Tuesday, December 26, 2006

* Jihad against Crusaders


Jihad Against Jews and Crusaders

World Islamic Front Statement

Shaykh Usamah Bin-Muhammad Bin-Ladin
Ayman al-Zawahiri, amir of the Jihad Group in Egypt
Abu-Yasir Rifa'i Ahmad Taha, Egyptian Islamic Group
Shaykh Mir Hamzah, secretary of the Jamiat-ul-Ulema-e-Pakistan
Fazlur Rahman, amir of the Jihad Movement in Bangladesh

Praise be to Allah, who revealed the Book, controls the clouds, defeats factionalism, and says in His Book: "But when the forbidden months are past, then fight and slay the pagans wherever ye find them, seize them, beleaguer them, and lie in wait for them in every stratagem (of war)"; and peace be upon our Prophet, Muhammad Bin-'Abdallah, who said: I have been sent with the sword between my hands to ensure that no one but Allah is worshipped, Allah who put my livelihood under the shadow of my spear and who inflicts humiliation and scorn on those who disobey my orders.

The Arabian Peninsula has never -- since Allah made it flat, created its desert, and encircled it with seas -- been stormed by any forces like the crusader armies spreading in it like locusts, eating its riches and wiping out its plantations. All this is happening at a time in which nations are attacking Muslims like people fighting over a plate of food. In the light of the grave situation and the lack of support, we and you are obliged to discuss current events, and we should all agree on how to settle the matter.

No one argues today about three facts that are known to everyone; we will list them, in order to remind everyone:

First, for over seven years the United States has been occupying the lands of Islam in the holiest of places, the Arabian Peninsula, plundering its riches, dictating to its rulers, humiliating its people, terrorizing its neighbors, and turning its bases in the Peninsula into a spearhead through which to fight the neighboring Muslim peoples.

If some people have in the past argued about the fact of the occupation, all the people of the Peninsula have now acknowledged it. The best proof of this is the Americans' continuing aggression against the Iraqi people using the Peninsula as a staging post, even though all its rulers are against their territories being used to that end, but they are helpless.

Second, despite the great devastation inflicted on the Iraqi people by the crusader-Zionist alliance, and despite the huge number of those killed, which has exceeded 1 million... despite all this, the Americans are once against trying to repeat the horrific massacres, as though they are not content with the protracted blockade imposed after the ferocious war or the fragmentation and devastation.

So here they come to annihilate what is left of this people and to humiliate their Muslim neighbors.

Third, if the Americans' aims behind these wars are religious and economic, the aim is also to serve the Jews' petty state and divert attention from its occupation of Jerusalem and murder of Muslims there. The best proof of this is their eagerness to destroy Iraq, the strongest neighboring Arab state, and their endeavor to fragment all the states of the region such as Iraq, Saudi Arabia, Egypt, and Sudan into paper statelets and through their disunion and weakness to guarantee Israel's survival and the continuation of the brutal crusade occupation of the Peninsula.

All these crimes and sins committed by the Americans are a clear declaration of war on Allah, his messenger, and Muslims. And ulema have throughout Islamic history unanimously agreed that the jihad is an individual duty if the enemy destroys the Muslim countries.
This was revealed by Imam Bin-Qadamah in "Al- Mughni," Imam al-Kisa'i in "Al-Bada'i," al-Qurtubi in his interpretation, and the shaykh of al-Islam in his books, where he said: "As for the fighting to repulse [an enemy], it is aimed at defending sanctity and religion, and it is a duty as agreed [by the ulema]. Nothing is more sacred than belief except repulsing an enemy who is attacking religion and life."

On that basis, and in compliance with Allah's order, we issue the following fatwa to all Muslims: The ruling to kill the Americans and their allies -- civilians and military -- is an individual duty for every Muslim who can do it in any country in which it is possible to do it, in order to liberate the al-Aqsa Mosque and the holy mosque [Mecca] from their grip, and in order for their armies to move out of all the lands of Islam, defeated and unable to threaten any Muslim. This is in accordance with the words of Almighty Allah, "and fight the pagans all together as they fight you all together," and "fight them until there is no more tumult or oppression, and there prevail justice and faith in Allah."

This is in addition to the words of Almighty Allah: "And why should ye not fight in the cause of Allah and of those who, being weak, are ill-treated (and oppressed)? -- women and children, whose cry is: 'Our Lord, rescue us from this town, whose people are oppressors; and raise for us from thee one who will help!'"

We -- with Allah's help -- call on every Muslim who believes in Allah and wishes to be rewarded to comply with Allah's order to kill the Americans and plunder their money wherever and whenever they find it. We also call on Muslim ulema, leaders, youths, and soldiers to launch the raid on Satan's U.S. troops and the devil's supporters allying with them, and to displace those who are behind them so that they may learn a lesson.

Almighty Allah said: "O ye who believe, give your response to Allah and His Apostle, when He calleth you to that which will give you life. And know that Allah cometh between a man and his heart, and that it is He to whom ye shall all be gathered."

Almighty Allah also says: "O ye who believe, what is the matter with you, that when ye are asked to go forth in the cause of Allah, ye cling so heavily to the earth! Do ye prefer the life of this world to the hereafter? But little is the comfort of this life, as compared with the hereafter. Unless ye go forth, He will punish you with a grievous penalty, and put others in your place; but Him ye would not harm in the least. For Allah hath power over all things."

Almighty Allah also says: "So lose no heart, nor fall into despair. For ye must gain mastery if ye are true in faith."

* Aqabah Pledge

THE FIRST ‘AQABAH PLEDGE


We have already spoken about six Madinese who embraced Islam in the pilgrimage season in the eleventh year of Prophethood. They promised to communicate the Message of Islam to their townsfolk.



The following year, on the occasion of the pilgrimage, there came a group of twelve disciples ready to acknowledge Muhammad as their Prophet. The group of men comprised five of the six who had met the Prophet (Peace be upon him) the year before, the sixth who stayed away was Jabir bin ‘Abdullah bin Reyab, the other seven were:


1. Mu‘adh bin Al-Harith, Ibn ‘Afra, from Khazraj.
2. Dhakwan bin ‘Abd Al-Qais, from Khazraj.
3. ‘Ubadah bin As-Samit, from Khazraj.
4. Yazeed bin Tha‘labah, from Khazraj.
5. ‘Al-‘Abbas bin ‘Ubadah bin Nadalah, from Khazraj.
6. Abul Haitham bin At-Taihan, from Aws.
7. ‘Uwaim bin Sa‘idah, from Aws.


They avowed their faith in Muhammad (Peace be upon him) as a Prophet and swore: “We will not worship any one but one Allah; we will not steal; neither will we commit adultery, nor kill our children; we will not utter slander, intentionally forging falsehood and we will not disobey you in any just matter.” When they had taken the pledge, Muhammad (Peace be upon him) said: “He who carries it out, Allâh will reward him; and who neglects anything and is afflicted in this world, it may prove redemption for him in the Hereafter; and if the sin remains hidden from the eyes of the men and no grief comes to him, then his affair is with Allâh. He may forgive him or He may not.”


THE MUSLIM ENVOY IN MADINAH:



After the Pledge (in the form of an oath had been taken) the Prophet (Peace be upon him) sent to Yathrib (Madinah) Mus‘ab bin ‘Umair Al-‘Abdari, (May Allah be pleased with him) the first Muslim ‘ambassador’ to teach the people there the doctrines of Islam, give them practical guidance and make attempts at propagating the Islam among those who still professed polytheism.


As‘ad bin Zurarah hosted him in Madinah. So prepared was the ground, and so zealous the propagation that the Islam spread rapidly from house to house and from tribe to tribe. There were various cheerful and promising aspects of success that characterized Mus‘ab’s task. One day Mus‘ab and As‘ad were on their way to the habitations of Bani ‘Abd Al-Ashhal and Bani Zafar, when they went into the premises of the latter clan. There they sat near a well conversing with some new converts.


Sa‘d bin Mu‘adh and Usaid bin Hudair, chiefs o f the two clans heard of this meeting, so Usaid approached the Muslims armed with his lance while the other Sa‘d excused himself on grounds that As‘ad was his maternal cousin. Usaid came closer cursing and swearing and accused the two men of befooling people weak of heart, and ordered that they stop it altogether.



Mus‘ab calmly invited him to sit saying, “If you are pleased with our talk, you can accept it; should you hold it in abhorrence, you could freely immunize yourself against what you hate.” “That’s fair,” said Usaid, pierced his lance in the sand, listened to Mus‘ab and then heard some verses of the Noble Qur’ân. His face bespoke satisfaction and pleasure before uttering any words of approval. He asked the two men about the procedures pertinent to embracing Islam. They asked him to observe washing, purge his garment, bear witness to the Truth and then perform two Rak‘a.


He responded and did exactly what he was asked to do, and then said there was a man (Sa‘d bin Mu‘adh) whose people would never hang b ack if he followed the Islam. He then left to see Sa‘d and his people. Sa‘d could immediately understand that Usaid had changed. To a question posed by Sa‘d, Usaid said that two men were ready to comply with whatever orders they received. He then managed a certain situation that provided the two men with a chance to talk with Sa‘d privately.


The previous scene with Usaid recurred and Sa‘d embraced Islam, and directly turned to his people swearing that he would never talk with them until they had believed in Allâh, and in His Messenger. Hardly did the evening of that day arrive when all the men and women of that sept of Arabians embraced Islam with the exception of one, Al-Usairim, who hung back until the Day of Uhud.


On that day he embraced Islam and fought the polytheists but was eventually killed before observing any prostration in the way of prayer. The Prophet (Peace be upon him) commented saying: “He has done a little but his reward is great.”



Mus‘ab stayed in Madinah carrying out his mission diligently and successfully until all the houses of Al-Ansar (the future Helpers) had Muslims elements, men and women. One family only stood 74 obdurate to the Islamic Da‘wah (Call). They were under the influence of the poet Qais bin Al-Aslat, who managed to hold them at bay and screen off the Call of Islam from their ears until the year 5 A.H.



Shortly before the approach of the following pilgrimage season, i.e. the thirteenth year of
Prophethood, Mus‘ab bin ‘Umair returned to Makkah carrying to the Prophet (Peace be upon him) glad tidings about the new fertile soil ofIslam in Madinah, and its environment rich in the prospects of good, and the power and immunity that that city was bound to provide to the cause of Islam.


THE SECOND ‘AQABAH PLEDGE


The next year, thirteenth of Prophethood, June 622 A.D., during the pilgrimage season, over
seventy converts from Madinah came in the trail of their polytheist people to perform the rituals of pilgrimage in Makkah.

The oft-repeated question amongst them was “Isn’t it high time we protect Muhammad instead of leaving him forsaken, deserted and stumbling in the hillocks of Makkah?”

Shortly after arrival, they conducted clandestine contacts with the Prophet (Peace be upon him) and agreed to meet him secretly at night in mid Tashreeq Days (the 11th, 12th and 13th days of Dhul Hijja) in a hillock at Al-‘Aqabah, the last year’s meeting place.


One of the leaders of the Ansâr (Helpers), Ka‘b bin Malik Al-Ansari (May Allah be pleased with him), gave an account of the historic meeting which changed the whole course of the struggle between Islam and paganism, he said: We set out for pilgrimage and struck a rendezvous in mid Tashreeq Days. We were accompanied by a celebrity and a notable of ours called ‘Abdullah bin ‘Amr bin Haram, who was still a polytheist. We disclosed to him our intention of meeting Muhammad (Peace be upon him) and exhorted him to join our ranks and give up polytheism lest he should serve as wood for Hell in the Hereafter. He promptly embraced Islam and witnessed the serious meeting at Al-‘Aqabah. That very night we slept with our people in our camps.


After a third of the night had elapsed, we began to leave stealthily and met in a hillock nearby. We were seventy three men and two women Nusaibah bint Ka‘b from the Najjars and Asma’ bint ‘Amr from Bani Salamah.


We waited for the Messenger of Allâh (Peace be upon him) until he came in the company of his uncle Al-‘Abbas bin ‘Abdul Muttalib who (though himself not a Muslim), adjured us not to draw his nephew away from the protection of his own kindred unless we were fully prepared to defend him even at the risk of our lives. He was the first to speak:


“O you people of the Khazraj — the Arabs used to call the Ansâr (Helpers) Khazraj, whether from Khazraj or Aws — you all know the position that Muhammad holds among us. We have protected him from our people as much as we could. He is honoured and respected among his people. He refuses to join any party except you. So if you think you can carry out what you promise while inviting him to your town, and if you can defend him against the enemies, then assume the burden that you have taken. But if you are going to surrender him and betray him after having taken him away with you, you had better leave him now because he is respected and well defended in his own place.”


Ka‘b replied: “We have heard your words, and now O Messenger of Allâh, it is for you to speak and take from us any pledge that you want regarding your Lord and yourself.”


It was a definite stance showing full determination, courage and deep faith to shoulder the daunting responsibility and bear its serious consequences.

The Messenger of Allâh then preached the Faith, and the pledge was taken. Al-Imam Ahmad, on the authority of Jabir, gave the following details:


The Ansâr (Helpers) asked the Messenger of Allâh about the principles over which they would take a pledge. The Prophet answered:

1. To listen and obey in all sets of circumstances.
2. To spend in plenty as well as in scarcity.
3. To enjoin good and forbid evil.
4. In Allâh’s service, you will fear the censure of none.
5. To defend me in case I seek your help, and debar me from anything you debar yourself,
your spouses and children from. And if you observe those precepts, Paradise is in store for
you.


In another version narrated by Ka‘b, he said: The Prophet (Peace be upon him) began to speak, recited some Qur’ânic verses, called people unto Allâh, exhorted them to enter the fold of Islam and concluded saying: “I give you my pledge that you debar me from whatever you debar your women and children from.”

Here Al-Bara’ bin Ma‘rur, caught him by hand, and said: “Oh yes, we swear by Allâh, Who sent you as a Prophet in Truth, that we will debar you from whatever we debar our women from. Have confidence in us, O Messenger of Allâh. By Allâh, we are genuine fighters and quite reliable in war, it is a trait passed down to us from our ancestors.”


Then ‘Abul Haitham At-Taihan interrupted and said: “O Prophet of Allâh! Between us and the Jews, there are agreements which we would then s ever. If Allâh grants you power and victory, should we expect that you would not leave us, and join the ranks of your people (meaning Quraish)?”

The Prophet (Peace be upon him) smiled and replied:
“Nay, it would never be; your blood will be my blood. In life and death I will be with you and you with me. I will fight whom you fight and I will make peace with those with whom you make peace.”


After the negotiations concerning the conditions of allegiance had ended, and all of the audience were unanimously agreed to ratify it, two men of the early generation of converts who had embraced Islam in the eleventh and twelfth years rose to their feet to apprise the others of the serious step they were about to take so that they could give their pledge fully aware of the whole affair and consequently be ready for the sacrifice they were expected to make.

Al ‘Abbas bin Ubada bin Nadlah, in this context, remarked: “O you people of Khazraj! Do you know the significance of the pact that you are entering into with this man? You are in fact avowing that you will fight against all and sundry. If you fear that your property will be at stake or the lives of your nobles will be endangered, then leave him now, because if you do this after the pledge, it will be degrading for you both in this world and the world to come. But if you think that you can carry out what you are called upon to do in spite of the loss of precious lives and property, then undertake this heavy responsibility, and I swear by Allâh, that herein lies the good of this world and that of the next.”


They replied, “We have already considered the loss of property and the murder of our notables, yet we pay him allegiance. But what is our reward if we observe all the items of this pact?”

The Prophet replied: “Paradise is in store for you.”

Then they asked him to stretch out his hand, and they all stretched out their hands and took the pledge. Only at that time did As‘ad bin Zurarah come to realize the people’s readiness for sacrifice in the cause of Allâh.


On the authority of Jabir, who said: “When we started to pay allegiance to the Prophet (Peace be upon him) , As‘ad bin Zurarah stood up and gave the following short address:
Take it easy people of Yathrib! We have not covered that long distance except because we have had deep belief that he (Muhammad (Peace be upon him) ) is the Messenger of Allâh. We are already convinced that following him entails departure from the pagan Arabs even if it were at the risk of our life. Should you preserve in this course, holdfast to it, and your great reward is placed in the Hand of Allâh, but if you are caught in fear, I admonish you to give it up just now, and then you would be more excusable by Allâh.”


With respect to the two women, the pledge was taken orally for the Prophet (Peace be upon him) had never shaken hands with a strange lady.

The Prophet (Peace be upon him) then asked the group to appoint twelve deputies to preach Islam to their people in Madinah, to shoulder the responsibility of implementing the articles of this pledge and to guide the respective men of their own tribes in matters relating to the propagation of Islam.

The deputies elected were nine from Al-Khazraj: As‘ad bin Zurarah bin ‘Ads, Sa‘d bin Ar-Rabi‘ bin ‘Amr, ‘Abdullah bin Rawahah bin Tha‘labah, Rafi‘ bin Malik bin Al-‘Ajlan, Al-Bara’ bin Ma‘rur bin Sakhr, ‘Abdullah bin ‘Amr bin Haram, ‘Ubadah bin As-Samit bin Qais, Sa‘d bin ‘Ubadah bin Dulaim and Al-Mundhir bin ‘Amr bin Khunais.


Three others were from Al-Aws: Usaid bin Hudair bin Sammak, Sa‘d bin Khaithamah bin Al-Harith and Rifa‘a bin ‘Abdul Mundhir bin Zubair.


Once again, those twelvemen were sworn to act as surety over the affairs of their people just as the Christ’s disciples did, and the Prophet would act as surety over his people, meaning all the Muslims.


Somehow or other, the news of these secret desert meetings with the Madinese leaked out. The Prophet immediately knew that it was a certain pudgy ugly devil, inhabited in Al-‘Aqabah, who discovered their meeting, and he threatened to settle his account with him as soon as possible.


On hearing this, Al-‘Abbas bin Nadlah said “By Allâh, Who has sent you in Truth, we are powerful enough to put the people of Mina (the Quraishites) to our swords tomorrow, if you desire.”


The Prophet (Peace be upon him) said “We have not been commanded to follow that course. Now, back to your camps.” They went back to sleep till morning.


No sooner did Quraish hear of this treaty than a kind of trouble-provoking tumult began to mushroom in all directions. They realized quite fully that an allegiance of this sort is bound to produce far-reaching ramifications of direct impact on their lives and wealth.
The following day, a large delegation comprising the leaders and arch-criminals of Makkah set out for the camp of the Madinese to protest severely against the treaty. They addressed the Madinese: “O people of Khazraj, it transpired to us that you have come here to conclude a treaty with this man (Muhammad) and evacuate him out of Makkah. By Allâh, we do really hold in abhorrence any sort of fight between you and us.”


The Madinese polytheists having known nothing about the secretly taken pledge, began to swear by Allâh and answered in good faith that there was no truth in the report. ‘Abdullah bin Ubai bin Salul, a Madinese polytheist, refuted their allegations denouncing them as null and void, claiming that his people would never initiate anything unless he gave them clear orders.


The Madinese Muslims, however, remained silent neither negating nor confirming. The Quraishite leaders seemed to be almost convinced by the arguments presented by the polytheists, and went back home frustrated. However, they did not fully acquiesce in the words they heard.

They began to scrutinize the smallest details, and trace the minutest news till it was established beyond a shadow of doubt that the pact did take place, but that was after the Madinese pilgrims had left Makkah.

In a fit of rage, they pursued the pilgrims but did not succeed in catching hold of anyone except Sa‘d bin ‘Ubadah. They subjected him to unspeakable tortures, but he was later rescued by Al-Mut‘im bin ‘Adi and Harith bin Harb bin Omaiya with whom he had trade relations.


That is the story of the Second ‘Aqabah Pledge, later known as the Great ‘Aqabah Pledge, effected in an atmosphere of love, allegiance and mutual support between Madinese believers and weak Makkan Muslims. This new spirit of affection, rapport and cooperation could never be attributable to a fleeing whim, on the contrary, it totally derived from an already d eeply-established approach, viz.


Belief in Allâh, His Messenger and His Book. It was a Belief so rooted in the selves that it managed to stand immune to all powers of injustice and aggression, and could be translated into miracles in the practical aspects of action and ideology pursuit. That sort of Belief was the real instrument for the Muslims to record in the annals of history unprecedented breakthroughs. We are also sure that the future will always remain wanting as regards those great achievements carried out by those great men.


Friday, December 22, 2006

* Reform Can Only Take Place Through Jihad

‘Reform Can Only Take Place Through Jihad’
Sheikhul Jihad Al Imamul Mujahid Dr. Ayman Al Zawahiri

Al-Zawahiri:
"What did [the Americans] accomplish in Afghanistan? They removed the Taliban government from Kabul, and it settled in the villages and mountains, where the real power of Afghanistan lies. Northern Afghanistan and Kabul have become a scene of chaos, pillaging, looting, defiling [women's] honor, and drug dealing, which have flourished under the American occupation. Then they held elections, which resembled a masquerade more than anything, since the country's periphery is controlled by highway bandits and warlords, because the international committees monitoring the elections – or rather, those who bear false witness – could not cover more than 10 voting districts, even if they wanted to.

"Transferring the ballot boxes takes 15 days, under the control of the warlords and highway bandits, and then under the control of the occupation forces, and since any resistance, or anything resembling resistance or opposition, is met with bombardment, missiles, the burning of villages, and the killing of hundreds. After all this, they obtained the false testimony of the UN, which had seen nothing about which it could bear witness – except for several theatrics in a few voting districts in the cities. This is one example of the hypocrisy of the UN, which they claim to be the symbol of their international legitimacy.

"While the UN rejects the elections held in Zimbabwe, for example, because the time dedicated to voting was insufficient, it is silent as a graveyard about the elections in Afghanistan, which were held under the terrorism of the warlords. For fifteen days, the ballot boxes were passed around among the highway bandits and the American collaborators, and no one knows what happened to them before they appeared at the ballot-counting centers. While the UN whines about those killed in Darfur and establishes an international tribunal for the war crimes committed there, it was as silent as a graveyard about the tragedy of one million Iraqi children, who died as a result of the siege on Iraq – the same siege that profited UN officials and the son of Kofi Annan, as the UN itself admits. The UN was recently forced to reveal a part of this scandal, the stench of which spreads far and wide.
"The blessed London raid is one of the raids that the Qaedat Al-Jihad organization had the honor of carrying out against British Crusader arrogance, as well as the British Crusader aggression towards the Muslim nation over more than 100 years, against Britain's historic crime of establishing Israel, and against the ongoing crimes of the English perpetrated against Muslims in Afghanistan and Iraq.

"The last wills of the heroic brothers, the knights of monotheism in the London raids – may Allah have mercy upon them, may He place them in Paradise, and may He accept their good deeds... In these wills there are important lessons for the Muslim nation in general, and especially for Muslims in Pakistan and the West, about renouncing tyrants and exposing the lies of the scholars of evil, who conceal much of the Shari'a, preferring fleeting things of this life.

"This blessed raid and its sister raids have revealed the true, hypocritical face of Western culture, which praises human rights and liberties, as long as these praises serve its interests and benefit it. After the London raid, the British government started legislating a number of new laws that reveal Britain's despicable imperialistic face. They revealed that British freedom is, in fact, the freedom to be hostile to Islam. British freedom was broad enough to include Salman Rushdie, who recently published an article in The Times in which he calls upon Muslims to reach harmony with Western culture, casts doubt upon the divine entity and the Koran, and calls upon Muslims to accept Western values like homosexuality. However, its freedom was not broad enough to include Sheikh Abu Qatada, whom it arrested that same day, along with nine others, after signing extradition treaties with Jordan and Pakistan, knowing full well that members of the Muslim factions extradited to these countries would be subject to torture and even death.

"Reform can only take place through Jihad for the sake of Allah, and any call for reform that is not through Jihad is doomed to death and failure. We must understand the nature of the battle and conflict. Our enemies will not grant us our rights without Jihad. No one should be deceived by what happened in Georgia, the Ukraine, Kyrgyzstan, and so on, because those were changes that America wanted and encouraged. It allowed them to happen, and prevented the Russians from interfering. The Americans will not allow any Islamic regime to assume rule in the heart of the Islamic world, unless it collaborates with them, as is happening now in Iraq.

"Isn't America sending prisoners from Guantanamo and Bagram to Egypt and Jordan, where they are tortured by the very regimes which America insists should respect human rights? Brother Ibn Al-Sheikh Al-Liby was taken in a coffin and was transferred from Bagram to the National Security Department in Cairo, where he was severely tortured and held for one year, after which he was returned to Bagram. This is one of thousands of examples."

* The helmet of Nabiyul Malahim Imamul MuQatil Muhammad Rasoolullah

THE HELMET OF THE PROPHET OF ALLAH The prophet of War and the Imamul muQatil (Commander of the warrior)
A helmet is a hat made of steel to protect the head in war. The author has quoted two hadith in this chapter.
HADITH 1
Hazrat Anas radiyallahu anhu reports that, on the day when Makkah was conquered, the Prophet of Allah sallallahu alaihe wasallam wore a helmet when they entered the city. (The Prophet of Allah sallallahu alaihe wasallam removed the helmet after being satisfied that everything was under control).
Someone came to the Prophet of Allah sallallahu alaihe wasallam and said, "O' Messenger of Allah, this Ibn Khatl is holding the cover (black cloth) of the Ka'bah." The Prophet of Allah sallallahu alaihe wasallam replied, "Kill him." Commentary When the Prophet of Allah sallallahu alaihe wasallam entered Makkah Mukarramah as a conqueror, the people of Makkah became frightened.
There was no place to live nor a path to walk. The Prophet of Allah sallallahu alaihe wasallam who is well known for being merciful and generous, announced that the person who entered the House of Allah (Ka'bah) was safe, and those who remained in their homes were also safe. The one who laid down his arms was also safe, etc. There were eleven men and six women whose crimes could not be forgiven.
These people were not included in the general amnesty. It was announced that there was no mercy for these people. Among these criminals seven men and two women embraced Islam and were pardoned. The remaining four men and and four women were killed. Ibn Khatl was one of the eight that were punished. He had first come to Madinah Munawwarah where he accepted Islam and kept the name Abdullah. The Prophet of Allah sallallahu alaihe wasallam sent him to a tribe to collect zakah. He killed a Muslim slave just because he had not prepared meals on time. Fearing that if he returned to Madinah Munawwarah he would be punished by death, he became a murtad (apostate) and went to Makkah.
In Makkah he used to abuse the Prophet of Allah sallallahu alaihe wasallam. He purchased two slave girls, who sang songs in which the Prophet of Allah sallallahu alaihe wasallam was satirized. This made him feel happy. For this reason, despite of entering the Baytullah (Ka'bah), he was killed. There are many versions according to the Muhadditheen as to who the person was that killed him. A fiqhi mas'alah may also arise from this hadith that punishment and revenge is permissble in the Haram. The question needs a lengthy explanation, and there is no need for it here. It is omitted to keep the subject matter brief. These matters are referred to so that those who love to acquire knowledge and also students after reading it, will seek more information from their Mashaa'ikh. From this we also find a question of entering Makkah Mukarramah without Ihram, which is discussed in the hadith that follows.
HADITH 2
It is related from Hazrat Anas radiyallahu anhu that the Prophet of Allah sallallahu alaihe wasallam, when entering Makkah as a conqueror, wore a helmet on his auspicious head. After he had removed it, a person came and said, "O' Messenger of Allah, Ibn Khatl is clinging to the cover of the Ka'bah." The Prophet of Allah sallallahu alaihe wasallam replied, "He is not of the ones who have been granted amnesty, kill him."
Ibn Shihaab Zuhri says, "I have been informed that the Prophet of Allah sallallahu alaihe wasallam was not in the state of Ihraam."
Commentary
The last sentence in the above hadith by Imam Zuhri refers to a fiqhi mas'alah. According to the Hanafi's it is not permissible to enter Makkah Mukarramah without Ihraam, because it is mentioned in the hadith that it is not permissible to cross the meeqaat boundary without wearing Ihraam.
On the strength of the above hadith the Shafi'is say it is permissible. According to the Hanafi's this hadith cannot be used as an argument, because the prohibition was specially lifted for the Prophet of Allah sallallahu alaihe wasallam on this particular occasion.
Imam Bukhari and others have quoted narrations wherein the Prophet of Allah sallallahu alaihe wasallam has said, "This was permissible for me today (not wearing Ihraam) and not for any other person." It may be possible that Ibn Khatl went to hold the cover of the Ka'bah to repent and make supplications, since he knew that there was no amnesty for him. He remembered all his past deeds, turning apostate, and all that he had committed since. He may have done this to make a supplication, as these people also venerated and respected the Ka'bah. The simplest explanation seems to be that according to the old custom, he may have hoped for an amnesty, because of the sanctity and reverence for the Ka'bah, criminals were not killed in this state.

* The armour of Nabiyul Malahim Imamul MuQatil Muhammad Rasoolullah

THE ARMOUR OF THE PROPHET Muhammad The prophet of War and the Imamul muQatil (Commander of the warrior

The Prophet of Allah sallallahu alaihe wasallam possessed seven suits of armour. The names of these are, (a) Dhaatul Fadl. Because of its size it was well-known by this name, as is mentioned in the books of hadith. This armour was pawned to a Jew named Abus Shahm, (b) Dhaatul Hawaashi, (c) Dhaatul Wishaah, (d) Fiddah, (e) Saghdiyyah, (f) Tabraa, (g) Kharnag. Two ahaadith are mentioned in this chapter.
HADITH 1
Hazrat Zubair bin Al-Awwaam radiyallahu anhu relates that the Prophet of Allah sallallahu alaihe wasallam wore two suits of armour on his auspicious body in the Battle of Uhud (Dhaatul Fadl and Fiddah). The Prophet of Allah sallallahu alaihe wasallam intended climbing a hill but (since it was huge and due to the heavy weight of the two armours and the difficulties he confronted causing his auspicious face to bleed, as a result) he could not do so. He therefore requested Talhah radiyallahu anhu to sit and, with his aid, climbed the hill. Zubair radiyallahu anhu said, "I heard the Prophet of Allah sallallahu alaihe wasallam say, "It has become wajib (Jannah or the intercession of the Prophet of Allah sallallahu alaihe wasallam) for Talhah."
Commentary
The situation of the war in the Battle of Uhud was very serious. Some people began to fear that the Prophet of Allah sallallahu alaihe wasallam had passed away. The reason for the Prophet of Allah sallallahu alaihe wasallam climbing this hill was that the Sahabah radiyallahu anhum could see him (being alive) and be reassured.
Some of the learned say he climbed the hill to survey the enemy. Hazrat Talhah radiyallahu anhu very bravely accompanied and protected the Prophet of Allah sallallahu alaihe wasallam on this day. Whenever the Sahabah radiyallahu anhum discussed the Battle of Uhud, they would say that, that day belonged to Hazrat Talhah radiyallahu anhu. Hazrat Talhah radiyallahu anhu shielded the Prophet of Allah sallallahu alaihe wasallam with his body. He received more than eighty wounds on his body and yet he did not leave the side of the Prophet of Allah sallallahu alaihe wasallam, even though his hand became paralysed.
HADITH 2
Hazrat Saa'ib bin Yazeed radiyallahu anhu says, "In the Battle of Uhud the Prophet of Allah sallallahu alaihe wasallam wore two suits of armour. He wore one over the other." Commentary It was not against tawakkul (having complete trust in Allah) for the Prophet of Allah sallallahu alaihe wasallam to wear two armours.
Firstly, according to the sufis, 'Kamaali Suluk' (The perfection of seeking) is to return to bidaayah (the beginning), that is, in general dealings to behave like the common people, and the following of the Shari'ah must become a habit.
Secondly, the Prophet of Allah sallallahu alaihe wasallam did these things to teach the ummah.
Thirdly, Allah Ta'ala says in the Qur'aan, "Oh you who believe (when fighting the non-believers) protect yourselves (against their blows, etc., and also by wearing armour etc.). Then (to fight them) come out singly or collectively (as the necessity arises)." (4; 71)
Therefore in preparing arms for protection, one will be following the injunctions of the Qur'aan. And who else can obey the commands of Allah Ta'ala more than the Prophet of Allah sallallahu alaihe wasallam? By this, the use of all forms of protection is intended.

* The sword of Nabiyul Malahim Imamul MuQatil Muhammad Rasoolullah

SHAMAAIL-e-TIRMIZI


The SHAMAAIL OF IMAAM ABU EESA TIRMIZI has a comprehensive collection of Ahaadith on the physical description and character of our beloved Nabi(sallallahu alaiyhi wasallam).
This translation and commentary is from the,"Khasaail Nabawi sallallahu alaiyhi wasallam", by the late Shaykul-Hadeeth HAZRAT MAULANA MUHAMMAD ZAKARIYYA (R.A.). It enables a Muslim to achieve a link and connection with the one,whom Allah Ta'ala has made as a mercy unto mankind,and most certainly Allah has spoken the truth when He mentions in the Quraan-e-Kareem: "Verily,you(O Muhammad) are of a very high(noble) character".

A Muslim can truly claim his love for Rasulullah(sallallahu alaiyhi wasallam),if he attempts to follow the manner and life-style of the Messenger of Islam.I would like to give my btothers and sisters in Islam such an opportunity after reading ,"SHAMAAIL-e-TIRMIZI", for it enlightens the reader with the intimate aspect of Rasulullah(sallallahu alaiyhi wasallam's) life. We ask Allah Ta'ala to instill within us the august character of Rasulullah(sallallahu alaiyhi wasallam), who is the perfect example to ALLmankind.
Ameen...! thumma ...Ameen..!
- abu muQatil)
THE SWORD OF THE PROPHET OF ALLAH SALLALLAHU ALAIHE WASALLAM.
The prophet of War and the Imamul muQatil (Commander of the warrior)

The Ulama have stated that the reason for writing this chapter after the chapter of the ring is because of a special system, which also points towards a governmental rule.
First letters inviting the kings to Islam are to be sent. If they accept Islam they will benefit in this world and the hereafter, otherwise they should decide between themselves and the sword.
The Prophet of Allah sallallahu alaihe wasallam had several swords, each of which had a special name.
For example the first sword was named 'Ma-thur' which was inherited from his father. The name of another sword was 'Qadib', one was 'Qil-ee', one was 'Tabaar' and one was 'Dhulfiqaar' etc. Imam Tirmizi has quoted four ahaadith in this chapter.
HADITH 1
Hazrat Anas radiyallahu anhu reports that the handle of the sword of the Prophet of Allah sallallahu alaihe wasallam was made of silver.
Commentary
Allamah Bayjuri writes, about the sword named 'Dhulfiqaar', "At the time of conquering Makkah, the Prophet of Allah sallallahu alaihe wasallam had this sword."
HADITH 2
Hazrat Saeed bin Abil Hasan Basri radiyallahu anhu has related the same hadith that the handle grip of the sword of the Prophet of Allah sallallahu alaihe wasallam was made of silver.
HADITH 3
Hazrat Mazeedah bin Malik, the (maternal) grandfather of Hud says that when the Prophet of Allah sallallahu alaihe wasallam entered Makkah on the day it was conquered, his sword had gold and silver on it. Talib who is one of the narrators of this hadith says that he asked the ustaadh, "On which part of the sword was the silver?" He replied, "The cap of the grip handle was made of silver."
Commentary
According to the majority of the Ulama it is not permissible to use gold on a sword. This hadith cannot be used as proof, as it has been declared to be weak.
Allamah Turpishti says, "This hadith cannot be used as an argument because its sanad (chain of narrators) cannot be relied upon. The use of silver for the handle etc. is permissible according to the previous hadith."
It is said that since it is not permissible to use gold, the narrator did not care to investigate which portion of the sword was made of gold. He only investigated those portions that were made of silver.
HADITH 4
Ibn Seereen says, "I made my sword like the sword of Samurah bin Jundub radiyallahu anhu. He said that he had his sword made in the same manner as the one the Prophet of Allah sallallahu alaihe wasallam had. The sword was the type used by the tribe of Banu Hanifah."
Commentary
Banu Hanifah was a tribe in Arabia who were famous for manufacturing good quality swords. These people, one after another, in imitating the Prophet of Allah sallallahu alaihe wasallam, made a replica of his sword.

*A Muslim's Nationality and His Belief

A Muslim's Nationality and His Belief

- Imamul Mujahid' Sayyidna' Sayyid Qutb (rahmatullah alaihi)
The day Islam gave a new concept of values and standards to mankind and showed the way to learn these values and standards, it also provided it with a new concept of human relationships. Islam came to return man to his Sustainer and to make His guidance the only source from which values and standards are to be obtained, as He is the Provider and Originator. All relationships ought to be based through Him, as we came into being through His will and shall return to Him. Islam came to establish only one relationship which binds men together in the sight of God, and if this relationship is firmly established, then all other relationships based on blood or other considerations become eliminated. "You will not find the people who believe in God and the Hereafter taking as allies the enemies of God and His Prophet, whether they be their fathers or sons or brothers or fellow tribesmen." (58:22)In the world there is only one party of God; all others are parties of Satan and rebellion.
"Those who believe fight in the cause of God, and those who disbelieve fight in the cause of rebellion. Then fight the allies of Satan; indeed, Satan's strategy is weak." (3:78)There is only one way to reach God; all other ways do not lead to Him.
"This is My straight path. Then follow it, and do not follow other ways which will scatter you from His path." (6:153)For human life, there is only one true system, and that is Islam; all other systems are Jahiliyyah. "Do they want a judgment of the Days of Ignorance? Yet who is better in judgment than God, for a people having sure faith?"
(5:50)There is only one law which ought to be followed, and that is the Shari\'ah from God; what is other than this is mere caprice. \n"We have set thee on a way ordained (by God); then follow it, and do not follow the desires of those who have no knowledge." (45:18)\nThe truth is one and indivisible; anything different from it is error. "Is anything left besides error, beyond the truth? Then whither do you go?" \n(10:32)\nThere is only one place on earth which can be called the home of Islam (Dar-ul-Islam), and it is that place where the Islamic state is established and the Shari\u003dC2\u003dB9ah is the authority and God\'s limits are observed, and where all the Muslims administer the affairs of the state with mutual consultation. The rest of the world is the home of hostility (Dar-ul-Harb). A Muslim can have only two possible relations with Dar-ul-Harb: peace with a contractual agreement, or war. A country with which there is a treaty will not be considered the home of Islam.\n"Those who believed, and migrated, and strove with their wealth and their persons in the cause of God, and those who gave them refuge and helped them, are the protectors of each other. As to those who believed but did not emigrate, you have no responsibility for their protection until they emigrate; but if they ask your help in religion, it is your duty to help them, except against a people between whom and you there is a treaty; and God sees whatever you do. Those who disbelieve are the allies of each other. If you do not do this, there will be oppression in the earth and a great disturbance. Those who believe, and migrate, and fight in the cause of God, and those who give them refuge and help them, are in truth Believers. For them is forgiveness and generous provision. And those who accept Faith afterwards and migrate and strive along with you, they are of you."\n",1]
);
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(5:50)There is only one law which ought to be followed, and that is the Shari'ah from God; what is other than this is mere caprice.
"We have set thee on a way ordained (by God); then follow it, and do not follow the desires of those who have no knowledge." (45:18) The truth is one and indivisible; anything different from it is error. "Is anything left besides error, beyond the truth? Then whither do you go?" (10:32)
There is only one place on earth which can be called the home of Islam (Dar-ul-Islam), and it is that place where the Islamic state is established and the Shari=C2=B9ah is the authority and God's limits are observed, and where all the Muslims administer the affairs of the state with mutual consultation. The rest of the world is the home of hostility (Dar-ul-Harb). A Muslim can have only two possible relations with Dar-ul-Harb: peace with a contractual agreement, or war. A country with which there is a treaty will not be considered the home of Islam. "Those who believed, and migrated, and strove with their wealth and their persons in the cause of God, and those who gave them refuge and helped them, are the protectors of each other. As to those who believed but did not emigrate, you have no responsibility for their protection until they emigrate; but if they ask your help in religion, it is your duty to help them, except against a people between whom and you there is a treaty; and God sees whatever you do. Those who disbelieve are the allies of each other. If you do not do this, there will be oppression in the earth and a great disturbance. Those who believe, and migrate, and fight in the cause of God, and those who give them refuge and help them, are in truth Believers. For them is forgiveness and generous provision. And those who accept Faith afterwards and migrate and strive along with you, they are of you."
(8:72-75)Islam came with this total guidance and decisive teaching. It came to elevate man above, and release him from, the bonds of the earth and soil. A Muslim has no country except that part of the earth where the Shari\'ah of God is established and human relationships are based on the foundation of relationship with God; a Muslim has no nationality except his belief, which makes him a member of the Muslim community in Dar-ul-Islam; a Muslim has no relatives except those who share the belief in God, and thus a bond is established between him and other Believers through their relationship with God.\nA Muslim has no relationship with his mother, father, brother, wife and other family members except through their relationship with the Creator, and then they are also joined through blood.\n"O mankind, remain conscious of your Sustainer, Who created you from one soul and created from it its mate, and from the two of them scattered a great many men and women. Remain conscious of God, from Whose authority you make demands, and reverence the wombs which bore."\n (4:1)\nHowever, Divine relationship does not prohibit a Muslim from treating his parents with kindness and consideration, inspite of differences of belief, as long as they do not join the front lines of the enemies of Islam. However, they openly declare their alliance with the enemies of Islam, then all the filial relationships of a Muslim are cut off and he is not bound to be kind and considerate to them. Abdullah, son of Abdullah bin Ubayy, has presented us with a bright example in this respect.\n\nIbn Jarir, on the authority of Ibn Ziad, has reported that the Prophet called Abdullah, son of Abdullah bin Ubayy, and said, "Do you know what your father said?" Abdullah asked, "May my parents be a ransom for you; what did my father say?" The Prophet replied, "He said, "If we return to Medina (from the battle), the one with honor will throw out the one who is despised." Abdullah then said, "O Messenger of God, by God, he told the truth. You are the one with honor and he is the one who is despised. O Messenger of God, the people of Medina know that before you came to Medina, no one was more obedient to his father than I was. But now, if it is the pleasure of God and His Prophet that I cut off his head, then I shall do so." The Prophet replied, "No". When the Muslims returned to Medina, Abdullah stood in front of the gate with his sword drawn over his father\'s head, telling him, "Did you say that if we return to Medina then the one with honor will throw out the one who is despised? By God, now you will know whether you have honor, or God\'s Messenger! By God, until God and His Messenger give permission, you cannot enter Medina, nor will you have refuge from me!? Ibn Ubayy cried aloud and said twice, "People of Khazraj, see how my son is preventing me from entering my home!" But his son Abdullah kept repeating that unless the Prophet gave permission, he would not let him enter Medina. Hearing this noise, some people gathered around and started pleading with Abdullah, but he stood his ground. Some people went to the Prophet and reported this incident. He told them, "Tell Abdullah to let his father enter". When Abdullah got this message, he then told his father, "Since the Prophet has given permission,you can enter now."\n",1]
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(8:72-75)Islam came with this total guidance and decisive teaching. It came to elevate man above, and release him from, the bonds of the earth and soil. A Muslim has no country except that part of the earth where the Shari'ah of God is established and human relationships are based on the foundation of relationship with God; a Muslim has no nationality except his belief, which makes him a member of the Muslim community in Dar-ul-Islam; a Muslim has no relatives except those who share the belief in God, and thus a bond is established between him and other Believers through their relationship with God. A Muslim has no relationship with his mother, father, brother, wife and other family members except through their relationship with the Creator, and then they are also joined through blood.
"O mankind, remain conscious of your Sustainer, Who created you from one soul and created from it its mate, and from the two of them scattered a great many men and women. Remain conscious of God, from Whose authority you make demands, and reverence the wombs which bore." (4:1)
However, Divine relationship does not prohibit a Muslim from treating his parents with kindness and consideration, inspite of differences of belief, as long as they do not join the front lines of the enemies of Islam. However, they openly declare their alliance with the enemies of Islam, then all the filial relationships of a Muslim are cut off and he is not bound to be kind and considerate to them. Abdullah, son of Abdullah bin Ubayy, has presented us with a bright example in this respect.
Ibn Jarir, on the authority of Ibn Ziad, has reported that the Prophet called Abdullah, son of Abdullah bin Ubayy, and said, "Do you know what your father said?" Abdullah asked, "May my parents be a ransom for you; what did my father say?" The Prophet replied, "He said, "If we return to Medina (from the battle), the one with honor will throw out the one who is despised." Abdullah then said, "O Messenger of God, by God, he told the truth. You are the one with honor and he is the one who is despised. O Messenger of God, the people of Medina know that before you came to Medina, no one was more obedient to his father than I was. But now, if it is the pleasure of God and His Prophet that I cut off his head, then I shall do so." The Prophet replied, "No". When the Muslims returned to Medina, Abdullah stood in front of the gate with his sword drawn over his father's head, telling him, "Did you say that if we return to Medina then the one with honor will throw out the one who is despised? By God, now you will know whether you have honor, or God's Messenger! By God, until God and His Messenger give permission, you cannot enter Medina, nor will you have refuge from me!? Ibn Ubayy cried aloud and said twice, "People of Khazraj, see how my son is preventing me from entering my home!" But his son Abdullah kept repeating that unless the Prophet gave permission, he would not let him enter Medina. Hearing this noise, some people gathered around and started pleading with Abdullah, but he stood his ground. Some people went to the Prophet and reported this incident. He told them, "Tell Abdullah to let his father enter". When Abdullah got this message, he then told his father, "Since the Prophet has given permission,you can enter now."
\nWhen the relationship of the belief is established, whether there be any relationship of blood or not, the Believers become like brothers. God Most high says, \n"Indeed, the Believers are brothers", which is a limitation as well as a prescription. He also says:\n"Those who believed and migrated and strove with their wealth and their persons in the cause of God, and those who gave them refuge and helped them, are the protectors of each other." \n(8:72)The protection which is referred to in this verse is not limited to a single generation, but encompasses future generations as well, thus linking the future generations with the past generation in a sacred and eternal bond of love, loyalty and kindness. \n\n"Those who lived (in Medina) before the Emigrants and believed, love the Emigrants and do not find in their hearts any grudge when thou givest them something, but give them preference over themselves, even though they may be poor. Indeed, the ones who restrain themselves from greed, achieve prosperity. Those who came after them (the Emigrants) say: \'Our Lord forgive us and our brothers who entered the faith before us, and leave not in our hearts any grievance against those who believed. Our Lord Thou art indeed Most Kind, Most Merciful.\'"\n (59:10)\nGod Most High has related the stories of earlier Prophets in the Qur\'an as an example for the Believers. In various periods the Prophets of God lighted the flame of faith and guided the Believers. \n\n"And Noah called upon his Lord and said, \'O my Lord, surely my son is of my family, and thy promise is true, and thou art the Justest of Judges\'. He said, \'O Noah, he is not of thy family, as his conduct is unrighteous; so do not ask of me that of which thou hast no knowledge. I give thee the counsel not to act like the ignorant.\' Noah said, \'O my Lord, I seek refuge with Thee lest I ask Thee for that of which I have no knowledge, and unless Thou forgive me and have mercy on me, I shall be lost\'\n",1]
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When the relationship of the belief is established, whether there be any relationship of blood or not, the Believers become like brothers. God Most high says, "Indeed, the Believers are brothers", which is a limitation as well as a prescription. He also says:
"Those who believed and migrated and strove with their wealth and their persons in the cause of God, and those who gave them refuge and helped them, are the protectors of each other." (8:72)The protection which is referred to in this verse is not limited to a single generation, but encompasses future generations as well, thus linking the future generations with the past generation in a sacred and eternal bond of love, loyalty and kindness.
"Those who lived (in Medina) before the Emigrants and believed, love the Emigrants and do not find in their hearts any grudge when thou givest them something, but give them preference over themselves, even though they may be poor. Indeed, the ones who restrain themselves from greed, achieve prosperity. Those who came after them (the Emigrants) say: 'Our Lord forgive us and our brothers who entered the faith before us, and leave not in our hearts any grievance against those who believed. Our Lord Thou art indeed Most Kind, Most Merciful.'" (59:10)
God Most High has related the stories of earlier Prophets in the Qur'an as an example for the Believers. In various periods the Prophets of God lighted the flame of faith and guided the Believers.
"And Noah called upon his Lord and said, 'O my Lord, surely my son is of my family, and thy promise is true, and thou art the Justest of Judges'. He said, 'O Noah, he is not of thy family, as his conduct is unrighteous; so do not ask of me that of which thou hast no knowledge. I give thee the counsel not to act like the ignorant.' Noah said, 'O my Lord, I seek refuge with Thee lest I ask Thee for that of which I have no knowledge, and unless Thou forgive me and have mercy on me, I shall be lost'
". (1:124)\n"And when Abraham said, \'My Lord! Make this a city of peace and feed its people with fruits, such of them as believe in God and the Last Day\'. He said, \'And those who reject faith, I will grant them their pleasure for a while, but will eventually drive them to the chastisement of the Fire. What an evil destination!\'\n" (2:126)\nWhen the Prophet Abraham saw his father and his people persistent in their error, he turned away from them and said:\n"I leave thee and those upon whom thou callest besides God. I will only call upon my Sustainer, and hope that my Lord will not disappoint me." \n(19:48)\nIn relating the story of Abraham and his people, God has highlighted those aspects which are to be an example for the Believers.\n"Indeed, Abraham and his companions are an example for you, when they told their people, have nothing to do with you and with whatever you worship besides God. We reject them; and now there is perpetual enmity and danger between you and us, unless you believe in One God."\n (60:4)\nWhen those young and courageous friends who are known as the Companions of the Cave found it impossible to live, with their faith, among their family and tribe, they left them all, migrated from their country, and ran toward their Sustainer so that they could live as His servants.\n\n"They were youths who believed in their Lord, and We advanced them in guidance. We gave strength to hearts, so that they stood up and said, \'Our Lord is the Lord of the heavens and the earth. We shall not call upon any god apart from Him. If we did, we should indeed have said an awful thing. These our people have taken for worship gods other than Him. Why do they not bring a clear proof for what they do? Who can be more wrong than such as invent a falsehood against God? So, when you turn away from them and the things they worship other than God, take refuge in the cave. Your Lord will shower mercies on you and will provide ease and comfort for your affairs!"\n",1]
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". (1:124)
"And when Abraham said, 'My Lord! Make this a city of peace and feed its people with fruits, such of them as believe in God and the Last Day'. He said, 'And those who reject faith, I will grant them their pleasure for a while, but will eventually drive them to the chastisement of the Fire. What an evil destination!' " (2:126)
When the Prophet Abraham saw his father and his people persistent in their error, he turned away from them and said:
"I leave thee and those upon whom thou callest besides God. I will only call upon my Sustainer, and hope that my Lord will not disappoint me." (19:48)
In relating the story of Abraham and his people, God has highlighted those aspects which are to be an example for the Believers.
"Indeed, Abraham and his companions are an example for you, when they told their people, have nothing to do with you and with whatever you worship besides God. We reject them; and now there is perpetual enmity and danger between you and us, unless you believe in One God." (60:4)
When those young and courageous friends who are known as the Companions of the Cave found it impossible to live, with their faith, among their family and tribe, they left them all, migrated from their country, and ran toward their Sustainer so that they could live as His servants.
"They were youths who believed in their Lord, and We advanced them in guidance. We gave strength to hearts, so that they stood up and said, 'Our Lord is the Lord of the heavens and the earth. We shall not call upon any god apart from Him. If we did, we should indeed have said an awful thing. These our people have taken for worship gods other than Him. Why do they not bring a clear proof for what they do? Who can be more wrong than such as invent a falsehood against God? So, when you turn away from them and the things they worship other than God, take refuge in the cave. Your Lord will shower mercies on you and will provide ease and comfort for your affairs!"
(18:13-16) \nThe wife of Noah and the wife of Lot were separated from their husbands only because their beliefs were different.\n"God gives as an example for the unbelievers the wife of Noah and the wife of Lot. They were married to two of Our righteous servants; but they were false to their husbands, and they profited nothing before God on their account, but were told, \'Enter you both into the fire along with those who enter it.\'"\n (66:10) \nThen there is another kind of example in the wife of Pharaoh. \n"And God gives as an example to those who believe the wife of Pharaoh. Behold, she said, \'My Lord, build for me in nearness to Thee a mansion in heaven, and save me from Pharaoh and his doings, and save me from those who do wrong.\'" \n(66:11)\nSimilarly, the Qur\'an describes examples of different kinds of relationships. In the story of Noah we have an example of the paternal relationship; in the story of Abraham, an example of the son and of the country; in the story ofthe Companions of the Cave, a comprehensive example of relatives, tribe and home country. In the stories of Noah, Lot and Pharaoh there is an example of marital relationships. \nAfter a description of the lives of the great Prophets and their relationships, we not turn to the Middle Community, that is, that of the early Muslims. We find similar examples and experiences in this community in great numbers. This community followed the Divine path which God has chosen for the Believers. When the relationship of common belief was broken-in other words, when the very first relationship joining one man with another was broken-then persons of the same family or tribe were divided into different groups. God Most High says in praise of the Believers:\n",1]
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(18:13-16)
The wife of Noah and the wife of Lot were separated from their husbands only because their beliefs were different.
"God gives as an example for the unbelievers the wife of Noah and the wife of Lot. They were married to two of Our righteous servants; but they were false to their husbands, and they profited nothing before God on their account, but were told, 'Enter you both into the fire along with those who enter it.'" (66:10)
Then there is another kind of example in the wife of Pharaoh.
"And God gives as an example to those who believe the wife of Pharaoh. Behold, she said, 'My Lord, build for me in nearness to Thee a mansion in heaven, and save me from Pharaoh and his doings, and save me from those who do wrong.'" (66:11)
Similarly, the Qur'an describes examples of different kinds of relationships. In the story of Noah we have an example of the paternal relationship; in the story of Abraham, an example of the son and of the country; in the story ofthe Companions of the Cave, a comprehensive example of relatives, tribe and home country. In the stories of Noah, Lot and Pharaoh there is an example of marital relationships. After a description of the lives of the great Prophets and their relationships, we not turn to the Middle Community, that is, that of the early Muslims. We find similar examples and experiences in this community in great numbers. This community followed the Divine path which God has chosen for the Believers. When the relationship of common belief was broken-in other words, when the very first relationship joining one man with another was broken-then persons of the same family or tribe were divided into different groups. God Most High says in praise of the Believers:
\n"You will not find any people who believe in God and the Last Day loving those whop fight god and His Messenger, even though they be their fathers or their sons, or their brothers, or their kindred. These are the people on whose hearts God has imprinted faith and strengthened them with a spirit from Himself. \nAnd He will admit them to Gardens beneath which rivers flow, to dwell therein. God will be well-pleased with them and they with Him. They are the party of God; truly the party of God will prosper.\n" (58:22)\nWe see that the blood relationships between Muhammad-peace be on him-and his uncle Abu Lahab and his cousin "Amr bin Hisham (Abu Jahl) were broken and that the Emigrants from Mecca were fighting against their families andrelatives and were in the front lines of Badr, while on the other hand, their relations with the Helpers of Medina became strengthened on the basis of a common faith. They became like brothers, even more than blood relatives. This relationship established a new brotherhood of Muslims in which were included Arabs and non-Arabs. Suhaib from Rome and Bilal from Abyssinia and Salman from Persia were all brothers. There was no tribal partisanship among them. The pride of lineage was ended, the voice of nationalism was silenced, and the Messenger of God addressed them: "Get rid of these partisanships; these are foul things" and "He is not one of us who calls toward partisanship, who fights for partisanship, and who dies for partisanship."\n\nThus this partisanship-the partisanship of lineage-ended; and this slogan-the slogan of race-died; and this pride-the pride of nationality-vanished; and man\'s spirit soared to higher horizons, freed from the bondage of flesh and blood and the pride of soil and country. From that day, the Muslim\'s country has not been a piece of land, but the homeland of Islam (Dar-ul-Islam)-the homeland where faith rules and the Shari\'ah of Gold holds sway, the homeland in which he took refuge and which he defended, and in trying to extend it, he became martyred. This Islamic homeland is a refuge for any who accepts the Islamic Shari\'ah to be the law of the state, as is the case with the Dhimmies. But any place where the Islamic Shari\'ah is not enforced and where Islam is not dominant, becomes the home of hostility (Dar-ul-Harb) for both the Muslim and the Dhimmi. A Muslim will remain prepared to fight against it, whether it be his birthplace or a place where his relatives reside or where his property or any other material interests are located. \n",1]
);
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"You will not find any people who believe in God and the Last Day loving those whop fight god and His Messenger, even though they be their fathers or their sons, or their brothers, or their kindred. These are the people on whose hearts God has imprinted faith and strengthened them with a spirit from Himself. And He will admit them to Gardens beneath which rivers flow, to dwell therein. God will be well-pleased with them and they with Him. They are the party of God; truly the party of God will prosper. " (58:22)
We see that the blood relationships between Muhammad-peace be on him-and his uncle Abu Lahab and his cousin "Amr bin Hisham (Abu Jahl) were broken and that the Emigrants from Mecca were fighting against their families andrelatives and were in the front lines of Badr, while on the other hand, their relations with the Helpers of Medina became strengthened on the basis of a common faith. They became like brothers, even more than blood relatives. This relationship established a new brotherhood of Muslims in which were included Arabs and non-Arabs. Suhaib from Rome and Bilal from Abyssinia and Salman from Persia were all brothers. There was no tribal partisanship among them. The pride of lineage was ended, the voice of nationalism was silenced, and the Messenger of God addressed them: "Get rid of these partisanships; these are foul things" and "He is not one of us who calls toward partisanship, who fights for partisanship, and who dies for partisanship."
Thus this partisanship-the partisanship of lineage-ended; and this slogan-the slogan of race-died; and this pride-the pride of nationality-vanished; and man's spirit soared to higher horizons, freed from the bondage of flesh and blood and the pride of soil and country. From that day, the Muslim's country has not been a piece of land, but the homeland of Islam (Dar-ul-Islam)-the homeland where faith rules and the Shari'ah of Gold holds sway, the homeland in which he took refuge and which he defended, and in trying to extend it, he became martyred. This Islamic homeland is a refuge for any who accepts the Islamic Shari'ah to be the law of the state, as is the case with the Dhimmies. But any place where the Islamic Shari'ah is not enforced and where Islam is not dominant, becomes the home of hostility (Dar-ul-Harb) for both the Muslim and the Dhimmi. A Muslim will remain prepared to fight against it, whether it be his birthplace or a place where his relatives reside or where his property or any other material interests are located.
\nAnd thus Muhammad-peace be on him-fought against the city of Mecca, although it was his birthplace, and his relatives lived there, and he and his Companions had houses and property there, which they had left when they migrated; yet the soil of Mecca did not become Dar-ul-Islam for him and his followers until it surrendered to Islam and the Shari\'ah became operative in it. \n\nThis, and only this is Islam. Islam is not a few words pronounced by the tongue or birth in a country called Islamic or an inheritance from a Muslim father.\n\n"No, by they Sustainer, they have not believed until they make thee the arbiter of their disputes, and then do not find any grievance against thy decision, but submit with full submission." \n(4:65) \nOnly this is Islam, and only this is Dar-ul-Islam-not the soil, not the race, not the lineage,. not the tribe, and not the family. Islam freed all humanity from the ties of the earth, so that they might soar toward the skies and freed them from the chains of blood relationships-the biological chains-so that they might rise above the angels. \nThe homeland of the Muslim, in which he lives and which he defends, is not a piece of land; the nationality of the Muslim, by which he is identified, is not the nationality determined by a government; the family of the Muslim, in which he finds solace and which he defends, is not blood relationships; the flag of the Muslim, which he honors and under which he is martyred, is not the flag of a country; and the victory of the Muslim, which he celebrates and for which he is thankful to God, is not a military victory. It is what God has described:\n\n",1]
);
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And thus Muhammad-peace be on him-fought against the city of Mecca, although it was his birthplace, and his relatives lived there, and he and his Companions had houses and property there, which they had left when they migrated; yet the soil of Mecca did not become Dar-ul-Islam for him and his followers until it surrendered to Islam and the Shari'ah became operative in it.
This, and only this is Islam. Islam is not a few words pronounced by the tongue or birth in a country called Islamic or an inheritance from a Muslim father.
"No, by they Sustainer, they have not believed until they make thee the arbiter of their disputes, and then do not find any grievance against thy decision, but submit with full submission." (4:65)
Only this is Islam, and only this is Dar-ul-Islam-not the soil, not the race, not the lineage,. not the tribe, and not the family. Islam freed all humanity from the ties of the earth, so that they might soar toward the skies and freed them from the chains of blood relationships-the biological chains-so that they might rise above the angels. The homeland of the Muslim, in which he lives and which he defends, is not a piece of land; the nationality of the Muslim, by which he is identified, is not the nationality determined by a government; the family of the Muslim, in which he finds solace and which he defends, is not blood relationships; the flag of the Muslim, which he honors and under which he is martyred, is not the flag of a country; and the victory of the Muslim, which he celebrates and for which he is thankful to God, is not a military victory. It is what God has described:
"When God\'s help and victory comes, and thou seest people entering into God\'s religion in multitudes, then celebrate the praises of thy Lord and ask His forgiveness. Indeed. He is the Acceptor of Repentance.\n" (110:1-3) The victory is achieved under the banner of faith, and under no other banners; the striving is purely for the sake of God, for the success of His religion and His law, for the protection of Dar-ul-Islam, the particulars of which we have described above, and for no other purpose. It is not for the spoils or for fame, nor for the honor of the country or nation, nor for the mere protection of one\'s family except when supporting them against religious persecution. Abu Musa relates: "The Prophet-peace be upon him-was asked about one, who fights for bravery, another for honor and another for fame, which one of these is in the cause of God? The Prophet replied, "\nOnly he is for the cause of God who fights so that the word of God may remain supreme." \nThe honor of martyrdom is achieved only when one is fighting in the cause of God, and if one is killed for any other purpose, this honor will not be attained. Any country which fights the Muslim because of his belief and prevents him from practicing his religion, and in which the Shari`ah is suspended is Dar-ul-Harb, even though his family or his relatives or his people live in it, or his capital is invested and his trade or commerce is in that country; and any county where the Islamic faith is dominant and its shari\'ah is operative is Dar-ul-Islam, even though the Muslim¹s family or relatives or his people do not live there, and he does not have any commercial relations with it. \nThe fatherland is that place where the Islamic faith, the Islamic way of life and the Shari`ah of God is dominant; only this meaning of \'fatherland\' is worth of the human being. Similarly, \'nationality\' means belief and a way of life, and only this relationship is worth of man¹s dignity. Grouping according to family and tribe and nation, and race and color and country are residues of the primitive state of man; these jahili groupings are from a period when man\'s spiritual values were at a low stage. The Prophet-peace be on him-has called them "dead things" against which man\'s spirit should revolt. When the Jews claimed to be the chosen people of God, on the basis of their race and nationality, God Most High rejected their claim and declared that in every period, in every race and in every nation, there is only one criterion; that of faith. \n",1]
);
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"When God's help and victory comes, and thou seest people entering into God's religion in multitudes, then celebrate the praises of thy Lord and ask His forgiveness. Indeed. He is the Acceptor of Repentance. " (110:1-3) The victory is achieved under the banner of faith, and under no other banners; the striving is purely for the sake of God, for the success of His religion and His law, for the protection of Dar-ul-Islam, the particulars of which we have described above, and for no other purpose. It is not for the spoils or for fame, nor for the honor of the country or nation, nor for the mere protection of one's family except when supporting them against religious persecution. Abu Musa relates: "The Prophet-peace be upon him-was asked about one, who fights for bravery, another for honor and another for fame, which one of these is in the cause of God? The Prophet replied, " Only he is for the cause of God who fights so that the word of God may remain supreme."
The honor of martyrdom is achieved only when one is fighting in the cause of God, and if one is killed for any other purpose, this honor will not be attained. Any country which fights the Muslim because of his belief and prevents him from practicing his religion, and in which the Shari`ah is suspended is Dar-ul-Harb, even though his family or his relatives or his people live in it, or his capital is invested and his trade or commerce is in that country; and any county where the Islamic faith is dominant and its shari'ah is operative is Dar-ul-Islam, even though the Muslim¹s family or relatives or his people do not live there, and he does not have any commercial relations with it. The fatherland is that place where the Islamic faith, the Islamic way of life and the Shari`ah of God is dominant; only this meaning of 'fatherland' is worth of the human being. Similarly, 'nationality' means belief and a way of life, and only this relationship is worth of man¹s dignity. Grouping according to family and tribe and nation, and race and color and country are residues of the primitive state of man; these jahili groupings are from a period when man's spiritual values were at a low stage. The Prophet-peace be on him-has called them "dead things" against which man's spirit should revolt. When the Jews claimed to be the chosen people of God, on the basis of their race and nationality, God Most High rejected their claim and declared that in every period, in every race and in every nation, there is only one criterion; that of faith.
\n"And they say: \'Be Jews, or Christians; then you will be guided\'. Say: \'Not so: the way of Abraham, the pure in faith; and he was not among the polytheists.\' Say: \'We believe in God, and what has come down to us, and what has come down to Abraham, Ismail and Isaac and Jacob and the Tribes (of Israelites), and what was given to Moses and Jesus and to other Prophets by their Sustainer. We do not make any distinction among the, and we have submitted to Him. If then they believe as you have believed, they are guided; but if they turn away, then indeed they are stubborn. Then God suffices for you, and He is All-Hearing, All-Knowing. The baptism of God and who can baptize better than God? And we worship Him alone.\' \n(2:135-138) \nThe people who are really chosen by God are the Muslim community which has gathered under God\'s banner without regard to differences of races, nations, colors and countries. \n"You are the best community raised for the good of mankind. You enjoin what is good and forbid what is evil and you believe in God." (3:110) This is that community in the first generation of which there were Abu Bakr from Arabia, Bilal from Abyssinia, Suhaib from Syria, Salman from Persia, and their brothers in faith. The generations which followed them were similar. Nationalism here is belief, homeland here is Dar-ul-Islam, the ruler here is God, and the constitution here is the Qur\'an. This noble conception of homeland, of nationality and of relationship should become imprinted on the hearts of those who invite others toward God. They should remove all influences of Jahiliyyah which make this concept impure and which may have the slightest element of hidden shirk, such as shirk in relation to homeland, or in relation to race or nation, or in relation to lineage or material interests. All these have been mentioned by God Most High in one verse, in which He has placed them in one side of the balance and the belief and its responsibilities in the other side, and invites people to choose: \n",1]
);
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"And they say: 'Be Jews, or Christians; then you will be guided'. Say: 'Not so: the way of Abraham, the pure in faith; and he was not among the polytheists.' Say: 'We believe in God, and what has come down to us, and what has come down to Abraham, Ismail and Isaac and Jacob and the Tribes (of Israelites), and what was given to Moses and Jesus and to other Prophets by their Sustainer. We do not make any distinction among the, and we have submitted to Him. If then they believe as you have believed, they are guided; but if they turn away, then indeed they are stubborn. Then God suffices for you, and He is All-Hearing, All-Knowing. The baptism of God and who can baptize better than God? And we worship Him alone.' (2:135-138) The people who are really chosen by God are the Muslim community which has gathered under God's banner without regard to differences of races, nations, colors and countries. "You are the best community raised for the good of mankind. You enjoin what is good and forbid what is evil and you believe in God." (3:110) This is that community in the first generation of which there were Abu Bakr from Arabia, Bilal from Abyssinia, Suhaib from Syria, Salman from Persia, and their brothers in faith. The generations which followed them were similar. Nationalism here is belief, homeland here is Dar-ul-Islam, the ruler here is God, and the constitution here is the Qur'an. This noble conception of homeland, of nationality and of relationship should become imprinted on the hearts of those who invite others toward God. They should remove all influences of Jahiliyyah which make this concept impure and which may have the slightest element of hidden shirk, such as shirk in relation to homeland, or in relation to race or nation, or in relation to lineage or material interests. All these have been mentioned by God Most High in one verse, in which He has placed them in one side of the balance and the belief and its responsibilities in the other side, and invites people to choose:
"Say: if your fathers and your sons and your brothers and your spouses and your relatives, and the wealth which you have acquired, and the commerce in which you fear decline, and the homes in which you take delight are dearer to you than God and His Messenger and striving in His cause, then wait until God brings His judgment; and God does not guide the rebellious people.\n" (9:24) Similarly, the callers to Islam should not have any superficial doubts in their hearts concerning the nature of Jahiliyyah and the nature of Islam, and the characteristics of Dar-ul-Harb and of Dar-ul-Islam, for through these doubts many are led to confusion. Indeed, there is no Islam in a land where Islam is not dominant and where its Shari`ah is not established; and that place is not Dar-ul-Islam where Islam\'s way of life and its laws are not practiced. There is nothing beyond faith except unbelief, nothing beyond Islam except Jahiliyyah, nothing beyond the truth except falsehood. \n\n\n",0]
);
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"Say: if your fathers and your sons and your brothers and your spouses and your relatives, and the wealth which you have acquired, and the commerce in which you fear decline, and the homes in which you take delight are dearer to you than God and His Messenger and striving in His cause, then wait until God brings His judgment; and God does not guide the rebellious people. " (9:24) Similarly, the callers to Islam should not have any superficial doubts in their hearts concerning the nature of Jahiliyyah and the nature of Islam, and the characteristics of Dar-ul-Harb and of Dar-ul-Islam, for through these doubts many are led to confusion. Indeed, there is no Islam in a land where Islam is not dominant and where its Shari`ah is not established; and that place is not Dar-ul-Islam where Islam's way of life and its laws are not practiced. There is nothing beyond faith except unbelief, nothing beyond Islam except Jahiliyyah, nothing beyond the truth except falsehood.

Thursday, December 21, 2006

* Islamic ruling of Martyrdom Operations

The Islamic Ruling On The Permissibility Of Martyrdom Operations

All praise is due to Allah, Sustainer of the Universe, Who informs us that:
"Were it not for Allah's repelling some people by means of others, the earth would surely have become corrupt." [Quran]
The choicest peace and blessings be on the Chief of the Prophets, who has said,
"By [Allah] in Whose Hand is my soul! I have surely wished to be killed in the path of Allah, then brought to life, then killed [again], then brought to life, then killed!" [Bukhari, Muslim and others]
And who has also said, "Act, and each will be eased to that for which he was created." [Bukhari, Muslim and others]
Allah legislated Jihad for the dignity of this Ummah, knowing that it is abhorrent to us. People today have neglected this great duty, and pursued what they love, thinking good lies in what they love, and failing to realize that good lies in that which Allah has legislated.
Before we embark on a detailed exposition concerning the Islamic verdict on martyrdom operations, it is appropriate for us to first present a brief, to-the-point response:
Firstly : If you did not know, could you not ask? It is not appropriate for someone who is unaware of a verdict to make sweeping statements accusing others of wrongdoing. If those who criticized us had only investigated the issue first, they would have found that the issue is, at worst, a disagreed issue among scholars, such that we cannot be criticized for following legitimate scholarship.
Secondly : We request our respected brothers, who seek the truth, not to criticize us for anything without backing the criticism with verdicts of scholars, and [especially] the understanding of the Pious Predecessors.
Thirdly : Dear brothers and sisters! Not every martyrdom operation is legitimate, nor is every martyrdom operation prohibited. Rather, the verdict differs based on factors such as the enemy's condition, the situation of the war, the potential martyr's personal circumstances, and the elements of the operation itself. Thus, one may not give a verdict on such operations without having an understanding of the actual situation, and this is obtained from the Mujahideen, and not the unbelievers. How, then, can you accuse us of ignorance when you are unaware of our situation, let alone the specific details of the operation in question?
Definition of Martyrdom Operations, and their Effect on the Enemy
Martyrdom or self-sacrifice operations are those performed by one or more people, against enemies far outstripping them in numbers and equipment, with prior knowledge that the operations will almost inevitably lead to death.
The form this usually takes nowadays is to wire up one's body, or a vehicle or suitcase with explosives, and then to enter amongst a conglomeration of the enemy, or in their vital facilities, and to detonate in an appropriate place there in order to cause the maximum losses in the enemy ranks, taking advantage of the element of surprise and penetration. Naturally, the enacter of the operation will usually be the first to die.
Another technique is for an armed Mujahid to break into the enemy barracks, or area of conglomeration, and fire at them at close-range, without having prepared any plan of escape, nor having considered escape a possibility. The objective is to kill as many of the enemy as possible, and he will almost certainly die.
The name 'suicide-operations' used by some is inaccurate, and in fact this name was chosen by the Jews to discourage people from such endeavours. How great is the difference between one who commits suicide - because of his unhappiness, lack of patience and weakness or absence of iman and has been threatened with Hell-Fire - and between the self-sacrificer who embarks on the operation out of strength of faith and conviction, and to bring victory to Islam, by sacrificing his life for the upliftment of Allah's word!
As for the effects of these operations on the enemy, we have found, through the course of our experience that there is no other technique which strikes as much terror into their hearts, and which shatters their spirit as much. On account of this they refrain from mixing with the population, and from oppressing, harassing and looting them. They have also become occupied with trying to expose such operations before they occur, which has distracted them from other things. Praise is to Allah. Many of their imminent plans were foiled, and furthermore, Putin issued a severe condemnation of the Home Affairs and Defense Ministers, placing the responsibility on them, and threatening high-level reshufflings in the two ministries. Those troops who are not busy trying to foil martyrdom operations are occupied with removal of Russian corpses, healing the wounded, and drawing out plans and policies from beneath the debris. This is all on the moral level.
On the material level, these operations inflict the heaviest losses on the enemy, and are lowest in cost to us. The cost of equipment is negligible in comparison to the assault; in fact the explosives and vehicles were captured as war-booty, such that we returned them to the Russians in our special way! The human casualty is a single life, who is in fact a martyr and hero gone ahead to Gardens of Eternity, inshaa-Allah. As for the enemy, their losses are high; after the last operation, they had over 1,600 dead and wounded, and the most crucial concentration of Russian forces in Chechnya was completely destroyed.
All of this was achieved by the efforts of only four heroes. We feel sure that the Russians will not remain long in our land with such operations continuing. Either they will fear aggregation, in which case they will become easy targets for attack, or they will gather together to combat the assaults, in which case the martyrdom operations will be sufficient - Allah willing - to disperse them. If they wish to keep matters under control, they would need more than 300,000 troops in every city, and this is no exaggeration.
One can see how much fear the operations in Palestine caused, and that they were a major factor in convincing the Jews to grant self-rule to the Palestinians, hoping that they could be more easily controlled in that way. In Chechnya, the damage is much greater than in similar operations in Palestine, on account of Russian fortification being much less than that possessed by the Jews.
Evidences for the Issue
Before going into the verdict concerning the operations, citing the pronouncements of scholars about them, and resolving some unclear issues, it is appropriate for us to first present some of the Shar`i (Islamic law) evidences, and then follow them up with discussion and application thereof. We will not analyze the chains of transmission of each narration separately; we will regard it as sufficient that the basis of the evidence is in the collections of Bukhari and Muslim, and hence any reports outside of these two books is strengthened by them.
1 - "Verily, Allah has purchased from the believers their selves and their wealth, in return for Heaven being theirs. They fight in the path of Allah and they kill and are killed " [Qur'an, 9:111]
Hence, any scenario in which the Mujahid offers the purchase price in order to attain the merchandise is permissible unless an evidence exists to specifically prohibit it.
2 - "How many a small force has overcome a numerous force, by the permission of Allah. And Allah is with the steadfast ones." [Qur'an, 2:249]
This verse indicates that the measure of power in the Shari`ah is not primarily linked to material, worldly measures.
3 - "Among mankind is he who sells himself seeking the pleasure of Allah. And Allah is Pitying towards the servants." [Qur'an, 2:207]
According to the explanation of this verse by the Sahabah, as we cite below, one who sells himself for the sake of Allah is not considered to have committed suicide, even if he immerses himself into 1,000 of the enemy forces without armour.
4 - In the hadith in Sahih Muslim, containing the account of the boy and the king in the story of the Trenches referred to by Surah al-Buruj, we find that the unbelieving king tried various means to kill the believing boy, failing each time. Eventually, the boy told him, "You will not be able to kill me until … you gather people on one plateau, hang me on a palm-trunk, take an arrow from my quiver, place it in the bow, say, "In the name of Allah, the Lord of the boy," and shoot me." The king did this, and thereby managed to kill the boy as predicted, but the people who had gathered began saying, "We believe in Allah, the Lord of the boy!" Thereupon, the king ordered trenches to be dug, and fires lit in them, and then for the people to be made to jump into them if they refused to give up their faith. This was done, and eventually a woman was brought with her infant, and she hesitated to jump on account of him, but he said, "O mother! Remain steadfast for you are upon the truth."
The boy, in this hadith, ordered the king to kill him in the interest of the religion, and this indicates that such a deed is legitimate, and not considered suicide.
5 - Imam Ahmad has narrated in his Musnad (1/310) [and a similar narration is in Ibn Majah (4030)] that Ibn `Abbas said that the Messenger of Allah said, "On the night in which I was taken by night, a pleasant fragrance came my way, and so I said, "O Gabriel! What is this pleasant fragrance?" He said, "This is the fragrance of the hairdresser of Pharaoh's daughter, and [of the hairdresser]'s children." I said, "What is her situation?" He said, "While she was combing Pharaoh's daughter's hair one day, the comb fell from her hand, so she said, "In the name of Allah." Pharaoh's daughter asked, "[You mean] my father?" She said, "No, rather my Lord, and the Lord of your father, is Allah." She said, "Can I tell him that?" She said, "Yes."" The hadith goes on to describe that a huge brass pot was heated, and it was ordered for her and her children to be cast therein. She requested from Pharaoh - and he acceded to her request - that her bones and her children's bones be gathered in a single cloth and buried. Her children were then thrown into the cauldron one by one before her eyes, until they got to a suckling infant, and it seemed she wavered on account of him, but he said, "O mother! Jump in, for the torture of this world is lighter than the punishment of the Hereafter." So she jumped in.
The narrators of the chain [of Imam Ahmad's version] are reliable, apart from Abu `Umar al-Dareer, whom al-Dhahabi and Abu Hatim al-Razi considered truthful, and Ibn Hibban considered reliable.
According to this hadith, the child was made to speak, as was the child in the preceding story of the trenches, telling the mother to jump into the fire, which indicates the virtue of this deed.
6 - Abu Dawud (3/27) and Tirmidhi (4/280) have narrated (and Tirmidhi graded it as sahih) that Aslam ibn `Imran narrated that when they were fighting a mighty army of the Romans, a man in the Muslim army attacked the Roman ranks until he penetrated them. People shouted, saying, "SubhanAllah! He has contributed to his own destruction." Thereupon, Abu Ayyub al-Ansari stood up, and said, "O people! You give this interpretation to this verse, whereas it was revealed concerning us, the Ansar, when Allah had given honour to Islam and its supporters had become many, whereupon some of us secretly said to one another … "Our wealth has been depleted, and Allah has given honour to Islam and its supporters have become many, so let us stay amidst our wealth and make up what has been depleted of it." Thereupon, Allah revealed to His Prophet [meaning] "And spend in the Path of Allah, and do not contribute to your own destruction" [Qur'an, 2:195] refuting what we had said. So, the destruction lay in staying with our wealth and repleting it, and abandoning combat." Abu Ayyub remained fixed until he [was killed and] was buried in Rome.
Al-Hakim authenticated it, saying it conforms to the criteria of Bukhari and Muslim, and Dhahabi corroborated him. Nasa'i and Ibn Hibban also narrated it. Bayhaqi included it, and other narrations in his Sunan in a chapter entitled, "Permissibility of a man or men fighting alone in the enemy land," thereby citing it as evidence for the permissibility of advancing against a group, even if the more likely result is that they will kill him.
In this hadith, Abu Ayyub explained that the verse (Qur'an, 2:195) does not apply to one who plunges into the enemy ranks alone, even though it may seem to people that he is destroying himself. The Sahabah tacitly confirmed this explanation of his [by not objecting].
7 - Ibn Abi Shaybah has narrated in his Musannaf (5/338) that Mu`adh ibn `Afra' asked the Messenger of Allah, "What makes Allah laugh upon His slave?" The reply: "[The servant] immersing himself into the enemy without armour." Mu`adh then took off his armour and fought until he was killed.
This hadith is a clear evidence for the virtue of Jihad operations in which it is most likely that one will die, and it indicates that Jihad has some special rules which permit what may normally be prohibited.
8 - Ibn Abi Shaybah has extracted (5/289) [and similarly Tirmidhi (2491 and 2492, the latter narration he classified as sahih) and Nasa'i (1597 and 2523), and Ahmad (20,393), as well as Tabarani (in al-Kabir, with a hasan chain) and Ibn al-Mubarak (in Kitab al-Jihad, 1/84)], "Three [categories of people] Allah loves,…" and among them is "a man who was in a dispatchment and met the enemy, and they were defeated, but he faced them with his chest until he was killed or victorious." Al-Hakim also narrated it, and said it is sahih.
9 - Ahmad narrated in his Musnad (6/22) from Ibn Mas`ud that the Prophet said, "Our Sustainer marvels at two men: a man who stirs from his bed … to salah … and a man who fights in the path of Allah, and his companions are defeated, and he realizes what awaits him in defeat and what awaits him in returning [to combat], but he returns [to combat] until his blood is spilled. Allah says, "Look at My servant who went back [to combat] hopeful and anxious for what is with Me, until his blood was spilled."
Ahmad Shakir said,: its chain is sahih. Haythami said in Majma` al-Zawa'id: Ahmad ad Abu Ya`la narrated it, as did Tabarani in al-Kabir, and its isnad is hasan. Abu Dawud and Al-Hakim narrated it in abbreviated form, and Al-Hakim authenticated it. Ibn al-Nahhas said: even if there were only this single authentic hadith, it would suffice us as evidence for the virtue of plunging [into the enemy ranks].
10 - Muslim has narrated from Abu Hurayrah, "Among the best of lives for people is a man who clasps the reins of his horse in the path of Allah, rushing on its back; whenever he hears a cry [of battle] or advancement towards the enemy, he hurries to it, seeking death and being slain with eagerness."
This indicates that seeking to be killed and pursuing martyrdom are legitimate and praiseworthy acts.
11 - Bayhaqi has narrated in Al-Sunan al-Kubra (9/100) with a sahih chain from Mujahid that the Prophet sent out `Abdullah ibn Mas`ud and Khabbab as one dispatchment, and Dihyah as a dispatchment on his own.
This indicates that regardless of the level of risk in a Jihad operation, it remains permissible by default, and the greater the risk, the greater the reward.
12 - Bukhari and Muslim have narrated that Talhah shielded the Prophet from arrows in the Battle of Uhud, and his hand was crippled thereby.
13 - Bukhari and Muslim have reported that Salamah ibn al-Akwa` was asked, "For what did you pledge allegiance to the Prophet on the Day of Hudaybiyyah?" He said, "For death."
14- Many have reported from Muhammad ibn Thabit ibn Qays Ibn Shimas, when the Muslims were disclosed on the Day of Yamamah, Salim, the freed-slave of Abu Hudhayfah, said, "This is not how we used to act with the Messenger of Allah." Then, he dug a trench for himself, and stood in it carrying the flag, and fought until he was killed as a martyr on the Day of Yamamah.
This and the next report indicate that steadfastness is desirable, even if it leads to death, and Salim attributed this type of action to the [days of] the Messenger of Allah.
15 - Ibn Jareer Tabari has narrated in his Tarikh (2/151) that in the Battle of Mu'tah, Ja`far ibn Abi Talib took the flag and fought until he became immersed in the fighting, whereupon he turned to a light-colored horse he had and wounded it [so he could not escape], then he fought until he was killed. Hence, JA`far was the first Muslim to wound his horse [in this manner].
16 - Muslim has narrated that a man heard a Sahabi saying, when the enemy was near, "The Messenger of Allah said : The doors of Heaven are under the shade of the swords." The man, upon hearing this, got up and asked for verification of the hadith. When it was confirmed, he turned to his companions, gave them the greeting of salam, broke and discarded the scabbard of his sword and then advanced to the enemy with his sword, striking them until he was killed.
[The original study in Arabic contains 40 narrations, but for brevity we have omitted the remainder].
Verdicts of Scholars Concerning one who Attacks the Enemy Alone
Having established the permissibility of plunging into the enemy and attacking alone even when death is certain, we proceed and say that the martyrdom operations are derived from this principle, realizing that the prohibition of suicide relates to deficiency or absence of faith. However, the former generations did not have knowledge of martyrdom operations in their current-day form, for these evolved with the changes in techniques of warfare, and hence they did not specifically address them. However, they did address similar issues, such as that of attacking the enemy single-handed and frightening them with one's own death being certain. They also deduced general principles under which the martyrdom operations fall, and in doing so they relied on evidences such as those we have mentioned in the previous section. There is one difference between the martyrdom operations and their classical precedent, namely that in our case the person is killed by his own hand, whereas in the other he was killed by the enemy. We also explain that this difference does not affect the verdict.
A. Scholars of the Sahabah and Tabi`in
1 - Ibn al-Mubarak and Ibn Abi Shaybah (5/303) have reported, through a sahih chain, that Mudrik ibn `Awf al-Ahmasi said, "I was in the presence of `Umar when the messenger of Nu`man ibn Muqrin cam to him and `Umar asked him about the people, whereupon he replied, "So-and-so and so-and-so were hit, and others and others whom I do not know." `Umar said, "But Allah knows them." [The messenger] said, "O chief of the believers! [There was] a man who sold his life." At this Mudrik said, "That is my maternal uncle, by Allah, O chief of the believers! People claimed he has contributed to his own destruction." `Umar said, "They have lied (or: are mistaken). Rather, he is among those who have bought the Hereafter with this world." Bayhaqi mentioned that that was on the day of Nahawand.
2 - Ibn Abi Shaybah has extracted (5/322) that a battalion of unbelievers advanced, and a man of the Ansar faced them and attacked them, and broke through the ranks, then returned, repeating this twice or thrice. Sa`d ibn Hisham mentioned this to Abu Hurayrah, who recited the verse (meaning), "Among mankind is he who sells himself seeking the pleasure of Allah."
3 - Al-Hakim has extracted in the Book of Tafseer (2/275) and Ibn Abi Hatim (1/128), with a similar narration recorded by Ibn `Asakir, that Bara' was asked about the verse (meaning), "And spend in the Path of Allah, and do not contribute to your own destruction..."; does it refer to a man who encounters the enemy and fights until he is killed? He said, "No, rather it is a man who commits a sin, and then says Allah will not forgive him." Al-Hakim said this is authentic according to Bukhari's and Muslim's criteria. This explanation of the verse was narrated by Tabari in his exegesis (3/584) from Hudhayfah, Ibn `Abbas, `Ikrimah, Hasan Basri, `Ata', Sa`id ibn Jubayr, Dahhak, Suddi, Muqatil and others.
B. Verdicts of Renowned Exegetes
1 - Ibn al-`Arabi says in Ahkam al-Qur'an (1/116, and see also Qurtubi's tafseer 2/364), commenting on the verse, (meaning), "And spend in the Path of Allah, and do not contribute to your own destruction...," "There are five views about [the meaning of] destruction [here]:
Do not give up spending [in the path of Allah]Do not go out without provisionDo not abandon JihadDo not take on an enemy you are not capable of withstandingDo not despair of forgivenessTabari said: "It is general [in scope], and there is no contradiction between them." He is right, except regarding plunging into the enemy, for scholars have disagreed concerning this. Qasim ibn Mukhaymirah, Qasim ibn Muhammad and `Abdul-Malik from among our [Maliki] scholars said there is no objection to a man single-handedly taking on a large army, if he is strong and [the action] is sincerely for Allah. If he has no power, then that is self-destruction. It has been said [by some] that if he is seeking martyrdom and his intention is sincere, he can attack, for his goal is to kill one of the enemy forces, and that is clear in the verse (meaning), "Among mankind is he who sells himself seeking the pleasure of Allah." The correct view by me is that of permissibility of rushing into an army one cannot withstand, for it contains four [possible] aspects:
Seeking martyrdomInflicting losses [on the enemy]Encouraging the Muslims to attackDemoralizing the enemy, showing them that if one man can do this, what will the totality be capable of!"
2 - Qurtubi says in his Tafseer (2/364), "Muhammad ibn al-Hasan al-Shaybani, the student of Abu Hanifah, said: If a man single-handedly attacks 1,000 pagans, there is no objection to it if there is hope of success, or inflicting loss on the enemy, otherwise it is disliked, for then he would expose himself to death without benefit to the Muslims. As for someone whose aim is to embolden the Muslims to emulate his feat, it's permissibility is not far-fetched, for it entails benefit to the Muslims in some ways. if his intent is to frighten the enemy, and demonstrate the Muslims' strength of faith, its permissibility is not far-fetched. If there is benefit in it for the Muslims, then giving one's life for the strengthening of the religion and weakening of the unbelievers, then it is the noble rank praised in the verse, (meaning), "Among mankind is he who sells himself seeking the pleasure of Allah." and other verses."
3 - Shawkani says in Fath al-Qadeer (1/297) about the verse of self-destruction, "The reality is that the words have general implication, and are not specific to the circumstances of revelation, and so everything which may be described as worldly or religious self-destruction is covered by it, as stated by Ibn Jareer al-Tabari. Among that which comes under this verse is a man attacking an enemy army which he can neither overcome, nor have any effect beneficial to the Mujahideen."
This implies that if there is a benefit it is permissible.
C. Texts of the Madhahib
1 - Hanafi
Ibn `Abideen says in his Hashiyah (4/303), "There is no objection to a man fighting alone, even if he thinks he will be killed, provided he achieves something such as killing, wounding or defeating [the enemy], for this has been reported from a number of the Sahabah in the presence of the Messenger of Allah on the Day of Uhud, and he praised them for it. If, however, he knows he will not inflict any loss on them, it is not permissible for him to attack, for it would not contribute to the strengthening of the religion."
2 - Maliki
Ibn Khuwayz-Mandad said, as cited by Qurtubi in his Tafseer (2/364), "As for a man single-handedly attacking 100 or more enemy troops ... this has two scenarios: If he is certain, or reasonably so, that he will kill the subject of his attack, and emerge safe, then it is good, and similarly if he is reasonably certain that he will be killed, but will inflict loss or cause damage, or have a beneficial effect for the Muslims, then it is permissible also." Statements from Qurtubi and Ibn al-`Arabi have already preceded.
3 - Shafi`i
In the completion of Al-Majmu` (19/291) by al-Muti`i, we find, "If the number of the unbelievers are twice the numbers of the Muslims, and they do not fear perdition, it is obligatory to stand firm ... If they are more convinced than not of destruction, then there are two possibilities:
1. That they may turn back, based on the verse (meaning), "do not contribute to your own destruction..."2. That they may not turn back, and this is the correct view, based on the verse, (meaning), "When you encounter a force, remain steadfast...", and because the Mujahid only fights in order to kill or be killed. If the number of the unbelievers exceed twice the numbers of the Muslims, then they may turn back. If they are more convinced than not that they will not be destroyed, then it is better for them to remain steadfast so that the Muslims are not routed. If they are more convinced than not that they will be destroyed, then there are two possibilities:
That they are obliged to turn back, based on the words of Allah (meaning), "do not contribute to your own destruction..."That it is recommended for them to turn back, but not binding, for if they are killed they will attain martyrdom."4 - Hanbali
Ibn Qudamah says in Al-Mughni (9/309),"If the enemy is more than twice the Muslims' number, and the Muslims are reasonably certain of victory, then it is preferable to remain steadfast on account of the benefit [involved], but if they turn back it is permissible, for they are not immune to destruction ... it is conceivable that they are obliged to stand fast if they are reasonably certain of victory, on account of the benefit, but if they are reasonably certain or being defeated by remaining and being unscathed by turning back, then it is preferable for them to turn back, but if they remain put, it is permissible, for they have a goal of martyrdom, and it is also possible that they will be victorious. If they are reasonably certain of being routed whether they remain put or turn back, then it is preferable for them to remain steadfast to attain the rank or martyrdom, ... and also because it is possible they might be victorious."
Ibn Taymiyyah says, in Majmu` al-Fatawa (28/540),"Muslim has narrated in his Sahih the story of the people of the trenches, in which the boy ordered his own killing for the benefit of the religion, and hence the four imams have allowed a Muslim to immerse himself in the enemy ranks, even if he is reasonably certain that they will kill him, provided there is benefit in that for the Muslims. "
5 - Zahiri
Ibn Hazm says in Al-Muhalla (7/294), "Neither Abu Ayyub al-Ansari nor Abu Musa al-Ash`ari criticized a man plunging alone into a raging army and remaining steadfast until he was killed... It has been authentically reported that a man from among the Sahabah asked the Messenger of Allah about what makes Allah laugh upon a servant, and he said, "His immersing himself into the enemy without armour," whereupon the man removed his armour and entered the enemy [ranks, fighting] until he was killed."
D. Some Analysis
The hadith of the boy is the strongest of evidences for this issue. The hadith explains that when the boy saw that his being killed in a specific way would be a means for spreading the religion, and hence he advised the king - from whom Allah had protected him hitherto - how to kill him, for spread of the religion and people's entering into it was more weighty in his eyes than his remaining alive, and he thereby contributed to taking his own life. Yes, he did not take it by his own hand, but his opinion was the sole factor leading to his killing. This is just as if a man, suffering from painful wounds, asked someone else to kill him; he would be as guilty of suicide as if he had taken his own life, regardless of who did the killing, for he requested it. Similarly, Allah praised those who believed in the boy's Lord; those who were being forced to jump into the pits of fire for refusing to renounce their faith. Nay, even the infant spoke, encouraging its mother to advance when she hesitated about entering the fire. They were praised in Surah al-Buruj, which described their fate as being gardens beneath which flow rivers, and they are called successful. The story of Pharaoh's daughter's hairdresser is similar. We have cited evidences from our Shari`ah which fortify these two hadiths, and nothing has appeared to contradict sacrificing one's life for raising Allah's word. Hence, the content of these two hadiths is part of our Shari`ah, according to the majority of scholars.
In fact, we see that this sort of operation was carried out in the presence of the Prophet, and after him by the Sahabah, not once but many times. Furthermore, protection of the religion is the greatest service a Mujahid performs, and the evidences do not leave us with any doubt that a Mujahid may sacrifice his life for the religion. Talhah shielded the Prophet with his hand, and this supports the permissibility of a person sacrificing himself for others in the interests of the religion.
E. Synopsis
It has transpired that scholars gave, to the issue of plunging single-handed into the enemy with reasonable certainty of being killed, the same verdict as in cases of death being certain, such that whoever permits the latter permits the former.
Further, the majority of scholars gave conditions for the permissibility:
1. Intention2. Infliction of losses on the enemy3. Frightening them4. Strengthening the hearts of the Muslims
Qurtubi and Ibn Qudamah allowed plunging into the enemy with only a sincere intention, even if no other conditions are fulfilled, for seeking martyrdom is legitimate. Since there is no explicit stipulation of the majority's conditions in narrations, this view appears preferable. The majority deduced their conditions from general standards of the Shari`ah, but the general need not restrict the specific. Yes, we do say that if there is no benefit to the Muslims or the Mujahideen, an action should not be carried out, and is not the most optimal practice, but this is apart from the original permissibility of the act, for to condemn one seeking martyrdom without a firm basis is an injustice.
The Issue of using Prisoners as a Human Shield
The issue of killing Muslim prisoners whom the enemy has used as a human shield resembles the issue at hand, although there is also a difference between them. The similarity is that both involve ending a Muslim life in the interests of the religion. The difference between the issues is that killing those used as a shield was permitted by scholars out of necessity, for there does not exist any text permitting the taking of someone else's life, rather it derives from the public interest overshadowing the individual interest. Hence, killing prisoners used as a shield is based on the rule of necessity permitting the unlawful, and of choosing the lesser of two evils when one is inevitable. As for martyrdom operations, no such rules need be applied, for we have clear texts encouraging plunging into the enemy ranks in spite of the certainty of being killed, and it is not a case of necessity.
Killing another person is an even greater sin than killing oneself; Qurtubi cites in his Tafseer (10/183) consensus of scholars that anyone who is coerced to kill someone else may not comply. Hence whoever allows killing another Muslim, where no textual evidence exists, but for an overwhelming religious benefit, should similarly allow killing oneself for an overwhelming benefit, for the taking of one's own life is less serious than taking someone else's life. This would be even if we did not have any texts to support martyrdom operations, although we actually do have specific evidences, as mentioned earlier.
The Muslim army is ordinarily prohibited from killing not only Muslims, but also dhimmis (unbelievers living as protected subjects of the Muslim state), as well as old men, women and children from among the unbelievers. If Muslim prisoners of war are used by the unbelievers then it is not permissible to fire on them except in cases of dire necessity. In the case of women and children of the unbelievers, however, they could be fired upon for an expediency of war even if it is not dire necessity, for war may need such action, but the intention should not be specifically to kill the non-combatants. The Prophet (peace and blessings be upon him and his Household) was asked about the pagans being hit by night, and some women and children being killed in the process, and he replied, "They are from among them." [Bukhari and Muslim] In the case of Muslims, however, firing is permissible only if abstaining will lead to a wholesale harm, such as a greater number of Muslims being killed than those being used as a shield, or the Muslims being defeated and their land overrun. In such a case, any Muslims killed as a result will be raised up according to their intentions.
The majority consider it obligatory to attack the enemy in cases of necessity, even if it leads to the members of a human shield being killed. [See: Shawkani's Fath al-Qadeer (5/447), Mughni al-Muhtaj (4/244), Hashiyat al-Dusuqi (2/178), and Ibn Qudamah's al-Mughni (10/505)] The author of Mughni al-Muhtaj gives two conditions which should be satisfied:
1. That the Mujahideen try their best to avoid hitting the shield deliberately.2. That they do not intend to kill the people in the shield.
Ibn Taymiyyah said, "If the unbelievers use Muslims as a human shield, and the unbelievers cannot be repelled without killing [the Muslims], then [the Muslim army may fire], for inflictions and afflictions may smite one in this world who does not deserve it in the Hereafter, and it counts as a misfortune for him [for which he may be rewarded]. Some expressed this by saying, "The killer is a Mujahid and the killed one is a martyr.""
The majority of Hanafis and Malikis, as well as Imam Sufyan al-Thawri, have permitted attacking when the enemy have used a shield of Muslims, whether or not abstaining would be detrimental or lead to defeat, reasoning that otherwise Jihad would never take place. [See: Fath al-Qadeer (5/448), Jassas' Ahkam al-Qur'an (5/273) and Minah al-Jaleel (3/151)] The weakness of this position is clear, in that the sanctity of a Muslim life is greater than to allow its taking without a clear proof, and moreover such shields are not universally used, and so Jihad would not necessarily come to a halt.
In the case of women children and old men from among the unbelievers being used as shield, the majority of Hanafis, Shafi`is and Hanbalis have allowed attacking even if it is not a dire necessity. [See: Al-Siyar al-Kabeer (4/1554) Mughni al-Muhtaj (4/224) and Al-Mughni (10/504)] The Malikis differed, but for brevity we will not mention their reasoning. [See: Dardeer's Al-Sharh al-Kabeer (2/178) and Minah al-Jaleel (3/150).]
The View of the Majority Concerning one who assists in Killing
Plunging into the enemy ranks without hope of escape is the greatest means by which a Mujahid contributes to his death, and contributing to one's own death is just like killing oneself, just as one who deliberately causes the death of someone is like one who actually killed him. The majority of scholars, from among the Malikis Shafi`is and Hanbalis, have subjected one who kills someone by consequence to being killed in retaliation just as in the case of direct murder.
Among the textual bases for this is that which Bukhari has reported, that a boy was assassinated, whereupon `Umar said, "Even if all the inhabitants of San`a took part in it, I would kill them all." From a rational angle, if killing in retaliation were to be halted in such a case, murder would increase, for murderers would merely use one or more accomplices without fear of being executed for the crime. The monetary compensation of blood-money would not deter all murderers, especially the well-off. Hence it is fitting for all the participants to be executed, and in a similar light the Qur'an describes one who kills one person to be like one who has killed all mankind. [See: Al-Sayl al-Jarrar (4/397), Tafseer al-Qurtubi (2/251), Majmu` Fatawa Ibn Taymiyyah (20/382), Al-Bahr al-Ra'iq (8/354), Sam`ani's Qawati` al-Adillah (2/243)]
So, if one who kills himself by plunging into the enemy is praised, then this praise applies independent of the weapon and manner in which he gives up his life. We have already mentioned in evidence 14 the Sahabi's action, and no criticism or stipulation has been recorded from the Prophet (peace and blessings be upon him) of such a practice. Hence, if allowing oneself to be killed by the enemy is allowed when it is in the interests of the Muslims, then clearly killing oneself for the same purpose should be allowed, and in such a case a Mujahid is exempted from the general texts which prohibit taking one's own life.
Definition of a Shaheed (martyr)
Nawawi has enumerated [in Sharh Sahih Muslim (1/515) and Al-Majmu` (1/277)] seven explanations for why the martyr is called Shaheed:
(1) Because Allah and the Prophet have testified concerning his entry into Heaven(2) Because he is alive before his Lord(3) Because the angels of mercy witness the taking of his soul(4) Because he will be among those who testify over nations on the Day of Resurrection(5) Because his faith and good ending have outwardly been witnessed(6) Because he has a witness to his death, namely his blood(7) Because his soul immediately witnesses Heaven.
Ibn Hajar has mentioned fourteen means by which a person can acquire the title, some of them specifically related to being killed in the path of Allah and others not. [See: Fath al-Bari (6/43)]
Jurists have given the technical definition of a martyr as follows:
According to the Hanafis:
"One who is killed by the pagans, or is found killed in the battle bearing a mark of any wound, whether external or internal - such as blood emerging from an eye or the like." [Al-`Inayah published on the margins of Fath al-Qadeer (2/142) and Hashiyat Ibn `Abideen (2/268)]
"Anyone who is killed while fighting pagans, or rebels, or brigands, by a means attributed to the enemy - whether directly or by consequence - is a shaheed, anyone who is killed by a means not specifically attributed to [an action of] the enemy is not considered a shaheed." [Zayla`i's Tabyeen al-Haqa'iq, (1/247). See also Al-Bahr al-Ra'iq (2/211)]
According to the Malikis:
"One who is killed while fighting warring unbelievers only, even if killed on Islamic land such as if the enemy attacked the Muslims, [even if he] did not fight on account of being unaware or asleep, [and even if] killed by a Muslim who mistook him for an unbeliever, or trampled by a horse, or mistakenly smitten by his own sword or arrow, or by having fallen into a well or from a cliff during the fighting." [Dardeer's Al-Sharh al-Kabeer, (1/425)]
According to the Shafi`is:
"One who is killed in fighting unbelievers, facing and not running away, for the raising of Allah's word…and not for any worldly motive." [Mughni al-Muhtaj (1/350) and see Fath al-Bari (6/129)]
According to the Hanbalis:
"One who dies in a battle with the unbelievers, whether male or female, adult or not, whether killed by the unbelievers, or by his own weapon in error, or by having fallen off his mount, or having been found dead with no mark, provided he was sincere." [Kash-shaf al-Qina`, 2/113. See also Al-Mughni (2/206)]
From the above, it transpires that the majority - apart from the Hanafis - do not consider the identity of the killing party to be a factor in determining whether the victim is a shaheed. The majority view emerges preferable, based on:
i. A hadith narrated by Bukhari (4196) in which `Aamir while trying to kill an enemy man during the battle of Khaybar, mistakenly killed himself instead. Someone said he had invalidated his good deeds, but the Prophet said, "Whoever says that is lying (or mistaken). Verily, he is has two rewards," and he coupled two of his fingers, "He is a striver and a Mujahid."
ii. A hadith narrated by Abu Dawud (2539) about a Sahabi who mistakenly hit himself with his own sword, and people asked, "Is he a shaheed?", whereupon it is reported that the Prophet said, "Yes, and I am a witness for him."
Some people may waver about the permissibility of martyrdom operations because the Mujahid is killing himself. In order to dispel this confusion, we may remind ourselves that the Shari`ah often gives a differing verdict about two actions which externally appear the same, but differ in the intentions behind them. E.g.
Marrying a divorced woman is permissible, but doing so with the sole intention of making her permissible to the first husband is prohibited.Paying back a loan with more than was borrowed is allowed, but if the excess is stipulated in the contract, it is prohibited, being riba.One who performs Jihad in order to raise aloft the word of Allah is a Mujahid, but one who fights for the sake of showing off bravery is among the first who will be taken to Hell.Mistakenly striking oneself with one's own weapon makes one shaheed (according to the majority) but deliberately killing oneself to escape the pain of wounds makes one deserving of Hell.These examples, all based on the hadith, "Verily, actions are only according to intentions…", clearly support the notion that the verdict concerning the shaheed does not differ based on who the killing party is, provided the intention is pure. So, one who has a bad intention and is killed by the enemy is deserving of the Fire, as would be the case if he kills himself out of pain. And, one who has a sincere intention will be in Heaven, whether he is killed by the enemy, or kills himself in error. And, one who helps in killing himself for the good of the religion will be in Heaven, like the boy, inshaa-Allah.
Definition of Suicide
Suicide here refers to killing oneself on account of anger, pain or some other worldly motive, and scholars are unanimous that it is prohibited and moreover a major sin, making the offender deserving of Hell - either eternally if he legitimizes the act, or for a finite duration [if he did not legitimize it and died as a Muslim]. "Do not kill yourselves. Verily, Allah is merciful to you. And, whoever does that, out of animosity and , We shall burn him in a Fire. And that is easy for Allah." [Qur'an, 4:29-30; See Tafseer al-Qurtubi, (5/156)]
"Among those before you, there was a man with a wound, and he was in anguish, so he took a knife and cut his hands, and the blood did not stop until he died. Allah said, "My servant has hastened the ending of his life, so I have prohibited Heaven to him." [Bukhari and Muslim]
"Whoever strangles himself will be strangling himself in the Fire, and whoever stabs himself will be stabbing himself in the Fire." [Bukhari and Muslim]
The authentic ahadith on this subject are many. In fact, we have been ordered not to even wish for death.
"Let not any of you wish for death on account of harm which has befallen him. But, if he must, he should pray, 'O Allah! Keep me alive as long as life is better for me, and take my life when death is better for me." [Bukhari and Muslim]
All of these texts prohibiting suicide related to killing oneself for worldly motives such as pain or anguish or lack of patience, and not for raising aloft the Word of Allah. We have already cited the evidences for permitting a Mujahid to plunge into the enemy ranks without armour, and these exempt the Mujahid from the generality of the suicide texts. Can one then say that one who kills himself in order to lift the Word of Allah - to inflict losses on the enemy, to frighten them, and with a sincere intention - can we describe him as one committing suicide? That is a grave slander. We say that the prohibition of suicide is on account of its resulting from weakness or lack of faith, whereas the Mujahid in a martyrdom operation is killing himself on account of the strength of his faith. The boy in the account of the Trenches referred to in Surah al-Buruj effectively killed himself for such a reason, and his deed was praiseworthy. Similarly, the Prophet wished for death in the Path of Allah not once but thrice [the hadith was cited at the start of the article], and it was permissible because it was not on account of harm which had befallen him, but rather it emanated from strong faith. So, when the rationale of the prohibition of suicide becomes clear, one arrives at the conclusion that martyrdom operations are permissible and praiseworthy when undertaken for some religious benefit.
Synopsis
We have arrived at the conclusion that martyrdom operations are permissible, and in fact the Mujahid who is killed in them is better than one who is killed fighting in the ranks, for there are gradations even among martyrs, corresponding to their role, action effort and risk undertaken. Then, we explained how martyrdom operations are the least costly to the Mujahideen and most detrimental to the enemy. We have heard, as you must have, that most scholars today permit such operations; at least 30 Fatawa have been issued to this effect. We explained how this issue is derived from the issue of plunging single-handedly into the enemy ranks; something which is praiseworthy by the agreement of jurists. We then further stated that we preferred the view that such an action is permissible even if martyrdom is the only goal, although it is certainly not the optimal practice. Martyrdom operations should not be carried out unless certain conditions are met:
1. One's intention is sincere and pure - to raise the Word of Allah.2. One is reasonably sure that the desired effect cannot be achieved by any other means which would guarantee preservation of his life.3. One is reasonably sure that loss will be inflicted on the enemy, or they will be frightened, or the Muslims will be emboldened.4. One should consult with war strategy experts, and especially with the amber of war, for otherwise he may upset plan and alert the enemy to their presence.
If the first condition is absent, the deed is worthless, but if it is satisfied while some others are lacking, then it is not the best thing, but this does not necessarily mean the Mujahid is not shaheed.
We also explained how causing a death carries the same verdict as actual killing. Hence one who plunges without armour into the enemy ranks, being certain of death, just like one who engages in a martyrdom operation, is effectively causing his own death, but they are praiseworthy because of the circumstances and intention, and hence are not considered to have committed suicide. We also clarified that [according to the majority] the identity of the killer does not have an effect on whether the Mujahid will be considered shaheed. This dispels the wavering arising from the fact that the Mujahid is taking his own life. Thus, such operations could take on any of the five Shar`i verdicts depending on intention and circumstances. Finally, we clarified that taking one's own life is not always blameworthy; rather it is contingent on the motives behind it. So, we conclude that one who kills himself because of his strong faith and out of love for Allah and the Prophet, and in the interests of the religion, is praiseworthy.
Conclusion
Finally, we should point out that this topic needs a much more expansive study. However, we are thankful to Allah for having allowed us to complete this. If we are correct, it is due to Allah, and if we have erred, then all humans are prone to error. Finally, let the scholars and students of knowledge approach us with their feedback and advice, for we are in need of such help. Let them fear Allah in discharging their responsibility to us.
And peace and blessings be upon the Messenger of Allah, who rightly strove in the Path of Allah until he left this world, and also upon his Household and Companions and those who follow them in goodness until the Day of Judgment.
And our final words are praise to Allah, Lord of the Worlds.


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The Islamic Legitimacy of The "Martyrdom Operations"
This article was published in the 16th issue of Nida'ul Islam Magazine - Australia, December - January 1996-97
Martyrdom NOT Suicide Before presenting the Islamic evidences that such operations are Islamically legitimate, we need to emphasise that it is wrong to call such operations a "suicide". Killing one's self aggressively or casting one's self into destruction, all of which are forbidden in the Qur'an "and do not cast yourself into destruction" [S2, V195].
The word "destruction" here, according to the majority of Muslim scholars, means "investing money and giving up Al-Jihad (Holy War)". It is narrated by al-Tirmidhee through Aslam Abi Umran, that during the Battle of Kastantinia, a Muslim undertook to fight many of the enemies himself; he penetrated the Roman army killing some of them and was killed. As a reaction, some Muslims said: "he has cast himself into destruction". Abu Aiyub Al-ansari replied: "you are misinterpreting this verse, it is about us "al-Ansar"; when Islam was dignified by Allah and Islam had received many other supporters, some of us said secretly away from the prophet "our money is lost, Islam is dignified and its supporters are numerous, it is better to stay at home and invest our money". At that time, Allah revealed to His prophet in reply "Give generously for the cause of Allah and do not with your own hands cast yourselves into destruction." [S2, V195]. So, destruction here means investing money and avoiding Al-Jihad.
It is out of discussion that suicide is Islamically forbidden. It is considered as one of the greatest wrong-doings after Al-Shirk "polytheism", for Allah says: "Do not kill yourselves. Allah is merciful to you, but he that does that through wickedness and injustice shall be burnt in fire. That is easy enough for Allah".
The prophet (s.a.w.) stated that the one who commits suicide is enternally in Hell. According to Abu Huraira, the prophet (s.a.w.) says: "The one who throws himself from a mountain and kills himself will be eternally in Hell."
It is important to know that suicide is forbidden because of its evil objectives; such as impatience, desperation or any other bad and evil objects. In Jundob Bin Junada's Hadith, the Prophet (s.a.w.) said: "In the past, there was a wounded man who impatiently cut his hand bleeding to death, Allah said: 'my slave took the first step to death, he is forbidden to enter Paradise'." So, killing one's self this way is "suicide" as it is Islamically pointless, meaningless and intentionally suicidal.
On the other hand, the one who contributes his life to the cause of Allah, Islam and Muslims his doing is sacrificial; he gives his life away for Islam and Muslims, which is the highest sacrifice.
The history of Islam is full of heroic and sacrificial events. It is narrated by Abu Dawood through one of the Prophet's companions, he said: "we mounted an attacked on a part of Hunain, one of us followed an unbeliever to kill him, by a mistake killed himself. The prophet (s.a.w.) said: 'O, Muslims... your brother'. We rushed to check him, but found him dead. The Prophet (s.a.w.) wrapped him with his own clothes and his blood on him, then performed the prayer of the dead, the Prophet's companions asked: is he a martyr? He said: "he is, and I am a witness". Therefore, the one who blows up the enemies of Allah by blowing up himself as well cannot be considered a suicide, and he is, Allah willing, a martyr.
The Qur'anic evidences that such assaults are Islamically legitimate Allah says: "and some people would give away their lives to gain Allah's contentment. Allah is compassionate to his servants". It is said that this verse of the Qur'an is about Suhaib the Roman as he believed in Islam, in his way to Madinah to meet the prophet (s.a.w.), some Kuraishes followed him, he got off his horse carrying his quiver and shield and said: "you know that I am the best archer among you, by Allah, you cannot reach me till I throw all my arrows, and then hit with my sword as much as I could and then you can do whatever you wish." They said: "we shall not allow you to go away as a rich. You came to our tribe a pauper. Tell us where you put your money and we let you go", they gave him their word, so he did. When Suhaib met the Messenger of Allah (s.a.w.), this verse was revealed, so the Prophet (s.a.w.) said: "O Abu Yahya the trade goods the highest profit, then recited the verse".
When Hisham Bin Ammer al-Ansari was killed in a battle, some denied his doing. But Umar Bin al-Khattab, Abu Huraira and others replied by reciting this Verse too. Ibn 'Abbas said: "They sold their lives to Allah by fighting for Him to death".
Allah says: "Therefore fight for the cause of Allah. You are accountable for none but yourself." This verse is directed to the Prophet (s.a.w.), urging him to fight for the cause of Allah even if he was alone in this cause. It is said that, Abu Isaac once asked al-Bara'a Bin Azeb "A man fights a thousand of enemies, then he is killed. Is he one of those whom Allah says about: "and do not cast yourselves into destruction", al-Bara'a said: "No, let him fight to death, Allah says to his Prophet (s.a.w.): 'Therefore fight for the cause of Allah. You are accountable for none but yourself'."
Other evidences from Hadith It is narrated by Ibn Mas'ud that the Prophet (s.a.w.) said: "Allah is amazed by two men... he mentioned.. And a man fights for the cause of Allah, his companions run away, but he knew what the runaway fighter gets and what the one who stands firm and fights gets. So he went back and kept fighting to death. Allah says to his Angels: "O, behold my slave, he went back to fight to death hoping to get what I have 'Paradise' and fearing what I have 'Hell'." [Ahmad, Ibn Haiyan & Abu Da'wood]
It is narrated by Anas Bin Malik that, the Messenger of Allah (s.a.w.) and seven of the Ansar faced a large number of Quraishes on the Battle of Uhud. He said: "the one who can fight them will be rewarded with Paradise or will be my friend in Paradise". One of the Ansar began to fight to death and so on till the seven were dead. The prophet (s.a.w.) said: "Our companions were not just with us - meaning that they have got paradise and left them alive". [Muslim]
It is narrated by Abu Baker Bin Abi Musa, he said: I heard Abu Huraira saying while facing the enemies: "the prophet (s.a.w.) said: 'The doors of Heaven are opened through Jihad'. A poor man asked: 'you heard the prophet (s.a.w.) saying that?' Abu Huraira said: 'yes'. The man went to his companions, said: peace be upon you, broke the sheath of his sword and fought to death". [Muslim]
The prophet (s.a.w.) in the Battle of Badr said: "fight to get a Heavens-Earth-width Paradise". Umair Bin al-Hamam said: 'Is it a Heavens-Earth-width Paradise?' The prophet said: "yes". Umair said: 'Oh... Oh...', "why you say Oh... Oh...?" The prophet (s.a.w.) asked. Umair replied: 'by Allah, it is only the wish to be of its inhabitants'. The prophet (s.a.w.) said: 'you are'. Umair took some dates to eat, but he thought if he is going to eat the dates it will be a long time between him and Paradise, so he threw them away and fought to death". [Muslim]
In Yamama's Day, when Hanifa tribe made their castle inaccessible to the Muslims, Al-Bara'a Bin Malek asked Muslims to put him in the leather shield and throw him to the enemy. He fought them alone and opened the gate for his brothers.
The Ijtehad of Muslim Scholars AL-HANAFIYA: It is Islamically right (Ja'eiz). Al-jassas said: "Mohammed Bin al-Hasan Al-Shaibani said: 'If a Muslim fought a thousand of the unbelievers with the intention to gain Allah's contentment (hurting the enemy or encouraging the other Muslims) it is right and he will be rewarded, Allah willing. Otherwise, it will be Islamically void, useless and pointless."
AL-MALEKIYA: In Khalil's and al-Dardir's "It is Islamic for a Muslim to fight many of the unbeliever alone, if he does this for the cause of Allah". al-Dasuki said: "We can say that is Islamic for a Muslim to fight many unbelievers alone with two conditions;
a- He does it for the cause of Allah.
b- He is sure that he will hurt them (if not there is unpreferability- Karahiya)."
Al-Qurtubi said in his interpretation: Al-Kasem Bin Mukhaimara said: 'It is allowed to fight the enemy alone if you seek Al-Shahada (Martyrdom) and you are strong enough to do it. This is obvious in the Qur'an 'Some people would give away their lives to gain Allah's contentment'."
Ibn Khuwaiz Mindad said: there are two situations in which a Muslim can fight the enemy alone:
a. If he is sure that he will hurt the enemy and survive.
b. If he is sure that he will hurt the enemy but he will be killed.
Ibn Taimiyyah said in his Fatawa 540/28 "Muslim narrated in his Sahih, the story of Al-ukhdud (the furrow, which the Prophet (s.a.w.) told to his companions) in which "a young Muslim contributed himself for the cause of Allah". That is why the four Scholars said that, it is right for a Muslim to fight many unbelievers alone even if he thinks he will be killed.
In Nayl Al Awtar, Al-Shawkani comments "when ten Muslims under the leadership of Asem Bin Thabet were sent by the prophet (s.a.w.) to a tribe to invite them to Islam, in the road they were surrounded by a hundred of the unbelievers. They fought strongly, seven of them killed, one of the three captive survivors feeling their deception, said: "by Allah I will not guide you to Muslims and I have a wonderful examples in front of me (meaning his killed brothers), they tried to force him guiding them, when they failed they killed him." This Hadith proves that, it is Islamically legitimate for a Muslim to fight the many enemy to death. On the other hand, it is permissible to accept to be a captive.
Ibn Al-Arabi said about that, that it is right for four reasons:
a Seeking for Martyrdom.
b Hurting the enemy.
c Encouraging Muslims.
d Weakening the spirit of the enemy.
In his Sunnan, Al-Baihaqi said: Al-Shafie said: there was a fight in front of the prophet (s.a.w.), one of the Ansar fought until he was killed by a group of the unbelievers after being told by the prophet (s.a.w.) about the rewards of his doing.
Al-Nawawi said about the story of Umair Bin Hammam "it is Islamically right to fight the many unbelievers alone seeking Martyrdom, and there is no unpreferability about that according to the majority of Muslim Scholars".
Al-Hafez Bin Hajr said: "It is Islamically right, if there are Islamic and good objective behind his doing such as; frightening and hurting the enemy, encouraging the Muslims".
Conclusion Through the above evidences from the Qur'an and the Sunnah, it is clearly demostrated that the "Islamic-bombing-assault" or the "martyrdom attack" is Islamically legitimate as far as it is within the framework of Islam.
Prepared By Br. Abu Ruqaiyah, Translated by Br. Hussein El-Chamy