Reasons for Jihad
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Praise be to Allah Whom we praise, and from Whom we seek help and forgiveness. We seek refuge with Allah from the evil of our selves and from our bad deeds. Whomever Allah guides none can lead astray, and whomever He leaves to stray, none can guide him aright. I bear witness that there is none worthy of worship but Allah alone, Who has no partners, and I bear witness that Muhammad is His Servant and Messenger. Oh Allah! There is nothing easy except that which You make easy, and you make difficult things easy when You will.
Anybody who looks into the state of the Muslims today will find that their greatest misfortune is their abandonment of Jihad (due to love of this world and abhorrence of death). Because of that, the tyrants have gained dominance over the Muslims in every aspect and in every land. The reason for this is that the Disbelievers only stand in awe of fighting.
"So fight in the Path of Allah- you will be held accountable only for yourself- and arouse the believers. Surely, Allah will subdue the might of the Disbelievers, and Allah is mightier in power and severer in exemplary punishment."
We then are calling upon the Muslims and urging them to proceed to fight, for many reasons, at the head of which are the following:
1. In order that the Disbelievers do not dominate.
2. Due to the scarcity of men.
3. Fear of Hell-fire.
4. Fulfilling the duty of Jihad, and responding to the call of the Lord.
5. Following in the footsteps of the Pious Predecessors.
6. Establishing a solid foundation as a base for Islam.
7. Protecting those who are oppressed in the land.
8. Hoping for martyrdom.
9. A shield for the Ummah, and a means for lifting disgrace off them
10. Protecting the dignity of the Ummah, and repelling the conspiracy of its enemies
11. Preservation of the earth, and protection from corruption
12. Security of Islamic places of worship
13. Protection of the Ummah from punishment, disfiguration and displacement
14. Prosperity of the Ummah, and surplus of its resources
15. Jihad is the highest peak of Islam.
16. Jihad is the most excellent form of worship, and by means of it the Muslim can reach the highest of ranks.
1. In order that the Disbelievers do not dominate
For in the noble verse of the Qur'an, we find, (translated):
"And fight them until there is no Fitnah, and the way of life prescribed by Allah is established in its entirety. But even if they desist, Allah sees what they do." So, if the fighting stops, the Disbelievers dominate, and the Fitnah, which is shirk, spreads
2. Scarcity of Men
The crisis of the Islamic world is the lack of men who are competent in bearing responsibility and meriting trust, as has been reported in Sahih Bukhari:
"People are like a hundred camels out of which you will not find a mount (rahilah)."
This means that the ultimate in moderation regarding things of this world and in longing for the hereafter is as scarce as a rahilah. It has been narrated that `Umar Ibn al-Khattab (may Allah be pleased with him) told the cream of his companions, "Wish!" and so each of them wished something, and then they said, "Wish, oh Commander of the Believers!"
Umar then said, "I wish that I could have this house full of people like Abu `Ubaydah."
(Abu Ubaydah was one about whom the Rasul (saws) said is the "trustworthy one" of the Ummah.)
The men who know are few, those who act are even fewer. Those who perform Jihad are rarer and scarcer, and those who remain steadfast on this path are hardly sufficient to be mentioned.
Many a time have I looked in on a gathering for Qur'anic recitation, comprising Arab youths who came to the Land of Honor and Glory (by which I mean the land of Afghanistan).
Power on the back of distinction does ride, and distinction comes about through night journeys and vigilance.
I am saying, I have looked at the countenances of the youths, seeking one among them proficient in the rules of recitation so that I could put him in charge of the group, but I did not find a single such one. Thereupon I could well say, "How our people have served us!" which are the very words that the Prophet (may Allah bless him and grant him peace) said when seven youths of Ansar were killed in front of him on the Day of Uhud. We are saying that our learned brethren and mature propagators have not come to us. On the contrary, some of them advise those who come forward to sit complacently in their own countries, even if they could not say a word against the injustice of the oppressors and the tyranny of the occupiers. And some of them give verdicts without knowledge, saying, "The Afghans are in need of money and not in need of men". As for me, through the course of my day-to-day life for this Jihad, I have found that the Afghans are in severe need of money. But their need for men is more severe, and the necessity of propagators is greater. I reaffirm this while living my eighth year amongst the Mujahideen.
If you have any doubt about what I am saying, then come with us. We will pass through Afghanistan so that you can see for yourself an entire regiment in which not a single person among them who is proficient in the recitation of the Qur'an. Then move on with me to another regiment so that you can be convinced that there is nobody in it who knows how to perform the funeral prayer, on account of which they are forced to carry their martyr long distances in order to find somebody to pray over his body.
As for the juristic details of Jihad, such as distribution of booty and treatment of prisoners of war, these matters have arisen in many regiments. Due to ignorance about them, however, they were forced to pass them on to an area in which there was a scholar or scholars who could give their decisions according to the Islamic law. You will become aware, on account of the profound signs left by the Arab youths of modest education (possibly even not surpassing secondary school), of the severe need for propagators, Imams, reciters of the Qur'an and religious scholars. We mention, by way of example, and by no means
exhaustive at that, the brothers, Abdullah Anas, Abu Dajanah, Abu `Asim, Tahir; there are many others besides them. If I were to tell you about Abu Shu`ayb, the illiterate Arab, and the meaningful impressions he left behind in the entire province of Baghlun, you would stand speechless and astonished, dumbfounded and in unceasing wonder.
We still have hope for the brothers who have not been able to escape from the cage of communal practice, and who have not shaken off the accumulations of custom; those who have not cast off from their shoulders the traditions of defeated generations due to pressure of profound reality and before the evil, scheming onslaught of the Orientalists. I am telling these brothers that if they have not come out to us themselves, then at least those, whose souls are fluttering over the land of jihad should pray that they reach it with their bodies.
We told one of the staff of Ahmad Shah Mas`ud - the most brilliant commander in Afghanistan, without dispute - :
"Tell us about Abu `Asim, the reciter of the Qur'an, who was martyred amongst you in Andar."
He said, "I have not seen anybody comparable to him in dignity, disposition and sedate, tranquil conduct. Because of this, none of us used to speak in his presence, nor stretch out our feet, let alone joke or laugh."
What, then, will you say, brother, if I inform you that Abu `Asim only had a secondary school education, and was not more than twenty-three years old, but that he memorised the Qur'an?
So, now has come the time of true men, and this is a place not for words but for action.
Forget about the plundered vaults, tell me instead about the mounts.
This verse is by Umr al-Qays, and it means: Stop talking about the vaults whose contents have been plundered, and tell me instead about the herd of strong camels on which our life depends. This is a metaphor told to somebody who talks about insignificant things while abjuring significant matters.
Surely, weighty matters and grave, painful disasters have befallen the Muslims. So stop talking about food and styles of speech, and instead, tell me about this important matter and what the Muslims have prepared for it.
Matters which, were they to be contemplated by a child, the child's appearance would become that of one aged.
3. Fear of the Fire
Allah, the Mighty, the Majestic, says (translated):
"Unless you go forth, He will punish you with a severe punishment, and will replace you with another people, and you will not harm Him at all. And Allah has power over all things."
Ibn al-`Arabi said, "The severe punishment in this world is through the occupation of the enemy, and in the Hereafter by fire."
Qurtubi said, "It has been said that what is meant by this verse is that going out (for Jihad) is compulsory in times of need, of advent of the Disbelievers, and of severe furor of fighting."
Allah, the Mighty, the Majestic, says, (translated):
"Those whose souls the angels take while they are wronging themselves - (the angels) say to them, 'What was the matter with you?' They reply, 'We were weak and oppressed in the land.' (The angels) say, 'Was not Allah's earth spacious enough that you could emigrate therein?'
Then, the abode of those people shall be Hell - how evil a destination! Except for such weak and oppressed men, women and children who were neither able to come up with a stratagem (to emigrate) nor shown any way (to do so) - those Allah will surely pardon, and Allah is Most Pardoning, Oft-Forgiving."
Bukhari has narrated, through his sound chain of narration, that `Ikrimah said, "Ibn `Abbas informed me that people from among the Muslims were with the pagans, swelling their numbers, during the time of the Prophet (may Allah bless him and grant him peace). Arrows which were shot would come and hit some of them, killing them, and then Allah revealed (the verses meaning), "Those whose souls the angels take while they are wronging themselves..."
Thus, the believers in Mecca who were clutching on to their religion and had not emigrated went out on the day of Badr out of shame and fear of the Disbelievers, so that the ranks of the Disbelievers were swelled. Then some of these Muslims were killed, and according to Bukhari's narration, they deserve Hell.
What then do you think about the millions of Muslims who are being humiliated with dreadful persecution, and are living the lives of cattle? They cannot repel attacks on their honor, lives and properties. Nay, such a man cannot even have his own way in growing his beard because it is an obvious sign of Islam.
Nor, in fact, is he free to have his wife wear the long garments required by Islam because it is a crime for which he may be seized anywhere and at any time. Nor can he teach the Qur'an to three Muslim youths in the mosque because it is an illegal gathering according to the law of the ignorant. Nay, in some of the countries which are called Islamic, he cannot even have his wife cover her hair, nor can he prevent the intelligence officers from taking his daughter by the hand in the deep of night, under the cover of pitch-darkness, to wherever they wish. Can he refuse a command issued by the evil authorities in which he provides a cheap sacrifice on the altar of the whims of this tyrant?
Are these millions not living lives of despicable subjugation, and do the angels not take their souls while they are wronging themselves? What then will be their reply when the angels ask them, "What was the matter with you?" Will they not say, "We were weak and oppressed in the land"? Weakness is not an excuse before the Lord of the Worlds. In fact, it is a crime making the one committing it deserving of Hell. But Allah has excused those of advanced years; the small children; and the women who neither find any scheme for liberation, nor know the path to the Land of Honor, nor are able to emigrate to the land of Islam or to arrive at the base for Jihad.
I shall turn my face away from a land which has made tongue ineffective and locked up my heart, a man's clear resolution and common sense dictate that he turn away from the sun's glare.
Jihad and emigration to Jihad have a deep-rooted role which cannot be separated from the constitution of this religion. A religion, which does not have Jihad, cannot become established in any land, nor can it strengthen its frame. The steadfast Jihad, which is one of the innermost constituents of this religion and which has its weight in the scales of the Lord of the Worlds, is not a contingent phenomenon peculiar to the period in which the Qur'an was revealed; it is in fact a necessity accompanying the caravan which this religion guides.
Sayyid Qutb says, interpreting this verse, "If Jihad had been a transitory phenomenon in the life of the Muslim Ummah, all these sections of the Qur'anic text would not be flooded with this type of verse! Likewise, so much of the sunnah of the Messenger of Allah (may Allah bless him and grant him peace), would not be occupied with such matters.
If Jihad were a passing phenomenon of Islam, the Messenger of Allah (may Allah bless him and grant him peace) would not have said the following words to every Muslim until the Day of Judgement,
'Whoever dies neither having fought (in Jihad), nor having made up his mind to do so, dies on a branch of hypocrisy.'
Allah, the Flawless, knows that this is a thing that kings hate! And He knows that the associates of the ruler will inevitably resist it because it is a way other than theirs. It is a manner different from their own, not only for a fixed duration, but today and tomorrow and in every land and in every era!
Allah, the Flawless, knows that Evil is a braggart and that it is not possible for it to become fair. Nor will it to allow Good to rise in whatever safe, well-established ways that the latter follows, because the very growth of Good is a risk to Evil. The very existence of truth is a danger to falsehood. And, no doubt,
Evil will turn to hostility; and certainly, Falsehood will defend itself by attempting to kill the truth and suppress it by force. This is a natural disposition, not a temporal matter! It is nature, and not a transient condition.
Hence, certainly there must be Jihad