualities are as follows:

• Allah loves them • Allah loves them • They love Allah • They love Allah • They are humble towards the believers; they are concerned about the believers, they love them. • They are humble towards the believers; they are concerned about the believers, they love them. • They are stern towards the disbelievers • They are stern towards the disbelievers • They fight for the sake of Allah • They fight for the sake of Allah After considering these points, it should not be confusing for us at all. After considering these points, it should not be confusing for us at all.

They seek the pleasure of Allah before anyone else, it does not bother them what others think, so They seek the pleasure of Allah before anyone else, it does not bother them what others think, so long as they have pleased Allah. long as they have pleased Allah.

Sa’ad Ibn Muadh was asked to be kind towards the Jews, as he was their ally in times of jahilia. Sa’ad Ibn Muadh was asked to be kind towards the Jews, as he was their ally in times of jahilia.

Sa’ad was brought in, he asked the jews, do you accept my ruling? They replied yes. Then he Sa’ad was brought in, he asked the jews, do you accept my ruling? They replied yes. Then he asked the prophet (saw) and the muslims, do you accept my ruling, they said yes. Sa’ad said, my asked the prophet (saw) and the muslims, do you accept my ruling, they said yes. Sa’ad said, my ruling is, all of their men should be executed, their women, children and property to be ruling is, all of their men should be executed, their women, children and property to be appropriated by the Muslims. The prophet (saw) said: Your ruling is the same ruling of the Allah; appropriated by the Muslims. The prophet (saw) said: Your ruling is the same ruling of the Allah; this is the ruling that pleased Allah. this is the ruling that pleased Allah.

Some may ask, why was the punishment so severe, the reason was treason. The punishment is Some may ask, why was the punishment so severe, the reason was treason. The punishment is proportionate to the crime. proportionate to the crime.

The group, which is mentioned in the hadith, is described as working collectively. It does not harm The group, which is mentioned in the hadith, is described as working collectively. It does not harm them, whoever disagrees with them or betrays them. So if the whole world is against them, it does them, whoever disagrees with them or betrays them. So if the whole world is against them, it does not harm them, Although they are betrayed a lot, by muslims and the mushrikeen not harm them, Although they are betrayed a lot, by muslims and the mushrikeen

An internal Memo was sent from Rumsfeld to the Whitehouse. In it was written, we have arrested An internal Memo was sent from Rumsfeld to the Whitehouse. In it was written, we have arrested many of these terrorists, and killed many of them, but they seem to multiply and carry on. This is many of these terrorists, and killed many of them, but they seem to multiply and carry on. This is because they are fighting the victorious group, which Allah promised he will protect, not matter because they are fighting the victorious group, which Allah promised he will protect, not matter how many you kill or arrest, they will carry on. You can never win this war, because you are how many you kill or arrest, they will carry on. You can never win this war, because you are fighting the awliyah of Allah. fighting the awliyah of Allah.

hadîth Qudsî: “Allâh said “Whoever fights my Friend should get ready for war with Me And He said hadîth Qudsî: “Allâh said “Whoever fights my Friend should get ready for war with Me And He said “Whoever allowed a Muslim to be humiliated while he could assist him, Allâh will humiliate him in “Whoever allowed a Muslim to be humiliated while he could assist him, Allâh will humiliate him in front of the entire creation on the Day of Judgment.” (Reported by Ahmad). front of the entire creation on the Day of Judgment.” (Reported by Ahmad).

Some groups seem to think, since they fulfilled this in the past, they are still the true jama’ah. Some groups seem to think, since they fulfilled this in the past, they are still the true jama’ah. They served the religion 10 or 20 years ago, and that is a guarantee for them. This is not the case, They served the religion 10 or 20 years ago, and that is a guarantee for them. This is not the case, the moment you give up the sunnah, you will be replaced. And this is the danger; we do not want the moment you give up the sunnah, you will be replaced. And this is the danger; we do not want to be replaced. to be replaced.

This is a lifelong journey that one should never give up; the past will never justify the future. The This is a lifelong journey that one should never give up; the past will never justify the future. The last deed you do, is the most important, what you do before death is the seal that will be used on last deed you do, is the most important, what you do before death is the seal that will be used on the day of judgment which will be used to judge all your past. Nobody has a guarantee. the day of judgment which will be used to judge all your past. Nobody has a guarantee.

And fight with them until there is no more persecution and religion should be only for Allah; but if And fight with them until there is no more persecution and religion should be only for Allah; but if they desist, then surely Allah sees what they do. (008.039) they desist, then surely Allah sees what they do. (008.039)

Disbelief will carry on until the Day of Judgment; therefore Jihad will carry on until the day of Disbelief will carry on until the Day of Judgment; therefore Jihad will carry on until the day of judgement. judgement.

Second principle Second principle

The Jihad is not tied to individuals The Jihad is not tied to individuals

Jihad will carry on regardless; it does not depend on a particular person. People might say the Jihad will carry on regardless; it does not depend on a particular person. People might say the religion of Allah does not depend on individuals, and if the servants who are carrying the message religion of Allah does not depend on individuals, and if the servants who are carrying the message of Islam does, than Allah will bring forth others who will carry the banner of Islam. However, this of Islam does, than Allah will bring forth others who will carry the banner of Islam. However, this is something which they do not act upon, their actions are contrary to their speech. There are is something which they do not act upon, their actions are contrary to their speech. There are some individuals who believe Jihad is dependant on some individuals or groups. The following some individuals who believe Jihad is dependant on some individuals or groups. The following will show how Jihad is not dependant on particular leadership or particular individuals. If we think will show how Jihad is not dependant on particular leadership or particular individuals. If we think that Jihad depends on individuals, then this would lead to the weakening of the aqeedah of Jihad, that Jihad depends on individuals, then this would lead to the weakening of the aqeedah of Jihad, and it will also effect the belief that Jihad will carry on until the day of judgment, because we are and it will also effect the belief that Jihad will carry on until the day of judgment, because we are associating Jihad to individuals, so if they die, it will stop. associating Jihad to individuals, so if they die, it will stop.

Allah has brought up the sahaba to depend on Him alone, and to be attached to the religion of Allah has brought up the sahaba to depend on Him alone, and to be attached to the religion of Allah. He showed them that depending on a particular individual is the wrong way, because if the Allah. He showed them that depending on a particular individual is the wrong way, because if the person dies, his message is also over. Allah also taught them not to depend on Muhammad (saw) person dies, his message is also over. Allah also taught them not to depend on Muhammad (saw)

Muhammad is no more than a messenger: many Were the messenger that passed away before Muhammad is no more than a messenger: many Were the messenger that passed away before him. If he died or were slain, will ye then Turn back on your heels? If any did turn back on his him. If he died or were slain, will ye then Turn back on your heels? If any did turn back on his heels, not the least harm will he do to Allah; but Allah (on the other hand) will swiftly reward those heels, not the least harm will he do to Allah; but Allah (on the other hand) will swiftly reward those who (serve Him) with gratitude. (003.144) who (serve Him) with gratitude. (003.144)

This ayah was revealed to teach the sahaba not to think that any Ibadat depends on any This ayah was revealed to teach the sahaba not to think that any Ibadat depends on any individual. Islam belongs to Allah, and we should depend on Allah alone. This is not referring to individual. Islam belongs to Allah, and we should depend on Allah alone. This is not referring to associating partners to Allah; which is shirk. This is talking about the ideology that Jihad is associating partners to Allah; which is shirk. This is talking about the ideology that Jihad is successful as Allah sent certain individuals to lead it. successful as Allah sent certain individuals to lead it.

Tafsir on the ayah, Tafsir Ibn Kathir: Tafsir on the ayah, Tafsir Ibn Kathir:

In the battle of Uhud, the Muslims were defeated and many were killed. The prophet (saw) was In the battle of Uhud, the Muslims were defeated and many were killed. The prophet (saw) was struck with a rock, many thought that the prophet had been killed; this rumour had spread around struck with a rock, many thought that the prophet had been killed; this rumour had spread around and eventually reached the Muslims. That led to the despair of some of the Muslims, which is and eventually reached the Muslims. That led to the despair of some of the Muslims, which is when Allah revealed this ayah. This ayah was criticising the actions of some of the Muslims when when Allah revealed this ayah. This ayah was criticising the actions of some of the Muslims when they heard Prophet (saw) was killed. they heard Prophet (saw) was killed.

Some of the Muslims were not affected by this news and others were. An example being, one of Some of the Muslims were not affected by this news and others were. An example being, one of the Ansar was asked, “Did you not hear that Prophet Muhammad (saw) has been killed”. His the Ansar was asked, “Did you not hear that Prophet Muhammad (saw) has been killed”. His response was “If Prophet Muhammad (saw) has been killed, he has already conveyed the response was “If Prophet Muhammad (saw) has been killed, he has already conveyed the message, so die for his religion.” message, so die for his religion.”

When Muhammad (saw) died, Abubakr (ra) came from his home outside medina. He came to the When Muhammad (saw) died, Abubakr (ra) came from his home outside medina. He came to the house of Prophet Muhammad (saw), and he came to Prophet Muhammad (saw) and he kissed house of Prophet Muhammad (saw), and he came to Prophet Muhammad (saw) and he kissed him. He said “you are pure alive, and you are pure when you are dead. Allah will not make you die him. He said “you are pure alive, and you are pure when you are dead. Allah will not make you die twice, you have already gone through the death that was prescribed upon you.” Then he went to twice, you have already gone through the death that was prescribed upon you.” Then he went to the Masjid, and saw Umar (ra) talking to the people. Umar (ra) did not want to believe that Prophet the Masjid, and saw Umar (ra) talking to the people. Umar (ra) did not want to believe that Prophet Muhammad (saw) was dead, so he said whoever says Prophet Muhammad (saw) has passed Muhammad (saw) was dead, so he said whoever says Prophet Muhammad (saw) has passed away, I will chop off his head. He said Prophet Muhammad (saw) went to meet Allah, just as Musa away, I will chop off his head. He said Prophet Muhammad (saw) went to meet Allah, just as Musa (as) went to meet Allah, and he will be back. When Abubakar (ra) entered the Masjid, he stopped (as) went to meet Allah, and he will be back. When Abubakar (ra) entered the Masjid, he stopped Umar (ra) from speaking, and then he said, “O people, whoever used to worship Muhammad, then Umar (ra) from speaking, and then he said, “O people, whoever used to worship Muhammad, then Muhammad is dead. And whoever used to worship Allah, then Allah is alive and will never die.” Muhammad is dead. And whoever used to worship Allah, then Allah is alive and will never die.”

Abubakr then recited this ayah, many of the sahaba had heard this ayah before, but upon hearing Abubakr then recited this ayah, many of the sahaba had heard this ayah before, but upon hearing Abubakr recite it, it was as thought they were hearing it for the first time. This was because when Abubakr recite it, it was as thought they were hearing it for the first time. This was because when the prophet (saw) passed away, the sahaba were in an emotional state and they forgot everything. the prophet (saw) passed away, the sahaba were in an emotional state and they forgot everything.

‘Ali (ra) used to say during the lifetime of Prophet Muhammad (saw) “In the name of Allah, we will ‘Ali (ra) used to say during the lifetime of Prophet Muhammad (saw) “In the name of Allah, we will not turn back, after Allah has guided us. In the name of Allah, I will either die or fight for him until not turn back, after Allah has guided us. In the name of Allah, I will either die or fight for him until I’m killed. I am his brother, I am his cousin, and I am his inheritor so who is closer to him than I’m killed. I am his brother, I am his cousin, and I am his inheritor so who is closer to him than me.” me.”

This shows that Ali (ra) is saying that the death of Prophet Muhammad (saw) will only make him This shows that Ali (ra) is saying that the death of Prophet Muhammad (saw) will only make him carry the message further. He will fight for Prophet Muhammad (saw) until he is killed. carry the message further. He will fight for Prophet Muhammad (saw) until he is killed.

"And no person can ever die except by Allah’s leave and at an appointed term." (Qur’an 3.145) "And no person can ever die except by Allah’s leave and at an appointed term." (Qur’an 3.145)

And no aged man is granted a length of life, nor is a part cut off from his life (or another man’s And no aged man is granted a length of life, nor is a part cut off from his life (or another man’s life), but is in a Book (AlLauh AlMahfûz) Surely, that is easy for Allah. (35:11) life), but is in a Book (AlLauh AlMahfûz) Surely, that is easy for Allah. (35:11)

These two, ayah show that we will die at our appointed time. This ayah will encourage the cowards These two, ayah show that we will die at our appointed time. This ayah will encourage the cowards to fight, because courage does not decrease your life and cowardice does not increase it. If a to fight, because courage does not decrease your life and cowardice does not increase it. If a mu’min reaches the stage of belief that his death will come at an appointed time, then he will mu’min reaches the stage of belief that his death will come at an appointed time, then he will become very courageous, he will fear nothing. become very courageous, he will fear nothing.

[font=Arial]At the time of the Persian Empire in Iraq, between the Muslims and the Persian army [font=Arial]At the time of the Persian Empire in Iraq, between the Muslims and the Persian army was a river. One of the Muslims by the name Hajar… asked the rest, why don’t you cross the river was a river. One of the Muslims by the name Hajar… asked the rest, why don’t you cross the river to the enemy? And he jumped in the river on his horse, and all of the Muslims followed him. The to the enemy? And he jumped in the river on his horse, and all of the Muslims followed him. The Persians started screaming “Jinn! Jinn!” and they ran away. That was the end of the battle. Hajar Persians started screaming “Jinn! Jinn!” and they ran away. That was the end of the battle. Hajar justified his actions by saying “No soul will die, except by Allah’s leave”./font] justified his actions by saying “No soul will die, except by Allah’s leave”./font]

Ibn Abbas said, shaytaan screamed on the day of Uhud, that Muhammad (saw) has been killed. So Ibn Abbas said, shaytaan screamed on the day of Uhud, that Muhammad (saw) has been killed. So some of the Muslims said if Muhammad (saw) has been killed, let us surrender. These are our some of the Muslims said if Muhammad (saw) has been killed, let us surrender. These are our tribes and our relatives from the quraish, and if Muhammad (saw) was alive we would not have tribes and our relatives from the quraish, and if Muhammad (saw) was alive we would not have lost. Some of the munafiqeen said, “Muhammad has been killed, so lets give up Islam.” lost. Some of the munafiqeen said, “Muhammad has been killed, so lets give up Islam.”

Allah tests the people and the outcome of these tests is different. Our life is full of tests. Allah Allah tests the people and the outcome of these tests is different. Our life is full of tests. Allah puts us in one test after the other, if we pass them all, we become more pure. In the case of Uhud, puts us in one test after the other, if we pass them all, we become more pure. In the case of Uhud, some passed the test, and others failed. Some of the munafiqeen said, lets go to Abdullah ibn some passed the test, and others failed. Some of the munafiqeen said, lets go to Abdullah ibn Ubay and ask him to negotiate for us, with the quraish. On the other hand, one of the ansaar said, Ubay and ask him to negotiate for us, with the quraish. On the other hand, one of the ansaar said, “If even Prophet Muhammad (saw) has been killed, Allah is not dead, so let’s fight for Allah.” “If even Prophet Muhammad (saw) has been killed, Allah is not dead, so let’s fight for Allah.”

The mufasireen have said a lot about this ayah, we can not go through all of it, but what we can The mufasireen have said a lot about this ayah, we can not go through all of it, but what we can learn, is that people divided into two groups in regards to the death of the prophet (saw). There learn, is that people divided into two groups in regards to the death of the prophet (saw). There were those with the right concept, and those with the false concept. And it was those with the were those with the right concept, and those with the false concept. And it was those with the false concept that Allah criticised in this ayah, they thought Islam is dependant on Prophet false concept that Allah criticised in this ayah, they thought Islam is dependant on Prophet Muhammad (saw). Those who held the false concept could be divided into two groups. One of Muhammad (saw). Those who held the false concept could be divided into two groups. One of them failed, they became weak and could not handle the shock, and they tried to avoid death by them failed, they became weak and could not handle the shock, and they tried to avoid death by asking for peace. The second group adopted a worse concept they went back to kufr. The asking for peace. The second group adopted a worse concept they went back to kufr. The positions of these two groups who adopted the wrong concept, is the positions of many Muslims positions of these two groups who adopted the wrong concept, is the positions of many Muslims today. today.

"So do not become weak (against your enemy), nor be sad, and you will be superior (in victory) if "So do not become weak (against your enemy), nor be sad, and you will be superior (in victory) if you are indeed (true) believers. (3:139) you are indeed (true) believers. (3:139)

This ayah was revealed after Uhud, telling them not to allow the events to make them feel weak. This ayah was revealed after Uhud, telling them not to allow the events to make them feel weak.

(What is the matter with you?) When a single disaster smites you, although you smote (your (What is the matter with you?) When a single disaster smites you, although you smote (your enemies) with one twice as great, you say: “From where does this come to us?” Say (to them), “It enemies) with one twice as great, you say: “From where does this come to us?” Say (to them), “It is from yourselves (because of your evil deeds).” And Allah has power over all things. (3:165) is from yourselves (because of your evil deeds).” And Allah has power over all things. (3:165)

This should be said when the believers lose. This should be said when the believers lose.

And remember when you were few, deemed weak in the land, fearing lest people might carry you And remember when you were few, deemed weak in the land, fearing lest people might carry you off by force, but He sheltered you and strengthened you with His aid and gave you of the good off by force, but He sheltered you and strengthened you with His aid and gave you of the good things that you may give thanks. (8:26) things that you may give thanks. (8:26)

And this should be said, when the believers win. And this should be said, when the believers win.

Victory is never attributed to the believers it is from Allah. Victory is never attributed to the believers it is from Allah.

The way that pleases Allah is; our actions should be dependant on what Allah has ordered us to. W The way that pleases Allah is; our actions should be dependant on what Allah has ordered us to. W should leave the results to Allah; he will control the outcome, not us. And we do not judge our should leave the results to Allah; he will control the outcome, not us. And we do not judge our actions based on the outcome. actions based on the outcome.

It may be that your actions are according to what Allah has ordered, but the outcome is not what It may be that your actions are according to what Allah has ordered, but the outcome is not what we hoped, this cannot be controlled by us. Another example is, the hadith, which informs us of the we hoped, this cannot be controlled by us. Another example is, the hadith, which informs us of the different number of followers each Prophet, has, there will be some prophets who have no different number of followers each Prophet, has, there will be some prophets who have no followers, and we cannot say they failed. If we chose to judge on outcomes, then it may seem that followers, and we cannot say they failed. If we chose to judge on outcomes, then it may seem that Uhud was wrong. And no one will dare to say that. Uhud was wrong. And no one will dare to say that.

Another example of this is at the time of the caliphate of Abubakar (ra). The army of Usama was Another example of this is at the time of the caliphate of Abubakar (ra). The army of Usama was sent out by Muhammad (saw), once the situation changed after the death of Muhammad (saw). sent out by Muhammad (saw), once the situation changed after the death of Muhammad (saw). Some of the sahaba thought the army should retreat, and Usama bin Zayd was also of this Some of the sahaba thought the army should retreat, and Usama bin Zayd was also of this opinion. They did not want to leave Medinah without protection. Abubakar (ra) replied, “If even opinion. They did not want to leave Medinah without protection. Abubakar (ra) replied, “If even dogs were to come into medina and drag the feet of the wives of Muhammad (saw), I am going to dogs were to come into medina and drag the feet of the wives of Muhammad (saw), I am going to send this army. And even if there is no one left in Medinah but me, I would still send out this army. send this army. And even if there is no one left in Medinah but me, I would still send out this army. Because Muhammad (saw) said so.” Because Muhammad (saw) said so.”

He did not care about results; he carried out the commandment of Muhammad (saw). Even though He did not care about results; he carried out the commandment of Muhammad (saw). Even though Umar (ra) came to him, and the other sahaba came to him, he refused. Umar (ra) came to him, and the other sahaba came to him, he refused.

This was an issue of Ijtihaad, there was no fixed rule which was to be broken. Which is why the This was an issue of Ijtihaad, there was no fixed rule which was to be broken. Which is why the sahaba debated over the issue, had it not been, they would not have discussed it. sahaba debated over the issue, had it not been, they would not have discussed it.

Many people bring excuses forward today stating Jihad is not suitable today. The answer should Many people bring excuses forward today stating Jihad is not suitable today. The answer should be, we are not responsible for the outcome, and we do as Allah has commanded. be, we are not responsible for the outcome, and we do as Allah has commanded.

People who base their judgement based on what the outcome will be, this will lead to eventually People who base their judgement based on what the outcome will be, this will lead to eventually kufr or despair, never judge the means on the end. This is the way, of a lot of the Muslims today. kufr or despair, never judge the means on the end. This is the way, of a lot of the Muslims today. There are many Muslims (addressing ‘ulema and da’ee) today, who have no shame; they go from There are many Muslims (addressing ‘ulema and da’ee) today, who have no shame; they go from one opinion to another. If they see victory, they will praise it and try to show they were part of it. If one opinion to another. If they see victory, they will praise it and try to show they were part of it. If they see defeat they will criticise and say, “we told you so”, and say they are not part of it.” they see defeat they will criticise and say, “we told you so”, and say they are not part of it.”

An example of this is when the Soviet Union invaded Afghanistan. The Muslims supported the An example of this is when the Soviet Union invaded Afghanistan. The Muslims supported the Mujahideen; they fund raised for them, and gave lectures and so on. However the same Muslims Mujahideen; they fund raised for them, and gave lectures and so on. However the same Muslims spoke against the Mujahideen when America invaded Afghanistan, and put them down, they took spoke against the Mujahideen when America invaded Afghanistan, and put them down, they took the exactly opposite position. There is no difference in these two situations except for the country the exactly opposite position. There is no difference in these two situations except for the country invading. invading.

Probably one of the greatest benefits of defeat of the Mujahideen is so their ranks are purified. Probably one of the greatest benefits of defeat of the Mujahideen is so their ranks are purified. The true faces of some will be revealed; it would show who are the mu’mineen and who are the The true faces of some will be revealed; it would show who are the mu’mineen and who are the munafiqeen. munafiqeen.

There is certainly among you he who would linger behind (from fighting in Allah’s Cause). If a There is certainly among you he who would linger behind (from fighting in Allah’s Cause). If a misfortune befalls you, he says, “Indeed Allah has favoured me in that I was not present among misfortune befalls you, he says, “Indeed Allah has favoured me in that I was not present among them.” (4;72) them.” (4;72)

Allah exposes these people. This ritual of Jihad cannot be carried, except by those who are Allah exposes these people. This ritual of Jihad cannot be carried, except by those who are qualified of it. This ritual today will not be supported, except by those who are ready for trials and qualified of it. This ritual today will not be supported, except by those who are ready for trials and tribulations. Those whose way are a very flexible way, you don’t know whose side they are in, and tribulations. Those whose way are a very flexible way, you don’t know whose side they are in, and they try to hold the stick in the middle. Allah exposes their tricks and Surah At Tawbah exposes they try to hold the stick in the middle. Allah exposes their tricks and Surah At Tawbah exposes their nifaaq. their nifaaq.

Thinking or assuming that Jihad depends on individuals will eventually lead to a definite defeat. If Thinking or assuming that Jihad depends on individuals will eventually lead to a definite defeat. If it is not a material defeat on the battlefield, it will be a moral defeat in the hearts. When you lose it is not a material defeat on the battlefield, it will be a moral defeat in the hearts. When you lose the leadership, which you thought would lead you to victory, we have to free Jihad from being the leadership, which you thought would lead you to victory, we have to free Jihad from being dependant on individuals. Yes, we need a leadership, but losing this leadership should not break dependant on individuals. Yes, we need a leadership, but losing this leadership should not break our ties with Jihad. The field of Jihad that has produced for us such great leaders will carry on to our ties with Jihad. The field of Jihad that has produced for us such great leaders will carry on to produce these leaders. History is a witness, that no ages after Muhammad (saw) except that there produce these leaders. History is a witness, that no ages after Muhammad (saw) except that there are lions who would defend the Ummah. are lions who would defend the Ummah.

The women of this ummah, will be mothers to the likes of ‘Umar, ‘Ali, Khalid and Salahudeen. This The women of this ummah, will be mothers to the likes of ‘Umar, ‘Ali, Khalid and Salahudeen. This Ummah is like rain; you don’t know whether the strong shower will be in the beginning or the end. Ummah is like rain; you don’t know whether the strong shower will be in the beginning or the end.

When the leadership is killed, the Muslims who understand the religion of Allah will only become When the leadership is killed, the Muslims who understand the religion of Allah will only become stronger on this path. They worshipped the lord of Jihad not the leaders of Jihad. Our leaders are stronger on this path. They worshipped the lord of Jihad not the leaders of Jihad. Our leaders are just like the soldiers; they are fighting the same battle, and can die too on the battlefield. In fact just like the soldiers; they are fighting the same battle, and can die too on the battlefield. In fact our leaders are searching for martyrdom, they are waiting for the day they will see their wives and our leaders are searching for martyrdom, they are waiting for the day they will see their wives and Jannah, and waiting for the day they will meet Allah. Jannah, and waiting for the day they will meet Allah.

This is a constant, Jihad does not depend on individuals, Muhammad (saw) died, and Jihad only This is a constant, Jihad does not depend on individuals, Muhammad (saw) died, and Jihad only increased. increased.

Third principle. Third principle.

The jihad is not tied to a land The jihad is not tied to a land

After we brought forth the evidence to prove that the ‘Ibadah of Jihad is appropriate, for every After we brought forth the evidence to prove that the ‘Ibadah of Jihad is appropriate, for every time and age. We will now bring evidence to prove that Jihad is not dependent on a piece of Land. time and age. We will now bring evidence to prove that Jihad is not dependent on a piece of Land. One of the false beliefs is that Jihad is attached to particular lands; this will lead to the One of the false beliefs is that Jihad is attached to particular lands; this will lead to the discontinuity of Jihad, if Jihad stops in those places. So we have to establish an important discontinuity of Jihad, if Jihad stops in those places. So we have to establish an important principle, and that is Jihad is global. Border or barriers do not stop it; they do not stand in the way principle, and that is Jihad is global. Border or barriers do not stop it; they do not stand in the way of Jihad. Jihad does not recognise borders that were drawn by a ruler on a map they are of Jihad. Jihad does not recognise borders that were drawn by a ruler on a map they are superficial borders. Muslims are in need of Jihad if he wants to convey the message of Allah. superficial borders. Muslims are in need of Jihad if he wants to convey the message of Allah.

That was the understanding of the sahaba (ra), this was manifest, in the letter of one of the That was the understanding of the sahaba (ra), this was manifest, in the letter of one of the sahaba to the leader of the Persians. He was sent as a messenger, to meet with the Persian sahaba to the leader of the Persians. He was sent as a messenger, to meet with the Persian leader. He was asked, why did he enter their land. Was it for the sake of money/expansion/leader. He was asked, why did he enter their land. Was it for the sake of money/expansion/revenge? He replied, that Allah has sent him. We should worship Allah, and not be the servants of revenge? He replied, that Allah has sent him. We should worship Allah, and not be the servants of the servants of Allah. He said he would deliver from whom Allah wills, from being servants of the the servants of Allah. He said he would deliver from whom Allah wills, from being servants of the creation of Allah to being servants of Allah. It will deliver you from the narrowness of this life to creation of Allah to being servants of Allah. It will deliver you from the narrowness of this life to the broadness of this life and the afterlife. If you are not Muslim, you are living a narrow life, with the broadness of this life and the afterlife. If you are not Muslim, you are living a narrow life, with Islam it will put things into prospective. Qur’an talks about the history, from the time of Adam (as) Islam it will put things into prospective. Qur’an talks about the history, from the time of Adam (as) and also tells us of what will occur in the future, after our death. and also tells us of what will occur in the future, after our death.

And verily this Brotherhood of yours is a single Brotherhood, and I am your Lord and Cherisher: And verily this Brotherhood of yours is a single Brotherhood, and I am your Lord and Cherisher: therefore fear Me (and no other). (23:53) therefore fear Me (and no other). (23:53)

When rasool (saw) went to the Medinah and discovered the Jews fasting on the 10th of When rasool (saw) went to the Medinah and discovered the Jews fasting on the 10th of Muharram. He informed the Muslims that they fast on this day, as this is the day Allah saved Muharram. He informed the Muslims that they fast on this day, as this is the day Allah saved Musa from the pharaoh. Rasool (saw) said: Musa belongs to us more than he belongs to them, so Musa from the pharaoh. Rasool (saw) said: Musa belongs to us more than he belongs to them, so he too started to fast on that day. he too started to fast on that day.

All religions will leave you in oppression; only Islam will give you justice. We can never lose in All religions will leave you in oppression; only Islam will give you justice. We can never lose in Jihad, if we are killed we are shaheed, and we lose we are victorious. Sahaba knew the true Jihad, if we are killed we are shaheed, and we lose we are victorious. Sahaba knew the true meaning behind Jihad, which was da’wah. meaning behind Jihad, which was da’wah.

Ibn Taymiyyah said: protecting the capital takes precedence over protecting the profit. The capital Ibn Taymiyyah said: protecting the capital takes precedence over protecting the profit. The capital he is referring to is the Muslims, and the profit is da’wah. So if a Muslim land is invaded, we he is referring to is the Muslims, and the profit is da’wah. So if a Muslim land is invaded, we should defend ourselves and strike back. should defend ourselves and strike back.

Any Muslim who believes in Islam and wants to invite people to Islam, also needs to believe that Any Muslim who believes in Islam and wants to invite people to Islam, also needs to believe that Islam is appropriate for every time and age. This does not mean Muslims want to erupt war all Islam is appropriate for every time and age. This does not mean Muslims want to erupt war all over the world; the conditions and prerequisites need to be applicable. over the world; the conditions and prerequisites need to be applicable.

This will lead us to conclude, that today there is Jihad somewhere on the face of this earth. There This will lead us to conclude, that today there is Jihad somewhere on the face of this earth. There are conditions for fighting Jihad, either shariah or strategic. are conditions for fighting Jihad, either shariah or strategic.

Some people restrict Jihad to a certain place, and say one will need to travel there to practise Some people restrict Jihad to a certain place, and say one will need to travel there to practise Jihad. If a particular nation or people are classes as Ahlul Harb in shariah, then it applies to them Jihad. If a particular nation or people are classes as Ahlul Harb in shariah, then it applies to them wherever they are on Earth. wherever they are on Earth.

The Muslims started out on Makkah, and left Makkah. They did not say Makkah is the only place The Muslims started out on Makkah, and left Makkah. They did not say Makkah is the only place where we can fight and we must return. Instead rasool (saw) established their base in Medinah where we can fight and we must return. Instead rasool (saw) established their base in Medinah and organised Jihad from there. It started from a place that was not most beloved to Allah and not and organised Jihad from there. It started from a place that was not most beloved to Allah and not most beloved to rasool (saw). When rasool (saw) left Makkah he said: “You are the most beloved most beloved to rasool (saw). When rasool (saw) left Makkah he said: “You are the most beloved land to Allah, and you are the most beloved land to me, and if it was not for the mushrikeen land to Allah, and you are the most beloved land to me, and if it was not for the mushrikeen driving me out, I would not have left you.” Islam was spread from Medinah and not Makkah, driving me out, I would not have left you.” Islam was spread from Medinah and not Makkah, rasool (saw) did not customise Islam based on location, and rather he customised a location rasool (saw) did not customise Islam based on location, and rather he customised a location based on Islam. based on Islam.

Rasool (saw) was searching for a land that would meet his conditions; he received offers but only Rasool (saw) was searching for a land that would meet his conditions; he received offers but only one that met all the conditions, which was Madeenah. When the deal was made, they asked what one that met all the conditions, which was Madeenah. When the deal was made, they asked what they had to gain from it, rasool (saw) replied “Al Jannah”, and that was sufficient for them. they had to gain from it, rasool (saw) replied “Al Jannah”, and that was sufficient for them.

Muslims in the west are trying to introduce a 5th madhab by trying to alter the usool of fiqh. They Muslims in the west are trying to introduce a 5th madhab by trying to alter the usool of fiqh. They are blanking out some issues of aqeedah, which may seem to extreme to the kuffar, so they are are blanking out some issues of aqeedah, which may seem to extreme to the kuffar, so they are customising Islam based on the location, which is a dangerous trend. customising Islam based on the location, which is a dangerous trend.

The sahaba followed the prophet’s tracks after his death they travelled east and west. Spreading The sahaba followed the prophet’s tracks after his death they travelled east and west. Spreading the message of Islam, they left the holiest places for the sake of Jihad. the message of Islam, they left the holiest places for the sake of Jihad.

Imam Malik narrates in his muwatta, that Abu Darda sent a letter to his friend Salmaan Al Farsi, Imam Malik narrates in his muwatta, that Abu Darda sent a letter to his friend Salmaan Al Farsi, asking him to come to the holy land. Salmaan Al Farsi replied by saying “The holy land does not asking him to come to the holy land. Salmaan Al Farsi replied by saying “The holy land does not make anyone holy, it is your deeds that make you holy.” make anyone holy, it is your deeds that make you holy.”

They didn’t attach Jihad to a specific location; they made this Ibadah that could be practised all They didn’t attach Jihad to a specific location; they made this Ibadah that could be practised all over the world, if the conditions were met. over the world, if the conditions were met.

If Muslims say our Jihad is for the sake of this place, then this will lead to the end of Jihad. E.g. if If Muslims say our Jihad is for the sake of this place, then this will lead to the end of Jihad. E.g. if Muslims say we are fighting to free Jerusalem, then this will lead to the end if we fail to free Muslims say we are fighting to free Jerusalem, then this will lead to the end if we fail to free Jerusalem, or if it is freed. Once it is freed, they will end the quarrel with the Jews. And if they fail Jerusalem, or if it is freed. Once it is freed, they will end the quarrel with the Jews. And if they fail to, they will say there is no benefit in Jihad, it is a lost cause. Our conflict with the Jews is not to, they will say there is no benefit in Jihad, it is a lost cause. Our conflict with the Jews is not based on land it is based on religion. based on land it is based on religion.

There were some points in history, that after the defeat of the Muslims, they thought they will There were some points in history, that after the defeat of the Muslims, they thought they will never be able to stand on their feet again, it lead to people falling into a state of despair. Allah never be able to stand on their feet again, it lead to people falling into a state of despair. Allah purified the Muslims through those trials, and he accepted the sincere du’aa of the Muslims. The purified the Muslims through those trials, and he accepted the sincere du’aa of the Muslims. The issue of victory and defeat is not something that can be explained logically, at times the Muslims issue of victory and defeat is not something that can be explained logically, at times the Muslims were few in number and ill equipped compared to their enemies, yet they still won with the help of were few in number and ill equipped compared to their enemies, yet they still won with the help of Allah. Allah.

We have to do our best in preparation and fight, if we lose, we did what we were capable of, and We have to do our best in preparation and fight, if we lose, we did what we were capable of, and we fulfilled our duty. We leave the outcome to Allah. Preparation is essential, any Muslim who is we fulfilled our duty. We leave the outcome to Allah. Preparation is essential, any Muslim who is sincere and wishes to fight in Jihad; it is essential for him to spend time in preparation. If a sincere and wishes to fight in Jihad; it is essential for him to spend time in preparation. If a Muslim loses which is due to him not preparing, then he is accountable for that and he is Muslim loses which is due to him not preparing, then he is accountable for that and he is committing a sin. committing a sin.

We are not fighting based on our numbers and preparation. We are not fighting based on our numbers and preparation. 3. The Jihad is not tied to a land 3. The Jihad is not tied to a land 4. the Jihad is not tied to a battle 4. the Jihad is not tied to a battle

Fifth Principle Fifth Principle

Victory is not only through military over-powering Victory is not only through military over-powering

Islam gives new definitions to words; victory in Islam does not have the same meaning as in the Islam gives new definitions to words; victory in Islam does not have the same meaning as in the dictionary. We should not limit our understanding of victory to winning on the battlefield. dictionary. We should not limit our understanding of victory to winning on the battlefield.

A lot of Muslims believe that everyone who is practising Jihad needs to achieve physical victory in A lot of Muslims believe that everyone who is practising Jihad needs to achieve physical victory in the battlefield, and that Allah has made the consequence of Jihad, physical victory. They believe the battlefield, and that Allah has made the consequence of Jihad, physical victory. They believe that victory means physical victory, however when we study the Qur’an, Allah does not guarantee that victory means physical victory, however when we study the Qur’an, Allah does not guarantee victory to the Mujahideen. victory to the Mujahideen.

If a wound hath touched you, be sure a similar wound hath touched the others. Such days (of If a wound hath touched you, be sure a similar wound hath touched the others. Such days (of varying fortunes) We give to men and men by turns: that Allah may know those that believe, and varying fortunes) We give to men and men by turns: that Allah may know those that believe, and that He may take to Himself from your ranks Martyr-witnesses (to Truth). And Allah loveth not that He may take to Himself from your ranks Martyr-witnesses (to Truth). And Allah loveth not those that do wrong. 3.140 those that do wrong. 3.140

Allah shows us in this ayah, that there is a possibility of the mujahideen losing or winning. This Allah shows us in this ayah, that there is a possibility of the mujahideen losing or winning. This law of Allah will carry on. This ayah was revealed after the defeat at Uhud. After the victory of law of Allah will carry on. This ayah was revealed after the defeat at Uhud. After the victory of Badr, they felt that all their battles would be won the same way. Badr, they felt that all their battles would be won the same way.

If we broaden our prospective, whoever practices the peak of Islam, can never lose but will always If we broaden our prospective, whoever practices the peak of Islam, can never lose but will always win. This means, they could lose in the military sense, but yet they still remain victorious. If the win. This means, they could lose in the military sense, but yet they still remain victorious. If the Muslim ummah practices Jihad collectively, they can never lose. Muslim ummah practices Jihad collectively, they can never lose.

The following are meanings of victory. The following are meanings of victory.

First meaning First meaning

Victory of the mujahid against himself, his shaytaan and against the attachment to this world. Victory of the mujahid against himself, his shaytaan and against the attachment to this world.

The Mujahid achieves victory in an area that most of the ummah fail, to sacrifice for the sake of The Mujahid achieves victory in an area that most of the ummah fail, to sacrifice for the sake of Allah. Allah.

Say: If it be that your fathers, your sons, your brothers, your mates, or your kindred; the wealth Say: If it be that your fathers, your sons, your brothers, your mates, or your kindred; the wealth that ye have gained; the commerce in which ye fear a decline: or the dwellings in which ye delight that ye have gained; the commerce in which ye fear a decline: or the dwellings in which ye delight - are dearer to you than Allah, or His Messenger, or the striving in His cause;- then wait until Allah - are dearer to you than Allah, or His Messenger, or the striving in His cause;- then wait until Allah brings about His decision: and Allah guides not the rebellious. 9.024 brings about His decision: and Allah guides not the rebellious. 9.024

This ayah mentions the 8 barriers between a Muslim and Jihad, other obstacles are related to This ayah mentions the 8 barriers between a Muslim and Jihad, other obstacles are related to these. Khattab said, “If we did not disobey our fathers, none of us would have fought for the sake these. Khattab said, “If we did not disobey our fathers, none of us would have fought for the sake of Allah”. Disobeying your parents in this area is a virtue, as you are doing so for the sake of Allah. of Allah”. Disobeying your parents in this area is a virtue, as you are doing so for the sake of Allah. You put the commands of Allah before everyone else. You put the commands of Allah before everyone else.

Ibn al-Qayyim said, “Good deeds multiply, and sins multiply” Ibn al-Qayyim said, “Good deeds multiply, and sins multiply”

An example of this is, if a person decides to go to the masjid for salah, as he leaves his house for An example of this is, if a person decides to go to the masjid for salah, as he leaves his house for every step he takes, he gains reward. Upon entering the masjid, he greets his fellow Muslims; he every step he takes, he gains reward. Upon entering the masjid, he greets his fellow Muslims; he gains reward for greeting them. His sins are falling are off as he is shaking their hand. He prays gains reward for greeting them. His sins are falling are off as he is shaking their hand. He prays salah in congregation, he receives reward for that, after the salah he makes dhikr and prays salah in congregation, he receives reward for that, after the salah he makes dhikr and prays sunnah, he receives reward for that too. Then he walks home, and he receives reward for every sunnah, he receives reward for that too. Then he walks home, and he receives reward for every step that he takes towards his home. If he stayed at home, he would have missed out on all of step that he takes towards his home. If he stayed at home, he would have missed out on all of that. that.

When the prophet (saw) made hijrah, and it was made fardh at the time for every Muslim to make When the prophet (saw) made hijrah, and it was made fardh at the time for every Muslim to make hijrah. Some stayed behind due to having soft hearts and being pressured by their families. When hijrah. Some stayed behind due to having soft hearts and being pressured by their families. When the prophet (saw) returned to Makkah, upon the conquest of Makkah, many of these Muslims who the prophet (saw) returned to Makkah, upon the conquest of Makkah, many of these Muslims who stayed behind felt angry and sad, because they had missed out on a lot of reward. They missed stayed behind felt angry and sad, because they had missed out on a lot of reward. They missed being taught by the prophet (saw) and being part of the community of Muslims in Medinah. They being taught by the prophet (saw) and being part of the community of Muslims in Medinah. They turned to their families, and blaming them for this. turned to their families, and blaming them for this.

So this ayah was revealed. So this ayah was revealed.

O ye who believe! Truly, among your wives and your children are (some that are) enemies to O ye who believe! Truly, among your wives and your children are (some that are) enemies to yourselves: so beware of them! But if ye forgive and overlook, and cover up (their faults), verily yourselves: so beware of them! But if ye forgive and overlook, and cover up (their faults), verily Allah is Oft-Forgiving, Most Merciful. 64.014 Allah is Oft-Forgiving, Most Merciful. 64.014

When the Ansaar pledged allegiance to [saw] and promised to defend him, just as they would When the Ansaar pledged allegiance to [saw] and promised to defend him, just as they would defend their families. It was a serious pledge; they were constantly engaged in battle. Therefore defend their families. It was a serious pledge; they were constantly engaged in battle. Therefore their business declined, they were not able to take care of their farms. When [saw] opened their business declined, they were not able to take care of their farms. When [saw] opened Makkah, they thought their job was complete, and they can go back to their farms. Makkah, they thought their job was complete, and they can go back to their farms.

Then this ayah was revealed. Then this ayah was revealed.

“And spend in the Cause of Allaah (i.e. Jihad of all kinds) and do not throw yourselves into “And spend in the Cause of Allaah (i.e. Jihad of all kinds) and do not throw yourselves into destruction (by not spending your wealth in the Cause of Allaah), and do good. Truly, Allaah loves destruction (by not spending your wealth in the Cause of Allaah), and do good. Truly, Allaah loves Al-Muhsinoon (the good-doers)” 2:195 Al-Muhsinoon (the good-doers)” 2:195

Abu Ayoub al Ansari says, this ayah was revealed, talking about us. Allah was telling us that if Abu Ayoub al Ansari says, this ayah was revealed, talking about us. Allah was telling us that if return to our farms to take care of them, we have thrown ourselves into destruction. return to our farms to take care of them, we have thrown ourselves into destruction.

We all have routines, which we have at home; we do certain things, and if some things are We all have routines, which we have at home; we do certain things, and if some things are changed, it gives you a feeling of insecurity. A Mujahid goes through routine change, the food he changed, it gives you a feeling of insecurity. A Mujahid goes through routine change, the food he eats, and the bed he sleeps in, and it makes them eager to go back home. This is a sacrifice. eats, and the bed he sleeps in, and it makes them eager to go back home. This is a sacrifice.

This is why, in some hadith, there is indication that Hajj is similar to jihad, although on a lower This is why, in some hadith, there is indication that Hajj is similar to jihad, although on a lower scale. As it involves travelling, a discontinuity of your routine e.g. Cutting nails. The place you scale. As it involves travelling, a discontinuity of your routine e.g. Cutting nails. The place you sleep is different, and you are sacrificing money. sleep is different, and you are sacrificing money.

Those who usually break their routines, can usually sustain is for days or weeks, but when it drags Those who usually break their routines, can usually sustain is for days or weeks, but when it drags on for months or years, than that is a sacrifice. Which is why a very important characteristic of a on for months or years, than that is a sacrifice. Which is why a very important characteristic of a Mujahid is patience. Mujahid is patience.

When the Mujahid goes out, and achieves victory over these 8 obstacles, than that is a great When the Mujahid goes out, and achieves victory over these 8 obstacles, than that is a great victory. And by doing so, he also achieves another victory, which is, he does not become a fasiq victory. And by doing so, he also achieves another victory, which is, he does not become a fasiq (as mentioned in the ayah). You achieve this victory by proving you love Allah and his messenger (as mentioned in the ayah). You achieve this victory by proving you love Allah and his messenger and Jihad. Those who claim to love Allah and the Messenger (saw) need to show it through their and Jihad. Those who claim to love Allah and the Messenger (saw) need to show it through their actions not their words. Imaan needs to manifest itself through action. actions not their words. Imaan needs to manifest itself through action.

Second Meaning Second Meaning If a person goes out for the sake of Allah, then he has achieved victory against shaytaan who tries If a person goes out for the sake of Allah, then he has achieved victory against shaytaan who tries to stop him. He tells the Mujahid, that by going to Jihad, he will be killed, and his wife will marry to stop him. He tells the Mujahid, that by going to Jihad, he will be killed, and his wife will marry someone else, and his wealth will be split. If he disobeys shaytaan, he is victorious. someone else, and his wealth will be split. If he disobeys shaytaan, he is victorious.

Third Meaning Third Meaning The Mujahid has achieved victory because he is of those mentioned in the following ayah: The Mujahid has achieved victory because he is of those mentioned in the following ayah:

As for those who strive in our cause, we will surely guide them in our paths. Most assuredly, Allah As for those who strive in our cause, we will surely guide them in our paths. Most assuredly, Allah is with the pious. 26:69 is with the pious. 26:69

He has become of those that Allah has guided. If the Ummah fight Jihad for the sake of Allah, they He has become of those that Allah has guided. If the Ummah fight Jihad for the sake of Allah, they will become a guided Ummah. This is a promise of Allah. will become a guided Ummah. This is a promise of Allah.

Fourth Meaning Fourth Meaning When you become a Mujahid, you have achieved victory against those who tried to discourage When you become a Mujahid, you have achieved victory against those who tried to discourage you. you.

Had they marched out with you, they would have added to you nothing except disorder, and they Had they marched out with you, they would have added to you nothing except disorder, and they would have hurried about in your midst (spreading corruption) and sowing sedition among you, would have hurried about in your midst (spreading corruption) and sowing sedition among you, and there are some among you who would have listened to them. And Allâh is the All-Knower of and there are some among you who would have listened to them. And Allâh is the All-Knower of the Zâlimûn (polytheists and wrong-doers, etc.). 9:47 the Zâlimûn (polytheists and wrong-doers, etc.). 9:47

These people can come in the form of scholars, and because they are scholars many listen to These people can come in the form of scholars, and because they are scholars many listen to them, because of the status they have. Any Muslim, which discourages a Muslim from Jihad, is a them, because of the status they have. Any Muslim, which discourages a Muslim from Jihad, is a munafiq, as this ayah is talking about al munafiqoon. A Muslim who becomes a Mujahid, has munafiq, as this ayah is talking about al munafiqoon. A Muslim who becomes a Mujahid, has disobeyed these people. This is one of the most serious fitnah, which the young Muslims face; disobeyed these people. This is one of the most serious fitnah, which the young Muslims face; instead of being encouraged they are discouraged. instead of being encouraged they are discouraged.

Because of the extreme danger of these people, Allah warned the sahaba. Because of the extreme danger of these people, Allah warned the sahaba.

‘Those who stayed away (from Tabuk expedition) rejoiced in their staying behind the Messenger ‘Those who stayed away (from Tabuk expedition) rejoiced in their staying behind the Messenger of Allah; they hated to strive and fight with their wealth and their lives in the Cause of Allah, and of Allah; they hated to strive and fight with their wealth and their lives in the Cause of Allah, and they said, ‘March not forth in the heat.’ Say: ‘The fire of Hell is more intense in heat,’ if only they they said, ‘March not forth in the heat.’ Say: ‘The fire of Hell is more intense in heat,’ if only they could understand!’ So let them laugh a little (and they will) cry much as a recompense of what could understand!’ So let them laugh a little (and they will) cry much as a recompense of what they used to earn (by committing sins). If Allah brings you back to a party of them, and they ask they used to earn (by committing sins). If Allah brings you back to a party of them, and they ask your permission to go out (to fight), say: ‘Never shall you go out with me, nor fight an enemy with your permission to go out (to fight), say: ‘Never shall you go out with me, nor fight an enemy with me: you agreed to sit inactive on the first occasion: then you sit (now) with those who lag behind.’ me: you agreed to sit inactive on the first occasion: then you sit (now) with those who lag behind.’ 9: 81-83 9: 81-83

Note: The fifth principle is in two parts, this is only the first part. Note: The fifth principle is in two parts, this is only the first part.

Continuation of the fifth principle, Continuation of the fifth principle,

Fifth meaning (of victory) Fifth meaning (of victory) When the mujahid is steadfast, and follows the path of jihad, even though he goes through all the When the mujahid is steadfast, and follows the path of jihad, even though he goes through all the hardships, which is involved. This in itself is a sign of victory. We are dealing with a time when hardships, which is involved. This in itself is a sign of victory. We are dealing with a time when jihad is not something popular in the ummah. At the time of the [saw] people would fight to go for jihad is not something popular in the ummah. At the time of the [saw] people would fight to go for jihad, but now people will turn against you if you chose this path. jihad, but now people will turn against you if you chose this path.

Allah will keep firm those who believe, with the word that stands firm in this world (i.e. they will Allah will keep firm those who believe, with the word that stands firm in this world (i.e. they will keep on worshipping Allah Alone and none else), and in the Hereafter.[] And Allâh will cause to go keep on worshipping Allah Alone and none else), and in the Hereafter.[] And Allâh will cause to go astray those who are Zalimun (polytheists and wrong-doers, etc.), and Allâh does what He wills. astray those who are Zalimun (polytheists and wrong-doers, etc.), and Allâh does what He wills. (14:27) (14:27)

We have seen many mujahideen, who were victorious in the battlefield. But his ideas and We have seen many mujahideen, who were victorious in the battlefield. But his ideas and principles changed, and he became a servant of his desires. Not only that but sometimes they principles changed, and he became a servant of his desires. Not only that but sometimes they used their Jihad to serve them in the duniya. used their Jihad to serve them in the duniya.

At the time of [saw], the kuffar saw the threat so they made offers to [saw]. They offered to make At the time of [saw], the kuffar saw the threat so they made offers to [saw]. They offered to make him a king and offered him wealth and women. He (saw) refused to even comment on these him a king and offered him wealth and women. He (saw) refused to even comment on these offers, and he recited some ayah from the Qur’an. The point is, what happened to [saw] will offers, and he recited some ayah from the Qur’an. The point is, what happened to [saw] will happen to those who follow his way. happen to those who follow his way.

There are many who fell in the traps of the shaytaan. Some people were defeated because of There are many who fell in the traps of the shaytaan. Some people were defeated because of offers of wealth and duniya, and some were defeated because of threats and punishment. There offers of wealth and duniya, and some were defeated because of threats and punishment. There are those who were defeated in the field, but their principles were never defeated. are those who were defeated in the field, but their principles were never defeated.

Sixth meaning. Sixth meaning. When you go to jihad, you have achieved victory, because you were willing to sacrifice, your time When you go to jihad, you have achieved victory, because you were willing to sacrifice, your time and wealth for the sake of Allah. and wealth for the sake of Allah.

So do not become weak (against your enemy), nor be sad, while you are the superior (ones), if you So do not become weak (against your enemy), nor be sad, while you are the superior (ones), if you are indeed Mu’mineen (Ale Imran) are indeed Mu’mineen (Ale Imran)

When you are weak in terms of resources, weapons and number. And you stand against your When you are weak in terms of resources, weapons and number. And you stand against your enemy and defeat seems certain. The fact that you stood up in such a situation, that is a sign of enemy and defeat seems certain. The fact that you stood up in such a situation, that is a sign of victory, this should impress anyone who is watching this battle. victory, this should impress anyone who is watching this battle.

History writes down the names of heroes even if they are martyred, and history forgets those who History writes down the names of heroes even if they are martyred, and history forgets those who refuse to fight in Jihad. refuse to fight in Jihad.

And you will achieve victory of two groups. You will defeat the people, who changed the religion, And you will achieve victory of two groups. You will defeat the people, who changed the religion, in order to water down jihad and find excuses not to fight jihad. this is among the Muslims. The in order to water down jihad and find excuses not to fight jihad. this is among the Muslims. The second group are the kuffar. second group are the kuffar.

"But thou dost wreak thy vengeance on us simply because we believed in the Signs of our Lord "But thou dost wreak thy vengeance on us simply because we believed in the Signs of our Lord when they reached us! Our Lord! pour out on us patience and constancy, and take our souls unto when they reached us! Our Lord! pour out on us patience and constancy, and take our souls unto thee as Muslims (who bow to thy will)! (7:126) thee as Muslims (who bow to thy will)! (7:126)

Jihad requires a lot of patience and steadfastness. Jihad requires a lot of patience and steadfastness.

Khubayb (ra) was captured by the kuffar, and was taken to Makkah, and they crucified him. When Khubayb (ra) was captured by the kuffar, and was taken to Makkah, and they crucified him. When he was nailed to the cross, and they were pointing their weapons to him, they asked “Would you he was nailed to the cross, and they were pointing their weapons to him, they asked “Would you rather have Muhammad in your place?” He said, “I would rather die, then have the foot of [saw] rather have Muhammad in your place?” He said, “I would rather die, then have the foot of [saw] pricked with a thorn.” pricked with a thorn.”

It is jihad the reveals true Imaan from Nifaaq. It is jihad the reveals true Imaan from Nifaaq.

In the hadith in Sahih Muslim, containing the account of the boy and the king in the story of the In the hadith in Sahih Muslim, containing the account of the boy and the king in the story of the Trenches referred to by Surah al-Buruj, we find that the unbelieving king tried various means to Trenches referred to by Surah al-Buruj, we find that the unbelieving king tried various means to kill the believing boy, failing each time. Eventually, the boy told him, “You will not be able to kill kill the believing boy, failing each time. Eventually, the boy told him, “You will not be able to kill me until? you gather people on one plateau, hang me on a palm-trunk, take an arrow from my me until? you gather people on one plateau, hang me on a palm-trunk, take an arrow from my quiver, place it in the bow, say, “In the name of Allah, the Lord of the boy,” and shoot me.” The quiver, place it in the bow, say, “In the name of Allah, the Lord of the boy,” and shoot me.” The king did this, and thereby managed to kill the boy as predicted, but the people who had gathered king did this, and thereby managed to kill the boy as predicted, but the people who had gathered began saying, “We believe in Allah, the Lord of the boy!” Thereupon, the king ordered trenches to began saying, “We believe in Allah, the Lord of the boy!” Thereupon, the king ordered trenches to be dug, and fires lit in them, and then for the people to be made to jump into them if they refused be dug, and fires lit in them, and then for the people to be made to jump into them if they refused to give up their faith. This was done, and eventually a woman was brought with her infant, and she to give up their faith. This was done, and eventually a woman was brought with her infant, and she hesitated to jump on account of him, but he said, “O mother! Remain steadfast for you are upon hesitated to jump on account of him, but he said, “O mother! Remain steadfast for you are upon the truth.” the truth.”

From a world point of view, the people of the trench lost. But Allah says.. From a world point of view, the people of the trench lost. But Allah says..

For those who believe and do righteous deeds, will be Gardens; beneath which rivers flow: That is For those who believe and do righteous deeds, will be Gardens; beneath which rivers flow: That is the great Salvation, (the fulfilment of all desires), (85:11) the great Salvation, (the fulfilment of all desires), (85:11)

Seventh meaning Seventh meaning This is the victory of your idea. In the world of ideas, your idea will win. Sometimes they will only This is the victory of your idea. In the world of ideas, your idea will win. Sometimes they will only win if you pay the price with your blood. win if you pay the price with your blood.

An example of this is the story of Ibraheem (as) An example of this is the story of Ibraheem (as) Have you not considered him who disputed with Ibrahim concerning his Rabb, because Allah had Have you not considered him who disputed with Ibrahim concerning his Rabb, because Allah had given him the kingdom? Behold! Ibrahim said: “My Rabb is He Who causes life and Who causes given him the kingdom? Behold! Ibrahim said: “My Rabb is He Who causes life and Who causes death.” He said: “I can cause to live and cause to die.” Ibrahim said: “But Allah surely brings out death.” He said: “I can cause to live and cause to die.” Ibrahim said: “But Allah surely brings out the sun from the East, so you bring it from the West.” Thus confounded was he who disbelieved. the sun from the East, so you bring it from the West.” Thus confounded was he who disbelieved. And Allah does not guide the unjust people. (2:258) And Allah does not guide the unjust people. (2:258)

[saw] talks about the victorious group, he says they will prevail. This does not mean they will [saw] talks about the victorious group, he says they will prevail. This does not mean they will prevail in battles, but in their da’wah. It will always be there. prevail in battles, but in their da’wah. It will always be there.

Eighth meaning Eighth meaning Allah will destroy the enemy of the mujahideen in a miraculous way. This is because the Allah will destroy the enemy of the mujahideen in a miraculous way. This is because the mujahideen have done their best, in terms of preparation and training. The death of the pharaoh mujahideen have done their best, in terms of preparation and training. The death of the pharaoh and his army was because of the jihad of Musa (as). Allah could have destroyed him before or and his army was because of the jihad of Musa (as). Allah could have destroyed him before or after Musa (as) came. Allah destroyed him and his army in a miraculous way, because of the jihad after Musa (as) came. Allah destroyed him and his army in a miraculous way, because of the jihad of Musa (as) and his followers. of Musa (as) and his followers.

Then We revealed to Musa: Strike the sea with your staff. So it had cloven asunder, and each part Then We revealed to Musa: Strike the sea with your staff. So it had cloven asunder, and each part was like a huge mound. (26:63) was like a huge mound. (26:63)

In our present day, the end of the Soviet Union is evidence of this point. The mujahideen in the In our present day, the end of the Soviet Union is evidence of this point. The mujahideen in the battlefield were not stronger or well equipped, but because they were the enemies of Allah. They battlefield were not stronger or well equipped, but because they were the enemies of Allah. They faced many problems, and it caused the end of the Soviet Union. If any nation decides to fight the faced many problems, and it caused the end of the Soviet Union. If any nation decides to fight the awliya of Allah, it should be assured of its end. awliya of Allah, it should be assured of its end.

Ninth meaning. Ninth meaning. Jihad would be a reason for the poverty of the disbelievers and the death of the disbelievers on Jihad would be a reason for the poverty of the disbelievers and the death of the disbelievers on disbelief. By fighting the mujahideen, it would cause them to become firmer on their kufr. This is disbelief. By fighting the mujahideen, it would cause them to become firmer on their kufr. This is what Musa (as) and Haroon (as) made du’aa for. what Musa (as) and Haroon (as) made du’aa for.

"Our Lord! You have indeed bestowed on Pharaoh and his chiefs splendor and wealth in the life of "Our Lord! You have indeed bestowed on Pharaoh and his chiefs splendor and wealth in the life of this world, our Lord! That they may lead men astray from Your Path. Our Lord! Destroy their this world, our Lord! That they may lead men astray from Your Path. Our Lord! Destroy their wealth, and harden their hearts, so that they will not believe until they see the painful torment." wealth, and harden their hearts, so that they will not believe until they see the painful torment."

Allah said: “Verily, the invocation of you both is accepted. So you both keep to the Straight Way Allah said: “Verily, the invocation of you both is accepted. So you both keep to the Straight Way (keep on doing good deeds, and preaching Allah’s Message with patience), and follow not the path (keep on doing good deeds, and preaching Allah’s Message with patience), and follow not the path of those who know not (the truth, to believe in the Oneness of Allah, and also to believe in the of those who know not (the truth, to believe in the Oneness of Allah, and also to believe in the Reward of Allah: Paradise etc.).” (10:88-89) Reward of Allah: Paradise etc.).” (10:88-89)

This is victory, as the believers will be happy seeing the pharaoh being punished. This is victory, as the believers will be happy seeing the pharaoh being punished.

Tenth meaning Tenth meaning Allah will chose from among you martyrs. Allah will chose from among you martyrs.

And so are the days (good and not so good). We give to men by turns, that Allah may test those And so are the days (good and not so good). We give to men by turns, that Allah may test those who believe, and that He may take martyrs from among you. And Allah likes not the Zalimun who believe, and that He may take martyrs from among you. And Allah likes not the Zalimun (polytheists and wrongdoers). (polytheists and wrongdoers).

Martyrdom is something every true mujahid desires. Martyrdom is something every true mujahid desires.

"And say not of those who are slain in the Way of Allah ‘They are dead’. Nay, they are living, "And say not of those who are slain in the Way of Allah ‘They are dead’. Nay, they are living, though you perceive it not". (2: 154) though you perceive it not". (2: 154)

The kuffar through killing you, are actually giving you an eternal life. The kuffar through killing you, are actually giving you an eternal life.

Eleventh meaning. Eleventh meaning. Final of form of victory is victory in the battlefield. This is form of victory, but not the only form of Final of form of victory is victory in the battlefield. This is form of victory, but not the only form of victory. victory.

A Muslim who is steadfast, is always winning, he will never lose. A Muslim who is steadfast, is always winning, he will never lose.

Eventually the destiny of this ummah, is victory in the battlefield. There are some hadith, which Eventually the destiny of this ummah, is victory in the battlefield. There are some hadith, which can only be interpreted to victory in the battlefield. can only be interpreted to victory in the battlefield.

“And Islam will enter into every house…” “And Islam will enter into every house…”

And many other ahadith. And many other ahadith. Sixth principle. Sixth principle.

The defeat of a Muslim is not through him being killed. The defeat of a Muslim is not through him being killed.

If the enemy is killed in the battlefield, he considers that as defeat, but we do not. The conflict in If the enemy is killed in the battlefield, he considers that as defeat, but we do not. The conflict in its realities is a conflict of ideas that is translated into battles. If a person gives up these ideas, its realities is a conflict of ideas that is translated into battles. If a person gives up these ideas, that is defeat. that is defeat.

The first form of defeat The first form of defeat

“Never will the Jews nor the Christians be pleased with you till you follow their religion. Say: “Never will the Jews nor the Christians be pleased with you till you follow their religion. Say: ‘Verily, the Guidance of God is the (only) Guidance.’ And if you were to follow their desires after ‘Verily, the Guidance of God is the (only) Guidance.’ And if you were to follow their desires after what you have received of (revealed) Knowledge, then you would have against God neither any what you have received of (revealed) Knowledge, then you would have against God neither any protector nor any helper. (2:120) protector nor any helper. (2:120)

When a Muslim gives up what Allah has given them, and follows any other way. Whether this When a Muslim gives up what Allah has given them, and follows any other way. Whether this following is partial or complete this is the greatest form of defeat. following is partial or complete this is the greatest form of defeat.

Following their way does not mean you declare it publicly, as this is rare. But the ayah is referring Following their way does not mean you declare it publicly, as this is rare. But the ayah is referring to those whose actions and words are similar to those people mentioned in the ayah, then you are to those whose actions and words are similar to those people mentioned in the ayah, then you are following them. The ayah is talking about adapting their method. following them. The ayah is talking about adapting their method.

Proof of becoming a kaffir does not necessarily mean who has to declare it. We define Imaan to Proof of becoming a kaffir does not necessarily mean who has to declare it. We define Imaan to be; words, belief in the heart and actions. Kufr can be applied to all three of these. If someone’s be; words, belief in the heart and actions. Kufr can be applied to all three of these. If someone’s words, beliefs or actions are that of the kuffar, then they are of them. words, beliefs or actions are that of the kuffar, then they are of them.

Ibn Taymiyyah said, “The kuffar are pleased when the Muslims follow them, even in things that Ibn Taymiyyah said, “The kuffar are pleased when the Muslims follow them, even in things that are classified as appearance.” are classified as appearance.”

We find that the kuffar are very happy when the Muslims don’t wear the hijab. Even though is a We find that the kuffar are very happy when the Muslims don’t wear the hijab. Even though is a matter of how we should dress. matter of how we should dress.

Second form of defeat Second form of defeat

We should not compromise with the kuffar. We should not compromise with the kuffar.

So do not yield to the rejecters. (68:08) So do not yield to the rejecters. (68:08)

There is a difference between Islam and the other religions. The leaders of the other religions are There is a difference between Islam and the other religions. The leaders of the other religions are permitted to change their religion to suit their needs, but in Islam we are followers not innovators. permitted to change their religion to suit their needs, but in Islam we are followers not innovators. Therefore we don’t have any room to play around with the rules of Islam, as they are from Allah. Therefore we don’t have any room to play around with the rules of Islam, as they are from Allah.

The kuffar came to Muhammad (saw) wanting to compromise with him. And this is also an The kuffar came to Muhammad (saw) wanting to compromise with him. And this is also an example of how they can compromise in their religion, but we cannot. They asked Muhammad example of how they can compromise in their religion, but we cannot. They asked Muhammad (saw) “How about we worship Allah for a day, and you worship our Gods for a day”. Muhammad (saw) “How about we worship Allah for a day, and you worship our Gods for a day”. Muhammad (saw) turned this down, so they said. “How about we worship Allah for a weak, and you worship (saw) turned this down, so they said. “How about we worship Allah for a weak, and you worship our Gods for a day”, he refused this. So they came back and said “How about we woship Allah for our Gods for a day”, he refused this. So they came back and said “How about we woship Allah for a month, and you worship our gods for a day.” Muhammad (saw) consistently said no, as this is a month, and you worship our gods for a day.” Muhammad (saw) consistently said no, as this is the religion of Allah, and we have no right to change it. the religion of Allah, and we have no right to change it.

The US said they would be willing to sit down and work together with Muslim fundamentalist if The US said they would be willing to sit down and work together with Muslim fundamentalist if they are willing to accept one thing. Play the game with the rules of western democracy and to get they are willing to accept one thing. Play the game with the rules of western democracy and to get involved in the war against terrorism. They have this ability to compromise, but Muslims don’t. involved in the war against terrorism. They have this ability to compromise, but Muslims don’t. There are some Muslims and Muslim movements, who listened to this. There are some Muslims and Muslim movements, who listened to this.

The justification for these Muslims movements was, they would do it for the benefit of da’wah. The justification for these Muslims movements was, they would do it for the benefit of da’wah. They are fighting the victorious group, and they are compromising the religion of Allah. They are fighting the victorious group, and they are compromising the religion of Allah.

Al Qurtubi says, the kuffar of Quraish came to Muhammad (saw) and said, “leave us alone and we Al Qurtubi says, the kuffar of Quraish came to Muhammad (saw) and said, “leave us alone and we will leave you alone.” Allah says. will leave you alone.” Allah says.

And had We not made you stand firm, you would nearly have inclined to them a little. (17:74) And had We not made you stand firm, you would nearly have inclined to them a little. (17:74)

Allah did not permit even this little inclination. Allah did not permit even this little inclination.

Third form of defeat Third form of defeat

Inclination towards the kuffar is a form of defeat. Inclination towards the kuffar is a form of defeat.

Verily, they were about to tempt you away from that which We have revealed (the Qur’an) unto you Verily, they were about to tempt you away from that which We have revealed (the Qur’an) unto you (O Muhammad), to fabricate something other than it against Us, and then they would certainly (O Muhammad), to fabricate something other than it against Us, and then they would certainly have taken you a friend! (17:73) have taken you a friend! (17:73)

And incline not to those who do wrong, or the Fire will seize you; and ye have no protectors other And incline not to those who do wrong, or the Fire will seize you; and ye have no protectors other than Allah, nor shall ye be helped. (11:113) than Allah, nor shall ye be helped. (11:113)

Forth form of defeat Forth form of defeat Obeying them is a form of defeat Obeying them is a form of defeat

And obey not him whose heart We have made heedless of Our remembrance, one who follows his And obey not him whose heart We have made heedless of Our remembrance, one who follows his own lusts and whose affair (deeds)has been lost.” (18:28)Fifth form of defeat own lusts and whose affair (deeds)has been lost.” (18:28)Fifth form of defeat

Losing hope is a form of defeat, when you lose faith in Allah. This is a characteristic of kuffar; a Losing hope is a form of defeat, when you lose faith in Allah. This is a characteristic of kuffar; a Muslim should never give up. It is a major sin, even though the Muslims are aware of this, many of Muslim should never give up. It is a major sin, even though the Muslims are aware of this, many of them have given up. The huge military and media campaign that the kuffar have brought forward them have given up. The huge military and media campaign that the kuffar have brought forward today, have caused the kuffar to lose hope. Some of them only understand victory to be victory in today, have caused the kuffar to lose hope. Some of them only understand victory to be victory in the battlefield. the battlefield.

Some Muslims think, how can the mujahideen win, when the enemy are more advanced. We find Some Muslims think, how can the mujahideen win, when the enemy are more advanced. We find that many of the ummah today have lost againt the enemy, without even standing up and fighting. that many of the ummah today have lost againt the enemy, without even standing up and fighting. After they are defeated mentally, they try to find Islamic justification for their stance. No matter After they are defeated mentally, they try to find Islamic justification for their stance. No matter how strong your enemy is, a Muslim should never give up. how strong your enemy is, a Muslim should never give up.

If we allow this defeat to enter into our hearts, we have lost the superiority that Allah has If we allow this defeat to enter into our hearts, we have lost the superiority that Allah has prescribed to us. prescribed to us.

Sixth form of defeat. Sixth form of defeat. Giving up the banner of jihad is a form of defeat. Giving up the banner of jihad is a form of defeat.

The enemy does not want you to stop praying, or Ibaadah, but to stop Jihad. And they try to The enemy does not want you to stop praying, or Ibaadah, but to stop Jihad. And they try to spread rumours that the moment you involve yourself in any form of Jihad, you will be under spread rumours that the moment you involve yourself in any form of Jihad, you will be under surveillance, and your life will be ruined. Giving up of jihad in any form, whether is it aqeedah or surveillance, and your life will be ruined. Giving up of jihad in any form, whether is it aqeedah or going out, this is a defeat. going out, this is a defeat.

Eighth form of defeat Eighth form of defeat Fear of death is a form of defeat Fear of death is a form of defeat

So fear them not, but fear Me, if you are (true) believers. (6:131) So fear them not, but fear Me, if you are (true) believers. (6:131)

After military defeat, the Muslims should not complain of lack of preparation. Even though this After military defeat, the Muslims should not complain of lack of preparation. Even though this issue needs clarification. We will assume that the Muslims did do their best to prepare. Numbers issue needs clarification. We will assume that the Muslims did do their best to prepare. Numbers and preparation is not the reason for victory.We need to do our best in terms of preparation; the and preparation is not the reason for victory.We need to do our best in terms of preparation; the equation does not depend on what the enemy has. It depends on what Allah has asked you to do. equation does not depend on what the enemy has. It depends on what Allah has asked you to do. Even if our preparation is 1/10 of what the enemy has, then we have still fulfilled what Allah has Even if our preparation is 1/10 of what the enemy has, then we have still fulfilled what Allah has asked us to do. asked us to do. These principles that we talked about, are the first steps to victory. The opposite of these These principles that we talked about, are the first steps to victory. The opposite of these principles are ideas that will kill the ummah. Having this aqeedah is the first step to victory. As we principles are ideas that will kill the ummah. Having this aqeedah is the first step to victory. As we know this is a battle of truth against falsehood. know this is a battle of truth against falsehood.

May Allah grant Shaykh Yusuf al-‘Uyayree the highest of Jannah,

Draw an impossible smile

Can you draw a smile without a face?
Or express exhilaration with a pen’s grace?
Can you explain when iman has a race, with sins and jinns, and sets the pace?
Or convey the love for shahada’ in a place,
Gathering all those who fight like an ace? Can man’s soul be twisted like a lace, Freed at last when attacking an army base?
Can you hear the soul’s bass, Just as you can see through mace?
Go ahead, keep trying to draw that smile,
Until Palestine stops crying a Nile.

Whoever Loves To Meet Allah, Allah Also Loves To Meet Him

Jamadi-Us-Sani 26, 1433 A.H, Friday, May 18, 2012

Al-Hamdulillah, all praises be to Allah Subhanahu wa Ta’ala, The Lord of all the worlds. Salawat and salam be to His servant and messenger, Prophet Muhammad Sallallahu ‘Alaihi Wasallam, his family and companions.

It is wajib (compulsory) for every Mu’min (believer) to love his God, Allah Subhanahu wa Ta’ala. It is also wajib to hope for love from Him.

It is also wajib for him to believe that the day of the meeting with Him will surely happen. Namely when Allah repays the deeds of His slaves after they have been resurrected from their graves. Due to that, he always prepares everything for that meeting.

 ِةَدﺎَﺒِﻌِﺑ 

كِﺮْﺸُﻳ 

َﻻَو 

ﺎًﺤِﻟﺎَﺻ ْ

"So whoever would hope for the meeting with his Lord - let him do righteous work and not associate in the worship of his Lord anyone." (QS. Al-Kahfi: 110)

Meaning: Whoever hopes for the rewards from Allah and good returns when meeting with Allah Ta’ala in the hereafter, then he should be doing righteous deeds, namely: deeds that are compatible with the Shari’ah of

The further condition is, in doing the righteous deeds, he only hopes for the wajh (face) of Allah Ta’ala, where there is no associate for Him. Both of these, according to Ibnu Katsir, are the prerequisites for the deeds to be

The deeds must be sincerely done for Allah and right in accordance with the shari’ah of Rasulullah Sallallahu ‘Alaihi Wasallam. (see Tafsir Ibnu Katsir in interpreting the above verse).

Rasulullah Sallallahu ‘Alaihi Wasallam said:

 ُهَءﺎَﻘِﻟ 

ِ هِﺮَﻛ َ ﻪﱠﻠﻟا 

َ ﻪﱠﻠﻟا 

ْ هِﺮَﻛ َ ءﺎَﻘِﻟ 

ُ ﻦَﻣَو 

ُ هَءﺎَﻘِﻟ 

َّ ﻪﱠﻠﻟا 

ِ ﺐَﺣَأ 

َ ﻪﱠﻠﻟا 

َّ ءﺎَﻘِﻟ 

ﻦَﻣ ْ ﺐَﺣَأ ُ



"Whoever loves to meet Allah, Allah loves to meet him. And whoever hates to meet Allah, Allah hates to meet him." (HR. Al-Bukhari and Muslim)

Sheikh Ibnu Al-‘Utsaimin rahimahullah said, “A Mu’min who believes in what Allah promises in paradise for His believing slaves, in the form of great rewards, as well as vast gifts, then he would love it, and the dunya (world) feels light to him and the dunya does not matter to him because he will migrate to paradise which is better than the dunya.

At that moment, he also longs to meet Allah, especially when death approaches, he is then given the good news of Allah’s pleasure and mercy, he thus longs to meet Allah.” (Sharah Riyaad Al-Salihin)

So one of the do’as of the Prophet Sallallahu ‘Alaihi Wasallam was:

 َﻚِﺋﺎَﻘِﻟ 

َ ﻰَﻟِإ 

َ قْﻮﱠﺸﻟاَو 

ﻚِﻬْﺟَو 

ِ ﻰَﻟِإ 

َ ةﱠﺬَﻟ َ ﺮَﻈﱠﻨﻟا 

ﻚُﻟَﺄْﺳَأَو



"And I beg Thee the pleasure of seeing Your Face, and the longing for a meeting with You." (HR An-Nasaai, and made saheeh by Sheikh Al-Albani)

But otherwise, the people who are negligent of the hereafter and not hoping for Allah’s rewards on the day of the meeting with Him, he is made busy by the dunya and is content with it, so Allah also does not like to meet him, He is not willing to give forgiveness and mercy to him. Allah Ta’ala describes the people of this kind in His

 َنﻮُﺒِﺴْﻜَﻳ

اﻮُﻧﺎَﻛ 

ُ ﺎَﻤِﺑ 

ُ رﺎﱠﻨﻟا 

َ ﻢُﻫاَوْﺄَﻣ 

َ ﻚِﺌَﻟوُأ 

نﻮُﻠِﻓﺎَﻏ 

َ ﻢُﻫ ْ ﻦَﻋ ْ ﺎَﻨِﺗﺎَﻳآ 

ﻦﻳِﺬﱠﻟاَو 

ﺎَﻬِﺑ 

اﻮﱡﻧَﺄَﻤْﻃاَو 

ِ ﺎَﻴْﻧﱡﺪﻟا 

ةﺎَﻴَﺤْﻟﺎِﺑ

"Indeed, those who do not expect the meeting with Us and are satisfied with the life of this world and feel secure therein and those who are heedless of Our signs. For those their refuge will be the Fire because of what they used to earn." (QS. Yunus: 7-8)

Al-Imam Ibnu Katsir rahimahullah said: “This verse of Allah Ta’ala tells about the state of the damned people, namely those who are kufr (denial) of the meeting with Allah on Judgment day. Not hoping for anything in the meeting. They are content with the life of this world and their souls feel peace with it.”

They are the people who do not hope for the meeting with Allah, they even turn away from it and they may even go as far as denying it.

They are content with the world in lieu of the hereafter. Inclined towards the dunya and make it as the purpose of life and the culmination of their ideals. They are doing anything to acquire it and they are tooth and nail in gaining its pleasure and joy by any means.

They pour out all the obsessions, intentions, thoughts and energies for it. As if they were created to be eternal in it. As if the world is not a place of transit made as a place for preparing provisions by the travellers to the land of eternity. (summarized from Tafsir Taisir al-Karim al-Rahman, Sheikh Abdurrahman bin Nasir al-Sa’diy)

The fate of each of these groups can already be felt when they are facing death. The people of faith who believe and hope for the meeting with Allah will face death with happiness because they receive the good news of Allah’s grace, mercy, pleasure, glory and paradise after death.

On the other hand, the kuffar, with regards to the day of the meeting, will receive the bad news of Allah’s wrath and punishment that are so terrible, so much so that they hate death very much since they know what they would procure after death.

Narrated by Aishah Radhiyallahu ‘Anha, Rasulullah Sallallahu ‘Alaihi Wasallam said: ﻦَﻣ ْ ﺐَﺣَأ َّ ءﺎَﻘِﻟ َ ﻪﱠﻠﻟا ِ ﺐَﺣَأ َّ ﻪﱠﻠﻟا ُ هَءﺎَﻘِﻟ ُ ﻦَﻣَو ْ هِﺮَﻛ َ ءﺎَﻘِﻟ َ ﻪﱠﻠﻟا ِ هِﺮَﻛ َ ﻪﱠﻠﻟا ُ ُهَءﺎَﻘِﻟ

"Whoever loves to meet Allah, Allah loves to meet him. And whoever hates to meet Allah, Allah hates to meet

And then Aishah explained: “I asked: O Prophet of Allah, does that also mean hating death, whereas everyone of us hates death? Then he answered, “It does not mean like that. But a Mu’min when (facing death) he is given the good news of Allah’s mercy, pleasure and His paradise so that he loves meeting with Allah and thus Allah loves to meet him. And indeed a kuffar, when (facing death) he is given the bad news of Allah’s punishment and His wrath, so that he hates meeting with Allah and thus Allah also hates to meet him.” (HR. Al-Bukhari dan

The Prophet Sallallahu ‘Alaihi Wasallam, when facing death said: “Ya Allah I choose the highest companions.”

According to the utterance of Aishah, at that time the Prophet Sallallahu ‘Alaihi Wasallam was being given the choice of between staying alive in the world or die and meet Allah. Then he chose death as he prioritized the afterlife over the world.

Thus Al-Hafid Ibnul Hajar commented on this: “Therefore we must emulate him in this matter.” Namely making the hereafter as the purpose of life and prioritized the afterlife over the dunya.

Wallahu Ta’ala A’lam.

[Badrul Tamam/voa-islam.com]

Translated and Submitted by a Mujahid Theunjustmedia.com

Whoever Loves To Meet Allah, Allah Also Loves To Meet Him

Jamadi-Us-Sani 26, 1433 A.H, Friday, May 18, 2012

Al-Hamdulillah, all praises be to Allah Subhanahu wa Ta’ala, The Lord of all the worlds. Salawat and salam be to His servant and messenger, Prophet Muhammad Sallallahu ‘Alaihi Wasallam, his family and companions.

It is wajib (compulsory) for every Mu’min (believer) to love his God, Allah Subhanahu wa Ta’ala. It is also wajib to hope for love from Him.

It is also wajib for him to believe that the day of the meeting with Him will surely happen. Namely when Allah repays the deeds of His slaves after they have been resurrected from their graves. Due to that, he always prepares everything for that meeting.

ِةَدﺎَﺒِﻌِﺑ

كِﺮْﺸُﻳ

َﻻَو

ﺎًﺤِﻟﺎَﺻ ْ

"So whoever would hope for the meeting with his Lord - let him do righteous work and not associate in the worship of his Lord anyone." (QS. Al-Kahfi: 110)

Meaning: Whoever hopes for the rewards from Allah and good returns when meeting with Allah Ta’ala in the hereafter, then he should be doing righteous deeds, namely: deeds that are compatible with the Shari’ah of

The further condition is, in doing the righteous deeds, he only hopes for the wajh (face) of Allah Ta’ala, where there is no associate for Him. Both of these, according to Ibnu Katsir, are the prerequisites for the deeds to be

The deeds must be sincerely done for Allah and right in accordance with the shari’ah of Rasulullah Sallallahu ‘Alaihi Wasallam. (see Tafsir Ibnu Katsir in interpreting the above verse).

Rasulullah Sallallahu ‘Alaihi Wasallam said:

ُهَءﺎَﻘِﻟ

ِ هِﺮَﻛ َ ﻪﱠﻠﻟا

َ ﻪﱠﻠﻟا

ْ هِﺮَﻛ َ ءﺎَﻘِﻟ

ُ ﻦَﻣَو

ُ هَءﺎَﻘِﻟ

َّ ﻪﱠﻠﻟا

ِ ﺐَﺣَأ

َ ﻪﱠﻠﻟا

َّ ءﺎَﻘِﻟ

ﻦَﻣ ْ ﺐَﺣَأ ُ

"Whoever loves to meet Allah, Allah loves to meet him. And whoever hates to meet Allah, Allah hates to meet him." (HR. Al-Bukhari and Muslim)

Sheikh Ibnu Al-‘Utsaimin rahimahullah said, “A Mu’min who believes in what Allah promises in paradise for His believing slaves, in the form of great rewards, as well as vast gifts, then he would love it, and the dunya (world) feels light to him and the dunya does not matter to him because he will migrate to paradise which is better than the dunya.

At that moment, he also longs to meet Allah, especially when death approaches, he is then given the good news of Allah’s pleasure and mercy, he thus longs to meet Allah.” (Sharah Riyaad Al-Salihin)

So one of the do’as of the Prophet Sallallahu ‘Alaihi Wasallam was:

َﻚِﺋﺎَﻘِﻟ

َ ﻰَﻟِإ

َ قْﻮﱠﺸﻟاَو

ﻚِﻬْﺟَو

ِ ﻰَﻟِإ

َ ةﱠﺬَﻟ َ ﺮَﻈﱠﻨﻟا

ﻚُﻟَﺄْﺳَأَو

"And I beg Thee the pleasure of seeing Your Face, and the longing for a meeting with You." (HR An-Nasaai, and made saheeh by Sheikh Al-Albani)

But otherwise, the people who are negligent of the hereafter and not hoping for Allah’s rewards on the day of the meeting with Him, he is made busy by the dunya and is content with it, so Allah also does not like to meet him, He is not willing to give forgiveness and mercy to him. Allah Ta’ala describes the people of this kind in His

َنﻮُﺒِﺴْﻜَﻳ

اﻮُﻧﺎَﻛ

ُ ﺎَﻤِﺑ

ُ رﺎﱠﻨﻟا

َ ﻢُﻫاَوْﺄَﻣ

َ ﻚِﺌَﻟوُأ

نﻮُﻠِﻓﺎَﻏ

َ ﻢُﻫ ْ ﻦَﻋ ْ ﺎَﻨِﺗﺎَﻳآ

ﻦﻳِﺬﱠﻟاَو

ﺎَﻬِﺑ

اﻮﱡﻧَﺄَﻤْﻃاَو

ِ ﺎَﻴْﻧﱡﺪﻟا

ةﺎَﻴَﺤْﻟﺎِﺑ

"Indeed, those who do not expect the meeting with Us and are satisfied with the life of this world and feel secure therein and those who are heedless of Our signs. For those their refuge will be the Fire because of what they used to earn." (QS. Yunus: 7-8)

Al-Imam Ibnu Katsir rahimahullah said: “This verse of Allah Ta’ala tells about the state of the damned people, namely those who are kufr (denial) of the meeting with Allah on Judgment day. Not hoping for anything in the meeting. They are content with the life of this world and their souls feel peace with it.”

They are the people who do not hope for the meeting with Allah, they even turn away from it and they may even go as far as denying it.

They are content with the world in lieu of the hereafter. Inclined towards the dunya and make it as the purpose of life and the culmination of their ideals. They are doing anything to acquire it and they are tooth and nail in gaining its pleasure and joy by any means.

They pour out all the obsessions, intentions, thoughts and energies for it. As if they were created to be eternal in it. As if the world is not a place of transit made as a place for preparing provisions by the travellers to the land of eternity. (summarized from Tafsir Taisir al-Karim al-Rahman, Sheikh Abdurrahman bin Nasir al-Sa’diy)

The fate of each of these groups can already be felt when they are facing death. The people of faith who believe and hope for the meeting with Allah will face death with happiness because they receive the good news of Allah’s grace, mercy, pleasure, glory and paradise after death.

On the other hand, the kuffar, with regards to the day of the meeting, will receive the bad news of Allah’s wrath and punishment that are so terrible, so much so that they hate death very much since they know what they would procure after death.

Narrated by Aishah Radhiyallahu ‘Anha, Rasulullah Sallallahu ‘Alaihi Wasallam said: ﻦَﻣ ْ ﺐَﺣَأ َّ ءﺎَﻘِﻟ َ ﻪﱠﻠﻟا ِ ﺐَﺣَأ َّ ﻪﱠﻠﻟا ُ هَءﺎَﻘِﻟ ُ ﻦَﻣَو ْ هِﺮَﻛ َ ءﺎَﻘِﻟ َ ﻪﱠﻠﻟا ِ هِﺮَﻛ َ ﻪﱠﻠﻟا ُ ُهَءﺎَﻘِﻟ

"Whoever loves to meet Allah, Allah loves to meet him. And whoever hates to meet Allah, Allah hates to meet

And then Aishah explained: “I asked: O Prophet of Allah, does that also mean hating death, whereas everyone of us hates death? Then he answered, “It does not mean like that. But a Mu’min when (facing death) he is given the good news of Allah’s mercy, pleasure and His paradise so that he loves meeting with Allah and thus Allah loves to meet him. And indeed a kuffar, when (facing death) he is given the bad news of Allah’s punishment and His wrath, so that he hates meeting with Allah and thus Allah also hates to meet him.” (HR. Al-Bukhari dan

The Prophet Sallallahu ‘Alaihi Wasallam, when facing death said: “Ya Allah I choose the highest companions.”

According to the utterance of Aishah, at that time the Prophet Sallallahu ‘Alaihi Wasallam was being given the choice of between staying alive in the world or die and meet Allah. Then he chose death as he prioritized the afterlife over the world.

Thus Al-Hafid Ibnul Hajar commented on this: “Therefore we must emulate him in this matter.” Namely making the hereafter as the purpose of life and prioritized the afterlife over the dunya.

Wallahu Ta’ala A’lam.

[Badrul Tamam/voa-islam.com]

Translated and Submitted by a Mujahid Theunjustmedia.com

Do Not Tarnish The Sublimity Of Jihad

Ramzan 02, 1433 A.H, Sunday, July 22, 2012

Indeed Jihad, as a part of the teachings of Islamic Shari’ah, is always receiving attacks and accusations from the enemies of Islam. Oftentimes jihad is identified with acts of terrorism. As a result, Islam is described as a religion that is full of violence and cruelty. Therefore, it is necessary for the effort to straighten out the meaning of jihad to be done, so that the sublimity of jihad is not tarnished and that the Muslims, including their ulama’s, do not get stuck on the negative stigmas launched by their enemies.

Jihad in Islam

Just like Solat, Zakat, Hajj and other ibaadahs, jihad is a part of the teachings of Islam. Jihad, in fact, is among the obligations in Islam that is very sublime, that it becomes the ‘beacon’ of Islam.

Linguistically, jihad means: to exert the available ability and power, be it with words or actions (Fayruz Abadi, Al-Muhîth Dictionary, the word ja-ha-da.) Linguistically, jihad could also mean: deploying the whole ability to achieve an objective (An-Naysaburi, Tafsîr an-Naysâbûrî, XI/126).

As for in the conception of shar‘î (shari’ah), the fiqh experts (fuqaha) define jihad as an effort to deploy immediately their entire strength in war fie sabilillah, including in terms of opinions or dissemination of logistics and etc. (to win a battle). Therefore, it is the fight in the framework of raising high the kalimah of Allah that is called jihad. (An-Nabhani, Ash-Shakhsiyyah al-Islâmiyyah, II/153. See also, Ibn Abidin, Hâshiyah Ibn Abidin, III/336).

In al-Quran, this jihad in the sense of fighting consists of 24 words. (See Muhammad Husain Haikal, Al-Jihâd wa al-Qitâl. I/12). The obligation of jihad (fighting) has been established by Allah SWT in al-Quran in many of the verses. (See, for example: QS an-Nisa’ [4]: 95); QS at-Taubah [9]: 41; 86, 87, 88; QS as-Saf [61]: 4).

In fact jihad (fighting) in the cause of Allah is a virtuous and sublime deed where the doers will achieve paradise and eternal pleasures in the akhirah. (See, for example: QS an-Nisaa’ [4]: 95; QS an-Nisa’ [4]: 95; QS at-Taubah [9]: 111; QS al-Anfal [8]: 74; QS al-Maidah [5]: 35; QS al-Hujurat [49]: 15; QS as-Saff [61]: 11-12. On the other hand, Allah has denounced and threatened those who are reluctant to conduct Jihad (fighting) in the cause of Allah (See, for example: QS at-Taubah [9]: 38-39; QS al-Anfal [8]: 15-16; QS at-Taubah [9]: 24).

The question is, when and where is jihad, in the sense of fighting, done? First: When the Muslims or their countries are attacked by the kafir people or country. For example in the case of Afghanistan and Iraq which are attacked and occupied by America until now, also in the case of Palestine which is invaded by Israel. This is what’s called defensive (difâ‘î) jihad. In a condition like this, Allah SWT has obliged Muslims to retaliate against the act of attackers and drive them out of the lands of the Muslims (see QS. Al Baqarah [2]: 190).

Second: When there is a group of Muslim community who are fought against by the kafir people or country. The Muslims are obligated to help them. Because, Muslims are brothers, like a one body. Due to that, an attack on some of the Muslims is in essence an attack on the entire Muslims all over the world. It is also due to this that the efforts to defend the Muslims in Afghanistan, Iraq or Palestine, for example, is the duty of the Muslims all over the world (see QS. al-Anfal [8]: 72).

Third: When the Da’wah of Islam conducted by the Daulah Islam (Khilafah) is obstructed by the kafir rulers with their physical strength. Da’wah is a call of the minds, non-physical. When obstructed physically, it is wajib for the Muslims to conduct jihad to defend Da’wah and remove the physical obstacles that exist in front of them, under the leadership of a khalifah. This is what’s called offensive (hujûmî) jihad. It was this that was also done by the Prophet (SAW) and the Sahabahs after succeeding in establishing a Daulah Islam in Madinah. They never stopped conducting jihad (fighting) in the framework of removing the physical obstacles for the sake of spreading the Islamic Da’wah and for the sake of the establishment of the kalimah of Allah.

It was with this offensive jihad that Islam spread to the rest of the world and the territories of Muslim rule was also increasingly expanding, dominating the various parts of the world. This is a historical fact that cannot be denied. In fact, jihad (fighting) is a method of Islam in the spread of the Da’wah of Islam by the State (Daulah Islam) (see QS al-Baqarah [2]: 193).

The Sublimity of Jihad Cannot be Tarnished

As mentioned above, jihad is a sublime deed. Imam an-Nawawi, in Riyâdh as-Sâlihîn, made a special chapter about jihad. He, among others, cited the words of the Prophet (SAW), as narrated by Abu Hurairah: Rasulullah (SAW) was once asked, “What is the best deed?” He replied, “To believe in Allah and His Apostle.” The questioner then asked, “What is the next (in goodness)?” He replied, “To participate in Jihad (fighting) in Allah’s Cause.” He was asked again, “And then what?” The Prophet replied, “A Hajj that is mabrur.” (HR al-Bukhari and Muslim).

Imam Ibnu Hajar also said that in that hadith (or similar hadiths) fighting in Allah’s cause (jihad fie sabilillah) is the foremost deed after iman in Allah and His Apostle (Ibnu Hajar al-Asqalani, Fath al-Bari, 5/149).

Due to that, it is incumbent upon Muslims to preserve this sublimity of jihad from anyone who tries to tarnish and denigrate it, whether it be because of ignorance, or because of malice (as done by the kafir Western invaders) against the activities of jihad. Because, besides the meaning of jihad having been applied in a less precise manner, the sublimity of the jihad has also been purposely vilified by the kafir Western imperialist. The West, for example, has long called Islam a ‘barbaric’ religion just because it teaches jihad.

President Bush even called Islam as a radical and fascist religion, while the former British PM called Islam the ‘ideology of Iblis’; also, among others, due to the factor of jihad. Colin Powell when he became a U.S. Secretary of State had also said, “If they only send the young generation to madrassa, the madrassa is not doing anything, but indoctrinating them into bad aspects. Teaching hatred will not bring peace for all of us in this region.” (Media Indonesia, 23/1/2004).

Why is that? All that is no other than a form of their propaganda, so that the Muslims stay away from jihad. Because, nonetheless the West realizes that jihad is the biggest threat for their survival over the Islamic World. Due to that, the West even strives to remove jihad from teachings of Islam. It is manifested, among others, through the efforts of the West in imposing secular education curriculum to madrassas or pesantrens, or other institutions of Islamic education, because all this time those institutions are deemed to be teaching violence or producing ‘terrorists’.

In short, every Muslim must be wary of the every effort of the kafir Western invaders who endeavour to manipulate, even eliminate the teaching and ruling of jihad from Islam for the sake of their political interests. Due to that, it is wajib for the ulama’s to remain and continue to teach the doctrine of jihad, as well as calling on the ummah to prepare it. Wallahu A’lam Bi Sawab.

(www.suara-muslim.com)

Translated and Submitted by a Mujahid

Do Not Tarnish The Sublimity Of Jihad

Ramzan 02, 1433 A.H, Sunday, July 22, 2012

Indeed Jihad, as a part of the teachings of Islamic Shari’ah, is always receiving attacks and accusations from the enemies of Islam. Oftentimes jihad is identified with acts of terrorism. As a result, Islam is described as a religion that is full of violence and cruelty. Therefore, it is necessary for the effort to straighten out the meaning of jihad to be done, so that the sublimity of jihad is not tarnished and that the Muslims, including their ulama’s, do not get stuck on the negative stigmas launched by their enemies.

Jihad in Islam

Just like Solat, Zakat, Hajj and other ibaadahs, jihad is a part of the teachings of Islam. Jihad, in fact, is among the obligations in Islam that is very sublime, that it becomes the ‘beacon’ of Islam.

Linguistically, jihad means: to exert the available ability and power, be it with words or actions (Fayruz Abadi, Al-Muhîth Dictionary, the word ja-ha-da.) Linguistically, jihad could also mean: deploying the whole ability to achieve an objective (An-Naysaburi, Tafsîr an-Naysâbûrî, XI/126).

As for in the conception of shar‘î (shari’ah), the fiqh experts (fuqaha) define jihad as an effort to deploy immediately their entire strength in war fie sabilillah, including in terms of opinions or dissemination of logistics and etc. (to win a battle). Therefore, it is the fight in the framework of raising high the kalimah of Allah that is called jihad. (An-Nabhani, Ash-Shakhsiyyah al-Islâmiyyah, II/153. See also, Ibn Abidin, Hâshiyah Ibn Abidin, III/336).

In al-Quran, this jihad in the sense of fighting consists of 24 words. (See Muhammad Husain Haikal, Al-Jihâd wa al-Qitâl. I/12). The obligation of jihad (fighting) has been established by Allah SWT in al-Quran in many of the verses. (See, for example: QS an-Nisa’ [4]: 95); QS at-Taubah [9]: 41; 86, 87, 88; QS as-Saf [61]: 4).

In fact jihad (fighting) in the cause of Allah is a virtuous and sublime deed where the doers will achieve paradise and eternal pleasures in the akhirah. (See, for example: QS an-Nisaa’ [4]: 95; QS an-Nisa’ [4]: 95; QS at-Taubah [9]: 111; QS al-Anfal [8]: 74; QS al-Maidah [5]: 35; QS al-Hujurat [49]: 15; QS as-Saff [61]: 11-12. On the other hand, Allah has denounced and threatened those who are reluctant to conduct Jihad (fighting) in the cause of Allah (See, for example: QS at-Taubah [9]: 38-39; QS al-Anfal [8]: 15-16; QS at-Taubah [9]: 24).

The question is, when and where is jihad, in the sense of fighting, done? First: When the Muslims or their countries are attacked by the kafir people or country. For example in the case of Afghanistan and Iraq which are attacked and occupied by America until now, also in the case of Palestine which is invaded by Israel. This is what’s called defensive (difâ‘î) jihad. In a condition like this, Allah SWT has obliged Muslims to retaliate against the act of attackers and drive them out of the lands of the Muslims (see QS. Al Baqarah [2]: 190).

Second: When there is a group of Muslim community who are fought against by the kafir people or country. The Muslims are obligated to help them. Because, Muslims are brothers, like a one body. Due to that, an attack on some of the Muslims is in essence an attack on the entire Muslims all over the world. It is also due to this that the efforts to defend the Muslims in Afghanistan, Iraq or Palestine, for example, is the duty of the Muslims all over the world (see QS. al-Anfal [8]: 72).

Third: When the Da’wah of Islam conducted by the Daulah Islam (Khilafah) is obstructed by the kafir rulers with their physical strength. Da’wah is a call of the minds, non-physical. When obstructed physically, it is wajib for the Muslims to conduct jihad to defend Da’wah and remove the physical obstacles that exist in front of them, under the leadership of a khalifah. This is what’s called offensive (hujûmî) jihad. It was this that was also done by the Prophet (SAW) and the Sahabahs after succeeding in establishing a Daulah Islam in Madinah. They never stopped conducting jihad (fighting) in the framework of removing the physical obstacles for the sake of spreading the Islamic Da’wah and for the sake of the establishment of the kalimah of Allah.

It was with this offensive jihad that Islam spread to the rest of the world and the territories of Muslim rule was also increasingly expanding, dominating the various parts of the world. This is a historical fact that cannot be denied. In fact, jihad (fighting) is a method of Islam in the spread of the Da’wah of Islam by the State (Daulah Islam) (see QS al-Baqarah [2]: 193).

The Sublimity of Jihad Cannot be Tarnished

As mentioned above, jihad is a sublime deed. Imam an-Nawawi, in Riyâdh as-Sâlihîn, made a special chapter about jihad. He, among others, cited the words of the Prophet (SAW), as narrated by Abu Hurairah: Rasulullah (SAW) was once asked, “What is the best deed?” He replied, “To believe in Allah and His Apostle.” The questioner then asked, “What is the next (in goodness)?” He replied, “To participate in Jihad (fighting) in Allah’s Cause.” He was asked again, “And then what?” The Prophet replied, “A Hajj that is mabrur.” (HR al-Bukhari and Muslim).

Imam Ibnu Hajar also said that in that hadith (or similar hadiths) fighting in Allah’s cause (jihad fie sabilillah) is the foremost deed after iman in Allah and His Apostle (Ibnu Hajar al-Asqalani, Fath al-Bari, 5/149).

Due to that, it is incumbent upon Muslims to preserve this sublimity of jihad from anyone who tries to tarnish and denigrate it, whether it be because of ignorance, or because of malice (as done by the kafir Western invaders) against the activities of jihad. Because, besides the meaning of jihad having been applied in a less precise manner, the sublimity of the jihad has also been purposely vilified by the kafir Western imperialist. The West, for example, has long called Islam a ‘barbaric’ religion just because it teaches jihad.

President Bush even called Islam as a radical and fascist religion, while the former British PM called Islam the ‘ideology of Iblis’; also, among others, due to the factor of jihad. Colin Powell when he became a U.S. Secretary of State had also said, “If they only send the young generation to madrassa, the madrassa is not doing anything, but indoctrinating them into bad aspects. Teaching hatred will not bring peace for all of us in this region.” (Media Indonesia, 23/1/2004).

Why is that? All that is no other than a form of their propaganda, so that the Muslims stay away from jihad. Because, nonetheless the West realizes that jihad is the biggest threat for their survival over the Islamic World. Due to that, the West even strives to remove jihad from teachings of Islam. It is manifested, among others, through the efforts of the West in imposing secular education curriculum to madrassas or pesantrens, or other institutions of Islamic education, because all this time those institutions are deemed to be teaching violence or producing ‘terrorists’.

In short, every Muslim must be wary of the every effort of the kafir Western invaders who endeavour to manipulate, even eliminate the teaching and ruling of jihad from Islam for the sake of their political interests. Due to that, it is wajib for the ulama’s to remain and continue to teach the doctrine of jihad, as well as calling on the ummah to prepare it. Wallahu A’lam Bi Sawab.

(www.suara-muslim.com)

Translated and Submitted by a Mujahid

Al-Malahem Media: “By the Lord of the Kaaba, I Have Succeeded! 2”

Analogy of alcohol in Islam

‎”Allah’s curse falls on ten groups of people who deal with alcohol. The one who distills it, the one for whom it has been distilled, the one who drinks it, the one who transports it, the one to who it has been brought, the one whom serves it, the one who utilizes money from it, the one who buys it and the one who buys it for someone else.”

[Sunan Ibn-I-Majah Volume 3, Book of Intoxicants, Chapter 30 Hadith No. 3380]

Unity Through Schools of Thoughts Abdal Hakim Murad

1996 International Islamic Unity Conference


Bismillah. Alhamdulillah.  Was-salaat was-salaam alaa Rasul-illah wa alihi wa sahbihi wa man walaa.

In our gathering today, we are showing, of course, the reality and not the Hollywood myth about our Islamic faith.  At this rich and very wonderful and blessed time of the year, we Muslims always reverently and with love, call to mind the birthday of our blessed Prophet sallallahu `alayhi was-sallam - the one who is dearer to us than our selves, our fathers, our families, and all mankind.

Nothing could be further from the monstrous stereotypes now being put about Muslims than this experience of celebrating the birthday of a man whose traits and perfections have brought him such incomparable love down the ages.

And yet nowadays - and this is the catch - we are forced to acknowledge that among his alleged followers today and in very strident violation of his own ethic, there exists a tinyminority whose aim in life seems to be to strive to conform precisely to that miserable stereotype that so many would have of us. Every faith, obviously, and this is sad and inevitable, has a lunatic fringe and Islam is not immune from this sobering and universal law.

Now, the Muslims who are capturing the headlines of today’s newspapers are of course not the saints and the charity workers, the builders of hospitals, and the upholders of decent family life.  They are our lunatic fringe: the followers of a sect, a heresy whose shadow is now spreading over the entire world.

Probably all of us have had some kind of experience of them:  their arrogance, their ignorance, and  their often quite reptilian aggressiveness are sadly quite unforgettable. Everywhere we turn now in our Muslim Communities, there they seem to be.  Like some kind of spiritual HIV virus, they are spreading through the body of our Ummah.  One or two of them are quite enough to cloud and poison the most pleasant gathering of believers.

The Unity of the Ummah, which is the glorious theme of today’s conference, seems quite literally to be in peril. Now these people, and of course it is totally unnecessary to mention any of their names, are divided themselves into countless sects, and sub-sects, and subdivisions.  Their delight in insulting and attacking each other seems second only to the exquisite joy they seem to feel in insulting traditional Muslims and their scholars. But they agree upon one thing and this is in fact the definition of who they are: they set themselves up as superior to the great ulama of the past. They claim that the four schools, the madhhahib, which has been the mechanism and the guarantor for the unity and coherence of traditional Islam for so long, contain gross errors of content and of methodology. Theirs is the outrageous claim that the original vision of Islam never enjoined the Muslims to create or to follow such schools of fiqh. In their literature, they make the accusation that to follow a madhhab is some kind of alternative to following the Sunna of the blessed Prophet sallallahu alayhi wa sallam. And as such, many of them further claim, it is a form of setting up a human authority as a rival to the authority of God Himself, it is a kind of shirk. And in fact it is quite possible to read, and I have seen it myself in their pamphlets which they distribute in such vast numbers, that to follow one of the four madhhabs is a form of shirk.

Now, if one has to think hard and to make a list of the most illogical and crazy heresies that have appeared in the long and varied history of Islam, this surely would be right at the very top.  It is a terrifying sign of the ignorance that grips the Muslims today that anyone, even amongst the least educated and intelligent people, could ever think such thoughts.  And yet it is, and also,  it is a no less terrifying proof,  I think of, of the lack of awe and respect which we have in our hearts towards the great scholars of our Ummah, particularly those of the golden ages of Islamic scholarship.  How odd that any of us could believe that the ulama who have faithfully followed the four madhhabs, and basically this means of course rounded out 99% of the ulama of Islam, should have been guilty of following and calling to a rival, some kind of alternative to the Sunna of the blessed Prophet, alayhi as-salaat was-salaam.  It would be hard to find a more drastic and disgraceful example of what can happen when the heart is polluted According to this view, really the standard lists of the great ulama of Islam: Imam al-Ghazali, as-Suyuti, an-Nawawi,  Ibn Hajar al-Asqalani, and so on - really the entire constellation of Islamic scholars, whose heart commission it was to explain and classify and present to us Islamic legal and doctrinal heritage, were drastically misguided.

So that leaves of course the obvious question:  So, who are the rightly-guided, who is the saved sect,  (firqatun naajiyya)  Well the list, according to the adherents of this strange view, is naturally, a pretty short one.  Some of them would include Ibn Taymiyya, but it s interesting to note that even today members of this tendency in Islam would want to cross his name off as well.  Basically the list ends up with one or two people on it: either it is “me myself” or “me and my teacher.”

And invariably we find that the teacher tends to be an electrical engineer or computer programmer or whatever, but in fact of course he is presented as being the greatmujtahid and scholar of this age. Or in the other alternative, where there is just one person on the list, it is just “me myself”: it is me who has to follow my ‘idanat shakhsiyya, my own personal conviction, in deducing Shari`a from the Qur’an and Sunna, to rely on anybody else has to be a form of innovation and idolatry.

Now obviously this is absurd, and yet these people do exist, we have all met them. We go into a mosque and we worship according to the guidance of, say, Imam Malik, they will descend upon us, surround us with their customary arrogance, and tell us that we are “doing it wrong”,  we should be “worshipping according to the true understanding of the Sunna”, which is that of electrical engineer so-and-so, whoever it may happen to be. Now this seems absurd, but probably many of us have had this experience.

Now here, I have my own, as it were, personal confession to make: like all newcomers to Islam, I didn’t actually inherit a madhhab. Most Muslims traditionally inherit a madhhabfrom their families, which is a perfectly legitimate state of affairs, of course. Neither as a new Muslim, at that time even more ignorant than I am today, did I have the least idea how one would set about choosing a madhhab; and in those days of course, most of the texts of the madhhabs were inaccessible to people without the knowledge of Arabic.

And so, as I today rather sheepishly recall, whenever I wanted to discover Islam’s ruling on any particular question, I would look up the relevant word in the index to Pickthall’s translation of the Qur’an and, then, if I couldn’t find anything that satisfied me there, I would have a quick rummage in the books of hadith such as happened to be translated into English.

And nowadays of course, with the advent of computer technology, this temptation has become ever more drastic. If we want an answer to any of the problems of life from the Islamic point of view, we just pop in the CD-rom and there comes up the answer from some hadith or verses of Qur’an and we take that to be the fiqh.

However, as I soon found, and at that time I was a student of Islamic history, this simply was not the way that the early Muslims themselves proceeded.  Ibn Khaldun, for instance, who has a lot of interesting things to say about the evolution of fiqh, points this out.  If I can just quote him, he says, “Not all of the Sahaba, the Companions, were qualified to give fatwas and Islam was not taken from all of them.  That privilege was held only by those who had learnt the Qur’an, knew what it contained by way of abrogated and abrogating passages, ambiguous and obvious expressions, and its other special features.”

Now, what Ibn Khaldun is doing here, is pointing out the obvious fact that the Sahaba were not all equal in their knowledge of the Sunna.  The great ones, who had spent time in the blessed presence of the Prophet sallallahu alayhi wa sallam, were qualified to give fatwas; others, who had spent less time with him, perhaps less scholarly capabilities perhaps, were not.

And so, in all of the standard texts of Islamic legal methodology, usul al-fiqh, we find, for instance, people like Imam al-Juwayni, giving lists of the muftis among the Companions.  There is a category in usul al-fiqh called fatwa sahabi which means the legal verdicts given by a particular Companion and the debate is which of the Companions are considered more authoritative than the others.  Imam al-Juwayni gives the lists of the four khalifas, Talha Ibn Ubaydullah, Abdur-Rahman ibn `Awf, and Sa`d bin Abi Waqqas.  Others were generally regarded as not being muftis, not being authorized to deduce and to expound the values of the Shari`a on their own. Abu Hurayra, for instance, despite his enormous, oceanic knowledge of the Sunna, is not considered, generally, to have been a mufti.

We find the same position, really, in all of the standard textbooks of Islamic legal methodology.  The great Maliki scholar Imam al-Baji, for instance, says, “Ordinary Muslims have no alternative but to follow the ulama.  One proof of this is the `ijma of the Sahaba, for those among them who had not attained the degree of ijtihad used to ask the ulama of the Sahaba for the correct ruling on something which happened to them.  Not one of the Sahaba criticized them for so doing, on the contrary, they gave them fatwas on the issues they had asked about without condemning them or telling them to derive rulings themselves from the Qur’an and the Sunna.

And this principle continued generation of the Tabi`in, even more so then, of course, with the growing catharsis and violent level of religious learning among the Muslims.  So we find, Imam ash-Shabi, for instance, despite again his quite extraordinary and oceanic knowledge, refusing to consider himself to be a mufti. He was, he said, only a naqil,  somebody who only transmitted the texts and transmitted the opinions of others.

Now this tried and tested principle of Islam is known as taqlid, which means emulation of somebody who knows more than you do.  Either somebody is qualified to derive rulings of Shari`a from the Qur’an and Sunna in which case such a person is obliged to do so and is not permitted to follow the deductions made by anybody else; or on the other hand, one is not so qualified, in which case it is obligatory for him to follow the verdict of the qualified.

Islamic knowledge in this respect is like any other branch of knowledge known to man.  For instance, if you are a student of medicine, or for instance, if you’re a beginning student of medicine and your child falls ill, then what do you do?  Do you go to the medical textbooks and try to figure out what the correct remedy will be or do you go to the best doctor you can find and consult that person?  Obviously, you’ll choose the latter option.  And if you are interested in building a nuclear power station, what do you do?  Do you say, ” I don’t accept the traditional texts of nuclear physics - I just believe in nuclear power and I want to build my own power station and I’m not going to pay any attention to the views and deductions of other people who have thought similarly in the past.  I’m going to do it all for myself. Obviously, this is absurd.

And in this respect, really, Islamic knowledge is not categorically different from any other branch of knowledge.  It involves information.  It involves systematic methods of processing and presenting that information.  The science of deriving the Shari`a from the revelation, which is known as usul al-fiqh, is, of course, a necessarily intricate business.  And it is even more important that we get this right then that we get, for instance, the judgments in medicine correct, because this has to do not just with, not with our physical health, but it has to do with our prospects for eternal salvation.

Now, obviously, Islam has a core message: it has the two shahadas, it has the obligations to conform to certain basic universal, ethical principles in moral life. And that is extremely simple.  In its essence, Islam is an enormously simple vision.  But the revelation also, necessarily, contains complexities, particularly in legal areas, because human life and human societies are themselves complex.  Hence the involvement in the variety of that body of legal methodologies and rulings that we call the fiqh.

Now, if anybody wants to learn more about the techniques which the ulama have traditionally applied for this process of instinbat, of deduction of the Shari`a from the revealed sources, I would suggest they go to Professor Muhammad Hashim Kamali’s book, which despite one or two falls from grace generally is a very good presentation of the sciences of usul of fiqh; which explains the principle, for instance, of knowing which verses of the Qur’an are abrogated mansukh and which abrogating nasikh. If you follow the principle of ‘do-it-yourself-fiqh’ that I was explaining earlier, you would simply not be able to know which verses of the Qur’an still carry legal weight and which have been abrogated by later ones.

Similarly, there is a principle of naskh, of abrogation, in the Sunna; very many hadith were applicable to situations in the early development of the Muslim Ummah in the time of the Prophet sallallahu alayhi was-sallam. Later on, as conditions changed, he made it clear that the Islamic ruling had moved in a different direction.  And yet, some of the earlier principles can still be found in the standard works of hadith, they are sound hadith, you’ll find them in Bukhari and Muslim, but they are not considered to be a basis for action by the fuqaha because they are mansukhat, they have been abrogated.

These are just two examples, there are many others that I can give, for instance fromqiyas,  the well-known principle of juridical analogy: whether one, how one can derive a principle of the Shari`a by looking at the ways in which the Shari`a has developed on other issues - probably the most complicated subheading of usul ul-fiqh, and so on. If you look at Professor Hashim Kamali’s book, you’ll see exactly how precise, how difficult, how demanding, is this science of deriving the law from the revealed sources.

Now, confronted with this brilliant but very difficult body of texts, ordinary believers simply have no option but to submit to the authority of the scholars.  Why? because most of us do not have either the brain power or the time or the energy to become great scholars, it simply is not feasible, and it is not something that Allah has made obligatory upon every member of this Ummah to become a great mujtahid.

Now, this authority, the authority of the scholars, is not a rival to the revelation. It is nothing other than a statement of the revelation in a format that’s unambiguous and can be easily followed.

The body of authoritative verdicts of a great and fully qualified scholar, who has mastered the texts, learned the rules and occasions of abrogation, qualifications and contexts, is simply this: he is like a telescope, crafted by an expert in optics which helps us to see the revelation more  clearly.  We can either gratefully use such a telescope, fashioned by the hand of a master such as Imam Malik or Abu Hanifa or as-Shafi`i or Ibn Hanbal and their followers; or we can in the characteristic modern, arrogant, activist fashion, try to build our own telescope.  And if we chose the latter alternative, and if, perhaps we are, we are amateurs, we will see the revelation in a refracted and a distorted form.

In this sense, every Muslim has a madhhab, whether we like it or not. Every single one of us has a way of following the revelation, has a take on the revelation. We either have the madhhab of somebody who really knows about the revelation or we have our ownmadhhab; there is no third choice. So the question of whether or not to follow a madhhabis in fact not a meaningful question. Everybody is following a madhhab, the wordmadhhab itself simply means ‘a way.’

I am sometimes rather doubtful about this translation that we have come to accept of amadhhab as a ‘school of thought.’ I think that semantically shifts it away from its original intention which is simply: ‘a means to an end,’ a madhhab, ‘a way.’

The first condition for, I would say really the, in order to build Muslim unity today, to take us back to the theme of the conference: the first condition has to be to reestablish a coherent system of interpretation in the Divine, of the Divine Lawgiver’s messages to us along these lines.  Unless we do so, we will have not four madhhabs in their usual, traditional condition of harmony.  We will be going to have as many madhhabs as we have Muslim egos.  For those wild and desperate Muslims who reject taqlid  and reinterpret the religion in terms of their own time-bound preferences, and their own frustrations and resentments, are going to become so numerous and so aggressive that that principle, that precious thing called Muslim unity, is going to be lost forever, and the religion will slip ever more disastrously into the extreme and violent direction that the followers of the anti-madhhabist tendency have charted for it.

Islam, and this has always been my experience as a newcomer to Islam who knew for many years the alternative, Islam is a gift. This is how we have to see it.  It is our most precious possession.  It is through Islam that we strive for peace and justice and harmony in the world and it is through Islam that we strive also for eternal joy and serenity in the presence of our Creator.

Now its time to act to save this gift before its too late.  There is a real danger that this gift will be taken away from us by these people.  We much patch the present torn fabric of the Muslim mind and try to recreate that extraordinary methodology incarnated in the four madhhabs of Sunni Islam, championed by the great Imams of our history, and which underpinned our unity for so long.