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!? :’(

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

The Debate Between Ulama’s Of Sunnah And Shi’ah A King of Iran had summoned all the Ulama’s of Sunnah and Shi’ah, aiming to find out the difference between them.

All the Ulama’s of Shi’ah presented themselves, but one Ulama’ of Sunnah arrived a bit late compared to other Ulama’s of Sunnah. That Ulama’ of Sunnah was walking while clutching his shoes to his body with his arm… The Ulama’s of Shi’ah looked in astonishment while saying, “Why are you clutching your shoes like that?”

That Ulama’ of Sunnah answered, “I have heard that during the time of Rasulullah (SAW), the Shi’ahs like to steal shoes!”

The Ulama’s of Shi’ah answered, “There was no Shi’ah during the time of Rasulullah (SAW).”

The Ulama’ of Sunnah said, “So, our debate has ended. The bottom line is, where does your religion come from?” Sheikh Ahmed Deedat

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

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.

The Superiority of Fiqh Over Hadith

by Shaykh Gibril F. Haddad

{He gives wisdom to whomever He will, and whoever receives wisdom receives immense good} (2:269). “He for whom Allâh desires great good, He grants him (superlative) understanding in the Religion (yufaqqihhu/yufqihhu fî al-dîn). I only distribute and it is Allâh Who gives. That group shall remain in charge of the Order of Allâh, unharmed by those who oppose them, until the coming of the Order of Allâh.”1

Imâm al-Shâfi`î said: “You [the scholars of hadîth] are the pharmacists but we [the jurists] are the physicians.” Mullâ `Alî al-Qârî commented: “The early scholars said: The hadîth scholar without knowledge of fiqh is like a seller of drugs who is no physician: he has them but he does not know what to do with them; and the fiqh scholar without knowledge of hadîth is like a physician without drugs: he knows what constitutes a remedy, but does not have it available.”2

Imâm Ahmad is related by his students Abû Tâlib and Humayd ibn Zanjûyah to say: “I never saw anyone adhere more to hadîth than al-Shâfi`î. No one preceded him in writing down hadîth in a book.” The meaning of this is that al-Shâfi`î possessed the intelligence of hadîth after which Ahmad sought, as evidenced by the latter’s statement: “How rare is fiqh among those who know hadîth!” This is a reference to the hadîth: “It may be one carries understanding (fiqh) - meaning: memorizes the proof-texts of fiqh - without being a person of understanding (faqîh).”3 The Salaf and Khalaf elucidated this rule in many famous statements showing that, for all the exalted status of the Muhaddith, yet the Faqîh excels him:


======================================
Hadîth Misguides Those Devoid of Fiqh
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* Ibn Abî Zayd al-Mâlikî reports Sufyân ibn `Uyayna as saying: “Hadîth is a pitfall (madilla) except for the fuqahâ’,” and Mâlik’s companion `Abd Allâh ibn Wahb said: “Hadîth is a pitfall except for the Ulema. Every memorizer of hadîth that does not have an Imâm in fiqh is misguided (dâll), and if Allâh had not rescued us with Mâlik and al-Layth [ibn Sa`d], we would have been misguided.”4 Ibn Abî Zayd comments: “He [Sufyân] means that other than the jurists might take something in its external meaning when, in fact, it is interpreted in the light of another hadîth or some evidence which remains hidden to him; or it may in fact consist in discarded evidence due to some other [abrogating] evidence. None can meet the responsibility of knowing this except those who deepened their learning and obtained fiqh.”
Imâm al-Haytamî said something similar.5 Ibn Wahb is also reported to say: “I met three hundred and sixty learned people of knowledge but, without Mâlik and al-Layth, I would have strayed.”6 Another versions states: “Were it not for Mâlik ibn Anas and al-Layth ibn Sa`d I would have perished; I used to think everything that is [authentically] related from the Prophet - Allâh bless and greet him - must be put into practice.”7Another version has: “I gathered a lot of hadîths and they drove me to confusion. I would consult Mâlik and al-Layth and they would say to me, ‘take this and leave this.’”8 Ibn Wahb had compiled 120,000 narrations according to Ahmad ibn Sâlih..9 Hence, Ibn `Uqda replied to a man who had asked him about a certain narration: “Keep such hadîths to a minimum for, truly, they are unsuitable except for those who know their interpretation. Yahyâ ibn Sulayman narrated from Ibn Wahb that he heard Mâlik say: ‘Many of these hadîths are [a cause for] misguidance; some hadîths were narrated by me and I wish that for each of them I had been flogged with a stick twice. I certainly no longer narrate them!’”10 By his phrase, “Many of these hadîths are misguidance,” Mâlik means their adducing them in the wrong place and meaning, because the Sunna is wisdom and wisdom is to place each thing in its right context.11

* Ibn al-Mubârak said: “If Allâh had not rescued me with Abû Hanîfa and Sufyân [al-Thawrî] I would have been like the rest of the common people.” Al-Dhahabî relates it as: “I would have been an innovator.”12


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The Imâms of Hadîth Defer to the Imâms of Fiqh
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* Imâm Ahmad’s teacher, Yahyâ ibn Sa`îd al-Qattân, despite his foremost status as the Master of hadîth Masters and expert in narrator - recommendation and discreditation, would not venture to extract legal rulings from the evidence but followed in this the fiqh of Abû Hanîfa as he explicitly declared: “We do not belie Allâh. We never heard better than the juridical opinion (ra’î) of Abû Hanîfa, and we followed most of his positions.”13Similarly, Muhammad ibn `Abd Allâh ibn `Abd al-Hakam said: “If it were not for al-Shâfi`î I would not have known how to reply to anyone. Because of him I know what I know.”14 As for Muhammad ibn Yahyâ al-Dhuhlî (d. 258) of Khurâsân, whom Abû Zur`a ranked above Imâm Muslim and who is considered an Amîr al-Mu’minîn fî al-Hadîth (“Commander of the Faithful in the Science of Hadîth”), he never considered himself a non-muqallid but said: “I have made Ahmad ibn Hanbal an Imâm in all that stands between me and my Lord.”15 Mis`ar ibn Kidâm said the same with regard to Imâm Abû Hanîfa.16


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Knowledge Is Not Memorization but a Light
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* Fiqh is the context of Mâlik’s statement: “Wisdom and knowledge are a light by which Allâh guides whomever He pleases; it does not consist in knowing many things”17 and al-Shâfi`î’s: “Knowledge is what benefits. Knowledge is not what one has memorized.”18Similarly, al-Dhahabî defined knowledge in Islâm (al-`ilm) as “Not the profusion of narration, but a light which Allâh casts into the heart. Its condition is followership (ittibâ`) and the flight away from egotism (hawâ) and innovation.”19 All this elucidates al-Hasan al-Basrî report that the Prophet - Allâh bless and greet him - said: “The purpose and energy of the Ulema is towards addressing needs while the purpose and energy of fools is to narrate” (himmat al-`ulamâ’ al-ri`âya wa himmat al-sufahâ’ al-riwâya).20


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The Hadîth of the Jurists is Preferable to That of the Non-Jurists
================================================================

* Wakî` preferred long-chained narrations through the fuqahâ’ to short-chained ones through non-fuqahâ’ and said: “The hadîth current among the jurists is better than the hadîth that is current among the hadîth scholars.”21 This is a foundational rule in the School of Imâm Abû Hanîfa. Like Yahyâ al-Qattân, Wakî` did not make ijtihâd but followed the positions of Abû Hanîfa.22

* Al-A`mash (Abû Muhammad Sulaymân ibn Mahrân al-Asadî the Tâbi`î 61/-148) also said: “The hadîth that jurists circulate among themselves is better than that which hadîth narrators circulate among themselves.”23

* Ibn Rajab said that Abû Dâwûd in his Sunan was more concerned with the
jurisprudence of the hadîth than with its chains of transmission.24


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Knowing the Hadîth is Different From Practicing It
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* Sufyân al-Thawrî used to say to the hadîth scholars: “Come forward, O weak ones!”25He also said: “If hadîth were a good thing it would have vanished just as all goodness has vanished,” and “Pursuing the study of hadîth is not part of the preparation for death, but a disease that preoccupies people.” Al-Dhahabî commented: “He said this verbatim. He is right in what he said because pursuing the study of hadîth is other than the hadîth itself.”26


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Understanding the Hadîth is Superior to Knowing It
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* Sufyân also said: “The explanation (tafsîr) of the hadîth is better than the hadîth.”27Another wording has: “The explanation of the hadîth is better than its audition.”28 Abû `Alî al-Naysabûrî said: “We consider understanding superior to memorization.”29

* Ishâq ibn Râhûyah said: “I would sit in Iraq with Ahmad ibn Hanbal, Yahyâ ibn Ma`în, and our companions, rehearsing the narrations from one, two, three routes of transmission … But when I said: What is its intent? What is its explanation? What is its fiqh? They would all remain mute except Ahmad ibn Hanbal.”30

* The perspicuity and fiqh of Abû Thawr among the hadîth Masters is famous. A woman stood by a gathering of scholars of hadîth comprising Yahyâ ibn Ma`în, Abû Khaythama, Khalaf ibn Salim, and others. She heard them saying: “The Prophet - Allâh bless and greet him - said,” and “So-and-so narrated,” and “No one other than So-and-so narrated,” etc. Whereupon she asked them: “Can a woman in her menses wash the dead?” for that was her occupation. No one in the entire gathering could answer her, and they began to look at one another. Abû Thawr arrived, and they referred her to him. She asked him the same question and he said: “Yes, she can wash the dead, as per the hadîth of al-Qâsim from `A’isha: ‘Your menses are not in your hand,’31 and her narration whereby she would scrub the Prophet’s - Allâh bless and greet him - hair at a time she was menstruating.32 If the head of the living can be washed [by a woman in her menses], then a fortiori the dead!” Hearing this, the hadîth scholars said: “Right! So-and-so narrated it, and So-and-so told us, and we know it from such - and - such a chain,” and they plunged back into the narrations and chains of transmission. The woman said: “Where were you all until now?”33

* Ibn `Abd al-Barr cites Imâm Ahmad as saying: “From where does Yahyâ ibn Ma`în know al-Shâfi`î? He does not know al-Shâfi`î nor has any idea what al-Shâfi`î says!”34Ibn Râhûyah similarly conceded defeat before al-Shâfi`î’s jurisprudence although himself reputed for fiqh.35


================================================================
Most Hadîth Scholars Do Not Possess Intelligence of the Hadîth
================================================================

* `Abd al-Razzâq al-San`ânî, Sufyân’s contemporary, was the teacher of the pillars of hadîth memorization in their time - Ahmad, Ibn Râhûyah, Ibn Ma`în, and Muhammad ibn Yahyâ al-Dhuhlî. Yet when Muhammad ibn Yazîd al-Mustamlî asked Ahmad: “Did he [`Abd al-Razzâq] possess fiqh?” Ahmad replied: “How rare is fiqh among those who know hadîth!”36

* Anas ibn Sîrîn said: “I came to Kûfa and found in it 4,000 persons pursuing hadîth and 400 persons who had obtained fiqh.”37

* Ibn `Abd al-Salâm said: “The majority of hadîth scholars are ignorant in fiqh.”38 A majority of 90% according to Anas ibn Sîrîn - among the Salaf!

* Al-Dhahabî said: “The majority of the hadîth scholars have no understanding, no diligence in the actual knowledge of hadîth, and no fear of Allâh regarding it.”39 All of the authorities al-Dhahabî listed as “those who are imitated in Islâm” are Jurisprudents and not merely hadîth masters.

* Al-Sakhâwî in his biography of Ibn H.ajar entitled al-Jawâhir wa al-Durar relates similar views:

Al-Fâriqî said: “One who knows chains of hadîth but not the legal rulings derived from them cannot be counted among the Scholars of the Law.” His student Ibn Abî `Asrûn (d. 585) also followed this view in his book al-Intisâr.40


=====================================
Not Every Sound Hadîth Forms Evidence
=====================================

* Ibrâhîm al-Nakha`î said: “Truly, I hear a hadîth, then I see what part of it applies. I apply it and leave the rest.”41 Shaykh Muhammad `Awwâma said: “Meaning, what is recognized by the authorities is retained while anything odd (gharîb), anomalous (shâdhdh), or condemned (munkar) is put aside.” Yazîd ibn Abî Habîb said: “When you hear a hadîth, proclaim it; if it is recognized, [keep it,] otherwise, leave it.”42

* Ibn Abî Laylâ said: “A man does not understand hadîth until he knows what to take from it and what to leave.”43

* `Abd al-Rahmân ibn Mahdî, the Commander of the believers in Hadîth, said: “It is impermissible for someone to be an Imâm [i.e. to be imitated] until he knows what is sound and what is unsound and until he does not take everything [sound] as evidence, and until he knows the correct way to infer knowledge [in the Religion].”44

* Al-Shâfi`î narrated that Mâlik ibn Anas was told: “Ibn `Uyayna narrates
>from al-Zuhrî things you do not have!” He replied: “Why, should I narrate every single hadîth I heard? Only if I wanted to misguide people!”45

Shaykh `Abd al-Fattâh. Abû Ghudda mentioned some of the above examples and commented: “If the likes of Yahyâ al-Qat.t.ân, Wakî` ibn al-Jarrâh., `Abd al-Razzâq, Yahyâ ibn Ma`în, and those who compare with them, did not dare enter into ijtihâd and fiqh, then how rash are the claimants to ijtihâd in our time! On top of it, they call the Salaf ignorant without the least shame nor modesty! Allâh is our refuge from failure.”46

BLESSINGS AND PEACE ON THE PROPHET, his Family, his Companions, the Four Imâms, and those who imitate them until the Day of Judgment.

======
NOTES
======
 

  1. Hadîth of the Prophet - Allâh bless and greet him - narrated from Mu`âwiya by al-Bukhârî and Muslim.
     
  2. Al-Qârî, Mu`taqad Abî Hanîfata al-Imâm fî Abaway al-Rasûl `Alayhi al-Salât wa al-Salâm (p. 42).
     
  3. A nearly-mass-narrated (mashhûr) sound hadîth of the Prophet - Allâh bless and greet him - reported from several Companions by al-Tirmidhî, Abû Dâwûd, Ibn Mâjah, and Ahmad.
     
  4. Ibn Abî Hâtim in the introduction of al-Jarh. wa al-Ta`dîl (p. 22-23); Ibn Abî Zayd, al-Jâmi` fî al-Sunan (p. 118-119); Ibn `Abd al-Barr, al-Intiqâ’ (p. 61); al-Dhahabî. See Shaykh `Abd al-Fattah Abû Ghudda’s comments on this statement in his notes on al-Lacknawî’s al-Raf` wa al-Takmil (2nd ed. p. 368 - 369, 3rd ed. p. 90-91).
     
  5. In al-Fatâwâ al-Hadîthiyya (p. 283).
     
  6. Narrated by Ibn Hibbân in the introduction to al-Majrûhîn (1:42). He then narrates from Ibn Wahb a similar statement where he adds the names of `Amr ibn al-Hârith and Ibn Mâjishûn.
     
  7. Narrated by Ibn `Asâkir and al-Bayhaqî cf. Ibn Rajab, Sharh. al-`Ilal (1:413) and `Awwâma (p. 76).
     
  8. Narrated by Qâdî `Iyâd.. in Tartîb al-Madârik (2:427).
     
  9. In Ibn al-Subkî, Tabaqât al-Shâfi`iyya al-Kubrâ (2:128).
     
  10. Narrated by al-Khatîb, al-Faqîh wal-Mutafaqqih (2:80).
     
  11. Shaykh Ismâ`îl al-Ans.ârî as quoted by `Awwâma, Athar (p. 77).
     
  12. Ibn Hajar, Tahdhîb al-Tahdhîb (10:449-452 #817) and al-Dhahabî’s Manâqib Abî Hanîfa.
     
  13. Narrated by al-Dhahabî in Tadhkirat al-Huffâz. (1:307) and Ibn Hajar in Tahdhîb al-Tahdhîb (10:450).
     
  14. Narrated by Ibn `Abd al-Barr in al-Intiqâ’ (p. 124).
     
  15. Narrated by al-Dhahabî in the Siyar (10:205).
     
  16. Cf. Ibn Abî al-Wafâ, last page of the Karachi edition of al-Jawâhir al-Mudiyya.
     
  17. In Ibn `Abd al-Barr, Jâmi` Bayân al-`Ilm (1:83-84), al-Qâdî `Iyâd.., Tartîb al-Madârik (2:62), al-Shâtibî, al-Muwâfaqât (4:97-98).
     
  18. "The Knowledge That Benefits is That Whose Rays Expand in the Breast and Whose Veil is Lifted in the Heart." Ibn `Atâ’ Allâh, Hikam (#213).
     
  19. Siyar (10:642).
     
  20. Narrated mursal from al-H.asan by Ibn `Asâkir in his Târîkh and al-Khatîb in al-Jâmi` li Akhlâq al-Râwî (1983 ed. 1:88 #27) cf. al-Jâmi` al-Saghîr (#9598) and Kanz (#29337).
     
  21. Cited by al-Dhahabî in the Siyar (al-Arna’ût. ed. 9:158, 12:328-329).
     
  22. Cf. al-Dhahabî, Tadhkirat al-H.uffâz. (1:307) and Ibn H.ajar in Tahdhîb al-Tahdhîb (11:126-127).
     
  23. In al-Sakhâwî, al-Jawâhir wa al-Durar (p. 21).
     
  24. Ibn Rajab, Sharh. `Ilal al-Tirmidhî (1:411).
     
  25. Cited from Zayd ibn Abî al-Zarqa’ by al-Dhahabî, Siyar (al-Arna’ût. ed. 7:275).
     
  26. Al-Sakhâwî, al-Jawâhir wa al-Durar (p. 20-23).
     
  27. Narrated by al-Harawî al-Ans.ârî in Dhamm al-Kalâm (4:139 #907).
     
  28. In Ibn `Abd al-Barr, Jâmi` Bayân al-`Ilm (2:175).
     
  29. In al-Dhahabî, Tadhkirat al-Huffâz. (2:776).
     
  30. Narrated by Ibn Abî H.âtim in the introduction to his al-Jarh wa al-Ta`dîl (p. 293), Ibn al-Jawzî in Manâqib al-Imâm Ahmad (p. 63), and al-Dhahabî in Târîkh al-Islâm (chapter on Ahmad).
     
  31. In Muslim and the Four Sunan.
     
  32. In al-Bukhârî and Muslim.
     
  33. Ibn al-Subkî in Tabaqât al-Shâfi`iyya, al-Sakhâwî in his introduction to al - Jawâhir wa al-Durar, and al-Haytamî in his Fatâwâ Hadîthiyya (p. 283). Something similar is narrated of Ahmad by Ibn Rajab in his Dhayl Tabaqât al-Hanâbila (1:131) and al-`Ulaymî in al-Manhaj al-Ahmad (2:208).
     
  34. Ibn `Abd al-Barr, Jâmi` Bayân al-`Ilm (2:160).
     
  35. Ishâq ibn Ibrâhîm ibn Makhlad, known as Ishâq ibn Râhûyah or Râhawayh, Abû Ya`qûb al-Tamîmî al-Marwazî al-Hanzali (d. 238), one of the major hadîth Masters. Abû Qudâma considered him greater than Imâm Ahmad in memorization of hadîth, a remarkable assessment considering Ahmad’s knowledge of 700,000 to a million narrations according to his son `Abd Allâh’s and Abû Zur`a al-Râzî’s estimations. He once said of himself: “I never wrote anything except I memorized it, and I can now see before me more than 70,000 hadîths in my book”; “I know the place of 100,000 hadîths as if I were looking at them, and I memorize 70,000 of them by heart - all sound (sahîha) - and 4,000 falsified ones.” [Narrated by al-Khatîb in al-Jâmi` li Akhlâq al-Râwî (2:380-381 #1832-1833).] He did not reach the same stature in fiqh. Al-Bayhaqî and others narrate that he unsuccessfully debated al-Shâfi`î on a legal question, as a result of which the latter disapproved of his title as the “jurisprudent of Khurâsân.” To a Jahmî scholar who said: “I disbelieve in a Lord that descends from one heaven to another heaven,” Ibn Râhûyah replied: “I believe in a Lord that does what He wishes.” [Narrated by al-Dhahabî who identifies the scholar as Ibrâhîm ibn (Hishâm) Abî Sâlih. in Mukhta.ar al-`Uluw (p. 191 #234).] Al-Bayhaqî comments: “Ishâq ibn Ibrâhîm al-Hanzali made it clear, in this report, that he considers the Descent (al-nuzûl) one of the Attributes of Action (min sifât al-fî`l). Secondly, he spoke of a descent without `how’. This proves he did not hold displacement (al-intiqâl) and movement from one place to another (al-zawâl) concerning it.” [See post titled, “The `Descent’ of Allâh Most High”.] Sources: Ibn Abî Ya`lâ, Tabaqât al-Hanâbila (1:6, 1:184); al-Bayhaqî, Manâqib al-Shâfi`î (1:213) and al-Asmâ’ wa al-Sifât (2:375-376 #951); al-Dhahabî, Siyar (9:558 #1877); Ibn al-Subkî, Tabaqât al-Shâfi`iyya al-Kubrâ (2:89-90, 9:81).
     
  36. Narrated by Abû Ya`lâ in Tabaqât al-Hanâbila (1:329) and cited by Shaykh Abû Ghudda in his introduction to Muhammad al-Shaybânî’s Muwatta’ and his short masterpiece al-Isnâd min al-Dîn (p. 68).
     
  37. Narrated by al-Râmahurmuzî in al-Muh.addith al-Fâsil (p. 560).
     
  38. Ibn `Abd al-Salâm, al-Fatâwâ al-Mawsiliyya (p. 132-134).
     
  39. In al-Sakhâwî, al-Jawâhir wa al-Durar (p. 18).
     
  40. Al-Sakhâwî, al-Jawâhir wa al-Durar (p. 20-23).
     
  41. Narrated from Ibn Abî Khaythama by Abû Nu`aym in the Hilya (4:225) and Ibn Rajab in Sharh. `Ilal al-Tirmidhî (1:413).
     
  42. In Ibn Rajab, Sharh. `Ilal al-Tirmidhî (1:413).
     
  43. In Ibn `Abd al-Barr, Jâmi` Bayân al-`Ilm (2:130).
     
  44. Narrated by Abû Nu`aym in the Hilya (9:3).
     
  45. Narrated by al-Khatîb in al-Jâmi` li Akhlâq al-Râwî (2:109).
     
  46. Abû Ghudda, al-Isnâd min al-Dîn (p. 68). He means by his remarks al-Albânî and others of his ilk. Abû Ghudda’s student, Shaykh Muhammad `Awwâma, listed several examples of this rule of the Salaf in his Athar al-Hadîth al-Sharîf fî Ikhtilâf al-A’immat al-Fuqahâ’ (“The Mark of the Noble Hadîth in the Differences of the Imâms of Jurisprudence”).

“How Can We be Pleased in Staying Behind” By the Mujahid Sheikh Ibrahim Al-Rubaish (H.A)

The History Of Jihad In Bosnia: A Piece Of The Story Of The Muslimahs’ Struggle Of Under The Brutality Of Crusades

Jamadi-Us-Sani 06, 1433 A.H, Saturday, April 28, 2012


The war imposed in Serbia (a continuation of the Crusade – ed.) had changed the face of Bosnia-Hezergovina. Jornia Toliba village, near the Sava river was devastated. The houses of the villagers transformed into charred debris. Only blackened branches remained of the trees which used to be green. Only Piles of scattered bricks are left of a Masjid. The Serbs only left alone a mimbar and board that reads “Muhammad, SAW”.

The Serb militias called “Chetniks” aimed the muzzles of their automatic weapons at the doors and windows of the Masjid when the jama’ahs were performing solat inside. The rattles of gunshots instantly barked out without a pause, overlapped with the bangs of the grenades. The Masjid soon after lost its shape. After that, the Chetniks looked through the rubbles for bodies of their victims, and then poured wine on the remains of the bodies that were no longer intact, and incised two intersecting lines (cross) on their bodies.

On the following day, the corpses of the victims of that barbarous massacre were collected and then put in the coffins by the Muslims who survived. A woman stood near those coffins while weeping. All the members of her family were inside the coffins. All vanished in one day. She herself survived, because when the incident took place, she was in another village.

How did to Serbian Chetniks recognize the Muslims, whereas they dressed the same way as the Serb ethnic? Easy. The Serb militias denuded the people whom they suspected. If the person clearly had circumcision, then he is Muslim. A method like this was used by them in Bilina. The people who were found to be circumsized would be killed by them. They incised two intersecting lines (cross) with knives on the bodies of the Muslims.

In a Masjid in Bilina, they picked two people from the jama’ah (group of worshipers) of the Masjid and tortured them. After that, they spewed bullets at the other jama’ah. On that day, 40,000 population of Bilina were immediately displaced.

In every area which the Serbs managed to seized, prison camps for young Muslimahs were set up. The honor of the Muslimahs were made halal in a condition of war like that.

oOo

Witnessing the massacre of her father, mother and siblings in front of her eyes was Madihah Hiyanutis, a Bosnian Muslimah aged 24, she had two siblings. Her female sibling was 22 years old, while the male was 15 years old. Madihah had already been engaged to her uncle’s son named Adib. What happened to this lady who was in the process of waiting for her wedding day?

At that time, her family had already shut the door of their house, because her father, an imam of a Masjid, told them so. Madihah’s father reminded them that the Chetnik group began directing their targets into areas which were the bases of Islam and they began killing every male, as well as arresting all of the women.

Madihah was at her neighbor’s house, when she suddenly heard the sounds of gunfire, followed by screams from the direction of her house. Her neighbors stopped Madihah from getting out of the house so as not to become a victim. The Serb militias had a list of names of the imamulama’s and teachers of religious schools. So the address of Madihah’s house was looked for. When the Chetniks found the house, they right away shot at the door of the house. They treated Madihah father heinously and with contempt without caring the screams from Madihah’s mother and siblings. At that time, Adib came to Madihah’s house. The Serb militias then arrested him and tied him together with Madihah’s father, mother and brother. After that they dragged Madihah’s sister out so that she could witness the fate that would befall her parents.

Those Chetniks poured wine on the body of that Masjid imam, and then incised two intersecting lines (cross) on his forehead, and eventually slaughtered him. They did the same heinous act to Adib, Madihah’s brother and finally her mother. All this was done in front of her sister’s eyes. The massacre could not prolong as the Muslim fighters soon came storming, so the Chetniks escaped.

The misfortunes as experienced by Madihah’s family were also experienced by thousands of other Muslim families, it’s just that the stories vary. Nuha Kamaluddin, a student of a higher institution in Sarajevo witnessed the detention of young women in Sarajevo and the terror in every corner of the city. In the ravaged capital of Bosnia, the Serbian National Party handed out flyers that read, "Return to the embrace of the Lord to avoid the sacred thing". What’s referred as “sacred thing” was the massacre.

Nuha Kamaluddin ran away from Sarajevo along with her mother by leaving her father and brother in the burning city. Nuha set off in the middle of the night together with other flocks of refugees. They travelled great distances through the high plains, with their backs laden with bags and luggages and suffused with worries about a sudden ambush by the Serb militias. A long journey, with flogging hunger and exhaustion, towards an expectation that was uncertain, was surely not an easy journey for the group which were made up of old people, women - in which some of them were pregnant, and children.

A few hours after they left Sarajevo, a woman who was pregnant suffered bleeding due to the unbearable exhaustion. She was immediately assisted by fellow evacuees from among the women, while her two children aged 5 and 3 years, added to the panic with their cries. A few hours later, the woman gave birth, and although she was still in the state of being very weak and exhausted, she must immediately proceed on with the journey along with the group, as delaying the journey for a long time was a big risk for the whole group. However, after only a few kilometres of continuing with the journey, she was not able to move her feet further. She died and was buried on the journey. The newborn that she had just given birth to and had only felt the warmth of the mother’s embrace for a few moments in the middle of the biting cold mountain air, cried non-stop. A woman tried to suckle the baby, but the tiny baby who was in a very weak condition refused. As a result, a few hours later the baby followed after the mother. Now the two children of the almarhumah (the deceased) remained, who wailed in their cluelessness.

In the end, with the remaining available strength, the flocks of refugees arrived in the city of Dirfanta which was controlled Muslim fighters. However, these people who had travelled a long journey in the cold, hunger and exhaustion, were greeted with the bombings by the Serbs. Many of them died, including one of the two children whose mother had just died.

The rest of the refugees who were still capable of making a move, moved on to leave Dirfanta. The child who had just been left alone by the dead mother and two siblings, survived, although with a wounded arm. He was then treated in the Salafushi Barud Hospital. Not only his arm was wounded, but he had lost his memories. Even if he recovered later, God knows where would he end up.

Some missionary organizations were willing to help and educate the displaced Bosnian children, but where were the fellow brothers in iman? Why was the Islamic world turning mute? Why were the helps, food and financial aids only coming from the private Islamic organizations? Why didn’t anyone get to the hospitals to help the Bosnian children from the injuries that they had suffered and help to save their aqeedah?

There were a lot of baffling questions. If real aid could not be immediately given, do’a must be continually offered for our brothers who were in the midst of launching the jihad, in prostration, in the morning and evening and at any time. They were now drawing up the ranks and always ready to confront the Serbs.

The doctors turned several houses that were no longer intact into makeshift hospitals. Our sisters, the Muslimahs, served as nurses, whether in the hospitals, or in the battlefields. Their shi’ar is the determination to get one of the two goods, VICTORY or DIE SHAHEED.

oOo

Copied from : The Book “Jihad in Bosnia (transl.)” by Muhammad Abdul Mun’im, Yayasan Al-Mukmin East Java publication, year 1992.

(siraaj/arrahmah.com)

Translated and Submitted by a Mujahid

A Day With The Mujahideen Of The BIFF (Bangsamoro Islamic Freedom Fighters)

Jamadi-ul-Awwal 29, 1433 A.H, Sunday, April 22, 2012


After the martyrdom of Sheikh Salamat Hasyim rahimahullah in 2003 at Camp Mineral, Lanao del Sur, as a result of an aerial bombardment from the Filipino aircraft, the leadership of the MILF (Moro Islamic Liberation Front) was carried on by Al-Haj Murad Ebrahim. However, in the course of the leadership in the last decade, setback after setback instead happened, which led to the splitting of the MILF resistance organization to turn into smaller factions.

At least, at the present time, there are five factions that exist and conduct activities in various regions in Mindanao, South Philippines. Three of the majorfactions are, the MILF Faction which is led by Al-Haj Murad Ebrahim in several separate areas in Mindanao, The Aleem Aziz Mimbantas Faction in Lanau del Norte and the Commander Kato Faction in Central Mindanao.

Commander Kato in Central Mindanao has a closeness of history with Sheikh Salamat Hasyim rahimahullah. Around him are early leaders who were the pioneers in the founding of the MILF in the time of the leadership of Sheikh Salamat Hasyim. Due to that, Commander Kato has the assertiveness of methods in the struggle which currently makes him the torch of spirit for the Moro people to keep doing armed resistance against the Philippines.

Commander Kato has adequate Islamic understanding background, that he is able to select the means or methods of struggle method that hold fast to the Islamic Shari’ah, unlike the MILF with its Al-Haj Murad which he has left, which always depends on the rhythm of the government of Philippines, so what happened was the gradual destruction of the Moro liberation organization, the MILF, without the central committee of the MILF (core leaders of the MILF) realizing it.

The failure of the peace talks between the MILF under the leadership of Al-Haj Murad Ebrahem, and the Goverment of Philippine in 2008, had sparked a new war on the island of Mindanao, mostly inhabited by the Maguindanao, Maranao and Iranon Muslim tribes.

The key Ulama’s of the MILF who are loyal followers of the MILF leader who had been shaheed, Sheikh Salamat Hashimrahimahullah, got a compelling reason to do manoeuvres and attacks the army camps, particularly in the towns around the province of Maguindanao and Lanao del Sur.

Ustadz Amiril Umbra Kato, the Commander of Division 105 in Maguindanao had attacked the army camps in the area of Maguindanao, Midsayap, Sultan Kudarat, Kidapawan and North Cotabato. So a great war raged. Victims were falling. The Armed Forces of the Philippine (AFP) suffered major losses from the vicious attacks that had never been expected.

Amiril Umbra Kato, Leader of BIFF, Hero Figure of Jihad


In the aftermath of the attacks , Ustadz Amiril Umbra Kato became a new figure, the ‘Hero of Jihad’ and a ‘phantom’ dreaded by the enemy, i.e the government of Philippines. And then Ustadz Amiril Umbra Kato broke away from the MILF and formed the BIFF (Bangsamoro Islamic Freedom Fighter). Therefore, the BIFF started its own struggle in Mindanao in 2008.

In tandem with these widespread attacks, Commander Abdurrahman Bravo, the Commander of Division 113 in the wilayah (region) of Lanao del Norte, also launched attacks against Kauswagan. And then the war raged in the wilayah of Lanao del Norte and Lanao del Sur.

The heat of this war had forced the American forces in South Philippines to move the concentration of a joint exercise between the Armies of Philippines and America. The name of the joint exercise was Balikatan Exercise, which aimed at pursuing the strength of the Mujahideen of the Abu Sayyaf group that conducted guerrilla warfare in the area of Jolo and Basilan.

With the various attacks and rapid progress in war achieved by the BIFF and that which caused huge losses on the part of the government of Philippines, so later the operation of the Philippines-America joint exercise also included the BIFF into the new targets of their operation… To be continued.

[Abu Yusuf/voa-islam.com]

Jamadi-Us-Sani 02, 1433 A.H, Tuesday, April 24, 2012

To hear a bit the reasons why Commander Kato (Ustadz Amiril Umbra Kato) broke away from the MILF, the following is the excerpt of an interview with him in Central Mindanao:

Reporter: Ustadz, may we ask you some questions?

Kato: Yes you may.

Reporter: Is it true that you the one known by the name Amirul Umbro Kato?

Kato: Yes, it’s true.

Reporter: How is your position within the MILF (Moro Islamic Liberation Front) now?

Kato: I am the commander in the area of the 105th Base Command Defense headquarters, at the Central Mindanao MILF front.

Reporter: Is it true that you are now breaking away from the MILF?

Kato: Yes, indeed, the information about my secession (lost command) from the MILF is true, and it is not true if there is no reason for me to break away. As you know the ‘lost command’ is an English phrase which means that I am not a member of the MILF anymore. It means someone who is no longer a member of a group or organization, and shouldn’t someone who is in an organization merge himself into it? And there was a desire within me to separate myself from the MILF’s organization, and it means that I am no longer in the MILF organization.

If possible I would say officially that I am out of the MILF, and that is my hope and desire. Because, as you know an official statement that is indispensable is important, so that the people know what has actually happened and it is very important for me to make a decision, so that people do not misjudge.

Reporter: Ustadz, what exactly did you do to initiate resistance activities in the area of North Cotabato ?

Kato: Like the information that has reached you, from what I have presented recently of what actually happened, so that people do not get me wrong. Because, you know the incident in North Cotabato as we talked about earlier, that was really something real to start a war against the government forces, for as you are well aware that on 1st July, the forces of the Filipino government and Cafgu (the volunteer troops supporting the Government) had confronted and fought with our troops in the area of Tubag, Alisan in North Cotabato.

In the battle, none of our friends from the other units of the MILF helped us, silence… silence.. and silence, as if it was only us who dealt with them (theArmed Forces Of the Philippines). When we fought, dealing with the soldiers of Philippines, we surely cannot fight alone. As you know, there is a proverb about the crab that the only stays in its hole, and it is useless if it does not come out and do activities.

Such is the present situation, of course there is nothing they can do to ward off the invaders in various places if they do not come out to fight. That is what actually happened, and this resistance we are doing is considered to be a part of the terrorism acts. So those who struggle truthfully are called terrorists. If for example they, the Sundalo (Filipino forces) move to attack us, then we will certainly fight back, because we are not the people of Tausug, we are not the people of Visayas, and we are not the people of Cota but we are the people who defend our land, which is our rights.

Reporter: Why did the Government make a contest with a prize of 10 million Pesos to capture you?

Kato: As you know, all the Government’s attempts to attack us were very much in need of costs, from ammunitions, artilleries, heavy vehicles (tanks), the cost of the forces and operations of the cost of fighter planes and helicopters, it all takes enormous costs.

Perhaps that is what caused the Government to create a contest to capture me. Or perhaps the Government was running out of tactic to annihilate us, so much so that they announced that for anyone who can catch us alive or dead, and then surrender us to the government, then the government will reward 10 million Pesos, yes that’s a sign they’ve run out of tactic.

With regard to war tactics, it is actually not a new thing in Islam, you already know that Prophet Muhammad sallallahu alaihi wa sallam in the circumstances of jihad never ran out of tactics in war against their enemies, until his enemies in Makkah ran out of tactic, to the point that they planned to capture and kill Rasulullah sallallahu alaihi wa sallam while announcing that anyone who dare to kill him will get a prize of 100 khamers. It means that all of the tactics of the enemies were deployed to confront the power of Islam, but it has already been the case since a long time ago, since the time of Prophet Muhammad sallallahu alaihi wa sallam, therefore we need not be afraid to confront them. Even though they have sophisticated battle equipments.

Reporter: Why do disturbance or conflict happen here, in the province of Maguindanao, such as in Datupiang, Syarif Aguak, Datu Saudi Municipality, Datu Munzae, Mamasapano, Talayan and other places in the province of Maguindanao.

Kato
: I view the plan (of the MILF) before was a bit choked up with the presence of disturbances or conflicts in Mindanao committed by President Arroyo, and that was their plan before, their former plan like what had been disclosed, and had been agreed upon by the MILF. But the plan that has been running since 10 years ago, by making agreements under the legislation of the Government of Philippines, produces no result.

And look at the proof, since the agreements are under the control of the Government, the MILF has always become like a ‘plaything’ or the party that is cheated, tricked and harmed. The Commission Agreement between the GRP-MILF which has been done since 10 years ago, is always controlled by the judiciary laws of Philippines, the point here is, despite the Commission’s agreement between the GRP-MILF made in Malaysia, but was still under the control of the judiciary laws, it is impossible to produce an outcome that is favourable to the MILF….

Thus was his explanation in the form of an interview (translated by Abu Yusuf from Tagalong language) with regards to his separation from the MILF, the very famous Moro liberation organization which used to be led by Sheikh Salamat Hasyim rahimahullah, but now is no longer worthy to hold the title “MILF Mujahideen” as they are getting very secular under the leadership of Al-Haj Murad Ebrahim. In those circumstances, many or most of the members of the MILF formed new factions, including the BIFF which is led by him (Kato).

To this day, the BIFF which is led by Ustadz Amiril Umbra Kato and which has been operating for more than 4 years, has brought together the Mujahideen who are sincerely struggling in South Mindanao, with various progress of their attacks and domination of areas in Mindanao, because of that he became a new icon for the Moro jihad trusted by the ummah.

Ustadz Mohammad Ali Tambako, New Leader of BIFF

However, since 3 months ago, around the month of January 2012 the amir of the BIFF, Ustadz Kato has suffered stroke which interferes with the health of this Ulama’ in leading their journey of jihad. Therefore the leaderships of the BIFF did a mushawarah and decided to appoint a new amir to replace him. So Ustadz Mohammad Ali Tambako was chosen to be the new amir of the BIFF.

He is a very young Ulama’ and Doctor of Shari’ah, the Khartoum, Sudan graduate. After finishing his Masters in Shari’ah in Saudi Arabia.

Although there are parties who still doubt the leadership of this young Ulama’, due to the absence of a military background that is required in leading a jihad tandhim. We pray to Allah SWT to always guide the Mujahideen and given them His Help. Until victory is achieved and the Daulah Islamiyah is established.

The Amaliyat that Sustains the Establishment of the BIFF in Mindanao

The Ampatuan incident, namely the Maguindanao massacre on 24th November 2009, where the governor of Ampatuan with his armed militias killed the family and supporters of the candidate for the governor of Manguda Dato. A total of 57 people, including tens of journalists, became victims of the massacre. And which later caused the downfall of governor Dato Andal Ampatuan for calling himself Dato Andal “fir’aun” Ampatuan.

Hundreds of family members and militiamen of Ampatuan were then rounded up by the police and faced the charges of massacre. Thousands of weapons and ammunitions belonging to Ampatuan had been forced to be surrendered and became spoils for various parties which vied to get hold of them, including the Mujahideen who got their shares. Datu Andal Ampatuan was a Governor from the Moro people who became the ‘extended hand’ of the former president, Gloria Macapagal Arroyo. The most cruel and ruthless governor of the region of Maguindanao for killing Muslims indiscriminately, who obviously are the families of Mujahideen.

The Mujahideen of the BIFF also obtained abundant ghonimah from this incident of Datu Adal Ampatuan’s arrest. More than 200 automatic weapons, ranging from M-16, M14, Ultimax, M2, dozens of M-60 machine guns, in fact even ’ 50 caliber heavy weapons and mortars became the ghonimah of the Mujahideen.

The Rizq of Allah Ta’ala given to whomever He likes

In the past, when the BIFF were still the DIVISION 105 under the MILF, they were the implacable enemy of Dato Andal Ampatuan due to their geographical locations which were equally in the province of Maguindanao. Therefore, they are the ones who get the huge ghonimah, that made the Division 105 the strongest division of the MILF and whose weaponry are the most complete, i.e. which was led by Ustadz Amiril Umbra Kato.

In the 2008 war, according to the assertion of Ustadz Amiril Umbra Kato, they received no help, not even one bullet from the leadership of the MILF. With this dumb attitude of the MILF officials, therefore since that incident, they instead became the most feared division in Maguindanao.

Not to mention the workshops (manufacture of weapons) with which they have been able to create fearsome sniper weapons. The barrels of the ‘50 caliber weapon have been modified by them to become more potent sniper weapons, which even outmatch the sniper weapons from the Barreta types, and are currently widely produced and can be traded with anyone for an affordable price.

Due to that, the BIFF has become the most feared faction in Maguindanao for the government of Philippines, and become their strongest enemy. May Allah give them victory, amin.

[Abu Yusuf/voa-islam.com]

Translated and Submitted by a Mujahid

Theunjustmedia.Com

Land of Black Flag: Journey of Western journalist to southern Yemen

Publication time: 22 April 2012, 12:04 
"Al Qaeda, they don’t have a country", my Yemeni security guardsaid as we passed through the thirteenth and final military checkpoint along a rugged, potholed road leading to the town of Jaar (now Waqar), al Qaeda’s newest stronghold in southern Yemen. “When they see places quiet from the government — a lazy government — they go”.

Under the moniker Ansar al-Sharia, or Partisans of Islamic Law, al Qaeda handily seized Jaar in March 2011. They quickly renamed the peaceful hamlet Waqar — it means “respect” or “majesty,” according to one of its new inhabitants — and instituted an Islamic government.

The conquest of the town — which its new rulers insisted on calling Waqar throughout my visit — was just the latest conquest in a series of gains for Ansar al-Sharia. The group has exploited the turmoil in Yemen over the past year to seize control of much of the southern Yemen’s Abyan province.

"It’s like what happened with the Taliban in Afghanistan", the guard said.

Indeed, the fate of south Yemen has only reaffirmed Washington’s long-held suspicion that al Qaeda in the Arabian Peninsula (AQAP) — born of a merger in 2009 between Saudi and Yemeni branches of al Qaeda — was looking to establish a new center of gravity there. In his first congressional testimony as CIA director, David Petraeus said AQAP had “emerged as the most dangerous regional node in the global jihad”. His statement came on the heels of leaked reports that a CIA drone program was preparing new kill lists targeting al Qaeda fighters in south Yemen.


Yemen’s fragile new government is now caught between a resurgent al Qaeda and American counterterror operations. On the eve of my journey to Jaar, Yemen’s newly minted president, Abd al-Rab Mansur al-Hadi, launched a bold military offensive aimed at retaking the town of Zinjibar, the capital of Abyan, and commencing the hellish trudge toward establishing government control over the seemingly ungovernable region. The attack, however, was a fiasco: Some 185 Yemeni soldiers were killed in the fighting and 73 were captured — becoming bargaining chips for the release of imprisoned al Qaeda comrades. 

According to my al Qaeda hosts, I was the first non-Yemeni journalist to enter their province. I found them to be as welcoming as many other Yemenis I had met in the country. Was it because I was a reporter and they sought to project a positive image? Or did they genuinely believe that Americans could coexist with jihadists?


Waqar (former Jaar)


Rows of five-gallon metal gas cans sit unattended in front of the gas clerk’s chair. This was proof of Jaar’s safety, according to one Ansar al-Sharia member. “We don’t even need to guard the gasoline. It’s safe from thieves”, he said.


Camel Train


According to the Yemeni government, nearly 100,000 people have fled their homes in Abyan since fighting between al Qaeda and government forces broke out in May. As we neared Jaar, vans loaded with displaced Abyan residents — most of them clutching armfuls of possessions — passed us, driving in the opposite direction. Herds of camel flanked the retreating vans.


Keeping the Faith
 


The unmistakable black-and-white flag of al Qaeda juts from a rusted iron barrel at the entrance to Jaar. The flag bears the Arabic inscription of the iconic Islamic statement of belief, the shahada: “There is no god but God, and Muhammad is his messenger” atop a full moon. The symbol is ubiquitous throughout Jaar.


The New Sheriff


Jihadi fighters — some men, some boys, all packing Kalashnikovs, hand grenades or daggers — patrol Jaar’s dusty roads on motorcycles given to them by Ansar al-Sharia.


Spoils of War


Members of Ansar al-Sharia proudly raise the al Qaeda flag on a Yemeni military truck they pillaged in the previous day’s fighting outside Zinjibar, where a reported 185 Yemeni soldiers were killed and 73 kidnapped. The men claimed they had also taken two larger trucks full of weapons. AQAP said in a statement that a tank and two ambulances had also been seized, along with rocket launchers, mortar cannons, and anti-aircraft guns.


Feasting with al-Qaeda


After several tense and uncertain minutes upon my arrival to Jaar, while soldiers were verifying the purpose of my visit, an elder Ansar al-Sharia member looked directly at me and said, “no problem, no problem.” He and his comrades then made clear that I was their guest for the day, and insisted that we feast together. Sitting cross-legged on a concrete floor cordoned off from the rest of the building, we palmed handfuls of rice and grilled meat into our mouths, followed by freshly cut apples, oranges, and bananas.

Discussion turned to the never-ending war between al Qaeda and the US government.

"Until America stops forcing democracy on us, we will continue to fight, one Ansar al-Sharia member said. - We don’t want democracy. We want to be left alone".


Sharia Prison


Red lines, and the consequences of crossing them, are clear cut in the Islamic Emirate of Waqar. “If you steal food from the market because you are hungry, we will not cut the hand. But of course we look at context”, an Ansar al-Sharia member said. “For example, if you steal during prayer time, or if you steal more than something like $ 65, then we cut”.


Vice


Ansar al-Sharia soldiers suggested I ask a pair of men from Jaar smoking cigarettes and chewing a local narcotic, qat, whether the new authorities were tolerant of their vices. The men said they could chew and smoke when they wanted. “We believe that cigarettes and qat are sinful”, one of the soldiers said. “They are bad for society, but they are not illegal. We try to persuade people to give up their sins, but we don’t force them”.

Indeed, the soldiers added, Ansar al-Sharia moved the qat market to the edge of the city when they seized Jaar — but did not abolish it entirely. Some in Yemen say the group is promoting tolerance merely to attract members, and will crack down on lesser offenses in the future.


Missiles don’t discriminate


A young boy from Jaar stands in front of rubble from a building Ansar al-Sharia said was destroyed by a Saudi missile (a claim I could not verify). No one was in the building at the time of its destruction, he said, but some were injured. While he said he could hear “the buzz of the drones in the sky”, no drone attacks had occurred in Jaar. “Only missiles”, he added.


Mixed Reviews


A multinational, multiethnic, multigenerational mass of Waqaris surround our van late in the day near the central market. Many were curious who we were, why we had come, and how we had gained access. Some appeared disgusted at the sight of an American in their city, while others, in a display of traditional Yemeni hospitality, insisted we stay the night. But as Ansar al-Sharia stipulated, we left just before sundown.


Targeted


Two Yemeni men walk past a bombed-out mosque they say had been targeted by foreign missiles in last year’s air strikes in the battle for Zinjibar. Asked how they knew where the missiles came from, an Ansar al-Sharia member said they can tell by the size of the explosion: “Yemeni missiles are weak. Saudi missiles are medium. American missiles are very powerful”.

By Casey L. Coombs

Source: Foreign Policy

Kavkaz Center

Nangarhar University, Invincible Fortress For Revolutionary Muslim Youth

 

Jamadi-ul-Awwal 23, 1433 A.H, Monday, April 16, 2012

In the Name of Allah, the Most Beneficent, the Most Merciful. 

Nangarhar University is the second largest institution in Afghanistan and one of the leading educational hubs in the region. It islocated along Kabul-Jalalabad Highway in Darunta, one of the greenest areas, approximately 8 kilometers west of Jalalabad city, with Kabul River to north and a beautiful waterfall and hydroelectric power dam and a mountain tunnel to the south on the way to Jalalabad which welcomes travelers and links Jalalabad and other provinces including Laghman province.

The view of this mountain which takes your breath away and takes you back in time, to an earlier time, and from the moment of the Red invasion to now; it tells the legends of historic (Tor Ghar) which has swallowed up large number of invaders, reminding you of the abodes of Mehtar Lam Baba (referred to as Methar Lamech, father of Noah (peace be on him) in the bible and Jewish encyclopedia) and Gul Pacha Ulfat, a prominent Pashtu poet.

It has 10 faculties and provides training to some 3500 students which has offered thousands of well-trained/ trained cadres to the society.

It came into existences as medical university in the heart of (Gandhara) in 1962 and with time going by, it developed into a highly renowned university having several different faculties.

It was firstly acknowledged as Bayazid Roshan who was the first to lead a movement widely known as “Roshaniya” (enlightened) movement against Mughal emperor, Akbar after his proclamation of Din-i-Ilahia. It was later named “Nangarhar Pohantoon” (Nangarhar University) after the fall of communism and during the rule of Islamic Emirate, it came to be known as“ De Nangarhar Islami Pohantoon” (Nangarhar Islamic University), however, the word Islamic was removed from the name of this university after the US invasion of Afghanistan.

The students and the elite academic cadres of Nangarhar University (NU) take pride in their Jihad and Hijrat (emigration) and are powerful front with intellectual fortitude against the occupation forces and their desecration of our sanctities. The ant-Islamic elements’ use of every tool available, media together with their shower of dollars, slogans of democracy and exercise of power have been unable to weaken their will, resolve and intellectual fortitude.

They are those who, 33 years ago, raised their voice with Takbir, uttering “Allahu Akbar” against the communist puppets’ slogans of “Hurrah” raising weapons against Marxist philosophy, and causing the decline of the Lenin socialist system through the sacrifice of their lives and bloodshed by their martyrs. Furthermore, this educational society equipped with Islamic morale has always been proud to inexhaustibly withstand every hardship and suffering getting in the way of safeguarding and defending the national sovereignty and achieving Islamic independence.

In October 2001, (NU), yet again, remained an invincible fort in the war of intellectuals and rose in revolt against the invading forces, strongly denouncing their clandestine conspires.

As an unconquerable fortress, the (NU) students rose up against the desecration of the Qur’an at Guantanamo Bay by the rogue invaders, as a tool of psychological torture against prisoners at the detention facility, shredding copies of the Quran and consigning them to trash before the very eyes of the detainees who, in fury like caged lions, watched the shocking scene helplessly with regretful tears rolling down their faces. Whereas, the students of (NU), like the masses in Nangarhar province, and students of the rest of schools and religious institutions across this province, stood up against this crime and by paying a high price of martyrs opened up a golden chapter in the history that the coming generation would be proud of, and conveyed the Whitehouse the message that no matter what tool or means the enemy of Islam has to use it would be impossible to divert the Afghan nation from Islamic awakening and led this nation to apostasy and replace our Holy Quran with its own abolished and transposed bible.

The American nasty army maliciously burned the copies Holy Quran, in response, more than 1.2 billion to 1.8 billion Muslims in the world did not do anything disgraceful to harass or assess their belief, on the other hand, it was the students of the (NU) who hurriedly took to the street that spread like wildfire and sparked countrywide protests in which they stormed several US invaders army bases. As per details, approximately 40 Afghans were martyred and above 100 Afghans were left injured across the country.

The students of (NU) with headbands bearing Jihadic mottos, chanted anti-American slogans and waved Islamic Emirate’s white flags, symbol of giving peace and freedom and their shouting of pro-Mujahideen slogans echoed across Jalalabad city.

Demonstrations defending the truth of the holy Quran by Muslims what the analysts described as a major setback to Obama’s reelection and a threat to Obama’s exit strategy have rocked the Whitehouse so rigorously that Obama has issued apologies to Muslims over and over again.

On the other hand, it unveiled the masquerade of the US invasion and its true face was exposed to those unaware, who favored George W.Bush’s crusading war during his rule. Lately, Michael Scheuer, a retired CIA analyst admitted that the Iraq and Afghan wars are those of religion rather than war on terror, and have been fought and are fought in the name of war against terrorism so that the US invaders keep off the threats posed to their crusading war by the nations of these certain counties, however, it is high time the US rulers blew the lid off the ground reality and told their nation the truth.

The demonstrators or protesters played the roles of campaigners, representing the objectives of Islamic Emirate who blocked the roads and paralyzed the entire city of Jalalabad marching through the city in front of US invaders army bases. Not only did the occupation forces empty the magazine of their machine guns on the marchers but also, their minions, or put simply the demonstrators’ own countrymen (Afghan police and soldiers) opened fire on the demonstrators choosing to defend the violators and enemy of Quran rather than defending the truth, the Muslims holiest book, the Holy Quran.

Once again, the heroic student of the (NU), staged a rigorous protest against Zangawat, Kandahar tragic and heart-breaking incident in which 17 Afghans including women, old people and mostly children were cold-bloodedly shot and martyred by an American rogue soldier. The great demonstration was not only welcomed and escorted by the earthly creatures (people) but also by heavenly spirits (angels), while the bloodshed of the innocent left the world awestruck. The day is not far when the US evils will be disposed of, getting the world rid of its ills and harms at the hands of Mujahid Muslims.

The Islamic Emirate’s successive and continual statements and its resolves are the indication of the fact that the youth of (NU) keep following the suit in what Mujahideen witness in laying down their lives for the sake of Islam and their country in the battlefield. Safeguarding Islamic sanctities and defending the national honors as well as the innocent children of the nation and the expressive and vigorous demonstrations by the students of (N U) will be recorded as part of golden chapter in our history and are viewed as worthy as the use of a gun of Mujahid in combat zone and this conforms to one of the Ahdees of the Prophet(sallallahu alaihi wa sallam): (افضل الجهاد کلمة حق عند سلطان جائر) “The greatest Jihad is the word of truth before a tyrannical ruler”.

The Afghan nation will view such intense and timely demonstrations displayed on the right moment and in the right place as torch-lighting that will burn itself but its glowing light will provide illumination.

Afghan nation is constantly praying to the Lord of universe, Allah Almighty for strengthen the very youth in their determination and in their abhorrence towards the foreign invaders so much so that the enemy may be forced to leave this soil and a pure Islamic system enforced in the country.


Islamic Emirate of Afghanistan

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