Abdullah Azzam was a mujahideen in Afghanistan during the Soviet occupation. He fought and served as a propaganda coordinator for the Islamist movement there. He was greatly admired, and until Bin Laden pulled off the raids on Washington and New York may have been the most important and famous mujahideen in the Islamist movement. He was assassinated by the "enemies of Islam" in Peshawar, Pakistan.
A note on one of the titles: "Join the Caravan" doesn't mean join the caravan of muslims resisting the Soviet oppressor, it means join the caravan of mujahideen going to heaven after they have been killed. It is an invitation to martyrdom - nothing less than an invitaiton to death via warfare.
Praise be to Allah, Lord of the Worlds, and blessings and peace be upon the noblest of all the Messengers. This is a small treatise that I wrote for those who are pining for Jihad and who hope for martyrdom in its way. The book is in two parts:
Part 1: Reasons for Jihad
Part 2: O' Islam!
I have concluded with a synopsis and observations. We hope that Allah will bring benefit by it, and will reform us and reform others by means of us, for surely He is the Hearer, the Near and the Answerer of Prayers. I intend the book as a reply to many letters that I receive asking for advice about coming to Afghanistan.
So come to Gardens of Eden, for they are
Your original abode and therein are camping grounds;
But we are captives of the enemy, so can we then
Return to our home countries and surrender?
The Slave in Need of Allah,
Abdullah Azzam
17 Shalban 1407 AH
(15 April 1987 CE)
PREFACE TO THE SECOND EDITION
Praise be to Allah Alone, and blessings and peace be on Muhammad (SAWS) after whom there is no prophet.
It did not pass through my mind while I was writing this treatise that it might bring about such a great revolution, so that our numbers would increase close to tenfold. Nor did it cross my mind that there are latent capabilities lying beneath the heaps of practices which are lethal to perception and intuition. These aptitudes have the ability to respond to the true call bursting forth from the depths of hearts wounded by the condition of the Muslims. We have become conscious, in the course of our profound experiment in Afghanistan over a time-span of seven years, that this Ummah is prolific and that it has not become barren of outstanding eras nor of the supply of men.
We have seen that the land of Islam is still fertile; giving its produce at all times by its Lord's leave, whenever the plantations find a person of insight to serve as a trustworthy administrator. This Ummah only lacks exemplars to lead the journey sincerely, who are well acquainted with mobilising an exploration, and who give priority to the conimissionings of leadership.
In proportion to the determined ones comes determination, And in proportion to noble people come noble deeds. In the eye of the little ones, the small misfortune appears tremendous,
And diminished in the eye of the mighty are great distresses.
We have already seen lofty examples of new blossoms which Allah has steered until they ripened in the kiln of the battlefield, and matured by its heat. We found most of these people to be from among those of modest upbringing, good-heart and healthy character. We have seen that much education, with the accompanying suppression of good deeds, brings about a cold heart, a slackened determination and a greed for life which argues, unfeelingly and feebly, against evidence by way of barren disputation. The wise instructor should look down upon hysteria, recklessness, faltering from seeing evil, losing aim due to anger over the women who have been raped, and feelings of jealous torment on seeing such profound events; all this is haste.
It is possible for Islam to obtain many benefits from the school of the Afghan Jihad. It is also possible for loftier models, people with mature abilities and wiser, more mindftil propagators to come to the Land of Jihad. Thousands of such people could bring about a tremendous revolution in the reality of Afghanistan, and in the inhabited regions thereafter. Those thousands may change history.
We do not deny that a large number of arrivals, with simple thinking, shallow Islamic juristic knowledge drawn from diverse founts and different pedagogic schools, and disparity in levels of age and knowledge, has brought about a kind of convulsion in education. It has cast a great burden upon our shoulders. But what could we possibly do when so few mature people are coming, and thejoumey has incapacitated some of the sincere people of insight?
We have tried to face the problem in its actual proportion, and to call anybody who cares to listen to it while bearing witness to the truth. However, none have come to us other than simple youths, who were therefore our raw material. Of course, it was necessary to work on them so that they could make their ontribution and participate with their fortune in this noble, blessed activity.
Mature propagators to Islam are still the talk of the hour in the Islamic Jihad of Afghanistan, and the subject of pressing necessity and glaring need. There are still many solutions to problems in the hands of those who are not occupying the roles they should.
Perhaps I am more conscious than others of the abundant good in this place, which is veiled from those who are absent, and the great success that so many of the arrivals have attained. The encouraging words of our Lord to the Mujahideen suffices us:
"Not equal are those believers who sit back, except for those who are disabled, and those who fight in the Way ofAllah with their possessions and their lives. Allah has preferred in grades those who fight with their possessions and their lives, over those who sit back. And to all of them has Allah promised good (Paradise). But Allah has favoured the Mujahideen over those who sit at home by a tremendous reward, by higher grades from Him, and with Forgiveness and Mercy. And Allah is Oft-Forgiving, Most Merciful" [Quran 4:9.5-96]
And also the encouraging words of the Prophet (SAWS):
"It was asked, 'Oh Messenger of Allah! Which of mankind is most excellent? He (SAWS) repIied, A believer who fights in the Path of Allah with his self and his wealth."7
"Standing for an hour in the ranks of battle in the Path of Allah is better than standing in prayer for sixty years."8
'A morning or evening spent in the Path ofallah is better than the World an all it contains. "9
"In Paradise are a hundred levels which Allah has prepared for those who fight in His Way. The distance between consecutive levels is like the distance between the heavens and the Earth."10
In any case, there are two duties which we are trying to establish: the duty of Jih,ad (fighting), and the duty of arousing the believers. If, in this way, we achieve success, it is from Allah, and should we miss it, it is because of ourselves and Satan. It suffices us that we have strived sincerely and drawn attention, with insight, to the terror of the situation. And we hope that Allah will provide us with sincerity and steadfastness and that He will accept our deeds from us, and bring us our end in martyrdom.
Abdullah Azzam
1 Jumada Al-Awwal 1409 AH
(9 December 1988 CE)
WHO WAS ABDULLAH AZZAM?
"Sheikh Abdullah Azzam was not an individual, but an entire nation by himself. Muslim women have proven themselves incapable of giving birth to a man like him after he was killed."
[Usama bin Ladin, Al-Jazeera TV Channel Interview, 1991]
"He was responsible for reviving Jihad in the 20th Century."
[Time Magazine]
"His words were not like ordinary people's words. His words were few but rich in meaning. When you looked into his eyes, your heart would fill with Iman and the Love of Allah (SWT)."
[Mujahid Scholar from Makkah]
"There is not a Land of Jihad in the world today, nor a Mujahid fighting in Allah's Way, who is not inspired by the life, teachings and works of Sheikh Abdullah Azzam."
[Azzam Publications]
'In the 1980's, the martyred Sheikh Abdullah Azzam coined a phrase whose meaning reverberates today across the battlefields of Chechnya. The Sheikh (may Allah have Mercy upon him) described the Mujahideen who were killed in battle as joining 'The Caravan of the Martyrs."
[Field Commander Khattab of the Foreign Mujahideen in Chechnya]
Abdullah Yusuf Azzam was born in the village of Asba'ah Al-Hartiyeh, Jineen Province, in the occupied Sacred Land of Palestine in 1941. He was brought up in a humble house where he was taught Islam, and was fed with the love of Allah, His Messenger (SAWS), the Mujahideen fighting in the Way of Allah, the righteous people and the desire for the Hereafter.
Abdullah Azzam was a distinguished child who started propagating Islam from an early age. His peers knew him as a pious child. He showed signs of excellence during his youth, His teachers recognized this while he was still at elementary school.
Sheikh Abdullah Azzam was known for his perseverance and serious nature ever since he was a small boy. He received his early elementary and secondary education in his village, and continued his education at the agricultural Khadorri College, where he obtained a Diploma. Despite being the youngest of his colleagues, he was the most intelligent and the smartest. After he graduated from Khadorri College, he worked as a teacher in a village called Adder in South Jordan. Later he joined the Shariah College in Damascus University where he obtained a B.A.Degree in Shariah (Islamic Law) in 1966. After the Jews captured the West Bank in 1967, Sheikh Abdullah Azzam decided to migrate to Jordan, because he could not live under the Jewish occupation of Palestine. The sin of the Israeli tanks rolling into the West Bank unmet by any resistance increased his determination to migrate in order to learn the skills necessary to fight.
In the late 1960's he joined the Jihad against the Israeli occupation of Palestine, from Jordan. Soon after that, he went to Egypt and graduated with a Master's Degree in Shariah from the University of Al-Azhar. In 1970, after the Jihad came to a halt by forcing the PLO forces out of Jordan, he began to lecture in the Jordanian University of Amman. In 1971, he was awarded a scholarship to the Al-Azhar University in Cairo frorii which he obtained a PhD Degree in the Principles of Islamic Jurisprudence (Usool-ul-Fiqh) in 1973. During his stay in Egypt he came to know the family of Shaheed Sayyid Qutb (1906-1966).
Sheikh Abdullah Azzam spent a long time participating in the Jihad in Palestine. However, matters there were not to his liking, for those involved in the Jihad were far removed from Islam. He told of how these people used to spend the nights playing cards and listening to music, under the illusion that they were performing Jihad to liberate Palestine. Sheikh Abdullah Azzam mentioned that, out of the thousands in the settlement that h e was in, the number of people who offered their Salah (Prayer) in congregation were so few that they could be counted on one hand. He tried to steer them towards Islam, but they resisted his attempts. One day he rhetorically asked one of the 'Mujahideen' what the religion behind the Palestinian revolution was, to which the man replied, quite clearly and bluntly,
"This revolution has no religion behind it."
This was the last straw. Sheikh Abdullah Azzam left Palestine, and went to Saudi Arabia to teach in the universities there.
When Sheikh Azzam realised that only by means of an organised force would the Ummah ever be able to gain victory, then Jihad and the gun became his pre-occupation and recreation.
"Jihad and the rifle alone. NO negotiations, NO conferences and NO dialogue,
he would say. By practising what he was preaching, Sheikh Abdullah Azzam was one of the first Arabs to join the Afghan Jihad against the Communist Soviet Union.
In 1980, whilst in Saudi Arabia, Abdullah Azzam had the opportunity of meeting a delegation of Afghan Mujahideen who had come to perform the Hajj (Pilgrimage). He soon found himself attracted to their circles and wanted to know more about the Afghan Jihad. When the story of the Afghan Jihad was unfolded to him, he felt that this was the cause for which he had been searching for so long.
He thus left his teaching position at King Abdul-Aziz University in Jeddah, Saudi Arabia and went to Islamabad, Pakistan, in order to be able to participate in the Jihad and remain close to it. There he got to know the leaders of the Jihad. During the early part of his stay in Pakistan, he was appointed a lecturer in the International Islamic University in Islamabad. After a while he had to quit the University to devote his time and energy fully to the Jihad in Afghanistan.
In the early 1980's, Sheikh Abdullah Azzam came to experience the Jihad in Afghanistan. In this Jihad he found satisfaction of his longing and untold love to fight in the Path of Allah, just as Allah's Messenger (SAWS) once said,
"Standing for an hour in the ranks of battle wagedfor the Sake of Allah is better than standing in prayerfor sixty years."6
Inspired by this hadith, Sheikh Abdullah Azzam even brought his family to Pakistan in order to be closer to the field of Jihad. Soon after, he then moved from Islamabad to Peshawar to remain on the doorstep of the field of Jihad and Martyrdom.
In Peshawar, together with his dear friend, Usama bin Ladin, Sheikh Abdullah Azzam founded the Bait-ul-Ansar (Mujahideen Services Bureau) with the aim of offering all possible assistance to the Afghan Jihad and the Mujahideen, through establishing and managing projects that supported the cause. The Bureau also received and trained volunteers pouring into Pakistan to participate in Jihad and allocated them to the front lines.
Unsurprisingly, this was not enough to satisfy Sheikh Azzam's burning desire for Jihad. That desire inspired him finally to go to the frontline. On the battlefield, the Sheikh graceftilly played his destined role in that generous epic of heroism.
In Afghanistan he hardly ever settled in one place. He travelled throughout the country, visiting most of its provinces and states such as Logar, Kandahar, the Hindukush Mountains, the Valley of Panjsher, Kabul and Jalalabad. These travels allowed Sheikh Abdullah Azzam to witness first hand the heroic deeds of these ordinary people, who had sacrificed all that they possessed - including their own lives - for the Supremacy of the Deen of Islam.
In Peshawar, upon his return from these travels, Sheikh Azzam spoke about iihad constantly. He prayed to restore the unity among the divided Mujahideefl commanders; called upon those who had not yet joined the fighting to take up arms and to follow him to the Front before it would be too late.
As Abdullah Azzam was greatly influenced by the Jihad in Afghanistan, similarly the Jihad was greatly influenced by him since he devoted all his time to its cause. He became the most prominent figure in the Afghani Jihad aside from the Afghan leaders. He spared no effort to promote the Afghan cause to the whole world, especially throughout the Muslim Ummah. He travelled all over the world, calling on Muslims to rally to the defence of their religion and lands. He wrote a number of books on Jihad, such as Join the Caravan, Signs Of Ar-Rahman in the Jihad of the Afghan, Defence of the Muslim Lands and Lovers of the Paradise Maidens. Moreover, he himself participated physically in the Afghan Jihad, despite the fact that he was in his forties.-He traversed Afghanistan, from North to South, East to West, in snow, through the mountains, in heat and in cold, riding donkeys and on foot. Young men with him used to tire from such exertions, but not Sheikh Abdullah Azzam.
He changed the minds of Muslims about the Jihad in Afghanistan and presented the Jihad as an Islamic cause that concerned all Muslims around the World. Due to his efforts, the Afghan Jihad became universal in which Muslims from every part of the World participated. Soon, volunteer Islamic fighters began to travel to Afghanistan from the four corners of the Earth, to fulfil their obligation of Jihad and in defence of their oppressed Muslim brothers and sisters.
The Sheikh's life revolved around a single goal, namely the establishment of Allah's Rule on Earth, this being the clear responsibility of each and every Muslim. In order to accomplish his life's noble mission of restoring the Khilafah, the Sheikh focused on Jihad (the armed struggle to establish Islam). He believed Jihad must be carried out until the Khilafah (Islamic State) is established so the Light of Islam may shine on the whole world.
He reared his family also, in the same spirit, so that his wife, for example, engaged in orphan care and other humanitarian work in Afghanistan. He refused teaching positions at a number of universities, declaring that he would not abandon Jihad until he was either martyred or assassinated. He used to reiterate that his ultimate goal was still to liberate Palestine. He was once quoted as saying,
'Never shall I leave the Land of jihad, except in three cases. Either I shall be killed in Afghanistan. Either I shall be killed in Peshawar. Or either I shall be handcuffed and expelled from Pakistan."
Jihad in Afghanistan has made Abdullah Azzam the main pillar of the Jihad movement in the modem times. Through taking part in this Jihad, and through promoting and clarifying the obstacles which have been erected in the path of Jihad, he played a significant role in changing the minds of Muslims about Jihad and the need for it. He was a role model for the young generation that responded to the Call of Jihad. He had a great appreciation for Jihad and the need for it. Once he said,
"I feel that I am nine years old.- seven-and-a-half years in the Afghan Jihad, one-and-a-half years in the Jihad in Palestine, and the rest of the years have no value."
From his pulpit Sheikh Azzam was always reiterating his conviction that,
"Jihad must not be abandoned until Allah (SWT) Alone is worshipped. Jihad continues until Allah's Word is raised high. Jihad until all the oppressed peoples are freed. Jihad to protect our dignity and restore our occupied lands. Jihad is the way of everlasting glory.
History, as well as anyone who knew Sheikh Abdullah Azzam closely, all testify to his courage in speaking the truth, regardless of the consequences.
On every occasion Sheikh Abdullah Azzam reminded all Muslims that,
"Muslims can never be defeated by others. We Muslims are not defeated by our enemies, but instead, we are defeated by our own selves."
He was a fine example of Islamic manners, in his piety, his devotion to Allah and his modesty in all things. He would never adulate in his elations with others. Sheikh Azzam always listened to the youth, he was dignified and did not allow fear to penetrate his brave heart. He practised continual fasting, especially the alternate daily fasting routine of Prophet Dawud (SAWS). He strongly counselled others to practise fasting on Mondays and Thursdays. The Sheikh was a man of uprightness, honesty and virtue, and was never heard to slander others or to talk unpleasantly about an individual Muslim.
Once a group of disgruntled Muslims sitting in Peshawar declared him to be a kafir (disbeliever), who was squandering the wealth of the Muslims. When this news reached Sheikh Abdullah Azzam, rather than go and argue with them, he sent them some gifts. Despite these gifts, some of them continued to abuse and slander him whilst Sheikh Abdullah Azzam continued to send gifts to them. Many years on, when they realised their mistake, they would say about him:
"By Allah, we never saw anyone like Sheikh Abdullah Azzam. He would continue to send money to us even though we were swearing at him and abusing him."
As the Jihad in Afghanistan went on, he was succeeding in uniting together all the various fighting groups in the Afghan Jihad. Naturally, such a pride to Islam caused great distress to the enemies of Islam, and they plotted to eliminate him. In November, 1989, a lethal amount of TNT explosive was placed beneath the pulpit from which he delivered the Sermon every Friday. It was such a formidable quantity that if it had exploded, it would have destroyed the mosque, together with everything and everybody in it. Hundreds of Muslims would have been killed, but Allah provided protection and the bomb did not explode.
The enemies, determined to accomplish their ugly task, tried another plot in Peshawar, shortly after this in the same year. When Allah (SWT) willed that Sheikh Abdullah Azzam should leave this world to be in His Closest company (we hope that it is so), the Sheikh departed in a glorious manner. The day was Friday, 24 November 1989 and the time was 12.30pm.
The enemies of Allah planted three bombs on a road so narrow only a single car could travel on it. It was the road Sheikh Abdullah Azzam would use to drive to the Friday Prayer. That Friday, the Sheikh, together with two of his own sons, Ibrahim and Muhammad, and with one of the sons of the late Sheikh Tameem Adnani (another hero of the Afghan Jihad), drove along the road. The car stopped at the position of the first bomb, and the Sheikh alighted to walk the remainder of the way. The enemies, lying in wait, then exploded the bomb. A loud explosion and a great thundering were heard all over the city.
People emerged from the mosque, and beheld a terrible scene. Only a small fragment of the car remained. The young son Ibrahim flew I 00 metres into the air; the other two youths were thrown a similar distance away, and their remains were scattered among the trees and power lines. As for Sheikh Abdullah Azzam himself, his body was found resting against a wall, totally intact and not at all disfi ured, except that some blood was seen seeping from his mouth.
That fateful blast indeed ended the worldly journey of Sheikh Abdullah Azzam which had been spent well in struggling, striving and fighting in the Path of Allah (SWT). It also secured for him, the real, eternal life in the Gardens of Paradise - we ask Allah that it is so -, that he will enjoy along with the illustrious company of "...those on whom is the Grace of Allah: the Prophets, the Sincere ones, the Martyrs and the Righteous. And what an ewegent Company are they. " [Quran 4:69]
It was in this way that this great hero and refon-ner of Islam departed from the arena of Jihad and from this World, never to return. He was buried in the Pabi Graveyard of the Shuhadaa (Martyrs) in Peshawar, where he joined hundred of other Shuhadaa. May Allah accept him as a martyr, and grant him th highest station in Paradise. The struggle which he stood for continues, despit the efforts of the enemies of Islam. There is not a Land of Jihad today in th world, nor a Mujahid fighting in Allah's Way, who is not inspired by the life teachings and works of Sheikh Abdullah Azzam (may Allah have Mercy o him, a plentiful Mercy).
We ask Allah (SWT) to accept the deeds of Sheikh Abdullah Azzam an reward him with the Highest Paradise. We ask Allah (SWT) to raise up for thi Ummah more scholars of this calibre, who take their knowledge to th battlefield rather than confining it to the pages of books and the walls of mosques.
With this biography, we record the events of Islamic history in the 20t Century which took place in the decade from 1979 to 1989, and continue to happen. As Sheikh Abdullahkzzam himself once said,
"Indeed Islamic history is not written except with the blood of the Shuhadaa except with the stories of the Shuhadaa and except with the examples of the Shuhadaa."
"They seek to extinguish the Light of Allah by their mouths. But Allah refuses except to perfect His Light, even if the disbelievers hate it. It is He who has sent His Messenger with the Guidance and the True Religion, in order that He may make it prevail over all other religions, even if the polytheists detest it." [Quran 9:32-33]
PART ONE: REASONS FOR JIHAD
Praise be to Allah Whom we praise, and from Whom we seek help and forgiveness. We seek refuge with Allah from the evil within ourselves and from the evil consequences of our bad deeds. Whomsoever Allah guides, none can lead astray and whomsoever He leaves to stray, none can guide him aright. I bear witness that there is none worthy of worship but Allah Alone, Who has no partners, and I bear witness that Muhammad is His Servant and Messenger.
O' Allah! There is nothing easy except that which You make easy, and You make that which is difficult easy when You will.
Anybody who looks into the state of the Muslims today will find that their greatest misfortune is their abandonment of Jihad due to their "...love of this World and hatred of death... ".11 Because of that, the tyrants have gained dominance over the Muslims in every aspect and in every land. The reason for this is that the disbelievers only stand in awe of fighting.
"So fight in the Path of Allah - you will be held accountable only for yourself - and incite the believers. It may be that Allah will subdue the might of the disbelievers, and Allah is Mightier in Power and Severer in exemplary punishment." [Quran 4:84]
We then are calling upon the Muslims and urging them to proceed to fight, for many reasons, at the head of which are the following:
1. In order that the disbelievers do not dominate.
2. Due to the scarcity of men.
3. Fear of the Hell-Fire.
4. Fulfilling the duty of Jihad, and responding to the Call of the Lord.
5. Following in the footsteps of the Pious Predecessors.
6. Establishing a solid foundation as a base for Islam.
7. Protecting those who are oppressed in the land.
8. Hoping for Martyrdom and a High Station in Paradise.
1. In order that the disbelievers do not dominate
In the noble verse of the Quran, we find:
"And fight them until fitnah (polytheism) is no more, and the Religion is
entirely for Allah. But if they desist, Allah sees what they do. "
[Quran 8:39]
So, if the fighting stops, the disbelievers will dominate, andfitnah, which is Shirk (polytheism), will spread.
2. Due to the scarcity of men
The crisis of the Muslim World is the lack of men who are competent in bearing responsibility and meriting trust, as has been reported in Saheeh AlBukhari:
"People are like a hundred camels out of which you can hardly find one suitable to ride." 12
This means that the ultimate in moderation regarding things of this World and in longing for the Hereafter is as scarce as a mount. It has been narrated that Umar bin Al-Khattab (may Allah be pleased with him) told the cream of his companions:
"Wish!"
and so each of them wished something, and then they said,
"Wish, O'Commander of the Believers!"
Umar then said,
"I wish that I could have this house full of people like Abu Ubaydah bin Al-Jarrah."
The men who know are few; those who act are even fewer. Those who perform Jihad are rarer and more scarce, and those who remain steadfast on this Path are hardly sufficient to be mentioned.
Many a time have I looked in on a gathering for Quranic recitation,comprising Arab youths who came to the Land of Honour and Glory - by which I mean the Land of Afghanistan.
Power on the back of distinction does ride,
And distinction comes about through night journeys and vigilance.
I am saying that I have looked at the countenances of the youths, seeking one among them proficient in the rules of Quranic recitation so that I could put him in charge of the group, but I did not find a single such person. Thereupon I could well say, "How our people have served us!", which are the very words that the Prophet (SAWS) said when seven youths of the Ansar were killed in front of him on the Day of Uhud. We are saying that our learned brethren and mature propagators have not come to us. On the contrary, some of them even advise those who come forward to sit complacently in their own countries, even if they could not say a word against the injustice of the oppressors and the tyranny of the occupiers. And some of them give verdicts without knowledge, saying, "The Afghans are in need of money and not in need of men". As for me, through the course of my day-to-day life for this Jihad, I have found that the Afghans are in severe need of money. But their need for men is more severe, and the need of propagators is even greater. I reaffirm this while living my eighth year amongst the Mujahideen.
If you have any doubt about what I am saying, then come with us. We will pass through Afghanistan so that you can see for yourself an entire regiment in which not a single person among them is proficient in the recitation of the Quran. Then move on with me to another regiment so that you can be convinced that there is nobody in it who knows how to perform the funeral prayer, on account of which they are forced to carry their martyr long distances in order to find somebody to pray over his body.
As for the juristic details of the Jihad, such as the distribution of booty and treatment of prisoners of war, these matters have arisen in many regiments. Due to ignorance about them, however, they were forced to pass them on to an area in which there was a scholar or scholars who could give their decisions according to the Islamic Law. You will become aware, on account of the profound sips left by the Arab youths of modest education (possibly not even surpass] g secondary school), of the severe need for propagators, Imams, reciters of the Quran and religious scholars. We mention, by way of example, and by no means exhaustive at that, the brothers, Abdullah Anas, Abu -jdujanah, Abu Asim and Tahir; there are many others besides them. If I were to tell you about Abu Shuaib, the illiterate Arab, and the meaningful impressions he left behind in the entire province of Baghlan, you would stand speechless and astonished, dumbfounded and in unceasing wonder.
We still have hope for the brothers who have not been able to escape from the cage of communal practice, and who have not shaken off the accumulations of custom. Those who have not cast off from their shoulders the traditions of defeated generations due to the pressure of profound reality and before the evil, scheming onslaught of the Orientalists. I am telling these brothers that if they have not come out to us themselves, then at least those whose souls are fluttering over the Land of Jihad should pray that they reach it with their bodies.
We told one of the staff of Ahmad Shah Masood - the most brilliant commander in Afghanistan, without dispute 13:
"Tell us about Abu Asim, the reciter of the Quran, who was martyred amongst you in Andarb?
He said:
"I have not seen anybody comparable to him in dignity, disposition and sedate, tranquil conduct. Because of this, none of us used to speak in his presence, nor stretch out our feet, let alone joke or laugh."
What, then, will you say, brother, if I inform you that Abu Asim only had a secondary school education, and was not more than 23 years old, but that he had memorised the entire Quran?
So, now has come the time of true men, and this is a place not for words but for action.
Forget about the plundered vaults,
Tell me instead about the mounts. 14
Surely, weighty matters and grave, painful disasters have befallen the Muslims. So stop talking about food and styles of speech, and instead, tell me about this important matter and what the Muslims have prepared for it.
Matters which, were they to be contemplated by a child,
The child's appearance would become that of one aged.
3. Fear of the Hell-Fire
Allah, the Mighty, the Majestic, says:
"Unless you march forth, He willpunish you with a severe punishment, and will replace you with another people, and you will not harm Him at alL And Allah has power over all things."
[Quran 9:39]
Ibn Al-Arabi said 15:
"The severe punishment in this life is through the occupation of the enemy, and in the Hereafter by the Hell-Fire."
Al-Qurtubi said:
"It has been said that what is meant by this verse is that going outfor Jihad is
compulsory in times of need, of advent of the disbelievers, and of severe furore of fighting."
Allah, the Mighty and Majestic, says:
'Those whose souls the Angels take (in death) while they are wronging themselves - they (the Angels) say (to them),
'In what state were you?'
They reply,
'We were weak and oppressed in the land' .
(The Angels) say,
'Was not Allah's Earth spacious enou h for you to. emigrate therein?'
Then, the abode of those people shall be Hell - how evil a destination! Except for such weak and oppressed men, women and children who were neither able to come up with a stratagem (to emigrate) nor shown any way (to do so) - those Allah will surely pardon, and Allah is Most Pardoning, Oft-Forgiving." [Quran 4:97-99]
Al-Bukhari has narrated, through his sound chain of narration, that lkrimah said 16:
"Ibn Abbas informed me that people from among the Muslims were with the polytheists, swelling their numbers, during the time of the Prophet (SAWS). Arrows which were shot would come and hit some of them, killing them, and then Allah revealed (the verses meaning), "Those whose souls the angels take while they are wronging themselves..."
Thus, the believers in Makkah who were clinging on to their religion and had not emigrated went out on the Day of Badr out of shame and fear of the disbelievers, so that the ranks of the disbelievers were swelled. Then some of these Muslims were killed, and according to Al-Bukhari's narration, they deserve Hell.
What then do you think about the millions of Muslims who are being humiliated with dreadful persecution, and are living the lives of cattle? They cannot repel attacks on their honour, lives and properties. Nay, such a man cannot even have his own way in growing his beard because it is an obvious sign of Islam. Nor, in fact, is he free to have his wife wear the long garments required by Islam because it is a crime for which he may be seized anywhere and at any time. Nor can he teach the Quran to three Muslim youths in the mosque because it is an illegal gathering according to the law of the ignorant. Nay, in some of the countries which are called Islamic, he cannot even have his wife cover her hair, nor can he prevent the intelligence officers from taking his daughter by the hand in the depths of night, under the cover of pitchdarkness, to wherever they wish. Can he refuse a coirumand issued by the evil authorities in which he provides a cheap sacrifice on the altar of the whims of this tyrant?
Are these millions not living lives of despicable subjugation, and do the angels not take their souls while they are wronging themselves? What then will be their reply when the Angels ask them:
"What was the matter with you?"
Will they not say,
"We were weak and oppressed in the land"?
Weakness is not an excuse before the Lord of the Worlds. In fact, it is a crime making the one committing it deserving of Hell. But Allah has excused those of advanced years, the small children, and the women who neither find any scheme for liberation, nor know the path to the Land of Honour, nor are able to emigrate to the land of Islam or to arrive at the base for Jihad.
I shall turn my face away from a land which has
Made my tongue ineffective and locked up my heart,
A man's clear resolution and common sense
Dictate that he turn away from the sun's glare.
Jihad and hijrah 17 to Jihad have a deep-rooted role which cannot be separated from the constitution of this religion. A religion which does not have Jihad cannot become established in any land, nor can it strengthen its frame. The steadfast Jihad, which is one of the innermost constituents of this religion and which has its weight in the Scales of the Lord of the Worlds, is not a contingent phenomenon peculiar to the period in which the Quran was revealed; it is in fact a necessity accompanying the Caravan which this religion guides.
Sayyid Qutb says 18 , interpreting this verse:
"If jihad had been a transitory phenomenon in the life of the Muslim Ummah, all of these sections of the Quranic text would not be flooded with this type of verse! Likewise, so much of the Sunnah of the Messenger of Allah (SAWS) would not be occupied with such matters.
If Jihad were a passingphenomenon ofislam, the Messenger ofallah (SAWS) would not have said the following words to every Muslim until the Day of Judgement, 'Whoever dies neither havingfought (in Jihad), nor encouraging himself to do so, dies on a branch of hypocrisy.' 19
Allah, the Flawless, knows that this is a thing that kings hate! And He knows that the associates of the ruler will inevitably resist it because it is a way other than theirs. It is a manner different from their own, not only for a fixed duration, but today and tomorrow and in every land and in every era!
Allah, the Flawless, knows that Evil is a braggart and that it is not possible for it to become fair Nor will it allow Good to rise in whatever safe, wellestablished ways that the latterfollows, because the very growth of Good is a risk to Evil. The very existence of Truth is a danger to Falsehood. And, no doubt, Evil will turn to hostility; and certainly, Falsehood will defend itself by attempting to kill the Truth and suppress it by force. This is a natural disposition, not a temporal matter! It is nature, and not a transient condition.
Hence, certainly there must be Jihad ... assuredly in every form Unquestionably, it should begin in the realm of ideas, and then appear in and pervade the world of truth, reality and experience ... Undoubtedly, armed Evil must be taken on by armed Good ... Falsehood strengthened by numbers must be confronted by Truth garbed with preparation ... otherwise it would be suicide, or jest not befitting Muslims.
I blame not the invader when he uses force or prepares,
For his way is to seize, and our concern must be to prepare.
4. Responding to the Call of the Lord
Allah, Most High, says:
"March forth, whether light or heavy, andfight with your wealth and your lives in the Path of Allah; that is better for you, if only you knew. [Quran 9:41]
Al-Qurtubi has quoted ten different reports for the interpretation of "light" and "heavy":
1. Narrated from Ibn Abbas: 'youthful and mature'.
2. Narrated from Ibn Abbas and Qatadah: 'eager and uneager'.
3. "Light": 'rich'. and "heavy": 'poor'. Reported by Mujahid.
4. "Light": Mouthful's and "heavy" : 'old'. Reported by Hasan Al-Basri.
5. 'Busy and unoccupied'. Reported by Zaid bin Ali and Al-Hakam bin Utaybah.
6. "Heavy" is the one with family, and "light" is the one with no family. Reported by Zaid bin Aslam.
7. "Heavy" is the one with some work which he dislikes abandoning, and "light" is the one without any work. Reported by Ibn Zaid.
8. "Light": 7nfantry'. and "heavy": 'cavalry'. Reported by Al-Awza'i.
9. "Light" are the ones who rush to the war like the vanguard (the foremost rank of the army).
10. "Light": 'brave, and "heavy": 'cowardly'. Reported by Al-Naqqash.
The correct interpretation, in our understanding, is that people have been ordered as a whole. That is, "Go forth, whether the activity is light for you or heavy." It has been narrated that Ibn Umm Maktum came to the Prophet (SAWS), and asked him, "Do I have to do battle?"
The Prophet said, "Yes," until Allah Most High revealed the verse meaning, "There is no blame on the blind."
These reports are only to illustrate "light" and "heavy", and a sensible person does not doubt that the conditions in which we are living, in Afghanistan and Palestine - nay in the major part of the Muslim World -- fall under the jurisdiction of this verse. There is agreement among scholars of Tafseer, Hadith and Usool (religious principles) that when the enemy enters an Islamic land or a land that was once part of the Islamic lands, it is obligatory on the inhabitants of that place to go forth to face the enemy.
But if they sit back, or are incapable, lazy, or insufficient in number, the individual obligation (Fard Ain) spreads to those around them. Then if they also fall short or sit back, it goes to those around them; and so on and so on, until the individually obligatory (Fard Ain) nature of Jihad encompasses the whole world. At that time, nobody can abandon it, just like Salah and Fasting, to the extent that the son may go out without the permission of his father, the debtor without the permission of the one he owes, the woman without the permission of her husband, and the slave without the permission of his master. The individually obligatory nature of Jihad remains in effect until the lands are purified from the pollution of the disbelievers. However, a woman going out on a journey must have a mahram (male relative whom she is forbidden to marry).
I have not found (in my modest experience), any book of Fiqh, Tafseer or Hadith which does not document this condition. None of the Predecessors have said that this condition is one in which Jihad is Fard Kifayah, nor have they said that the permission of parents is necessary. The sin is not lifted off the necks of the Muslims as long as any area of land (which was once Muslim) remains in the hands of the disbelievers, and none are saved from the sin except those who perform Jihad.
So, everyone not performing Jihad today is forsaking a duty, just like the one who eats during the days of Ramadan without excuse, or the rich person who withholds the Zakah from his wealth. Nay, the state of the person who abandons Jihad is more severe.
As Ibn Taymiyyah says,
'As for the occupying enemy who is spoiling the religion and the World, there is nothing more compulsory after Iman (Faith) than repelling him." 20
And the clear truth which cannot be avoided is contained in the words of Abu Talha when he recited (the words meaning) at the age of 80 years old,
"Go forth, light and heavy,"
He then said,
"Young and old, Allah has not accepted the excuse of anyone. Hey, son, Prepare me (for Jihad), prepare me!
His son said,
"May Allah have mercy on you! You did battle along with the Prophet (SAWS) until he died, and together with Abu Bakr until he died, and the same alongside Umar until he died, so now we will do battle on your behalf.
But Abu Talha said,
"No, prepare me.
So he went out for Jihad, and died at sea, and they did not find an island on which they could bury him until seven days later, at which time they buried him there. His corpse had not decomposed, may Allah be pleased with him.
Al-Qurtubi says 21
"When Jihad becomes individually obligatory because of the domination of the enemy over apiece of land, or by their occupation of apart of the Islamic heartland, then at that stage, it is obligatory on all the inhabitants of that land to goforth (andface the enemy). They must go out light and heavy, young and old, each according to hislher capability; those with theirfather's permission, those without theirfather's permission and also those withoutfathers.
None should linger behind from going out either to fight or to increase numbers, even if the inhabitants of that area are weak, until they know that they have amongst them the capability to withstand the enemy and repel them.
In the same way, it is also compulsory for everybody who knows of their weakness against the enemy, and knows that he couldjoin them and help, to go out, for the Muslims are all a single hand against the enemy. This is the status of Jihad until the inhabitants of the area have managed to repel the enemy that descended upon the land and occupied it, at which point the obligation is waivedftom the others.
If the enemy comes close to the Land of Islam (Dar-ul-Islam) without actually entering it, it is also necessary that the people should go out to face them until the Religion of Allah prevails, the territory is protected, its heartland is safeguarded, and the enemy is subdued. There is no disagreement regarding any of this.
How beautiful are the verses of the poetic genius Al-Ja'di in addressing his wife who wishes that he would sit with his family:
She spent the night sitting, reminding me of Allah
While tears abundantly down their channels did run.
Dear woman! The Book of Allah has taken me forth,
Averse. Shall I then forbid Allah from what He has done?
If I return, then the Lord of Creation shafl have returned me;
If I meet my Lord then in my place marry another man.
I was not lame nor blind that He should excuse me,
Nor weak from any illness causing incapacitation.
5. Following the Pious Predecessors
Jihad was a way of life for the Pious Predecessors (Salaf-us-Salih), and the Prophet (SAWS) was a master of the Mujahideen and a model for fortunate, inexperienced people. When there was fierce fighting, they used to stand resolutely by the Messenger of Allah (SAWS) lest he be closest to the enemy.
The total number of military excursions which he (SAWS) accompanied was 27. He himself fought in nine of these; namely Badr, Uhud, Al-Muraysi, The Trench, Qurayzah, Khaybar, The Conquest of Makkah, Hunayn and Taif. This is according to those who consider that Makkah was conquered by force. He sent out a total of 47 attachments. It has also been said that he participated in the fight against the Banu Nadir 22 . This means that the Messenger of Allah (SAWS) used to go out on military expeditions or send out an army at least every two months.
The virtuous Companions continued upon the path of the Noble Prophet (SAWS), for the Glorious Quran had brought up this generation with an education of Jihad. They had been bathed in Jihad and cleansed of engrossment in worldly matters, just as a wound is bathed in water.
It has been narrated that Aslam Abu Imran said 23:
"In Constantinople, a man of the Emigrants (Muhajireen) attacked the enemy ranks until he hadpenetrated them and was killed Abu Ayyub Al-Ansari was with us. Some people said, 'He has contributed to his destruction with his own hands.'
Upon this, Abu Ayyub said:
"We are more knowledgeable about this verse, for it was revealed in our midst. We accompanied the Messenger of Allah (SAWS), and we witnessed events with him and assisted him. Then, when Islam had spread andprevailed, a group of us Ansar (Helpers), brought together by our mutual bonds of love, gathered one day and said, "Allah has honoured us with the companionship of His Prophet (SA WS) until Islam has spread and its adherents have become many. We used to prefer him over ourfamilies, possessions and children, but now the war is over, so we will return to our wives and children and remain with them.' Then the verse was revealed 'And spend in the Path of Allah, and do not contribute to your destruction with your own hands.'[Quran 2:195] So, the destruction lay in remaining with one's family and wealth and abandoning Jihad."
lkrimah has narrated about Damrah bin Al-Ays, who was one of the weak, sick and oppressed Muslims in Makkah, that when he heard what Allah had revealed about Hijrah he said: 'Take me out!' So a stretcher was brought for him and he was put on it and was taken out. He died on the way at Tan'eem, about 2km from Makkah. 24
At-Tabari has reported that Al-Miqdad bin Al-Aswad was seen at a moneychanger's table in Emessa. He was leaning on the table due to his corpulence, and somebody said:
'Allah has excusedyou (from Jihad)!
Whereupon he said,
"The Surah of dispatchment 25 has reached us, (Allah said): 'Go forth, light and heavy.'
Az-Zuhri said:
"Saeed bin Al-Musayyib went out for Jihad, he was blind in one eye, and somebody told him, 'You are an invalid,'but he said,
'Allah has called forth the light and the heavy. If I cannot fight, I will increase our numbers and guard possessions."
It has been narrated 26 that somebody saw, in the battles of the Levant 27 , a man whose eyelids were sagging over his eyes on account of old age, and so he told him:
"O'Uncle, indeed Allah has excused you from Jihad."
But the man said,
"O'My Nephew, we have been ordered to go forth light and heavy."
Then there is Ibrahim bin Adham, who, when he perceived that he was dying, said, "String my bow for me." He died while it was in his hand, and he was buried on one of the Roman islands 28. And Abdullah bin Al-Mubarak, who used to traverse 2600 km travelling or riding his beast, in order to fight in the Path of Allah in the seaports of the Muslims. And then there is Zuhayr bin Qumayr Al-Maruzi who said 29 , "I have been wishing for meat for forty years, and I will not eat it until I enter Rome, and then I will eat it out of the booty of Rome." Urwah bin Al-Ja'd, the Judge of Kufa, used to have in his house seventy horses appointed for Jihad.30
And then there was Muhammad bin Wasi, a devout worshipper and a Muhaddith 31 , who also participated in military expeditions and in guarding the frontline. Commander Qutaybah bin Muslim Al-Bahili said of him, "That the finger of Muhammad bin Wasi' points to the sky in battle is more beloved to me than 100000 renowned swords and strong youths 32. Ahmad bin Ishaq As-Salumi says 33, "I know with certainty that I have killed 1000 Turks with this sword of mine. Were it not an innovation, I would have ordered that it be buried with me."
Then there is Abu Abdullah bin Qadus. He acquired such a reputation on account of the large number of Christians he killed in Spain that when a Christian used to try to make his horse drink, and it would not advance to the water, he used to say to it, "What's the matter with you? Did you see Ibn Qadus in the water?" 34 Badr bin Ammar killed a lion with his whip and thus he was praised by Al-Mutanabbi in the following couplet:
Does he sully the lion with his whip?
For whom then are you saving the burnished sword?
There is also Umar Al-Mukhtar, of whom Girasiyani, the Italian Commander, says, "He plunged into 263 battles with our forces over twenty months. His total battles numbered one thousand."
And then there is Sheikh Muhammad Farghall. The English in Al-Ismailiyyah used to declare a state of emergency in their camps whenever Farghali entered the city, and they offered £50 000 to anybody for him, dead or alive.
Yusuf Talat used to be called "Butcher of the English" on account of the large numbers of them that he killed in the Suez Canal. Jamal Abdul-Nasir executed both of them to please his American masters.
Muhammad Baana, one of the general staff of Ahmad Shah Masood, told me once that he and his company destroyed 400 transport vehicles while they were crossing the Salang Highway. The Russians call him "The General". He captured 200 Kalakovs and 200 Kalashnikovs, and Muhammad Baana told me that he once destroyed 150 tanks in one operation.
6. Establishing a solid foundation as a base for Islam
Establishment of the Muslim community on an area of land is a necessity, as vital as water and air. This homeland will not come about without an organised Islamic movement which perseveres consciously and realistically upon Jihad, and which regards fighting as a decisive factor and as a protective cover.
The Islamic movement will not be able to establish the Islamic community except through a common, people's Jihad which has the Islamic movement as its beating heart and deliberating mind.
It will be like the small spark which ignites a large keg of explosives, for the Islamic movement brings about an eruption of the hidden capabilities of the Ummah, and a gushing forth of the springs of Good stored up in its depth. The Companions of the Prophet were exceedingly few in number compared to the troops who toppled the throne of the Persian Chosroes and overthrew the Caesar of Rome.
Nay, the tribes that apostatised from Islam in the days of Abu Bakr As-Siddiq were dispatched by Umar bin Al-Khattab, after they had announced their repentance, to fight against the Persians. Talha bin Yhuwailid Al-Asadi, who had laid claim to prophethood before, became one of the most outstanding and revered heroes. Sa'd bin Abi Waqqas chose him for the important task of reconnoitring for information about the Persians, in which he showed outstanding courage.
There are the handful of military officers, some of whom may think that it is possible for them to carry out a collective Muslim effort - this is a kind of fantasy or delusion, reminiscent of the past. It will be no more than a repetition of the tragedy of Abdul-Nasir with the Islamic Movement once again.
The popular Jihad movement with its long path of effort, great sacrifice and serious losses, purifies souls so that they tower above the lower material world. Important matters rise above petty disputes about money, short-term desires and inferior provisions. Malice disappears and souls are sharpened; and the Caravan moves on from the foot of the mountain up to the lofty summit, far away from the stench of clay and the struggles of low ground. Along the path of Jihad, the leadership is categorised, abilities become manifest from the offerings and sacrifices, and men come forth with bravery and service.
Do not think glory to be a wine-skin and a songstress,
For glory can come only through war and severe fighting.
When important matters are the only concern, souls are uplifted above minor
issues, and important things occupy people's hearts and hopes.
When you embark on an honourable venture,
Be not content with aiming below the stars.
For the taste of death in a paltry matter
Is like the taste of death in a significant matter.
The cowards will see cowardice as reason,
And that is the treachery of the depraved disposition.
The nature of societies is precisely that of water. In stagnant water, water moss and decayed matter float on the surface, whereas flowing water will not carry scum on its surface. Similarly, the leadership of a stagnant society cannot fulfil its responsibility because leadership emerges only through movement, sacrifice, service and offering. Abu Bakr, Umar, Uthman and Ali emerged as outstanding individuals through great feats and excessive sacrifices.
Thus Abu Bakr was not in need of election propaganda when the Ummah reached a consensus to elect him. No sooner did the soul of the Messenger of Allah (SAWS) ascend to meet his Lord than were all eyes turned to the open position; apd they found none better than Abu Bakr (may Allah be pleased with him).
The Ummah which performs Jihad pays a high price, and so it harvests ripe fruits. It is not easy to lose something which was won through sweat and blood. Those who sit at the helm of leadership of people by the power of the first announcement of a military revolution accomplished behind the scenes in one of the offices of mediation can easily lose everything.
Whoever seized a land without war,
It is easy for him to surrender that land.
The Ummah of Jihad, which is led by extraordinary people who emerged through the long Jihad movement, will not easily lose command, nor serve as easy prey for collapse. It is also not easy for its enemies to make it harbour suspicions about its heroes' excursions. The Jihad movement familiarises the Ummah with all its individuals, informing it that they have contributed to the price paid, and have participated in the sacrifice for the establishment of the Islamic State. Thus they will be trustworthy custodians of this new-bom State which will relieve the entire Ummah from the agony of its labour-pains. Without a doubt, the Islamic State will be born, but birth cannot be accomplished without labour, and with labour there must be pain.
7. Protecting the oppressed in the land
Among the incentives for the Islamic Jihad is the without protection of those who are weak and oppressed in the land, and lifting injustice off them.
"What is the matter with you, that you fight not in the Path of Allah, while the weak and oppressedfrom among the men, women and children who are saying, 'Our Lord! Take us out of this town, whose people are oppressors, and give us from You one who will protect us, and give us from You one who will help us!" [Quran 4:75]
How can there be relaxation, and how can the Muslims be calm, When the Muslim women are with the oppressing enemy?
The Islamic jurists are in consensus that Jihad becomes Fard Ain (an individual obligation) both physically and by material support, when a Muslim woman is taken captive. In Al-Bazzaziyyah, it is reported,
"If a Muslim woman is taken captive in the West, it becomes obligatory on the people of the East to rescue her."
I wish that, even if they will not protect the religion,
At least, they would fight defending the women's honour.
Even if they are not interested in Jihad's reward,
They could, at least, come and fight to win booty.
Once I was with Hikmatyar 35 in Logar (a province of Afghanistan), when he struck a serious blow to the Communist headquarters of the province. The children of the province shouted, and the tongues of the women were ftill of prayers for Hikmatyar.
Are Muslim women being taken captive in every land?
Shall the lives of Muslims then be comfortable?
Do Allah and Islam not have the right
That every youth and aged one for it should fight?
Islam came to affirm justice on earth:
"We surely sent Our Messengers with clear proofs, and We revealed with them the Book and the Balance, that Mankind might establish justice." [Quran 57:25]
8. Hoping for Martyrdom and a High Station in Paradise
It has been reported in the authentic Hadith narrated by Imam Ahmad and AtTirmidhil 36, on the authority of Al-Miqdam bin Ma'd, that:
"The martyr has seven special favours from Allah:
He is forgiven his sins with the first spurt of his blood,
He sees his place in Paradise (before his soul leaves his body), He is clothed with the garment of faith,
He is wed with seventy-two wives ftom the beautiful maidens of paradise, He is saved from the Punishment of the Grave,
He is protected from the Great Terror (of the Day of Judgement),
On his head is placed a Crown of Dignity, a jewel of which is better than the World and all it contains, and he is granted intercession for seventy people of his household.
Al-Bukhari has reported from Abu Hurayrah that the Prophet (SAWS) said 37:
"In Paradise there are one hundred levels which Allah has prepared for the Mujahideen; the difference between every pair of these is like the difference between heaven and earth, so when you ask Allah, ask for Al-Firdous.
9. Indeed Jihad is a shield for the Ummah's honour, and a means for lifting disgrace off them
An authentic hadith reported by Imam Ahmad, on the marfu' authority of Ibn Umar, states 38
"When people are stingy with dinars and dirhams 39 , and trade in 'Al-Inah' 40 and follow the tails of cows 41, Allah will establish over them a disgrace which He will not remove until they return to their religion."
10. Protecting the dignity of the Ummah, and repelling the conspiracy of its enemies
"So fight in the Path of Allah - you will be held accountable only for Yourself and incite the believers. It may be that Allah will subdue the might of the disbelievers. And Allah is Mightier in Power, and severer in punishment." [Quran 4:84]
In an authentic hadith narrated by Imam Ahmad and Abu Dawud 42 , on the authority of Thawban, we are told:
"A time will come when the nations (of the world) will surround you from every side, just as diners gather around the main dish.
Somebody asked,
'Oh Messenger of Allah, will it be on account of our scarcity at that time?'He said,
'No, your numbers will be many but you will be scum, like the scum of flood water Feebleness will be placed in your hearts, and fear will be removed from the hearts of your enemies, on account of your love for the World, and your abhorrence of death."
11. Preservation of the earth, and protection from corruption
"...Had it not been for Allah's countering some people by means of others, the earth would surely have become full of corruption." [Quran 2:251]
12. Security of Islamic places of worship
"Had it not been for Allah's countering some people by means of others, surely monasteries, churches, synagogues and mosques, in which the Name of Allah is remembered much, would have been destroyed." [Quran 22:40]
13. Protection of the Ummah from punishment, disfiguration and displacement
"Unless you march forth, He willpunish you with a severe punishment, and will replaceyou with anotherpeople, andyou cannot harm Him at all. And Allah has Power over all things." [Quran 9:39]
14. Prosperity of the Ummah, and surplus of its resources
"My sustenance has been put under the shadow of my spear."
This is an authentic hadith, reported by Imam Ahmad, on the authority of Ibn Umar 43
15. Jihad is the highest peak of Islam
"The highest peak of it is Jihad," we find in authentic hadith reported on the authority of Muadh bin Jabal 44. Jihad is also the asceticism of this Ummah as narrated by Imam Ahmad on the authority of Abu Saeed Al-Khudri: "And you should perform Jihad for it is the asceticism of this Ummah." 45
16. Jihad is the most excellent form of worship and by means of it the Muslim can reach the highest of ranks
Al-Fadl bin Ziyad said,
"I heard Abu Abdullah Ahmad bin Hanbal while he was talking about the enemy, and he began crying, saying there is no deed of righteousness better than fighting them."
It was reported about him by others, that he said,
"Nothing matches encountering the enemy, and face-to-face combat is the most excellent of deeds. Those who fight the enemy are the ones who protect Islam and its holy places, and what deed could be superior to that? People are safe while they are in fear, and they have contributed their very lifeblood." 46
In Bukhari appears the following hadith 47:
"In Paradise there are a hundred levels which Allah has prepared for the Mujahideen in the Path of Allah; the difference between every pair of these is like the difference between the heavens and the earth. So when you ask Allah, ask for AI-Firdous."
PART TWO: O'ISLAM!
O' Muslims! Peace be upon you and the Mercy of Allah and His Blessings.
The enormous sacrifices apportioned to the Afghan Muslim people are no secret to you. To date, nine years and some have passed since the start of the illustrious revolution against the Communist invasion. During this time, the Muslims in Afghanistan have endured as much as mortals can endure in the course of protecting their religion, honour and children. Not a single house remains in Afghanistan which has not been transformed into a funeral home or an orphanage.
These people have an excuse before Allah, and have called to Allah to bear witness, on the basis of their skulls, cripples, souls and blood, that there has not remained a single arrow in the bow, and the arrows of the quiver have almost broken through.
Through the course of this long period of time, the Afghans had expectations of their Muslim brethren in case their numbers became decreased, and also so that the Muslim brotherhood could be aroused in their midst. Yet, until now, the Muslims have not heeded their call. In the ears of the Muslims is a silence, rather than the cries of anguish, the screams of virgins, the wails of orphans and the sighs of old men. Many well-off people have deemed it sufficient to send some of the scraps from their tables and crumbs from their food.
But the situation is more serious, and gravely momentous, and the Muslims in Afghanistan are in severe distress and definite, menacing peril. This blessed Jihad was established by a handful of youths who were nurtured in Islam, and by a group of scholars who devoted themselves to Allah. However, most of this first generation has fallen in martyrdom, and the second generation has advanced. This second generation has not been fortunate enough to receive the same share of upbringing and guidance, and has not come across an outstretched hand showing an interest in teaching and training them. Such people are in dire need of somebody who can live amongst them to direct them toward Allah and teach them religious regulations.
According to our modest experience and knowledge, we believe that Jihad in the present situation in Afghanistan is individually obligatory (Fard Ain), with one's self and wealth as has been confirmed by the jurists of the four schools of Islamic jurisprudence, without any exception. Along with them, the same opinion has been given by the majority of exegetes (scholars of Tafseer), hadith-scholars and scholars of religious principles (Usool).
Ibn Taymiyyah said 48,
"When the enemy has entered an Islamic land, there is no doubt that it is obligatory on those closest to the land to defend it, and then on those around them, ... for the entire Islamic land is like a single country. Also, (it is compulsory) to go forth to meet the enemy without permission ftom parents or people to whom one is in debt. The texts of (Imam) Ahmad are quite explicit regarding this.
He also said 49,
"When the enemy wants to attack the Muslims, defence becomes obligatory on all those upon whom the attack is intended, and on others besides them, just as Allah has said, (translated) 'And if they seek your help in the matter of religion, then you must help them " [Quran 8:72]
This is just as the Prophet (SAWS) has ordered the individual to help Muslims, whether or not he has been recruited for fighting. It is obligatory on every individual according to his capability and wealth, little or plenty, whether walking or riding. When the enemy proceeded towards the Muslims in the Battle of the Trench, Allah did not excuse anybody. The texts of the four juristic schools are explicit and definite in this respect, and leave no room for interpretation, ambiguity or uncertainty.
Ibn Abidin, the Hanafi scholar says 50:
"Jihad is Fard Ain when the enemy has attacked any of the Islamic heartland, at which point it becomes Fard Ain on those closest to the enemy ... As for those beyond them, at some distance ftom the enemy, it is Fard Kifayah for them unless they are needed The need arises when those closest to the enemyfail to counter the enemy, or if they do notfail but are negligent and fail to perform Jihad In that case it becomes obligatory on those around them
Fard Ain, just like Prayer and Fasting, and they may not abandon it. (The circle of people on whom Jihad is Fard Ain ex ands) until in this way, it becomes compulsory on the entire people of Islam, of the West and the East."
Verdicts in the same vein were issued also by the Hanafi scholars Al-Kasani 51, Ibn Nujaym 52, and Ibn Al-Hammam 53. If you wish, you may also peruse the Maliki Ad-Dasuqi's Hashiyah 54 , Nihayat-ul-Muhtai by the Shafi' ArRamali 55 , and Al-Mughni by the Hanbali Ibn Qudamah 56.
Perhaps some people find justification for themselves for avoiding Jihad by the fact that many of the Afghans are not at an acceptable level of Islamic upbringing, and they therefore make excuses for themselves, on the basis of some irregularities, to sit back. But the refutation of this is that the jurists have documented that it is obligatory to perform Jihad even with an extremely sinful army. This is one of the principles of Ahlus-Sunnah wal-Jamah, "to perform Jihad with every pious and sinful man ", for Allah will support this religion through a sinful man, and by means of disgraceful people who have no morals. This is in fact the way of the prime of the Unimah, of recent as well as of old. In fact, to abstain from fighting behind one's leaders, even if they are corrupt, or with a highly unrighteous army, is the practice of the Hururiyyah (one of the sects of the Khawarij) and their like; people who adopt the way of vain cautiousness emanating from lack of knowledge. 57
Some others excuse themselves by claiming that their presence in their country is necessary for the purpose of education and upbringing. For such people, we present the words of Az-Zuhri:
"Saeed bin Al-Musayyib went out to battle at the point where he had lost the use of one of his eyes. He was told,
'You are an invalid,'but he said,
Allah has summonedforth the light and the heavy. So if I cannot fight, I will swell the ranks and guard belongings."
So, whose position and job can measure up to the rank of the Master of the Tabieen 58, the heir of prophetic knowledge through his father -in-law Abu Hurayrah (may Allah be pleased with him)? Matters have reached a critical point, the noose is tightening, the situation is grave for the Muslims, so when will we go forth? And for how long will we sit back doing nothing?
The jurists used to rule, as has been reported in Al-Bazzaziyyah, that, "If a Muslim woman is captured in the West, it is obligatory on the people of the East to rescue her." What then would our scholars say about the thousands of women who are being raped in their homes? How would they respond to the women who cast themselves in the Kunar River in Laghman, fleeing from rape at the hands of the Red Army, in order to guard their chastity? (It is not permissible for a woman, by the agreement of scholars, to surrender to captivity if she fears for her modesty.) Do you not fear that your turn may come, and that the matter will concern your own honour? Abu Dawud narrates on the authority of Jabir 59:
"There is no man who forsakes another Muslim man in a situation in which his honour is being disparaged and his respect is being violated, except that Allah willforsake him in a position in which he would like to be helped Nor is there anybody who helps a Muslim in a situation where his honour is being disparaged and his respect is being violated, except that Allah will help him in a position where he would like to be helped."
So fear Allah with regard to your honour.
Hibban bin Musa says:
"We went out for ribat 60 to Syria with Ibn Al-Mubarak. When he saw how the people were worshipping, making battle and sending out expeditions every day, he turned to me and said, 'We belong to Allah and to Him shall we return. Alasfor the part of our lives that we have spent, andfor the nights and days that we whiled away in acquiring knowledge of the declaration of legal intent of divorce, leaving aside the open doors ofparadise here."
This is Abdullah bin Al-Mubarak, who used to perform ribat for two months or more every year - leaving aside his trade and the lessons of hadith and going out for ribat - bewailing the fact that he has not performed ribat all his life, and that he has occupied himself with leaming instead. What then should those who have not fired a single shot in the Path of Allah, say?
When the Messenger of Allah (SAWS) was afflicted with his terminal illness, he did not let it prevent him from reminding the Companions to dispatch the mission of Usama bin Zaid (may Allah be pleased with him). When Abu Bakr As-Siddiq tried to dispatch Usamah's expedition, the Companions attempted dissuade him from his resolution, whereupon he uttered the famous words 61 :
"By He beside Whom there is no god! Even if the dogs rove around the feet of the wives of the Messenger of Allah (SAWS), I will not turn back an army which has been sent out by the Messenger of Allah (SAWS)."
And Allah willed that the final advice of the Companion of the Messenger of Allah (SAWS) should be to exhort people towards Jihad. Abu Bakr, in the last hours of his life summoned Umar and said to him 62:
"Listen, Umar! I am telling you, and so act upon it afterwards, for I believe that I shall die today (and that day was Monday); so if I die today, do not let the evening reach you without having taken over leadership of the people, and if I live till the night, do not let morning reach you without having taken over leadership of the people. Let not a calamity, great as it may be, distract you from matters pertaining to your religion, and the advice of your Lord. You saw me at the death of the Messenger of Allah (SAWS), and surely creation has never suffered such a misfortune. By Allah! If I were to delay in executing an order of His Messenger, Allah would forsake us, and afflict us with punishment and Madinah would be set ablaze."
Indeed, Abu Bakr, the best of men after the Prophet (SAWS), felt that delay in enforcing the command of Allah and the command of His Messenger (SAWS) in going out for Jihad was liable to invite destruction and loss.
This is the Book of Allah making judgement between us, and the Sunnah of His Messenger (SAWS) speaking and testifying before us, and the way of the Companions in their understanding of the importance of Jihad in this religion. Do we then have any comment on these ample, plain, clear, decisive, mutawatir 63 texts? The villain has reached the depths of the Muslim women's chamber - shall we then leave him be? Shall we allow him to violate honours, spoil values and uproot principles?
Perhaps a woman might utter, 'O'Multasim!'
And such cries fill the mouths of the orphans.
Her cry has reached the ears of the people,
But she has not touched the dignity of (any like) Al-Mu'tasim.
The Russians have taken 5200 Afghan Muslim children to rear them on the Communist ideology, and to sow heresy deep within them. The Americans have confirmed the opening of six hundred schools, and they are maintaining, educating and raising 150,000 Afghan children inside and outside the country.
Where then are the propagators of Islam? Where are the Muslim educators and what have they prepared for saving this Muslim generation and for safeguarding this great and blessed people?
The jurists have documented that the lands of the Muslims are like a single land, so that whichever region of the Muslims' territory is exposed to danger, it is necessary that the whole body of the Islamic Ummah rally together to protect this organ which is exposed to the onslaught of the microbe. What is the matter with the scholars, that they do not arouse the youths for Jihad, especially since arousal is compulsory? ("And arouse the believers (to fight). [Quran 4:841]
What is the matter with the propagators that they do not dedicate a year of their lives to live amongst the Mujahideen, giving guidance and direction? What is the matter with the students that they do not take a year off from their studies in order to attain the distinction of Jihad, and contribute with their own selves to the establishment of Allah's religion on Earth?
"They are content to be among those who remain behind (eg. women, children, etc.), and their hearts have been sealed from all good and guidance, so that they do not comprehend. However, the Messenger and those who believe with him perform Jihad with their possessions and their lives; they are the ones r whom there are blessings and reward, and they are the successful ones." [Quran 9:87- 881
What is the matter with the Imams, that they do not sincerely advise those who seek counsel from them regarding going out with blood and soul in the Path of Allah? For how long will the believing youths be held back and restrained from Jihad? These youths, whose hearts are burning with a fire, spurting forth enthusiasm, and blazing with zeal that their pure blood may irrigate the earth of the Muslims. The one whoforbids a young man from Jihad is no different from the one who forbids him from Prayer and Fasting. Does the one who forbids people from Jihad not fear that he falls under the implication (albeit indirectly) of the noble verse in which Allah says, (translated):
"Perhaps Allah knows those among you who restrain others (from fighting in Allah's Cause), and those who say to their brethren, 'Come to us,'while they come not to the battle except a little, being miserly towards you. Then, when fear comes, you see them looking towards you, their eyes rolling like one over whom hovers death. Then, when the fear departs, they will smite you with sharp tongues, envious of the good. They have not believed, so Allah has rendered their deeds void, and that is easy for Allah." [Quran 33:18-19]
What is the matter with the mothers, that one of them does not send forward one of her sons in the Path of Allah, that he might be a pride for her in this World and a treasure for her in the Hereafter through his intercession? And what is the matter with the fathers that they do not urge one of their sons, so that he can grow up in the rearing-ground of heroes, the lands of men and the grounds of battle? He should consider that Allah created him infertile, and part of giving thanks for the blessing of children is to submit the charity from his children as thanks to his Lord. Did he create himseld Or provide himself with wealth? Why then, the stinginess towards the Lord of the Worlds? Stinginess towards the King with respect to what He owns, notwithstanding the fact that we believe "A soul will not die until its life span and sustenance have been depleted."
What is the matter with the Muslims that they do not record some days of frontier-guarding, and some hours of battle in the books of their deeds and the chronicles of their virtues? It has been confirmed in an authentic hadith narrated by Muslim on the authority of Salman that 64 :
"Guarding the frontier for a day in the Path of Allah is better than the fasting and prayer of a month."
And in a hasan hadith by At-Tinnidhi on the authority of Uthman 65:
"Guarding the frontier for a day in the Path of Allah is better than a thousand days spent in other abodes, during which the nights are spent in prayer and the days infasting."
And in the authentic hadith narrated by Imam Ahmad and At-Tirmidhi 66:
"Standing for an hour in the ranks of battle is better than standing (in prayer) for sixty years."
O' brothers of Islam! Come, therefore, to the defence of your religion, the victory of your Lord, and the elevation of the way of your Prophet! Beloved brother! Draw your sword, climb onto the back of your horse and wipe the blemish off your Ummah. If you do not assume this responsibility, then who will?
Kind brother!
The dream of disgrace has gone on long enough Where, then, is the roar of lions?
The party of the small birds have become eagle-like
And we are under the subjugation of slaves -
The subjugation of slaves out of submissiveness
And not as a result of military defeat.
Dear brother! "Surely, in their stories is a moral for intelligent people." [Quran 12:111]
So, the bloody tale of Bukhara, the narrative of mutilated Palestine, blazing Aden, enslaved peoples, the sorry stories of Spain, the terrible accounts of Eritrea, sore Bulgaria, the tragedy of Sudan, the devastated remnants of Lebanon, Somalia, Bunna, Caucasia and its deep wounds, Uganda, Zanzibar, Indonesia, Nigeria ... All these slaughters and tragedies are the best lesson for us. Will we take admonishment from the past before we lose the present? Or will history repeat itself over us while we swallow degradation, fall into oblivion as those before us did, and lose just as they lost?
We hope that Allah defeats the Russians in Afghanistan, and that the Muslims do not turn back on their heels in failure. If the latter occurs, then I wish I knew what catastrophe will befall the Muslims.
Abu Dawud has reported, with a strong chain of narration, on the marfu' authority of Abu Umamah,
"Whoever did not go outfor Jihad, nor helped equip a fighter, nor treated a Mujahid's family well in his absence, Allah will afflict him with a calamity before the Day of Judgement." 67
"Surely, therein is a reminderfor anybody with a heart, or who listens while bearing witness (to the truth)." [Quran 50:37]
Have I not conveyed the message? O' Allah, bear witness then!
Have I not conveyed the message? O' Allah, bear witness then!
Have I not conveyed the message? O' Allah, bear witness then! 68
CONCLUSION
1. When the enemy enters the land of the Muslims, Jihad becomes individually obligatory (Fard Ain), according to all the jurists, scholars of Tafseer and scholars of Hadith.
2. When Jihad becomes Fard Ain, there is no difference between it and Salah and Fasting, according to the three Imams, Abu Hanifah, Malik and AshShafi'. As for the Hanbalis, they give priority to Salah.
In Bulghah As-Saalik li-Aqrab Al-Masalikfi Madhhab il-Imam Malik (The Sufficiency of the Traveller on the Best Path in the School of Imam Malik), the following is reported:
"Jihad in the Path of Allah, to raise the word of Allah, is Fard Kifaayah once a year, so that if some perform it, the obligation falls from the rest. It becomes Fard Ain, like Salah and Fasting, if the legitimate Muslim Imam declares it so, or if there is an attack by the enemy on an area of people."
Maima'Al-Anhar, a book of the Hanafi school, reports:
"If the sufficiency (to defeat the enemy) is not reached except by everybody participating, then at such a time it (Jihad) becomes Fard Ain, like Salah."
And in Hashiyah Ibn A bidin "69, another authoritative Hanafi text, we find,
"...and (Jihad is) Fard Ain if the enemy has attacked part of the Islamic homeland. It thus becomes an obligation like Salah and Fasting which cannot be abandoned."
3. When Jihad becomes Fard Ain, no permission of parents is required, just as parents' permission is not required to perform the Fajr Salah or to fast Ramadan.
4. There is no difference between one who abandons Jihad without excuse when it is Fard Ain, and one who eats without excuse during the day in Ramadan.
5. Donating money does not exempt a person from bodily Jihad, no matter how great the amount of money given. Nor is the obligation of Jihad, which is hanging over the person's neck, lifted from him; just as it is not correct to give money to the poor for missed fasts or prayers without making them up.
6. Jihad is the obligation of a lifetime, just like Salah and Fasting. As it is not permissible to fast one year in Ramadan and eat in the following Ramadan, or to pray one day and abandon Salah another day, similarly one cannot perform Jihad one year and abandon it for some years if he is capable of continuing.
7. Jihad is currently Fard Ain - individually obligatory - in person and by wealth, in every place that the disbelievers have occupied. It remains Fard Ain continuously until every piece of land that was once Islamic is regained.
8. The word Jihad, when mentioned on its own, only means combat with weapons, as was mentioned by Ibn Rushd, and upon this the four Imams have agreed.
9. The implication of fee sabeelillah (in the Path of Allah) is Jihad, as Ibn Hajar has said 70.
10. The saying, "We have returned from the lesser Jihad (battle) to the greater Jihad," which people quote on the basis that it is a hadith, is in fact a false, fabricated hadith which has no basis. It is only a saying of Ibrahim bin Abi Ablah, one of the Successors, and it contradicts textual evidence and reality. 71
11. Jihad is the highest peak of Islam, and proceeds in stages. Before it comes hijrah, then preparation (Organisation), then ribat, then combat. Hijrah is necessary for Jihad, for it has been reported in the authentic hadith reported by Imam Ahmad on the marfu' authority of Junadah, that "Hijrah will not cease as long as Jihad continues." Ribat refers to living on the Muslims' front-line to protect the Muslims. It is a necessity of combat, because battles do not occur every day. A person may perform ribat for a long time and only participate in one or two battles during this time.
12. Jihad today is individually obligatory (Fard Ain), by self and wealth, on every Muslim, and the Muslim Ummah remains sinful until the last piece of Islamic land is freed from the hands of the disbelievers. Furthermore, none are absolved from the sin other than the Mujahideen.
13. Jihad in the time of the Messenger of Allah (SAWS) was of different varieties. The Battle of Badr was recommended (mustahabb). On the other hand, the battles of The Trench and Tabuk were Fard Ain upon every Muslim. The entire community was summoned forth, in the case of Tabuk because of the fact that the disbelievers attacked Madinah, the Land of Islam. The Battle of Khaibar (in the year 7 AH) was communally obligatory (Fard Kifayah), and the Messenger of Allah only permitted those who had witnessed Hudaibiyah (6 AH) to participate in it.
14. Jihad in the days of the Companions and Successors was mostly Fard Kifayah, because they were embarking on new conquests.
15. Today, Jihad in person is all Fard Ain.
16. Allah has not excused anybody to abandon Jihad other than the ill, the cripple and the blind, as well as children who have not yet reached puberty, women who have no way of emigrating and performing Jihad and those advanced in years. In fact, it is better for even the sick person whose illness is not serious, as well as the cripple and the blind person, if they are able to make their way to the training camps in order to join the Mujahideen, teach them Quran, talk to them and encourage them to be brave, just as Abdullah bin Umm Maktoom did in Uhud.
Anybody else has no excuse before Allah, whether he is a professional, a specialist, an employer or a great businessman. None of these is excused from performing Jihad personally or permitted to merely contribute materially.
17. Jihad is a collective act of worship, and every group must have a leader. Obedience to the leader is a necessity in Jihad, and thus a person must condition himself to invariably obey the leader, as has been reported in the hadith by Muslim on the authority of Abu Hurayrah:
"You must hear and obey, whether it is easy or difficult for you, in things which are pleasant for you as well as those which are inconvenient and difficultfor you."
NOTES FOR THOSE COMING FOR JIHAD
1. The Jihad of ordinary people is different from the Jihad of Islamic propagators. The propagators are always few, and as a rule they are the prime of the Ummah. They alone cannot continue a prolonged Jihad, nor are they capable of confronting nations and so the Ummah must participate with them. Any people will have many faults, so let not anybody think that an entire people is outstanding, bearing the mark of elite angels.
2. The Afghan people are like any other people in that there is ignorance and shortcomings among them, so let not anybody think that he will find an entire people without any deficiencies. However, the difference between the Afghan people and others is that the Afghans have refused disgrace in their religion and have purchased their dignity with seas of blood and mountains of corpses and lost limbs. Other nations have submitted to colonisation and disbelief from the first day.
3. The Afghan nation is illiterate and has been reared only on the Hanafi school of thought. No other school of jurisprudence has co-existed with the Hanafi school in Afghanistan and thus many of them think that anything which contradicts the Hanafi school is not part of Islam. The absence of other juristic schools in Afghanistan has led to partisanship and prejudice in favour of the Hanafi school in the hearts of the Afghan people. Therefore anybody who wishes to perfon-n Jihad with theafghans should respect the Hanafi school.
4. The Afghans are a faithful people who recognise manhood, chivalry and pride and do not appreciate trickery or hypocrisy. When they love a person, they will give their life and soul for him and if they dislike him they will not show it at all. A person should desist from certain actions of the prayer when he first mingles with them, in order to give himself a valuable chance of reaching their hearts so that he will be able to instruct and educate them and thus improve their worldly and religious conditions. Imam Ahmad and Ibn Taymiyyah have given verdicts to this effect.
5. You should certainly know that the path of Jihad is long and arduous and that it is not easy for most people to remain steadfast on the journey even if they were very eager at the start. Desires and effusive feelings for Jihad must definitely take root in the soul to enable it to bear hardships and to rear it upon difficulties and adversities. Many youth came here zealous, but then their zeal steadily diminished until they began disputing the very ordinance of Jihad.
Allah has undertaken to support the Mujahideen, so whoever goes forth in His Path, Allah will guide him, strengthen his determination, fortify his heart and make his feet firm.
"There are three whom Allah must help: the Mujahid in the Path ofallah, the reporter (of a message) who wishes to discharge his responsibility and the one seeking marriage in order to guard his chastity."72
Oh Allah! You are free from all defects. Praise be to You. I bear witness that there is none worthy of worship other than You. I seek Your forgiveness and turn to You in repentance.
PART THREE: CLARIFICATIONS ABOUT THE ISSUE OF JIHAD TODAY
Praise be to Allah, Lord of the Worlds. Blessings and peace be upon the noblest of Messengers, Muhammad and upon all his family and companions.
1. We have spoken at length about the status of Jihad today in Afghanistan, Palestine and other usurped Muslim lands of the like. We have confirmed what has been agreed upon by the earlier (Salaf) and latter (Khalaf) generations of hadith scholars, exegetes, jurists, and scholars of religious principles (usool), namely that:
"When a span of Muslim land is occupied, Jihad becomes individually obligatory (Fard Ain) on the inhabitants of that piece of land. The woman may go out, without her husband's permission, with a mahram, the one in debt without the permission of the one to whom he owes, the child without his father's permission. If the inhabitants of that area are not sufficient in number, fall short, or are lazy, the individually obligatory nature of Jihad extends to those around them, and so on and so on until it covers the entire Earth, being individually obligatory (Fard Ain) just like Salah, Fasting and the like so that nobody may abandon it."
2. The obligation of Jihad today remains Fard Ain until the liberation of the last piece of land which was in the hands of Muslims but has been occupied by the disbelievers.
3. Some scholars consider Jihad today in Afghanistan and Palestine to be Fard Kifayah. We agree with them in that Jihad in Afghanistan for the Arabs was initially Fard Kifayah. However, the Jihad is in need of men and the inhabitants of Afghanistan have not met the requirement which is to expel the disbelievers from Afghanistan. In this case, the communal obligation (Fard Kifayah) is overturned. It becomes individually obligatory (Fard Ain) in Afghanistan, and remains so until enough Mujahideen have gathered to expel the Communists in which case it again becomes Fard Kifayah.
4. There is no permission needed from anybody in the case of an individual obligation (Fard Ain), according to the principle, "there is no permission necessaryfor an individual obligation (Fard Ain)".
5. A person who discourages people from Jihad is like the one who discourages people from Fasting. Whoever advises an able Muslim not to go for Jihad is just like the one who advises him to eat in Ramadan while he is healthy and in residence.
6. It is best to shun the company of those who hold back from Jihad and not to enter into arguments with them, for this would lead to idle disputation and hardening of the heart.
Sheikh-ul-Islam Ibn Taymiyyah says,
"And abandonment/shunning comprises: avoiding evil and evil people, and similarly shunning those who call for innovation in religion, sinful people and those who associate with such people or assist them in those endeavours. Similar is the case of the person who abandons Jihad and from whom there is no benefit in associating with, for in this case we are liable to punishment for not having helped him by co-operating in matters of righteousness and piety. The adulterers, homosexuals, those who abandon Jihad, the innovators and the alcoholics, as well as those who associate with them are a source of harm to the religion of Islam. They will not co-operate in matters of righteousness and piety. So whoever does not shun their company is, in fact, abandoning what he has been commanded to do and is committing a despicable deed."
IMPORTANT NOTES REGARDING APPLICATION OF THE RULING
When we call people for Jihad and explain to them its ruling, it does not mean that we are in a position to take care of them, advise them and look after their families. The concern of the scholars is to clarify the Islamic legal ruling. It is not to bring people to Jihad nor to borrow money from people to take care of the families of the Mujahideen. When Ibn Taymiyyah or Al-lzz bin AbdisSalam explained the ruling concerning fighting against the Tartars, they did not become obliged to equip the army.
Carrying out religious obligations is necessary according to one's capability. Pilgrimage, for example, is compulsory on those who are able to perform it.
"And it is an obligation on mankind towards Allah to perform the Pilgrimage of the Housefor whoever is able to do so [Quran 3:97]
Similarly, Jihad must be performed according to one's ability, as mentioned in the Quran:
"There is no blame on the weak, nor on the ill, nor on those who cannot find anything to spend, when they are sincere and true towards Allah and His Messenger. There is no censure upon the righteous. Indeed Allah is Oft Forgiving, Most MercifuL Nor (is there any blame) on those who, when they came to you to be provided with mounts, you said to them,
'I cannotfind anything on which to mount you.'
They turned away, their eyes flowing with tears,, out of grief that they did not have anything to spend (in the Path of Allah). [Quran 9:91-92]
Ibn Al-Arabi said, 74
"This second verse is the strongest evidence for the acceptability of the excuse of one who is in poverty or has a valid need which holds him backfrom Jihad, provided goodwill has been identified in his conduct while claiming the inability.
Al-Qurtubi said in his Tafseer 75,
"This verse is a basis for the dismissal of obligation from the incapable, so that whoever is incapable ofperforming a deed is exemptedftom it, sometimes by doing something else in its place and sometimes by merely having the resolution and will to do it; There is no difference in this respect between a person who is incapable physically and one who is financially unable. This verse is explained by the words of Allah, (translated) 'Allah does not impose upon any soul a burden beyond its capability" [Quran 2:286]
In Saheeh Muslim, it is reported that the Prophet (SAWS) said,
"In Madinah are people who are with you whenever you travel any distance or traverse a valley. They were held back by (valid) excuses."
According to another narration, "they were held back by illness.
Al-Qurtubi said,
"The majority of scholars are of the view that anybody who cannot find anything to spend in Jihad is not obliged to spend."
At-Tabari inferred 76,
"There is no blame (i.e. sin) on those with chronic diseases, who are incapable of travelling andfighting, nor on the ill, nor on those who do not find anything to spend to take them to Jihad."
Ibn Taymiyyah said 77,
"The commands, retributions, expiations and so on of the Islamic Law are intended to be implemented according to capability."
ADDING TO THE TEXTS OF SCHOLARS ALREADYMENTIONED
Those with valid excuses are absolved of the sin of sitting back from Jihad. Those legitimately excused include:
a) Somebody with a wife and children who do not have income from any other source nor have anybody besides him who could support and maintain them. However, if he is able to allocate provision for them for the duration of his absence, then he is sinful if he sits back. Every Muslim should reduce his spending and be frugal with his earnings until he is able to go out for Jihad.
b) Somebody who was unable, after much effort, to obtain a visa to come to Pakistan.
c) Somebody whose government denied him a passport or prevented him from leaving from the airport.
d) Somebody who has parents who do not have anybody besides him for their support and maintenance.
THE QUESTION OF INTERROGATION BY AUTHORITIES UPON RETURN OF THE MUJAHID TO HIS HOMELAND FROM JIHAD
This point is never an excuse because it is a matter of suspicion and uncertainty. Jihad is a certainty and the fear of interrogation by the Intelligence is a matter of doubt. In fact, even if he is certain that the Intelligence will interrogate him, this is not an excuse which absolves him from the sin of sitting back from Jihad. The excuse of coercion which is admissible in the Shariah and which would absolve him of the sin of abandoning an obligation is "direct coercion which threatens loss of life or limb", that is, torture involving death or severance of a limb. Similarly, fear of police authorities in the country whose passport he holds, even if he is sure that when he returns they will detain him and kill him or sever his limb, is not an acceptable excuse before Allah because in this case he is obliged to forsake his country and live in the land of Jihad.
"Those whose souls the angels take while they are wronging themselves (the angels) say to them,
'What was the matter with you?'
They reply,
'We were weak and oppressed in the land.'
(The angels) say,
'Was not Allah's earth spacious enough thatyou could emigrate therein?' Then, the abode of those people shall be Hell - how evil a destination it is! Exceptfor such weak and oppressed men, women and children who were neither able to come up with a stratagem (to emigrate) nor shown any way (to do so) - those Allah will surely pardon, and Allah is Most Pardoning, Oft-Forgiving." [Quran 4:97-99]
THE ISSUE OF ARAB WOMEN PERFORMING JIHAD IN AFGHANISTAN
Arab women may not come without a non-marriageable male guardian (mahram). Their duties are confined to education, nursing and assisting refugees. As for fighting, Arab women may not fight because, until now, Afghan women are not participating in the fighting.
THE ISSUE OF SOMEBODY WHO HAS A HANDICAP (SUCH AS THE CRIPPLE) WHICH PREVENTS HIM FROM FIGHTING BUT DOES NOT PREVENT HIM FROM WORKING IN OTHER SPHERES
The individual obligation is not dismissed from a cripple or from an invalid whose illness is not serious, because they are capable of working in the spheres of health and education which is a broad field. The Mujahideen are now more in need of propagators than they are in need of food, weapons, and medicine.
Ibn Al-Humam said 79,
"As for the one who is not able to go out for fighting, he must go out to swell/increase the ranks for this will help terrorise the enemy. "
Therefore, if going out to swell the ranks is obligatory, then how about going out to teach the Mujahideen the regulations of their religion? This is more obligatory and more strongly compulsory.
A WORD TO THOSE WITH FAMILIES
In conclusion: we tell those with families that they may not leave their families and go out for Jihad without ensuring provision for them and without ensuring that somebody will take care of them. Thus, whoever wishes to go out now with his family should realise that we are not able to take care of him. He should therefore check with the Islamic centres close to him or with well-wishers until he is able to guarantee provision for his family. The poor people with families must therefore determinedly look for somebody who can finacially support their families for the duration of their abse
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