Bilad Al Sham Media

Presents:

English translation of our release:

“The Series of Jihad” (1)

1) The real meaning of Jihad according to the Salaf

2) The phases of the legislation of Jihad

3) The wisdoms and objectives behind the legislation of Jihad

26 June 2014

Compiler: Abu Dujanah al-Maaldifi

Translated by: Bilad al-Sham Media

Compiled in Idlib, Syria

Every Muslim has the right to use our publications with two conditions. Firstly, no alteration should be brought to the document. Secondly, it should be referred back to

Bilad al Sham Media

www.biladalsham.wordpress.com

All praise is due to Allah the one who decreed that all of mankind be in loss except those who

believed, doing righteous good deeds, advising each other to the truth and patience. And May

the Salaat and Salam of Allah be upon His last Prophet and Messenger who was sent with the

sword as a mercy to the worlds. He said:

عثت بالسيف بني يدي الساعة حىت يعبد اهلل وحدهب

Meaning: “I was sent with the sword – close to the Hour – so that Allah alone is worshiped.”

Musnad Ahmed

As for what proceeds;

In the Arabic language, Jihad means to strive and struggle to achieve a certain objective. So the

one who strives and struggles hard to attain a thing, has done a Jihad in a linguistic sense.

According to the majority Fuqaha, Jihad in the Islamic Shariah means to fight the disbelievers if

they refuse to enter Islam or pay the Jizya after being invited to accept either of those two

choices.

However, Jihad in the Shar’ee texts has been used for other than that such as serving one’s

parents, struggling against the Shaythan and the Nafs (desires of the self).

But, Jihad when mentioned alone, Mutlaq in its real default sense, without restriction, then it

means fighting the disbelievers to make the word of Allah supreme as was stated above in

accordance with the majority Fuqaha. Jihad can be interpreted to mean other than that (such as

a struggle against the nafs) when there is a Shar’ee text indicating that. Other than that, Jihad

when mentioned alone, in it’s Mutlaq real default sense, it means fighting the disbelievers. To

turn the meaning away from that for a certain specific case requires evidence for that specific

situation which approves that meaning.

As said before, Jihad in its Mutlaq real sense, means fighting the disbelievers and that is the

meaning which should come to the mind first when the word Jihad comes across.

There are many evidences for this, among them;

1) Aaisha (radiallahu anha) asked the Prophet (sallallahu alayhi wasallam)

نرى اجلهاد أفضل العمل، أفال جناهد؟

Meaning: “We see Jihad as the best action. Shall we (women) not do Jihad?”

Then the Prophet (sallallahu alayhi wasallam) said:

لكن أفضل اجلهاد حج مربور

Meaning: “The best Jihad for you women is an accepted Hajj”

Sahih al-Bukhari

In another narration narrated by Imam Ahmed and Ibn Majah, Aaisha (radiallahu anha) asked:

هل على النساء جهاد؟

Meaning: “Is there a Jihad for women?”

The Prophet (sallallahu alayhi wasallam) answered:

نعم جهاد ال قتال فيه، احلج والعمرة

Meaning: “Yes, a Jihad with no fighting involved. That is Hajj and Umrah”

These Ahadith show that according to the Prophet (sallallahu alayhi wasallam) and the

companions, the word Jihad means fighting the disbelievers. Otherwise there would have been

no reason for Aaisha to ask this question in the first place as women can also do the various

forms of Jihad against the desires of the Nafs, Shaythan, the Jihad of serving the parents, the

Jihad of performing Hajj, Umrah and other forms of obedience etc. And the answer of the

Prophet sallallahu alayhi wasallam prove this point as he described another Jihad for women,

which means the word Jihad when mentioned alone it it’s Mutlaq sense meant fighting. So the

other forms of Jihad had to be separated by certain descriptions which would shed light to those

meanings of Jihad.

And we gain from this Hadith another great benefit. That is the status of Jihad with the

companions. Aaisha said that they consider Jihad to be the best action and the Prophet

(sallallahu alayhi wasallam) never disapproved of this, rather he only explained that the best

Jihad for women is Hajj. So fighting the disbelievers will remain as the greatest of actions for

men.

2) It is narrated on the authority of Abu Hurayra (radiallahu anhu) that a man came to the

Prophet (sallallahu alayhi wasallam) and said:

ال أجده، قال هل تستطيع إذا خرج اجملاهد أن تدخل مسجدك فتقوم وال ( رسول اهلل)قال د؟دلين على عمل يعدل اجلها تفطر؟ قال ومن يستطيع ذل؟؟تفرت وتصوم وال

Meaning: “Guide me to an action which equals Jihad?” The Prophet (sallallahu alayhi wasallam)

replied: “I don’t find such a deed.” And he said: “From whence the Mujahid goes out, are you

able to enter your Masjid and pray without stopping and fast without breaking?” The man

replied: “And who is able to do that?”

It is clear from this Hadith that the Prophet (sallallahu alayhi wasallam) used the word Jihad to

mean fighting when it was mentioned alone in its real Mutlaq sense as he made a distinction

between the Jihad against the disbelievers and the Jihad against the Nafs such as praying and

fasting. He answered that he does not find a deed which equals to the Jihad and then

mentioned the continuous fasting and praying which is a Jihad against the Nafs. The one who

ponders about this Hadith understands that the word Jihad meant fighting the disbelievers

according to the Salaf, and he would also understand that the Jihad against the disbelievers is

better than the Jihad against the Nafs in doing Nawafil (non obligatory acts). 1

3) It is narrated on the authority of Abu Sa’id al Khudri (radiallahu anhu) that:

قالوا مث . مؤمن جياهد يف سبيل اهلل بنفسه وماله: أي الناس أفضل؟ فقال رسول اهلل صلى اهلل عليه وسلم: قيل يا رسول اهلل من؟ قال مؤمن يف شعب من الشعاب يتق اهلل ويدع الناس من شره

Meaning: It was said; “O Messenger of Allah, who are the best people?” So the Messenger of

Allah (sallallahu alayhi wasallam) replied: “A Mu’min who does Jihad with his self and wealth for

the cause of Allah” They asked: “Who next?” He said: “A Mu’min in a path from the mountain

paths, worshiping Allah, and keeping people away from his harm”

Sahih al-Bukhari

Here also we see that the Prophet (sallallahu alayhi wasallam) differentiated between the Jihad

of the self and the Jihad against the self in obedience to Allah. And the Jihad in its Mutlaq real

sense was used to mean fighting the disbelievers with the self and wealth.

But the real meaning of Jihad has today been forgotten and the Mutlaq meaning which most

people understand from the word Jihad is that Jihad is a striving against the Nafs. This is due to

the corrupt scholars who have changed the meaning of this word in order to flee from the

obligation of fighting and hindering men from it. For this they give priority to the linguistic

meaning of Jihad rather than its Shar’ee meaning and they did not stop there, they incorrectly

used that as an argument to prevent Jihad. Since when did interpreting a text in its linguistic

sense became a prevention of the Shar’i act of worship? Whatever way you interpret it, you still

have to do the act of worship.

As was said above Jihad in its linguistic sense includes any form of struggling to attain an

objective, but the Shar’ee meaning is that it is fighting the disbelievers to raise the word of

Allah.

1 Jihad is Fard Kifaya and the actions which are Fard Ayn are more important than the Jihad. But the Jihad is more

important than most of the actions which are Mandub (non obligatory but preferred actions) or Fard Kifaya. But when Jihad becomes Fard Ayn, nothing precedes it except Iman in Allah.

Sheikh Muhammad bin Salih al-Uthaymin rahimahullah said:

الشرع، ال لبيان اللغة إال أن يكون هناك فإن اختلف املعىن الشرعي واللغوي، أخذ مبا يقتضيه الشرعي، ألن القرآن نزل لبيان .دليل يرتجح به املعىن اللغوي فيؤخذ به

Meaning: “If the Shar’ee (legislative) meaning and the linguistic meaning differ, what the

Shar’ee (legislative) meaning dictates is preferred. This is because the Quran was revealed to

explain the Shar’ (legislation) and not for the explanation of the language. This is the case unless

there be an evidence which gives more weight to the linguistic meaning, then it is preferred.”

Usul fil-Tafsir

As was said before, Jihad in its linguistic sense includes a wide variety of struggles such as Jihad

against the Nafs in obeying Allah, serving the parents etc. But Jihad in its Shar’ee sense means

fighting the disbelievers to raise the word of Allah. And it is not permissible whenever an Ayat of

Jihad is brought forth, one turns away from the obligation of fighting by raising the linguistic

meaning of Jihad. The linguistic meaning is preferred when there is evidence which gives

strength to that meaning for that specific situation. Other than that, Jihad means fighting.

For example, Zakat in the Arabic language means to purify. So would anyone with an intellect

take a bath and say that he has paid Zakat? And Salaat (prayer) means Dua in the language. So

can one make a Dua and say that the obligation of Salaat has dropped from him? Ofcourse this

is not permissible as the Shar’ (legislation) has given a meaning to these terminologies and these

words are understood by these meanings unless there exists evidence to turn the meaning to

another meaning in a specific situation.

And know that in the books of Hadith and Fiqh, when the chapter of Jihad is mentioned, it

meant fighting the disbelievers, and the Salaf were the greatest in knowledge.

The phases in the legislation of Jihad

Jihad was legislated through three main phases. Before the first phase, the Muslims were

ordered to forgive the disbelievers and to be patient upon their harm.

1) Then came the first phase where Allah gave permission to the believers to fight in defense

against those who fought them.

Allah said:

وإن الله على نصرهم لقدير أذن للذين ي قات لون بأن هم ظلموا

Meaning: “Permission [to fight] has been given to those who are being fought, because they

were wronged. And indeed, Allah is competent to give them victory.”

So this was a permission for the defensive Jihad.

2) Then came the second phase where Allah obligated the defensive Jihad against the

disbelievers who fought the Muslims. Allah said:

إن الله ال يب المعتدين سبيل الله الذين ي قاتلونكم وال ت عتدواوقاتلوا يف

Meaning: “Fight in the way of Allah those who fight you but do not transgress. Indeed.

Allah does not like transgressors.”

Here Allah obligated the defensive Jihad. The difference with the first phase is that in the first

phase it was not an obligation, but rather only the permission was given. Here the Jihad was

Fard Ayn as Allah said:

وأنفسكم يف سبيل الله انفروا خفافا وثقاال وجاهدوا بأموالكم

Meaning: “Go forth, whether light or heavy, and strive with your wealth and your lives in

the cause of Allah.”

3) This the final phase where Allah obligated an offensive Jihad against the disbelievers. In the

previous phases Muslims were to fight those who fought them. But in this final phase which will

remain until the Day of Judgment, Allah orders to fight the disbelievers not for their oppression

against the Muslims. But rather against their disbelief and shirk. So any group of people who are

disbelievers are to be fought whether they fight us or not. The Muslims have been ordered to

seek them in their own lands and fight them and not wait until they take the initiation in

fighting.

Allah said:

له لله وقاتلوهم حىت ال ين نة ويكون الدي تكون فت

Meaning: “And fight them until there is no fitnah (Shirk) and [until] the religion (worship),

all of it, is for Allah.”

And He decreed a choice for the people of the Book if they refuse to enter Islam, that they

should pay the Jizya:

ال يدينون دين احلقي من الذين أوتوا الكتاب قاتلوا الذين ال ي ؤمنون بالله وال بالي وم الخر وال يريمون ما حرم الله ورسوله و عن يد وهم صاغرون حىت ي عطوا اجلزية

Meaning: “Fight those who do not believe in Allah or in the Last Day and who do not

consider unlawful what Allah and His Messenger have made unlawful and who do not

adopt the religion of truth from those who were given the Scripture - [fight] until they give

the jizyah willingly while they are humbled.”2

And the Prophet sallallahu alayhi wasallam said:

أمرت أن أقاتل الناس حىت يقولوا ال إله إال اهلل، فمن قال ال إله إال اهلل فقد عصم مين نفسه وماله إال حبقه وحسابه على اهلل

Meaning: “I have been ordered to fight the people until they say ‘Laa Ilaha Illallah’ (there is no

god worthy of being worshiped except Allah), so whoever says ‘Laa ilaaha Illallah’ has indeed

protected his self and wealth from me except for its right. And his judgment is with Allah

(meaning his inner secrets)”

Sahih al Bukhari

And here, the obligation of Jihad was Fard Kifaya. As long as a sufficient part of the Ummah

established the obligation, the burden falls from the rest. But it returns to being Fard Ayn when

2 The order to fight is against all the disbelievers. But the people of the book are mentioned specifically because the

Jizya is taken only from them according to one opinion. So the people of the book are to be fought until they enter Islam or pay the Jizya. The other disbelievers are to be fought until they enter Islam and no Jizya is accepted from them according to this opinion. But there are scholars who disagree and accept Jizya from any disbeliever. Wallahu Aulam. The disagreement is about the Jizya. The command to fight all the disbelievers is clear. The Magoos are treated the same as the people of the book in this matter.

the reasons for the obligation of fighting become that of the second phase (which was a Fard

Ayn) such as when the disbelievers take the offensive in fighting the Muslims.

So from these Ayat and Ahadith we understand that the reason to fight the disbelievers is their

disbelief, and whoever has the description of disbelief is to be fought as per those

commandments until they return from whatever that makes them disbelievers and enter

submissively to Islam, or they accept the choice of paying the Jizya if they are the people of the

book or Magoos.

So one should not bring an Ayat from the first or second phase to cancel out the legislation of

the third phase of Jihad and that is similar to bringing an Ayat before the total prohibition of

alcohol and applying it today.

And from this last mentioned Hadith, we can understand benefits which are outside of our topic

but I will highlight some of them for the goodness it contains.

This Hadith shows that the Muslims must fight against the disbelievers until they enter Islam,

and whoever says the Shahadath and enters Islam outwardly is left alone, and his inner secrets

are left to Allah. For example his sincerity in entering Islam and other such issues are left to

Allah. But anyone who enters Islam but later on does an action or says a word which nullifies

this Shahadath, then he is to be fought until he returns from whatever nullified his Shahadath.

This is as the Hadith makes clear “He has protected his self and wealth from me except for it’s

(i.e. Shahadath’s) rights.” So whoever says the Shahadath and then nullifies it outwardly is to be

fought. And they are considered disbelievers by this if the conditions of Takfir are fulfilled and

the preventive factors are removed. From those which nullify this Shahadath are setting up

partners with Allah, legislating laws contrary to the clear cut Shariah, or ruling by it, leaving the

prayer or Zakat, assisting the disbelievers against the Muslims, etc.

So ponder how in the time of Abu Bakr (radiallahu anhu) many of the Arabs refused to pay the

Zakat and he established their Kufr and fought them. He used this Hadith in our discussion as his

evidence and explained to the companions that those who leave the right’s of this Shahadath

are to be fought even if they say the Shahadath by their tongues. Then the companions were

convinced regarding the permissibility of their blood as the protection of blood in this world is

from the saying of the Shahadath and fulfilling its rights. After that, whatever hypocrisy they

conceal in their hearts is left to Allah to judge. We judge them only when it shows up in the

apparent.

The wisdoms and objectives of the legislation of Jihad

1) The eradication of Shirk and spreading Islam by fighting. Allah said:

له لله وقاتلوهم حىت ين نة ويكون الدي ال تكون فت

Meaning: “And fight them until there is no fitnah (Shirk) and [until] the religion (worship),

all of it, is for Allah.”

And:

وال يريمون ما حرم الله ورسوله وال يدينون دين احلقي من الذين أوتوا الكتاب قاتلوا الذين ال ي ؤمنون بالله وال بالي وم الخر حىت ي عطوا اجلزية عن يد وهم صاغرون

Meaning: “Fight those who do not believe in Allah or in the Last Day and who do not

consider unlawful what Allah and His Messenger have made unlawful and who do not

adopt the religion of truth from those who were given the Scripture - [fight] until they give

the jizyah willingly while they are humbled.”

And the Prophet sallallahu alayhi wasallam said:

أمرت أن أقاتل الناس حىت يقولوا ال إله إال اهلل، فمن قال ال إله إال اهلل فقد عصم مين نفسه وماله إال حبقه وحسابه على اهلل

Meaning: “I have been ordered to fight the people until they say ‘Laa Ilaha Illallah’ (there is no

god worthy of being worshiped except Allah), so whoever says ‘Laa ilaaha Illallah’ has indeed

protected his self and wealth from me except for its right. And his judgment is with Allah

(meaning his inner secrets)”

Sahih al Bukhari

So it is clear that the disbelievers are fought for their shirk until they leave the Shirk and

embrace Islam which is Tawhid. But there is room for choosing to pay the Jizya if they are

people of the book or Magoos and also there is room for temporary peace agreements. But the

Asl/default between us and them is the sword.

(Refer that to the Umdat of Abdul Qadir bin Abdul Aziz (rahimahullah). And for the reason of

fighting being disbelief, refer to the Fatawa wa Rasa’il of the Mufti Muhammad bin Ibrahim

(rahimahullah).)

2) Aiding the oppressed Muslims. Allah said:

ذه القرية وما لكم ال ت قاتلون يف سبيل الله والمستضعفني من الريجال والنيساء والولدان الذين ي قولون رب نا أخرجنا من ه ا واجعل لنا من لدن؟ نصرياالظال أهلها واجعل لنا من لدن؟ ولي

Meaning: “And what is [the matter] with you that you fight not in the cause of Allah and

[for] the oppressed among men, women, and children who say, "Our Lord, take us out of

this city of oppressive people and appoint for us from Yourself a protector and appoint for

us from Yourself a helper?"”

So it is clear that one of the reasons for the legislation of Jihad was to aid the oppressed

Muslims. And the reason for the humiliation that this Ummah suffers today is due to the reason

of abandoning the Jihad. Allah said:

بكم عذابا أليما إال تنفروا ي عذيMeaning: “If you do not go forth, He will punish you with a painful punishment”

According to the scholars of Tafsir, the painful punishment promised in the Ayat is the

punishment in this world by the dominion of the disbelievers over the Muslims, and the

punishment in the Hereafter. So we see from the above Ayat that Allah would empower the

disbelievers over the Muslims and humiliate us if we leave the obligation of Jihad and will not

raise this humiliation from us unless we go out to fight. “If you do not go forth, He will punish

you with a painful punishment.” So there is no other way out from this humiliation except

fighting the disbelievers.

And the Prophet sallallahu alayhi wasallam said:

تم اجلهادإذا تبايعتم بالعينة وأخذمت أذناب البقر ورضيتم بالزر سلط اهلل عليكم ذال ال ينزعه حىت ترجعوا إىل دينكم ع وتر

Meaning: “If you engage in the Inah (a Riba transaction), hold onto the tails of the cows and be

pleased with agriculture, and abandon the Jihad then Allah will place over you a humiliation

which He will not remove until you return to your religion”

Musnad Ahmed and Sunan Abi Dawud

“until you return to your religion” means until you return to Jihad according to many scholars.

From what gives strength to this Tafsir is:

a) The previously mentioned Ayat “If you go not forth, He will replace you with a painful

torment.” So the painful torment by empowering the disbelievers over the Muslims was

promised if the Muslims leave the Jihad. And this torment will be lifted when the

Muslims return from their sin to the Jihad. So it seems that this Hadith means until you

return to your Jihad. And Jihad has been called as religion due to its greatness.

b) What was mentioned to be abandoned in the Hadith was Jihad. So what needed to be

returned to is what was abandoned in the first place.

And the way to save the oppressed Muslims is by destroying the military strength of the

disbelievers. Allah said:

فروا وحريض المؤمنني سبيل الله ال تكلف إال ن فس؟ ف قاتل يف والله أشد بأسا عسى الله أن يكف بأس الذين وأشد تنكيال

Meaning: “So fight, [O Muhammad], in the cause of Allah; you are not held

responsible except for yourself. And encourage the believers [to join you] that

Allah will restrain the [military] might of those who disbelieve. And Allah is greater

in might and stronger in [exemplary] punishment.”

This Ayat makes clear that Allah restrains the military strength of the disbelievers when the

Muslims fight in the cause of Allah and call other Muslims to the same. A large part of the

Ummah has left these obligations today.

And Allah said:

ب هم الله بأيديكم و م عليهم ويشف صدور ق وم مؤمنني قاتلوهم ي عذي يزهم وينصر

Meaning: “Fight them; Allah will punish them by your hands and will disgrace them

and give you victory over them and satisfy the breasts of a believing people”

An additional benefit which we see from this Ayat is that one of the reasons for the legislation of

Jihad was to satisfy the breasts of the Muslims. As Sheikh Abdur-Rahman bin Nasir Al-Sa’di

(rahimahullah) said in his Tafsir, this shows the love of Allah towards the Muslims as one of the

reasons for the legislation of this worship was to satisfy the breasts of the believers.

And the Prophet sallallahu alayhi wasallam said:

عليكم باجلهاد يف سبيل اهلل فإنه باب من أبواب اجلنة يذهب اهلل به اهلم والغم

Meaning: “Upon you is the Jihad in the cause of Allah as it is a door from the doors of Paradise.

Allah drives away grief and distress by it.”

Al-Hakim narrated it and graded it Sahih to which Al-Zahabi agreed. Similarly Al-Albani graded it

Sahih.

3) Jihad is a life. By it this Ummah is brought to life. Allah said:

م لما يييكم يا أي ها الذين آمنوا استجيبوا لله وللرسول إذا دعا

Meaning: “O you who have believed, respond to Allah and to the Messenger when he calls

you to that which gives you life.”

According to some of the scholars, the thing which gives life mentioned in the Ayat is Jihad. But

as al-Qurtubi (rahimahullah) said any action of obedience is included in this and it was narrated

from the Prophet (sallallahu alayhi wasallam) likewise. So as Jihad is from the biggest of

worships and obedience, the life which the Ummah gains from the Jihad is greater than most

other worships.

Similarly the one who wages Jihad and is martyred is living a true life. Allah said:

بل أحياء ولكن ال تشعرون وال ت قولوا لمن ي قتل يف سبيل الله أموات

Meaning: “And do not say about those who are killed in the way of Allah, "They are dead."

Rather, they are alive, but you perceive [it] not.”

4) The way to silence the disbelievers who mock Allah, His Prophet or His Deen is to fight them.

Allah made this clear when He said:

إن هم ال أيان هلم لعلهم ينت هون إن نكثوا أيان هم مين ب عد عهدهم وطعنوا يف دينكم ف قاتلوا أئمة الكفر و

Meaning: “And if they break their oaths after their treaty and defame your religion, then

fight the leaders of disbelief, for indeed, there are no oaths [sacred] to them; [fight them

that] they might cease.”

So it was made clear in the Ayat that those who mock this Deen are the leaders of disbelief and

that there is no covenant with them which protects their blood. And even if there was a

covenant before, it will be nullified by the mocking of the Deen. (Refer to the incident of Ka’b

bin Ashraf) And the way to stop these people from such mockery, and to prevent or deter the

other disbelievers from such actions is to fight them as was made clear “[fight them that] they

might cease.”

And know that the scholars said that mocking Allah or the Prophet (sallallahu alayhi wasallam) is

regarded as mocking the Deen as Allah revealed the Deen and the Prophet is the one who

conveyed it. And the companions were the ones who carried this Deen on to the proceeding

generations. So whoever mocks Allah, His Prophet, the companions is a disbeliever and is to be

fought.

It is clear that the comics, movies, cartoons, news which have spread today which contains

mockery to the Prophet (sallallahu alayhi wasallam) and the aspects of this religion, can be

crushed by fighting the editors of these media outlets, those who fund them, the governments

which allow such blasphemy by their laws, their parliaments, the police forces which give those

criminals the safety they need, the courts which let them continue, anyone who argues for their

sake and in defense of what they call “freedom of speech” etc. All of them are to be fought and

slaughtered.

From those who are guilty of mocking the Prophet (sallallahu alayhi wasallam) and need to be

killed are: Molly Noris, Lars Vilks, Fleming Rose, Carsten Juste, Girt Wilders, Salman Rushdie,

Kurt Westergaard, Ayaan Hirsi Ali, Ulf Johannson and many others. The brothers should research

who are the mockers of the Prophet, and research which areas to target which would cause

more harm and attack such places hoping to be close to the Prophet (sallallahu alayhi wasallam)

on the Day of Judgment for fighting in his defense in a time where most of the Muslims have left

giving victory to him. So hurry up to this door of great goodness and kill those who mock him,

slaughter them with a terrible slaughter for verily the one who mocks him has no right to breath

the air which Allah created.

And similarly the Shia who mocked the companions should be fought and slaughtered with a

terrible slaughter. And from the shedding of their blood in the Middle East has started to cool

our breasts and we expect the end of the Shia regimes to begin from the fight in Syria. We ask

Allah to break their backs and make us victorious over them. Those are the ones who said that

Abu Bakr, Umar and Uthman are disbelievers, and that Aaisha was an adulteress, and that she is

hung in the Hell fire. May Allah kill them. All of them are innocent from what these animals have

claimed. We ask Allah to humiliate them and take them through a painful death as a lesson to

those who come after them.

And none of you should try to flee from the obligation of fighting such people under the pretext

of Islam being a religion of peace and that the Prophet (sallallahu alayhi wasallam) left certain

people who harmed him unharmed. But rather it is proven that he killed many people that

mocked him among them Ka’b bin Ashraf, Abu Rafiu and many others who were ordered to be

killed even if they were hanging on the cloaks of the Ka’ba. This proves that the ruling regarding

them is to kill them but as for the Prophet having left certain people who harmed him, then this

is specific for him only as the harming was an oppression against him and the oppressed one has

the right to forgive but none else has it. So after the death of the Prophet (sallallahu alayhi

wasallam) none has the right to forgive on his behalf, rather the issue returns to its original

ruling which is to kill the mocker. This is as Abu Bakr (radiallahu anhu) said:

حد األنبياء ليس يشبه احلدود

Meaning: “The legal punishment in regards to the Prophets is not like the other legal

punishments.”

The scholars said that this means there is no forgiving in regards to this.

So O youth of Islam, race to this great door of goodness of sacrificing yourself in defense of the

honor of the Prophets and Companions. The rewards are unimaginable. The closeness to Allah

and His Prophet and His companions is enough an honor for the Muslim. So don’t let this

opportunity go to waste, especially the brothers in the West and generally any brother

anywhere should stand up to this great task of defending this Deen while majority of the people

on Earth have abandoned it so that one be from the generality of the people promised

happiness on the tongue of the Prophet (sallallahu alayhi wasallam.)

Sheikh Usama bin Ladin (rahimahullah) said: “May our mothers be bereaved of us if we do not

rise in his defense”

And: “If there is no check to the freedom of your words, then don’t expect any check to the

freedom of our actions”

Sheikh Anwar al Awlaqi (rahimahullah) said: “If you have the right to slander the Messenger of

Allah sallallahu alayhi wasallam, we have the right to defend him. If it is part of your freedom of

speech to defame Muhammad sallallahu alayhi wasallam, then it is part of our religion to fight

you.”

So gather every weapon available ranging from highly destructive to medium, everyone

according to his capacity, burn forests, bomb government or important buildings, car parks, or

anywhere else destructive to the enemy. And keep in mind that our enemy is from the most

cowardice of people and would terrify at any low level threat. So do not consider any good deed

to be little, rather it is devastating and terrible for the economy, confidence and politics of the

enemy. And one of the best manuals for such lone operations is the Inspire Magazine series

prepared by the noble Mujahidin of the Arabian Peninsula. So read them and act quick for there

is no good in life while our Messenger is being abused, the mother of the believers accused and

the greatest of generations made Takfir of.

5) To distinguish the Munafiq from the Mu’min. Allah said:

لو أخبارم لونكم حىت ن علم المجاهدين منكم والصابرين ون ب ولنب

Meaning: “And We will surely test you until We make evident those who do Jihad among

you [for the cause of Allah] and the patient, and We will test your affairs.”

And:

وقيل هلم ت عالوا قاتلوا يف سبيل الله أو ولي علم الذين ناف قوا* وما أصابكم ي وم الت قى اجلمعان فبإذن الله ولي علم المؤمنني م ادف عوا ت ب عنا ي قولون بأف واههم ما ليس يف ق لوبم هم للكفر ي ومئذ أق رب من هم لليان قالوا لو ن علم قتاال ال

والله أعلم مبا يكتمون

Meaning: “And what struck you on the day the two armies met was by permission of Allah

that He might make evident the [true] believers. And that He might make evident those who

are hypocrites. For it was said to them, "Come, fight in the way of Allah or [at least]

defend." They said, "If we had known [there would be] fighting, we would have followed

you."3 They were nearer to disbelief that day than to faith, saying with their mouths what

was not in their hearts. And Allah is most Knowing of what they conceal”

And whenever the issue of Jihad is raised, the hypocrites would shake with fear:

ر فيها القتال وي قول الذين آمنوا لوال ن زيلت سورة رأيت الذين يف ق لوبم مرض ينظرون فإذا أنزلت سورة مكمة وذ إلي؟ نظر المغشيي عليه من الموت

Meaning: “Those who believe say, "Why has a surah not been sent down? But when a

precise Muhkam surah is revealed and fighting is mentioned therein, you see those in whose

hearts is hypocrisy looking at you with a look of one overcome by death.”

And Allah said:

ا يستأذن؟ الذين ال * متقني والله عليم بال ال يستأذن؟ الذين ي ؤمنون بالله والي وم الخر أن جياهدوا بأمواهلم وأنفسهم إن ي ؤمنون بالله والي وم الخر وارتابت ق لوب هم ف هم يف ريبهم ي ت رددون

Meaning: “Those who believe in Allah and the Last Day would not ask permission of you to

be excused from doing Jihad with their wealth and their lives. And Allah is Knowing of

those who fear Him. Only those would ask permission of you who do not believe in Allah

and the Last Day and whose hearts have doubted, and they, in their doubt, are hesitating.”

3 So dear brother, be careful from the ones who say that the Jihad is not in need of men and it needs the spending of

the wealth only and that if they had known that the Jihad required men, they would have followed and given fatwa for it. They say this and all the while the Mujahidun are making clear that they are in need of men in addition to wealth. But these people would pretend deaf to their statements.

Then what more about those who stay behind in their homes without even seeking the

permission? Sheikhul Islam Ibn Thaymiyya (rahimahullah) said:

ا يستأذنه الذي ال ي ؤمن فكيف بالتارك من غري ف هذا إخبار من الله بأن المؤمن ال يستأذن الرسول يف ت رك اجل هاد؛ وإن .استئذان

Meaning: “This is a notification from Allah that the Mu’min does not ask the permission of the

Prophet to abandon the Jihad. But rather those who ask his permission are those who do not

believe. Then what more about those who abandoned it without even asking permission?”

Majmu’ al-Fatawa 28/439

But rather today, their situation has gone far worse. Not content with staying behind, they even

hinder others from it by the various shubuhaat and the other non sense they make. In addition

to that, they slander the people who carry out the obligation of Jihad and take this staying back

and mockery to the people of Jihad as their Deen through which they gain closeness to Allah.

And protection is sought from Allah.

And the Prophet (sallallahu alayhi wasallam) said:

من مات ول يغزو ول يدث به نفسه مات على شعبة من نفاق

Meaning: “Whoever dies without having fought or without even having talked to himself about

fighting (without intending), then he has died upon a branch of hypocrisy.”

Sahih Muslim

So the scholars said that those who have left the Jihad have resembled the hypocrites and those

who resemble a people are from them.

But contrary to the hypocrites, Allah describes the truthful believers as people who wage Jihad

in His cause:

وأولئ؟ هم المفلحون وأولئ؟ هلم الي رات لكن الرسول والذين آمنوا معه جاهدوا بأمواهلم وأنفسهم

Meaning: “But the Messenger and those who believed with him fought with their wealth

and their lives. Those will have [all that is] good, and it is those who are the successful.”

6) Safety from Hell fire, entering Paradise and that Allah may select martyrs. Allah said:

م شهداء وي تخذ منك

Meaning: “And so that Allah may take from amongst you martyrs”

And:

أم حسبتم أن تدخلوا اجلنة ولما ي علم الله الذين جاهدوا منكم وي علم الصابرين

Meaning: “Or do you think that you will enter Paradise while Allah has not yet made

evident those of you who fight in His cause and made evident those who are steadfast?”

And Jihad is the shortest path to Paradise as Jihad after Iman in Allah is enough for the entering

to Paradise. Allah said:

ت ؤمنون بالله ورسوله وتاهدون يف سبيل الله بأموالكم * ي ها الذين آمنوا هل أدلكم على تارة تنجيكم مين عذاب أليم يا أ نتم ت علمون وأنفسكم ر لكم إن لكم خي ن ي غفر ل * ذ كم ذنوبكم ويدخلكم جنات تري من تتها األن هار ومسا

ل؟ الفوز العظيم طييبة يف جنات عدن ذ

Meaning: “O you who have believed, shall I guide you to a transaction that will save you

from a painful punishment? [It is that] you believe in Allah and His Messenger and do

Jihad in the cause of Allah with your wealth and your lives. That is best for you, if you

should know. He will forgive for you your sins and admit you to gardens beneath which

rivers flow and pleasant dwellings in gardens of perpetual residence. That is the great

attainment.”

And there is the story of the man who embraced Islam, fought and was killed without praying a

single prayer. And the Prophet sallallahu alayhi wasallam said about him:

ثريا عمل قليال وأجر

Meaning: “He did a few actions, but was rewarded greatly”

Sahih al-Bukhari

And Bukhari brought this Hadith under the chapter: “ ل صاحل قبل القتالعم ” Meaning: “Righteous

actions before fighting” 4

4 Here the point is not that one can leave the prayers and occupy himself with Jihad as the one who leaves the prayer

is a Kafir and there are three conditions for the acceptance of any action. They are 1) Iman 2) Sincerity in doing the action 3) Following the Sunnah in doing the action. The one who leaves prayer has left the first condition and his Jihad is invalid. The man in the Hadith did not abandon prayer but rather he entered Islam and fought right after that and was killed. So know from this Hadith the invalidity of those contemporaries who have said that the Ummah should concern itself with rectifying it’s self and desires before Jihad, and that we should occupy ourselves with seeking knowledge and

وصلى اهلل على سيدنا ممد وعلى آله وصحبه وسلم

Note: The original of this document was published by Bilad Al Sham Media on 09 September

2013 under the title “Jihad Ge Silsilaa.”

purifying the selves and leave Jihad for now. We understand that no action is correct except with knowledge. But for knowledge, there are levels. There is in that that which is obligatory to gain and that which is preferred.